Chapter 17

The Pastimes

of Lord Caitanya Mahaprabhu in His Youth

This Seventeenth Chapter, as summarized by Srna Bhaktivinoda Thakura in his

Amrto-provono-bha�yo, describes Lord Caitanya Mahaprabhu 's pastimes from.

His

sixteenth year until the time He accepted the renounced order of life. Srlla

Vrndavana dasa Thakura has already vividly described these pastimes in the

Coitonyo-bhiigovoto. Therefore Kr�t;�adasa Kaviraja Gosvami describes them only

brie�ly. Vivid descriptions of some portions of His pastimes are seen in this chapter,

however, because Vrndavana dasa Thakura has not elaborately described them.

In this chapter we shall find descriptions of the mango distribution festival and

Lord Caitanya's discourses with Chand Kazi. Finally, the chapter shows that the

same son of mother Yasoda, Lord Kr�t;�a, tasted four transcendental mellows of

devotional service in His form of Sacinandana, the son of mother Saci. To understand Srimati Radharat;�i's ecstatic love for Him, Lord Sri Kr�t;�a assumed the form

of Lord Caitanya Mahaprabhu. The attitude of Srimati Radharat;�i is considered the

superexcellent devotional mentality. As Caitanya Mahaprabhu, Kr�t;�a Himself

assumed the position of Srimati Radharal)i to taste Her ecstatic situation. No one

else could do this.

When Sri Kr�t;�a assumed the form of the four-armed Narayat;�a, the gopTs showed

their respect, but they were not very much interested in Him. In the ecstatic love of

the gopTs, all worshipable forms but Kr�r;ta are rejected. Among all the gopTs,

SrimatiRadharat;�i has the highest ecstatic love. When Kr�r;ta in His form of Narayar;ta

saw Radharat;�i, He could not keep His position as Narayar;ta, and again He assumed

the form of Kr�r;ta.

The King of Vrajabhumi is Nanda Maharaja, and the same person in Navadvipa

is jagannatha Misra, the father of Caitanya Mahaprabhu. Similarly, mother Yasoda

is the Queen of VrajabhOmi, and in the pastimes of Lord Caitanya she is Sacimata.

Therefore the son of Saci is the son of Ya5oda. Sri Nityananda occupies an ecstatic

position of parental love in servitude and fraternal attraction. Sri Advaita Prabhu

exhibits the ecstasy of both fraternity and servitude. All the Lord's other associates,

situated in their original love, engage in the service of Lord Caitanya Mahaprabhu.

The same Absolute Truth who enjoys as Kr�r;ta, Syamasundara, who plays His

flute and dances �ith the gopis, sometimes takes birth in a briihmo(lo family and

plays the part of Sri Caitanya Mahaprabhu, accepting the renounced order of life.

It appears contradictory that the same Kr�r;ta accepted the ecstasy of the go pis,

and of course this is very difficult for an ordinary person to understand. But if

we accept the inconceivable energy of the Supreme Personality of Godhead, we can

understand that everything is possible. There is no need of mundane arguments in

this connection because mundane arguments are meaningless arguments in

regard to inconceivable potency.

255

256 t

Sri Caitanya-caritamrta [Adi-lila,Ch.17

In the end of this Seventeenth Chapter Srila Kr�padasa Kaviraja Gosvami,

following in the footsteps of Srila Vyasadeva, has analyzed all the Adi-lilii pastimes

separately.

TEXT 1

�\"f �\"lf������ <:!� �6�9� �t,!2J��: I

�\"'ilt! �ll .. hl� �·itl11!2J.W<Ift: II � II

vonde svoiriidbhutehorh tom

coitonyorh yot-prosiidotol;

yovoniil; sumoniiyonte

k[�(lo-niimo-projolpokii/:1

SYNONYMS

vande-let me offer my obeisances; svaira-completely independent; adbhutoand uncommon; iham-whose activities; tom-unto Him; coitonyom-Sri Caitanya

Mahaprabhu; yot-of whom; prosiidatal;-by the mercy; yavaniil;-even the unclean;

sumaniiyante-are transformed into gentlemen; kr�ro-niimo-of the holy name of

Lord Kr?r;�a;projo/pakii/:1-taking to the chanting.

TRANSLATION

Let me offer my respectful obeisances to Sri Caitanya Mahaprabhu, by whose

mercy even unclean yavanas become perfectly well-bred gentlemen by chanting the

holy name of the Lord. Such is the power of Lord Sri Caitanya Mahaprabhu.

PURPORT

There is a persistent misunderstanding between caste briihmaros and advanced

Vai�r;�avas or gosviimis because caste briihmoros, or smiirtas, are of the opinion that

one cannot become a briihmaro unless he changes his body. As we have discussed

several times, it is to be understood that by the supremely powerful potency of the

Lord, as described by Kr�oadasa Kaviraja Gosvami, everything is possible. Caitanya

Mahaprabhu is as fully independent as Kr�r;�a. Therefore no one can interfere with

His activities. If He wants, by His mercy He can convert even a yavono, an unclean

follower of non-Vedic principles, into a perfectly well-behaved gentleman. This is

actually happening in our propagation of the Kr�oa consciousness movement. The

members of the present Kr�oa consciousness movement were not born in India, nor

do they belong to the Vedic culture, but within the short time of four or five years

they have become such wonderful devotees, simply by chanting the Hare Kr�oa

mantra, that even in India they are well received as perfectly well-behaved Vai�r;�avas

wherever they go.

Although less intelligent men cannot understand it, this is the special power of

Lord Caitanya Mahaprabhu. Actually, the body of a Kr�oa conscious person

Text 3] Pastimes of the lord in His Youth 2S7

changes in many ways. Even in the United States, when our devotees chant on the

street, American ladies and gentlemen inquire from them whether they are actually

Americans because no one could expect Americans to become such nice devotees

all of a sudden. Even Christian priests are greatly surprised that all these boys from

Jewish and Christian families have joined this Kr�r;�a consciousness movement;

before joining, they never regarded any principles of religion seriously, but now

they have become sincere devotees of the Lord. Everywhere people express this

astonishment, and we take great pride in the transcendental behavior of our

students. Such wonders are possible, however, only by the mercy of Sri Caitanya

Mahaprabhu. They are not ordinary or mundane.

TEXT 2

�S

'0\" !l�'!S ·� F..i!ltil\"f I

'fl <;��\"f II� II

jaya jaya Sri-caitanya jaya nityiinanda

jayiidvaitacandra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya-all glories; srT-caitanya-to Lord Caitanya Mahaprabhu;jaya-all glories;

nltyanonda-to Lord Nityananda Prabhu;jaya advaita-candra-all glories to Advaita

A.carya;jayo goura-bhakta-vrndo-all glories to the devotees of lord Caitanya.

TRANSLATION

All glories to Lord Caitanya Mahaprabhu! All glories to Lord Nityananda Prabhu!

All glories to Advaita Acarya! And all glories to the devotees of lord Caitanya!

TEXT3

�)�\"ft1f �

�il�'ftl '\\Jl �\" 'St'lill

�Rf �� II � II

kaiSora-11/iira sutra korila garona

yauvana-11/ora sutra kari anukramo

SYNONYMS

kaiSoro-11/ora-of the activities before His youth; surra-synopsis; karifa-l have

done; garona-an enumeration; yauvana-/Tiaro-of the pastimes of youth; surrasynopsis; kari-l enumerate; onukrama-in chronological order.

TRANSLATION

have already given a synopsis of the kaisora-lila of Sri Caitanya Mahaprabhu.

Now let me enumerate His youthful pastimes in chronological order.

258 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

�fi�-lltW1'l-if�J·\"'��:

TEXT4

o21�f1fl$tt�

I

lll5 '� � � n s 11

vidya-soundoryo-sodve5a·

sombhogo-nrtyo-kTrtonoi[l

premo-namo-prodanois co

gouro dTvyoti youvone

SYNONYMS

vidya-education; soundoryo-beauty; sot-veso-nice dress; sombhogo-enjoyment;

nrtyo-dancing; kTrtono/{1-by chanting; premo-namo-the holy name of the Lord,

which induces one to become a devotee; prodanoi/:1-by distributing; co-and;

gouro/:1-Lord Sri Gaurasundara; dTvyoti-illuminates; youvone-in His youth.

TRANSLATION

Exhibiting His scholarship, beauty and fine dress, Lord Caitanya danced, chanted

and distributed the holy name of the Lord to awaken dormant love of Kr�l)a. Thus

lord Sri Gaurasundara shone in His youthful pastimes.

TEXT 5

�-�t-t �ttrl �lr �'I I

fiRJ �If, fiRJ �' �-�i{ II � II

youvono-provese ongero ongo vibhU�IJO

divyo vostro, d/vyo veso, malyo-condano

SYNONYMS

youvono-provese-on the entrance of His youth; ongero-of the body; ango-1 im bs;

vibhiJ�IJo-ornaments; divyo-transcendental; vostro-garments; d/vyo-transcendental; ve5a-dress; rna/yo-garland; condono-(smeared with) sandalwood pulp.

TRANSLATION

As He entered His youth, the lord decorated Himself with ornaments, dres.sed

Himself in fine cloth, garlanded Himself with flowers and smeared Himself with

sandalwood.

TEXT6

� �J -.tttl eo � 'f'fi1 1

\"\"\"\" ���'��II � II

Text 7] Pastimes of the Lord in His Youth

vidyiira auddhatye kiihon nii kare garana

sakala parflita jini' kare adhyiipana

SYNONYMS

259

vidyiira auddhatye-because of pride in education; kiihon-anyone; nii-does not;

kare-do; garana-care; sakala-all; parflita-learned scholars; jini'-conquering;

kare-does; adhyiipana-studies.

TRANSLATION

By dint of pride in His education, Sri Caitanya Mahaprabhu, not caring for

anyone else, defeated all kinds of learned scholars while executing His studies.

TEXT 7

�� �� '�� 'tJ<tSt-t I

'e91tlf 'flfll1 � ��-. f�, n ct 11

viiyu-vyiidhi-ccha/e kaila prema parakii5o

bhakta-gara lana kaila vividha viliisa

SYNONYMS

viiyu-vyiidhi-disease caused by disturbance of the air in the body; chafe-on the

plea of; kaila-made; prema-love of Godhead; parakii�a-manifestation; bhaktagara-the devotees; /ana-taking with Him; kaila-did; vividha-varieties of; vi/lisapastimes.

TRANSLATION

In His youth, the Lord, on the plea of disturbances of the bodily airs, exhibited

His ecstatic love of Kr�r;�a. Accompanied by His confidential devotees, He enjoyed

various pastimes in this way.

PURPORT

According to Ayur-vedic treatment, the entire physiological system is conducted

by three elements, namely, viiyu, pitta and kapha (air, bile and mucus). Secretions

within the body transform into other secretions like blood, urine and stool, but if

there are disturbances in the metabolism, the secretions turn into kapha (mucus)

by the influence of the air within the body. According to the Ayur-vedic system,

when the secretion of bile and formation of mucus disturb the air circulating within

the body, fifty-nine varieties of disease may occur. One of such diseases is craziness.

On the plea of disturbance of the bodily air a�d metabolism, Sri Caitanya

Mahaprabhu acted as if crazy. Thus in His school He began to explain the grammar

of verbs through K�r;�a consciousness. Explaining everything in grammar in

relationship to KrHla, the Lord induced His students to refrain from worldly

education, for it is better to become Kr�f.la conscious and in this way attain the

260 SrT Caitanya-caritamrta [Adi-lila, c h. 17

highest perfectional platform of education. On these grounds, Sri )iva Gosvami

later compiled the grammar entitled Hori-niimiimrto-vyiikoro(lo. People in general

consider such explanations crazy. Therefore the Lord's purpose in His attitude of

craziness was to explain nothing within our experience but Kr�r:ta consciousness, for

everything may be dovetailed with Kr�r:ta consciousness. These pastimes of Lord

Caitanya Mahaprabhu have been very vividly described in the Coitonyo-bhiigovoto,

Adi-khof}rjo, Chapter Twelve.

TEXT 8

� mllf1 �t. -srnttl:! $t� 1

t'ft� � �- fil� II V' II

tobeto korilii probhu goyiite gomono

isvoro-puriro sohge tothiii milano

SYNONYMS

tobeto-thereafter; korilii-did; probhu-Lord Caitanya Mahaprabhu; goyiite-to

Gaya; gomono-travel; isvoro-puriro sohge-with Tsvara Puri; tothiii-there; milanomeeting.

TRANSLATION

Thereafter the Lord went to Gaya. There He met Srna Tsvara Puri.

PURPORT

Sri Caitanya Mahaprabhu went to Gaya to offer respectful oblations to His

forefathers. This process is called pirrfo..<Jiino. In Vedic society, after the death of a

relative, especially one's father or mother, one must go to Gaya and there offer

oblations to the lotus feet of Lord Vi�r:tu. Therefore hundreds and thousands of

men gather in Gaya daily to offer such oblations, or sriiddho. Following this

principle, Lord Caitanya Mahaprabhu also went there to offer pirrfo to His dead

father. Fortunately He met Tsvara Puri there.

TEXT9

� .. 1·'0tif'@� �' c;�t111t i!J�-t I

c;wcf �'St\"ll� �: c;�� �'ft� II � II

dlk�ii-onontore hoi/a, premero prokiiso

dese iigomono punof:J premero vifiiso

SYNONYMS

dik,5ii-initiation; onontore-immediately after; haifa-became; premero-of love

of Godhead; prokiiso-exhibition; dese-in His home country; iigomono-coming

back; punof:J-again; premero-of love of God; vi/lisa-enjoyment.

Text 10] Pastimes of the lord in His Youth 261

TRANSlATION

In Gaya, Sri Caitanya Mahaprabhu was initiated by lsvara Puri, and immediately

afterwards He exhibited signs of love of Godhead. He again displayed such symptoms

after returning home.

PURPORT

When Sri Caitanya Mahaprabhu went to Gaya, accompanied by many of His

disciples, He became sick on the way. He had such a high fever that He asked His

students to bring water that had washed the feet of briihma(laS, and when they

brought it the lord drank it and was cured. Therefore everyone should respect the

position of a briihma(la, as indicated by SriCaitanya Mahaprabhu. Neither the Lord

nor His followers displayed any disrespect to briihmaros.

The followers of the Lord must be prepared to offer briihmoros all due respect.

But preachers of Lord Caitanya's cult object if someone presents himself as a

briihma(la without having the necessary qualifications. The followers of lord

Caitanya cannot blindly accept that everyone born in a briihma(la family is a

briihma(la. Therefore one should not indiscriminately follow the Lord's example of

showing respect to briihmo(IOS by drinking water that has washed their feet.

Gradually the brlihma(la families have become degraded because of the contamination of Kali-yuga. Thus they misguide people by exploiting their sentiments.

TEXT10

�� '��' �� �-f1f� I

�� '1� ��-�II �o II

�acike prema-diina, tabe advaita-milana

advaita piiila vi�varupa-dara�ana

SYNONYMS

�acike-unto mother Sacidevi; prema-diina-giving love of Godhead; tabe-thereafter; advaita-with Advaita Acarya; milano-meeting; advalta-Advaita Acarya;

piiilo-received; vi�va-rupa-of the universal form of the Lord; dara�ana-vision.

TRANSlATION

Thereafter the lord delivered love of Kr,��;�a to His mother, Sacidevi, nullifying

her offense at the feet of Advaita Acarya. Thus there was a meeting with Advaita

Acarya, who later had a vision of the lord's universal form.

PURPORT

One day Sri Caitanya Mahaprabhu was sitting on the throne of Yi��;�u in the house

of Srivasa Prabhu, and in a mood of His own, He said, \"My mother has offended

the lotus feet of Advaita Acarya. Unless she nullifies this offense at the lotus feet

of a Yai��;�ava, it will not be possible for her to achieve love of Kr��Ja.\" Hearing this,

262

'

SrT Caitanya-caritamrta [Adi-lila, Ch. 17

all the devotees went to bring Advaita Acarya there. While coming to see the Lord,

Advaita Acarya was glorifying the characteristics of mother SacTdevi, and thus upon

arriving He fell down on the ground in ecstasy. Then, under the instruction of

Lord Caitanya, Sacidevi took advantage of this situation to touch Advaita

Acarya's lotus feet. Sri Caitanya Mahaprabhu was very much pleased by His

mother's action, and He said, \"Now My mother's offense at the lotus feet of

Advaita Acarya has been rectified, and she may have love of Krsoa without

difficulty.\" By this example Lord Caitanya taught everyone that although one may

be very much advanced in Krsoa consciousness, if one offends the lotus feet of a

Vaisoava his advancement will not bear fruit. We should therefore be very much

conscious not to offend a Vaisoava. Caltanya-carltamrto has described such an

offense as follows:

yadl vai�rava-<Jparadha u(he hatT mota

upa{ie vii chir{ie, tiira sukhi' yiiya piitii

(Cc. Madhya 19.156)

As a mad elephant may trample all the plants in a garden, so by committing one

offense at the lotus feet of a Vai�oava one may spoil all the devotional service he

has accumulated in his life.

After this incident, one day Advaita Acarya Prabhu requested Caitanya

Mahaprabhu to display the universal form He had very kindly shown Arjuna. Lord

Caitanya agreed to th!s proposal, and Advaita Prabhu was fortunate enough to see

the universal form of the Lord.

TEXT 11

<!ft_J <eeN5�� � <fif1'f !)� I

���'�,���t-tn ����

prabhura abhi�eka tabe karl/a srTvasa

khate vasi' prabhu kaila aisvarya prakiisa

SYNONYMS

prabhura-of the Lord; abhi�eka-worship; tabe-after that; karila-did;sriviisaof the name Srivasa; kha(e-on the cot; vasi'-sitting; prabhu-Lord Srf Caitanya

Mahaprabhu; kailii-did; aisvarya-opulence; prakaSa-manifestation.

TRANSLATION

Srivasa Thakura then worshiped Lord Caitanya Mahaprabhu by the process of

abhi�ka. Sitting on a cot, the Lord exhibited transcendental opulence.

PURPORT

Abhl�eka is a special function for the installation of the Deity. In this ceremony

the Deity is bathed with milk and water and then worshiped and given a change of

Text 13] Pastimes of the Lord in His Youth 263

dress. This obhf$eko function was especially observed at the house of Srivasa. All the

devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire.

TEXT12

�� f.I'!J1�<15filt9fl' �'Sfll� I

� fltfiATI �if�,�� 11 �� n

tobe nityiinondo-svorupero ogomona

probhuke miliyii polio ¥Jf!-bhujo-dorScmo

SYNONYMS

tobe-thereafter; nityononda-svorupera-of the Personality of Godhead

Nityananda; ogamono-appearance;probhuke-Lord Caitanya Mahaprabhu; miliyomeeting; pdi/o-obtained; ¥Jt-bhujo-dor$ono-a vision of the six-armed Sri Caitanya

Mahaprabhu.

TRANSLATION

After this function at the house of Srivasa Thakura, Nityananda Prabhu appeared,

and when He met with Lord Caitanya He got the opportunity to see Him in His sixarmed form.

PURPORT

The form of ¥Jf!·bhujo, the six-armed Lord Gaurasundara, is a representation of

three incarnations. The form of Sri Ramacandra is symbolized by a bow and arrow,

the form of Lord Sri Kr�oa is symbolized by a stick and flute like those generally

held by a cowherd boy, and Lord Caitanya Mahaprabhu is symbolized by a

sonnyaso-dofJflo and komof}f/olu, or water pot.

Srila Nityananda Prabhu was born in the village of Ekacakra in the district of

Birbhum as the son of Padmavati and Hac.lcii Paoc;lita. In His childhood He played

like Balarama. When He was growing up, a sonnyosi came to the house of Hac;lai

Pai)Qita, begging to have the po!Jflito's son as his brohmocorT assistant. Hac;lai

Par:u;fita immediately agreed and delivered his son to him, although the separation

was greatly shocking, so much so that Hal;lai lost his life after the separation.

Nityananda Prabhu traveled on many pilgrimages with the sonnyosi. It is said that

for many days He lived at Mathura with him, and at that time He heard about Lord

Caitanya Mahaprabhu 's pastimes in Navadvipa. Therefore He came down to Bengal

to see the Lord. When Lord Nityananda came to Navadvipa, He was a guest at the

house of Nandana Acarya. Understanding that Nityananda Prabhu had arrived,

Lord Caitanya sent His devotees to Him, and thus there was a meeting between Sri

Caitanya Mahaprabhu and Nityananda Prabhu.

TEXT13

12f'ft11 � ,,_- ti� Ql� t-u I

�Jii'SAl't�--ttt(�'l_Q II �� II

264 SrT Caitanya-caritamrta

prathame $0{/-bhuja tiJt'lre dekhtiila T�vara

�ankha-cakra-gadti-padma-Mrt'lga-ve(Ju-dhara

SYNONYMS

[Adi-lila, Ch. 17

prathame-at first; �at-bhuja-six-armed; tiihre-unto Him; dekhiiila-showed;

Mrt'lga-bow;

T�vara-the Lord; �ankha-conchshell; cakra-disc; gadti-club;padma-lotus flower;

ve(Ju-flute; dhara-carrying.

TRANSLATION

One day Lord Caitanya Mahaprabhu exhibited to Lord Nityananda Prabhu a sixarmed form bearing a conchshell, disc, club, lotus flower, bow and flute.

TEXT14

� ��� �1, �il �tr � I

�-� �� �t�, �ti -..-i� \" �8 \"

tabe catur-bhuja haifa, tina anga vakra

dui haste vefJu btijtiya, duye �ankha-cakra

SYNONYMS

lobe-thereafter; catu{l-bhuja-four-armed; hailo-became; tina-three; angabody; vakra-curved; dui haste-in two hands; vefJu bdjtiya-blowing the flute;

duye-in two (hands); 5ankha-cakra-conchshell and disc.

TRANSLATION

Thereafter the Lord showed Him His four-armed form, standing in a three-curved

posture. With two hands He played upon a flute, and in the other two He carried

a conchshell and disc.

TEXT15

�� �' � � ���h� I

·tl{·Q �� ��illlltil II �� II

tabe to' dvi-bhuja kevo/a varMT-vodana

�yiJma-ct'lga pTta-vostra vrajendra-nandana

SYNONYMS

tabe-thereafter; ta'-certainly; dvl-bhuja-two-handed; kevo/a-only; vam!T-flute;

vadana-on the mouth; �yiJma-bluish; anga-body; pTta-vastra-yellow dress;

vrajendra-nandana-the son of Nanda Maharaja.

Text 17] Pastimes of the Lord in His Youth 265

TRANSLATION

Finally the Lord showed Nityananda Prabhu His two-armed form of Kn�;�a, the

son of Maharaja Nanda, simply playing on His flute, His bluish body dressed in yel·

low garments.

PURPORT

Coitonyo-mongo/o vividly elaborates upon this description.

TEXT16

f�l!�t�-t �'I

� fii�<.;'Stt�l$1 �-� I

'i� 'ft1f'1 II �� II

tabe nityanonda-gostiflira vyaso-piijano

nityanondiivese koila mu$ala dhara!Jo

SYNONYMS

tabe-thereafter; nityiinanda-of the name Nityananda; gosiiiiira-of the Lord;

vyiisa-piijana-worshiping Vyasadeva or the spiritual master;nityiinanda-iivese-in the

ecstasy of becoming Nityananda; kaila-did; mu�a/o dhiiratJo-carrying a plough-like

weapon called a mu�ala.

TRANSLATION

Nityananda Prabhu then arranged to offer Vyasa-puja, or worship of the spiritual

master, to Lord Sri Gaurasundara. But Lord Caitanya carried the plough-like weapon

called mu�ala in the ecstasy of being Nityananda Prabhu.

PURPORT

By the order of SriCaitanya Mahaprabhu, Nityananda Prabhu arranged for Vyasapuja of the Lord on the night of the full moon. He arranged for the Vyasa-puja, or

guru-piija, through the agency of Vyasadeva. Since Vyasadeva is the original guru

(spiritual master) of all who follow the Vedic principles, worship of the spiritual

master is called Vyasa-puja. Nityananda Prabhu arranged for the Vyasa-puja, and

sonkTrtana was going on, but when He tried to put a garland on the shoulder of Sri

Caitanya Mahaprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahaprabhu and Nityananda Prabhu,

or Krgta and Balarama. All of them are but different manifestations of the Supreme

Personality of Godhead. During this special ceremony, all the devotees of Lord

Caitanya Mahaprabhu could understand that there is no difference between Lord

Caitanya and Nityananda Prabhu.

TEXT17

l!t� -�� ,�r�\"' 11111'•-�-� ,

l!t� f�'!t� � iW'$f·�·11't� II �'\\ II

266 SrT Caitanya-caritamrta

tabe SOCi dekhffa, riima-k[$QO-du/ bhiii

tabe nistiirila prabhu jagiil-miidhiii

SYNONYMS

[Adi-lila, Ch. 17

tabe-thereafter; saci-mother Sacidevi; dekhila-saw;riima-k�(ta-Lord Kr�pa and

Lord Balarama; dui bhiii-two brothers; tabe-thereafter; nistiirila-del ivered; prabhu

-the Lord;jagiii-miidhiii-the two brothers jagai and Madhai.

TRANSLATION

Thereafter mother Sacidevi saw the brothers Knr;1a and Balarama in Their manifestation of Lord Caitanya and Nityananda. Then the Lord delivered the two

brothers jagai and Madhai.

PURPORT

One night Sacidevi dreamt that the Deities in her house, Kr�oa and Balarama, had

taken the forms of Caitanya and Nityananda and were fighting one another, as

children do, to eat the naivedya, or offering to the Deities. On the next day, by the

will of Lord Caitanya, Sacidevi invited Nityananda to take prasiida at her house.

Thus Vi�vambhara (Lord Caitanya) and Nityananda were eating together, and

Sacidevi realized that They were none other than Kr�oa and Balarama. Seeing this,

she fainted.

jagai and Madhai were two brot�ers born in Navadvipa in a respectable briihmaf}a

family who later became addicted to all kinds of sinful activities. By the order of

Lord Caitanya, both Nityananda Prabhu and Haridasa Thakura used to preach the

cult of Kr�l)a consciousness door to door. In the course of such preaching they

found jagai and Madhai, two maddened drunken brothers, who, upon seeing them,

began to chase them. On the next day, Madhai struck Nityananda Prabhu on the

head with a piece of earthen pot, thus drawing blood. When Sri Caitanya Mahaprabhu

heard of this, He immediately came to the spot, ready to punish both brothers, but

when the all-merciful Lord Gauranga saw jagai's repentant behavior, He immediately

embraced him. By seeing the Supreme Personality of Godhead face to face and embracing Him, both the sinful brothers were at once cleansed. Thus they received

initiation into the chanting of the Hare Kr,�l)a mahii-mantra from the Lord and

were delivered.

TEXT18

�� �·� fflt1121t. ��t-t I

�'111:!'11 �•1t'1 Off� f�� n �lr n

tabe sapta-prahara chilo prabhu bhiiviivese

yathii tathii bhakta-gaiJa dekhila vise�e

Text 19) Pastimes of the Lord in His Youth 267

SYNONYMS

tabe-thereafter; sapta-prahara-twenty-one hours; chi/a-remained; prabhu-the

Lord; bhiiva-Ovese-in ecstasy; yathii-anywhere; tathii-everywhere; bhakta-ga(lathe devotees; dekhi/a-saw; vise,5e-specifically.

TRANSLATION

After this incident, the Lord remained in an ecstatic position for twenty-one

hours, and all the devotees saw His specific pastimes.

PURPORT

In the Deity's room there must be a bed for the Deity behind the Deity's throne.

(This system should immediately be introduced in all our centers. It does not matter

whether the bed is big or small; it should be of a size the Deity room can conveniently

accommodate, but there must be at least a small bed.) One day in the house of

Srivasa Thakura, Lord Caitanya Mahaprabhu sat down on the bed of Vi�l)u,

and all the devotees worshiped Him with the Vedic mantras of the Puru,5a-silkta,

beginning with sahasra-sir,5ii puru,5al; sahasriik,5al; sahasra-piit. This veda-stuti

should also be introduced, if possible, for installations of Deities. While bathing

the Deity, all the priests and devotees must chant this Puru$a-sukta and offer

the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits,

incense, iiriitrika paraphernalia, naivedya, vastra and ornaments. All the devotees

worshiped Lord Caitanya Mahaprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the

devotees that He is the original Supreme Personality of Godhead, K.r�r'a, who is the

source of all other incarnations, as confirmed in Bhagavad-gitii (aharh sarvasya

prabhavo mattafl sarvaln pravartate). All the different forms of the Supreme Personality of Godhead, or vi�!Ju-tattva, emanate from the body of Lord K��l)a. Lord

Caitanya Mahaprabhu exposed all the private desires of the devotees, and thus all of

them became fully confident that Lord Caitanya is the Supreme Personality of

Godhead.

Some devotees call this exhibition of ecstasy by the Lord sata-prahariyii bhava, or

\"the ecstasy of twenty-one hours,\" and others call it mahiibhava-prakasa or mahiiprakosa. There are other descriptions of this sata-prahariyo bhiiva in the CaitanyabhOvagata, Chapter Nine, which mentions that Sri Caitanya Mahaprabhu blessed a

maidservant named Du�kh1 with the name Sukhi. He called for Sridhara, whose

name was Khol�veca Sridhara, and showed him His maha-prakasa. Then He called

for Murari Gupta and showed him His feature as Lord Ramacandra. He offered His

blessings to Haridasa Thakura, and at this time He also asked Advaita Prabhu to explain Bhagavad-gito as it is (gitiira satya-pii{ha) and showed special favor to Mukunda.

TEXT19

�m:-151t� � �-�� I

\\1� �'li m• <21'-i{tf�'l1 �ti{ n }� II

268 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

varaha-iivesa haifa murari-bhavane

tarira skandhe car/i' prabhu naci/a angane

SYNONYMS

varaha-iivesa-the ecstasy of becoming Varahadeva;hai/a-became; murori-bhavane

-in the house of Murari Gupta; tanra skandhe-on the shoulders of Murari Gupta;

cap'i'-riding; prabhu-the Lord; nacilii-danced; angane-in the yard.

TRANSLATION

One day SriCaitanya Mahaprabhu felt the ecstasy of the boar incarnation and got

up on the shoulders of Murari Gupta. Thus they both danced in Murari Gupta's

courtyard.

PURPORT

One day Caitanya Mahaprabhu began to cry out, \"Sukara! Sukara!\" Thus crying

out for the boar incarnation of the Lord, He assumed His form as the boar incarnation and got up on the shoulders of Murari Gupta. He carried a small gap'u, a small

waterpot with a nozzle, and thus He symbolically picked up the earth from the

depths of the ocean, for this is the pastime of Lord Varaha.

TEXT 20

i!t� �Jil�'\" �� ft.._'l � I

'.:tlif�' attt� � �.( f�tct 11 � o II

tabe sukliimbarera kai/a ta(lp'ula-bhak�a(la

'harer nama' s/okera kai/a artha ViVOf0(/0

SYNONYMS

tube-thereafter; suklambarera-of Suklambara Brahm acari; kaila-did; ta(lp'u/araw rice; bhak�a(la-eating; harer nama slokera-of the verse celebrated as such;

kalla-did; artha-of the meaning; vlvara(la-explanation.

TRANSLATION

After this incident the Lord ate raw rice given by Suklambara Brahmacari and explained very elaborately the import of the \"harer nama\" sloka mentioned in the

Brhan-naradiya Purar:ta:

PURPORT

Suklambara Brahmacari resided in Navadvipa on the bank of the Ganges. When

Sri Caitanya Mahaprabhu was dancing in ecstasy, he approached the Lord with a

begging bag containing rice. The Lord was so pleased with His devotee that immediately He snatched the bag and began to eat the raw rice. No one forbade Him,

and thus He finished the entire supply of rice.

Text 23) Pastimes of the Lord in His Youth

TEXT 21

�r:s1�ill �r;�.,l'll �r;�-:lTt'll� C<fi\"'O'Il( I

-.c�l o:{lC�J<t �t{.1gJ� 0\\IC�J<t '>f��;;J�l II � � II

harer niima harer niima harer niimaiva kevalam

kalau niisty eva niisty eva niisty eva gatir anyatha

SYNONYMS

269

horeb nama-the holy name of the Lord; hare/;1 niima-the holy name of the Lord;

hare/;1 nama-the holy name of the Lord; eva-certainly; kevalam-only; kalau-in

the age of Kali; na astl-there is none; eva-certainly; na asti-there is none;

eva-certainly; na asti-there is none; eva-certainly; gati/;1-destination; anyathiiotherwise.

TRANSLATION

\"In this age of Kali there is no other means, no other means, no other means for

self-realization than chanting the holy name, chanting the holy name, chanting the

holy name of Lord Hari.\"

TEXT 22

� .. tt\" i(1Qt'Pf �··'el<!I�J I

i111l �ttl Q ���'$(�-��II�� II

ka/1-kii/e niima-rupe k(�(la-<Jvatiira

niima halte haya sarva-jagat-nistiira

SYNONYMS

kali-kii/e-in this age of Kali; niima-rupe-in the form of the holy name;k{�(laLord Kr$Qa; avatiira-incarnation; niima-holy name; haite-from; haya-becomes;

sarva-all;jagat-of the world; nistara-deliverance.

TRANSLATION

In this age of Kali, the holy name of the Lord, the Hare Kr�l)a maha-mantra, is

the incarnation of Lord Kr�J;�a. Simply by chanting the holy name, one associates

with the Lord directly. Anyone who does this is certainly delivered.

TEXT 23

�t(J 'ltf1t' '��eft'lf'·t� f?!� I

q ,'ft .. ��� �: '��··\"1J II �� II

270 Sri Caitanya-caritamrta

diir(lhya liigi' 'harer niima�ukti tina-viira

ja(la loka bujhiiite puna/:1 'eva'-kiira

SYNONYMS

[ Adi-lila, Ch. 17

diir(lhya lagi '-in the matter of emphasizing; harer nama-of the holy name of

Lord Hari; ukti-there is utterance; tina-viira-three times;ja(la /oka-ordinary common people; bujhiiite-just to make them understand; puna/:1-again; eva-kara-the

word eva, or \"certainly.\"

TRANSLATION

This verse repeats the word eva [certainly] three times for emphasis, and it also

three times repeats harer nama [the holy name of the Lord] just to make common

people understand.

PURPORT

To emphasize something to an ordinary person, one may repeat it three times,

just as one might say, \"You must do this! You must do this! You must do this!\"

Thus the Brhan-niiradiya Purii(la repeatedly emphasizes the chanting of the holy

name so that people may take it seriously and thus free themselves from the clutches

of mayO. It is our practical experience in the Kr�Qa consciousness movement all over

the world that many millions of people are factually coming to the spiritual stage

of life simply by chanting the Hare Kr$Qa mahii-mantra regularly, according to the

prescribed principles. Therefore our request to all our students is that they daily

chant at least sixteen rounds of this harer nama mahii-mantra offenselessly, following the regulative principles. Thus their success will be assured without a doubt.

TEXT 24

'��· -t� t1_qf9f �--.1'1 I

��'5t-�'Pf -.\"i--rfif f�tl'l 11 �s n

'kevala'-�abde punarapi ni�caya-kara(la

jnana-yoga-tapa-karma-iidi nivtira(la

SYNONYMS

'kevala'-sabde-by the word kevala, or \"only\"; punarapi-again; niscaya-kara(lafinal decision; ji7iina-cultivation of knowledge; yoga-practice of the mystic yoga

system; tapa-austerity; karma-fruitive activities; iidi-and so on; nivara(laprohibition.

TRANSLATION

The use of the word kevala [only] prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and

fruitive activities.

Text 26) Pastimes of the Lord in His Youth 271

PURPORT

Our Kr��;�a consciousness movement stresses the chanting of the Hare Kr��;�a

mantra only, whereas those who do not know the secret of success for this age of

Kali unnecessarily indulge in the cultivation of knowledge, the practice of mystic

yoga or the performance of fruitive activities or useless austerities. They are simply

wasting their time and misleading their followers. When we point this out very

plainly to an audience, members of opposing groups become angry at us. But according to the injunctions of the siistras, we cannot make compromises with these socalled jniinis, yogis, karmTs and tapasvTs. When they say they are as good as we are, we

must say that only we are good and that they are not good. This is not our

obstinacy; it is the injunction of the siistras. We must not deviate from the injunctions of the siistras. This is confirmed in the next verse of Caitanya-carltiimrta.

TEXT 25

�.rl � �' �11' �� f.mt I

iftfil, ift�, �- (fl � '��'-�11' n �<t 11

anyathii ye miine, tiira niihika nistiira

niihl, niihi, niihi--e tina 'eva'-kiira

SYNONYMS

anyathii-otherwise; ye-anyone who; mane-accepts; tiira-of him; niihika-there

is no; nlstiira-deliverance; niihi niihl niihi-there is nothing else, nothing else, nothing else; e-in this; tina-three; eva-kiira-bearing the meaning of emphasis.

TRANSLATION

This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition \"nothing else, nothing else, nothing else,\" which emphasizes the real process of self-realization.

TEXT 26

'f'l � �� �c$1 �t � ift1f I

�� f.lt����' �· � 1fti{ II�� II

t{(la haite nica hanii sadii /abe niima

iipani nirabhimiinT, anye dibe mona

SYNONYMS

t{(la-grass; halte-than; nTca-lower; hanii-becoming; soda-always; /abe-chant;

nama-the holy name; iipani-personally; nlrabhimani-without honor; anye-unto

others; dibe-you should give; miina-all respect.

272 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

To chant the holy name always, one should be humbler than the grass in the

street and devoid of all desire for personal honor, but one should offer others all

respectful obeisances.

TEXT 27

� ��1;!1 �·� -..oo 1

�t.\"\"llil·l;!1� -..� � i11 �� II � � II

taru-sama sahi�(lutii vai�rava karibe

bhartsana-tii{lane kiike kichu nii balibe

SYNONYMS

taru-sama-like a tree; sahi$(1Uta-forbearance; vai$(1ava-devotee; karibe-should

practice; bhartsana-rebuking; ta{lane-chastising; kake-unto anyone; kichu-something; na-not; balibe-will utter.

TRANSLATION

A devotee engaged in chanting the holy name of the lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything

to others to retaliate.

TEXT 28

..-tff� Q � Rsi i11 � I

���111t1f, l!'i_ � i1111t� II �\

II

kafileha taru yena kichu nii bolaya

sukiiiya mare, tabu jala no miigaya

SYNONYMS

kiifi/eha-even being cut; taru-the tree; yena-as; kichu-something; nii-not;

miigaya

bolaya-says; sukaiyii-drying up; mare-dies; tabu-still; jala-water; nii-does not;

-ask for.

TRANSLATION

For even if one cuts a tree, it never protests, nor even if it is drying up and dying

does it ask anyone for water.

PURPORT

This practice of forbearance (tr(liid api sunicena) is very difficult, but when one

actually engages in chanting the Hare Kr$r:ta mantra, the quality of forbearance auto·

matically develops. A person advanced in spiritual consciousness through the chant-

Text 31] Pastimes of the Lord in His Youth 273

ing of the Hare Kr�t;ta mantra need not practice to develop it separately, for a devotee develops all go

.

od qualities simply by chanting the Hare Kr�t;ta mantra regularly.

TEXT 29

<Jl�\\! �� �1t1f �� if11ftf� I

��\\!��' �lift �-�i'f �� II �� II

ei-mata vai�rava kOre kichu nii miigiba

aylJcita-vrtti, kimvii siika-pha/a khiiiba

SYNONYMS

ei-mata-in this way; vai�rava-a devotee; kiire-from anyone; kichu-anything;

nii-not; miigiba-shall ask for ; ayiicita-vrtti-the profession of not asking for anything; kimvii-or; siika-vegetables; phala-fruits; khiiiba-shall eat.

TRANSLATION

Thus a Vai�r;�ava should not ask anything from anyone else.lf someone gives him

something without being asked, he should accept it, but if nothing comes, a Vai�r;�ava

should be satisfied to eat whatever vegetables and fruits are easily available.

TEXT 30

'1�1 itt1f lll�<f, �-.1�t\\! 'lt� I

�� �1\" � 'e��-(;� II �o II

sadii niima la-iba, yathii-liibhete santo�a

eita iiciira kare bhakti-dharma-po�a

SYNONYMS

sadii-always; niima-the holy name; la-iba-one should chant; yathii-inasmuch

as; liibhete-gains; santo$a-satisfaction; efta-this; iicara-behavior; kare-does;

bhakti-dharma-of devotional service; po$a-main tenance.

TRANSLATION

One should strictly follow the principle of always chanting the holy name, and

one should be satisfied with whatever he gets easily. Such devotional behavior

solidly maintains one's devotional service.

TEXT 31

�'ttlfM ��m \\!ltiltRr� 'ff�or1 1

�t�Of11ft't?:if'l -.,'1�;ft�: \"'fWI ��: 11 �� n

274 SrT-Caitanya-caritamrta

tr(lad opi sunTceno toror iva sohi$f}Unii

omanina manodeno kTrtoniyofi soda horifl

SYNONYMS

[ Adi-lila, Ch. 17

t{(lat opi-than downtrodden grass; suniceno-being lower; toro{l-than a tree;

iva-like; sohi�(luna-with tolerance; omanina-without being puffed up by false

pride; manodeno-giving respect to all; kirtaniyafl-to be chanted; soda-always;

harifl-the holy name of the Lord.

TRANSLATION

\"One who thinks himself lower than the grass, who is more tolerant than a tree,

and who does not expect personal honor yet is always prepared to give all respect

to others, can very easily always chant the holy name of the Lord.\"

PURPORT

The grass is specifically mentioned in this verse because everyone tramples upon

it yet the grass never protests. This example indicates that a spiritual master or

leader should not be proud of his position; being always humbler than an ordinary

common man, he should go on preaching the cult of Caitanya Mahaprabhu by

chanting the Hare Kr�r:ta mantra.

TEXT 32

'tlll\"'�ttl-.fil' �' ��, �(� I

itl11� ,Y1N' � �� �-�-. n �\"

urdhva-bahu kori' kahori, suna, sorva-loko

nama-sutre ganthi' para kaf}{he ei sloka

SYNONYMS

urdhvo-biJhu-raising my hands; kari'-doing so; kahon-1 declare; suno-please

hear;sarva-loka-all persons; nama-of the holy name;sutre-on the thread;gonthi'­

stringing;pora-get it; kaf}(he-on the neck; ei-this; sloka-verse.

TRANSLATION

Raising my hands, I declare, \"Everyone please hear me! String this verse on the

thread of the holy name and wear it on your neck for continuous remembrance.\"

PURPORT

When chanting the Hare Kr�r:ta moho-mantra, in the beginning one may commit

many offenses, which are called namabhiiso and nama-aporadho. In this stage there

is no possibility of achieving perfect iove of Kr��a by chanting the Hare Kr��a mohO-

Text 34] Pastimes of the Lord in His Youth 275

mantra. Therefore one must chant the Hare Kr��a mahti-mantra according to the

principles of the above verse, t{(liid api sunicena taror iva sahi?!Juna. One should

note in this connection that chanting involves the activities of the upper and lower

lips as well as the tongue. All three must be engaged in chanting the Hare Km1a

mahti-mantra. The words \"Hare Kr��a\" should be very distinctly pronounced and

heard. Sometimes one mechanically produces a hissing sound instead of chanting

with the proper pronunciation with the help of the lips and tongue. Chanting is very

simple, but one must practice it seriously. Therefore the author of Caitanyacarittimrta, Kr��adasa Kaviraja Gosvami, advises everyone to keep this verse always

strung about his neck.

TEXT 33

�-�tat� �� �-� �lj I

�� 9f�t� � -�R'I II�� II

prabhu-Ojiitiya kara ei sloka ticara!Ja

avasya ptiibe tabe sri-kr?ra-carara

SYNONYMS

prabhu-of the Lord; iijiitiya-on the order; kara-do; ei sloka-of this verse;

OCOfO(Io-practice; avasya-certainly; pfiibe-he will get; lobe-afterwards; Sri-k(?(IOcara(la-the lotus feet of Lord Kr�IJa.

TRANSLATION

One must strictly follow the principles given by Lord Caitanya Mahaprabhu in

this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvamis,

certainly he will achieve the ultimate goal of life, the lotus feet of Sri KnrJa.

TEXT 34

��-�t'Rf��l

J'ttil �t.�it �.\" �• �\"' n -es u

tabe prabhu srivtisera grhe nirantara

rtitre sahkirtana kai/a eka sariwatsara

SYNONYMS

tabe-thereafter;prabhu-the Lord' SrTCaitanya Mahaprabhu; srivasera-of Sri vasa

Thakura; grhe-in the home; nirantara-always; rtitre-at night; sahkirtana-congregational chanting of the Hare Kr��a moho-mantra; kai/a-performed; eka sariwatsaraone full year.

276 ,

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

Sri Caitanya Mahaprabhu regularly led congregational chanting of the Hare Kr�r;�a

maha-mantra in the house of Srivasa Thakura every night for one full year.

TEXT 35

•\"11� f'fli �� �� 'll1f WITt� I

� �1Pftl! ���' il1 'f'Rl <!lt�Oif II '!lt II

kapo.ta diyo kirtana kare parama ovese

pa�a(l(li hosite oise, no poya pravese

SYNONYMS

kapa.ta-door; diyo-closing; kirtana-chanting; kare-performed; parama-very

high; ovese-in an ecstatic condition; po,5a(1(/i-nonbelievers ; hosite-to laugh; o isecome; no-does not; poya-get; pravese-entrance.

TRANSLATION

This ecstatic chanting was performed with the doors closed so that nonbelievers

who came to make fun could not g;ain entrance.

PURPORT

Chanting of the Hare Kr�pa maho-mantra is open to everyone, but sometimes

nonbelievers come to disturb the ceremony of chanting. It is indicated herein that

under such circumstances the temple doors should be closed. Only bona fide chanters should be admitted; others should not. But when there is large-scale congregational chanting of the Hare Kr�IJa maho-mantra, we keep our temples for everyone

to join, and by the grace of Lord Caitanya Mahaprabhu this policy has given good

results.

TEXT 36

� ��' ��� �ffl lllfil' ��' 1ftll

I)��� t:-t rift� iftift lJ_r. � II '!l� II

kirtana suni' bOhire taro jvali' pu(li' mare

sriviisere du/;lkha dite nonii yukti kare

SYNONYMS

kirtana suni'-after hearing the chanting; bOhire-outside; tiirii-the nonbelievers;

jvali'-burned; pu(li'-to ashes; mare-die; sriviisere-unto Srivasa Thakura; du{lkhatroubles; dite-to give; nana-various;yukti-plans; kare-do.

Texts 37-38] Pastimes of the Lord in His Youth 277

TRANSLATION

Thus the nonbelievers almost burned to ashes and died in envy. To retaliate, they

planned various ways to give trouble to Srivasa Thakura.

TEXTS 37-38

tfl�fifi' ��' iftl{-',-m?ftff ��' I

��� <;1l• t(�, �� n �\" n

��-�..m \"� '111f� \"<$11

� 1\\Cftt'l� .-ttJ � (}'Ptt<$1 n �\"\" 11

paja(l{/1-pradhana

eka-dina vipra, nama--'go pal a capii/a'

sei durmukha, vacala

bhavani-pujara saba samagri lana

ratre �riviisera dvare sthana lepiino

SYNONYMS

eka-dlna-one day; vipra-one brahmara; nama-named; gopiila ciipiila-of the

name Gopala Cipala; p0$(1fJ{fl-pradhana-the chief of the nonbelievers; sei-he;

durmukha-ferocious, using strong words; vacii/a-talkative; bhavani-pujaro-for

worshiping the goddess Bhavan i; saba-all; siimagri-i ngred ien ts, paraphernalia; /anataking; ratre-at night; �riviisera-of Srivasa Thakura; dvare-on the door; sthanathe place; lepiina-smearing.

TRANSLATION

One night while kirtana was going on inside Srivasa Thakura's house, a brahmal)a

named Gopala Capala, the chief of the nonbelievers, who was talkative and very

rough in his speech, placed all the paraphernalia for worshiping the goddess Durga

outside Srivasa Thakura's door.

PURPORT

This brahma(la, Gopala Capala, wanted to defame Srivasa Thakura by proving

that he was actually a �iikta, or a worshiper of Bhavani, the goddess Durga, but was

externally posing as a Vai�l)ava. In Bengal there is perpetual competition between

the devotees of goddess Kali and th e devotees of Lord Kr�Qa. Generally Bengalis,

especially those who are meat-eaters and drunkards, are very much attached to

worshiping the goddesses Durga, Kali, Sitala and CaQ<;Ii. Such devotees, who are

known as �iiktas, or worshipers of the �akti-tattva, are always envious of Vai�navas.

Since Srivasa Thakura was a well-known and respected Vai�Qava in Navadvipa,

Gopala Cipala wanted to reduce his prestige by bringing him down to the platform

278 SrT Caitanya-caritamrta [ Adi-lila, c h. 11

of the saktas. Therefore outside Sriv�a Thakura's door he placed various paraphernalia for worshiping Bhavani, the wife of Lord Siva, such as a red flower, a plantain

leaf, a pot of wine, and reddish sandalwood paste. In the morning, when Srivasa

Thakura saw all this paraphernalia in front of his door, he called for the respectable

gentlemen of the neighborhood and showed them that at night he was worshiping

Bhavani. Very much sorry, these gentlemen called for a sweeper to cleanse the place

and purify it by sprinkling water and cow dung there. This incident concerning

Gopala Capala is not mentioned in the Caitanya-bhagavata.

TEXT 39

��,���!'II

��' f� � ft'Pifi', �\" II�� II

kaliira piita upare thuila ofla-phula

haridrii, sindOra lira rakta-candana, ta(lf/ula

SYNONYMS

kaliira piita-a banana leaf; upare-upon it; thuila-placed; ofla-phula-a particular

type of flower; haridrii-turmeric; sindiira-vermillion; ora-and; rakta-candana-red

sandalwood; ta(lf/u/a-rice.

TRANSLATION

On the upper portion of a plantain leaf he placed such paraphernalia for worship

as o�a-phula, turmeric, vermillion, red sandalwood and rice.

TEXT 40

11�� � �-� ''Stlf I

�·'ttlf 1\\CfPf �1 '!' \"� u so n

madya-bhfl(lf/a-piise dhari' nija-ghare ge/a

prata/;1-kii/e srlviisa tiihii to' dekhila

SYNONYMS

madya-bhii(lf/a-a pot of wine; piise-by the side of; dhari'-placing; nija-ghareto his own home;ge/a-went;piiita/;1-kii/e-in the morning;srlvasa-Srivasa Thakura;

tiiha-all those things; ta'-certainly; dekhila-saw.

TRANSLATION

He placed a pot of wine beside all this, and in the morning when Srivasa Thakura

opened his door he saw this paraphernalia.

Text 42] Pastimes of the lord in His Youth

TEXT 41

���� .. ��1lt11

�� -.�a� �'11ft ��1ft n 8� 11

ba(la ba(la loka saba iinila boliiiyii

sabiire kahe sriviisa hiisiyii hiisiyii

SYNONYMS

279

ba(la ba(/a-respectable; /oka-persons; saba-all; ani/a-brought them; bo/oiyocausing to be called; sabiire-to everyone; kahe-addresses; sriviisa-Srivasa Thakura;

hiisiyii hiisiyci-while smiling.

TRANSLATION

Srivasa Thakura called for all the respectable gentlemen of the neighborhood and

smilingly addressed them as follows.

TEXT 42

fit� flmt -.fJ \"'tfil �-� I

\"''tlrR 1tfi:lrt <;1f'4t, �-ltfWi' 11 8� n

nitya riitre kari iimi bhaviini-pujana

cimcira mahimci dekha, briihmara-sajjana

SYNONYMS

nitya riitre-every night; kari-1 do; cimi-1; bhaviinT-pujana-worship of Bhavani,

the wife of Lord Siva; iimiira-my; mahimii-glories; dekha-you see; briihmarasat-jana-all respectable briihma(las.

TRANSLATION

\"Gentlemen, every night I worship the goddess Bhavani. Since the paraphernalia

for the worship is present here, now all you respectable brahmar;tas and members of

the higher castes can understand my position.\"

PURPORT

According to the Vedic system there are four castes-the briihmaras, k�triyas,

vaisyas and sudras-and below them are the pancamas, who are lower than the

sudras. The higher castes-the brohmaras, the kjatriyas and even the vaisyas-were

known as brcihmara-sajjana. The briihmaras especially were known as sajjana, or

respectable gentlemen who guided the entire society. If there were disputes in the

village, people would approach these respectable brohmaiJOS to settle them. Now it

280 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

is very difficult to find such briihmaras and sajjanas, and thus every village and town

is so disrupted that there is no peace and happiness anywhere. To revive a fully

cultured civilization, the scientific division of society into briihmaras, k�trlyas,

vai�yas and �udras must be introduced all over the world. Unless some people are

trained as brahmaras, there cannot be peace in human society.

TEXT 43

� � fit�• •t� ��I

�����ttMI118�11

tabe saba �iHa-loka kare hiihiikiira

aiche karma hethii kaila kon duriiciira

SYNONYMS

tabe-thereafter; saba-all; �i?.ta-loka-gentlemen; hare-exclaimed; hahii-kiiraalas, alas; aiche-such; karma- activities;hethii-here; kaila-did; kon-who; duriiciira

-sinful person.

TRANSLATION

Then all the assembled gentlemen exclaimed: \"What is this? What is this? Who

has performed such mischievous activities? Who is that sinful man?\"

TEXT 44

�� ��1 'I�� �'f I

tflf·,'Sttlm finn '�• ·� , .. � 11 88 n

hiiflike iiniyii saba dura kariiila

ja/a-gomaya diyii sei sthiina /epiii/a

SYNONYMS

hiiflike-a sweeper; iiniyii-calling; saba-all; dura kariiila-caused to be thrown far;

fa/a-water; gomaya-cow dung; diyii-mixing; sei-that; sthiina-place; lepiiilacaused to be smeared over.

TRANSLATION

They called for a sweeper [ hac;li), who threw all the items of worship far away and

cleansed the place by mopping it with a mixture of water and cow dung.

PURPORT

The men in Vedic society who engage in public sanitary activities like picking up

stool and sweeping the street are called hiiflls. Sometimes they are untouchable,

Text 45] Pastimes of the Lord in His Youth 281

especially when engaged in their profession, yet such hot/is also have the right to

become devotees. This is established by Sri Bhogovod-gito where the Lord declares:

miirh hi portho vyoposrityo

ye 'pi syu{l popo-yonoyo{l

striyo voisyos tothO sudrlis

te 'pi yonti pororh gotlm

\"0 son of Prtha, those who take shelter in Me, though they be of lower birthwomen, volsyos [merchants], as well as sudros [workers ]-can approach the supreme

destination.\" ( Bg. 9.3 2)

There are many untouchables of the lower caste in India, but according to

Vai$r;Java principles everyone is welcome to accept this Kr$1Ja consciousness movement on the spiritual platform of life and thus be freed from trouble. Equality or

fraternity on the material platform is impossible.

When Lord Caitanya declares, trrod opl suniceno toror iva sohi�(luno, He indicates

that one must be above the material conception of life. When one thoroughly understands that he is not the material body but a spiritual soul, he is even humbler than

a man of the lower castes, for he is spiritually elevated. Such humility, in which

one thinks himself lower than the grass, is called sunicotvo, and being more tolerant

than a tree is called sohi�(lutvo, forbearance. Being situated in devotional service,

not caring for the material conception of life, is called omanitvo, indifference to

material respect; yet a devotee thus situated is called monodo, for he is prepared to

give honor to others without hesitation.

Mahatma Gandhi started the hori-jono movement to purify the untouchables,

but he was a failure because he thought that one could become a hori-jono, a personal

associate of the Lord, through some kind of material adjustment. That is not

possible. Unless one fully realizes that he is not the body but a spiritual soul, there

is no question of his becoming a hori-jono. Those who do not follow in the footsteps

of Lord Caitanya Mahaprabhu and His disciplic succession cannot distinguish

between matter and spirit, and therefore all their ideas are but a mixed-up hodgepodge of problems. They are virtually lost in the bewildering network of MayadevT.

TEXT 45

fc;§i{ � t�' '\"- ''Stt\"tttf·it1'f1tlll

�mr��,��IIS<tll

tina dina rohi' sei gopalo-copolo

sorvonge ho-i/a ku�(ho, vohe rokto-dhOro

SYNONYMS

tina dina-three days; rohi'-remaining in that way; sei-that; gopolo-capolo-of

the name Gopala Capala;sorvonge-all over the body;ho-1/o-became visible;ku,5/holeprosy; vohe-discharging;rokto-dhOro-a flow of blood.

282 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

After three days, leprosy attacked Gopala Opala, and blood oozed from sores

all over his body.

TEXT 46

�����'� fintt

���,�t-.��118�11

sarvanga bepila ki_te, kate nirantara

asahya vedana, du/;lkhe jvalaye antara

SYNONYMS

sarvanga-all over the body; bepila-became covered; kit e-by insects; klitebiting; nirantara-always; asahya-unbearable; vedana-pain; du/;lkhe-in unhappiness;jva/aye-burns; antara-without cessation.

TRANSLATION

Incessantly covered with germs and insects biting him all over his body, Gopala

Opala felt unbearable pain. His entire body burned in distress.

TEXT 47

'Sttrttlttt ,.IW'I t� �' �fifYII

loft������ Otfqt n 8'\\·u

ganga-ghote vrk�a-ta/e rahe to' vasiyo

eka dina bale kichu prabhuke dekhiya

ganga-ghate-on

SYNONYMS

the bank of the Ganges; vrk�a-tale-underneath a tree; roheremains; ta'-certainly; vasiya-sitting; eka dina-one day; bale-says; kichu-something; prabhuke-the Lord; dekhiyii-seeing.

TRANSLATION

Since leprosy is an infectious disease, Gopala Capala left the village to sit down

on the bank of the Ganges underneath a tree. One day, however, he saw Caitanya

Mahaprabhu passing by and spoke to Him as follows.

TEXT 48

�flf-'lllllt'« cenfit �� � 1

�f1fil1, � �� !l�t� �Jtt.'f n 8� •

Text 49] Pastimes of the Lord in His Youth 283

griima-sambandhe iimi tomiira miitula

bhiiginii, mui ku�Jha-vyiidhite ha?iiichi vyiikula

SYNONYMS

grama-sambandhe-in a village relationship; ami-l (am); tomara-Your; maculamaternal uncle;bhaginii-nephew;mui-l;ku$fha-vyadhite-by the disease of leprosy;

hai'liichi-have become; vyiikula-too much afflicted.

TRANSLATION

\"My dear nephew, I am Your maternal uncle in our village relationship. Please

see how greatly this attack of leprosy has afflicted me.

TEXT 49

� J!Cf ���1ro! 'i!tJitt �� I

'1[$ Cf' t�, ''lftt1f � -� 11 s� n

loka saba uddhiirite tomiira avatiira

muni bar;la dukhi, more karaha uddhiira

SYNONYMS

/oka-people; saba-all; uddhiirite-to deliver; tomiira-Your; avatiira-incarnation;

muni-l (am); bar;la-very much; dukhi-unhappy; more-unto me; karaha-please

do; uddhiira-deliverance.

TRANSLATION

\"As an incarnation of God, You are delivering so many fallen souls. I am also a

greatly unhappy fallen soul. Kindly deliver me by Your mercy.\"

PURPORT

It appears that although Gopala capala was sinful, talkative and insulting, he

nevertheless had the qualification of simplicity. Thus he believed Caitanya

Mahaprabhu to be the incarnation of the Supreme Personality of Godhead who

had come to deliver all fallen souls, and he appealed for his own deliverance, seeking

the mercy of the Lord. He did not know, however, that the deliverance of the fallen

does not consist of curing their bodily diseases, although it is also a fact that when a

man is delivered from the material clutches his material bodily diseases are automatically cured. Gopala Capala simply wanted to be delivered from the bodily

sufferings of leprosy, but Sri Caitanya, although accepting his sincere appeal,

wanted to inform him of the real cause of suffering.

284 Sri Caitanya-caritamrta

TEXT 50

� ��' 1l�tl!f� � � ... • � I

�� �t'f ��.{�-�II �o II

[Adi-lila, Ch. 17

eta suni' mahiiprabhura ha-ifa kruddha mana

krodhiivese bale tiire tarjana-vacana

SYNONYMS

eta-thus; suni'-hearing; mahiiprabhura-of Lord Sri Caitanya Mahaprabhu;

ho-i/a-there was; kruddha-angry; mana-mind; krodha-iivese-out of intense anger;

bale-says; tiire-unto him; tarjana-chastising; vacana-words.

TRANSLATION

Hearing this, Caitanya Mahaprabhu appeared greatly angry, and in that angry

mood He spoke some words chastising him.

TEXT 51

�tt� 9ftf9f, �·��' �t1f e{1 ��I

,d-.. �- 1ft�! �!fAl '1�11� II �� II

lire piipi, bhakta-dve�i, tore na uddharimu

ko.ti-janma ei mate kirjoya khaoyoimu

SYNONYMS

iire-0; piipi-you sinful person; bhakta-dve�i-envious of devotees; tore-you;

nii uddhorimu-1 shall not deliver; ko_ti-janma-for ten million births; ei mate-in

this way; kT(Iiiya-by the germs; khiioyiiimu-1 shall cause you to be bitten.

TRANSLATION

\"0 sinful person, envious of pure devotees, I shall not deliver you! Rather, I shall

have you bitten by these germs for many millions of years.

PURPORT

We should note herein that all our sufferings in this material world, especially

from disease, are due to our past sinful activities. And of all sinful activities, actions

directed against a pure devotee out of sheer envy are considered extremely severe.

Sri Caitanya Mahaprabhu wanted Gopala Capala to understand the cause of his

suffering. Any person who disturbs a pure devotee engaged in broadcasting the

holy name of the Lord is certainly punished like Gopala Capala. This is the instruction of Sri Caitanya Mahaprabhu. As we shall see, one who offends a pure devotee

Text 52) Pastimes of the Lord in His Youth 285

can never satisfy Caitanya Mahaprabhu unless and until he sincerely regrets his

offense and thus rectifies it.

TEXT 52

-�� ��fir l_l ��-'!._� I

�����,���110�11

�rivase karaili tui bhavani-pujana

ko.tl jonma habe tora raurave potana

SYNONYMS

srivase-unto Srivasa Thakura; karaili-you have caused to do; tul-you; bhavaniplijana-worshiping the goddess Bhavani; ko.ti janma-for ten million births; hobethere will be; tora-your;raurave-in hell;patana-fall down.

TRANSLATION

\"You have made Srivasa Thakura appear to have been worshiping the goddess

Bhavani. Simply for this offense, you will have to fall down into hellish life for ten

million births.

PURPORT

There are many tantric followers who practice the black art of worshiping the

goddess Bhavani in a crematorium, wishing to eat meat and drink wine. Such fools

also consider this bhavani-puja as good as worship of Lord Kr�l)a in devotional

service. Such abominable tantric activities as performed by so-called svamis and

yogis are herein condemned, however, by Lord Caitanya Mahaprabhu. He declares

that such bhavanT-plija for drinking wine and eating meat quickly plunges one into

hellish life. The method of worship itself is already hellish, and its results must also

be hellish and nothing more.

Many rascals say that whatever way one accepts, one will ultimately reach

Brahman. Yet we can see from this verse how such persons reach Brahman. Brahman

spreads everywhere, but appreciation of Brahman in different objects leads to

different results. In Bhagavad-gita the Lord says, ye yatha mom prapadyante tams

tathaiva bhajamy aham: \"I reward everyone according to his surrender unto Me.\"

(Bg. 4.11) Mayavadis certainly realize Brahman in certain aspects, but realization

of Brahman in the aspects of wine, women and meat is not the same realization of

Brahman that devotees achieve by chanting, dancing and eating prasada. Mayavadi

philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Kr$1)a is everywhere, by His inconceivable potency He is simultaneously not everywhere. Thus the

Brahman realization of the tantric cult is not the same Brahman realization as that

of pure devotees. Unless one reaches the highest point of Brahman realization,

286 ,

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

Kr�Da consciousness, he is punishable. All people except Kr��a conscious devotees

are to some proportion pa�a(l�is, or demons, and thus they are punishable by the

Supreme Lord, the Personality of Godhead, as stated below.

TEXT 53

� �t.�r�� cartf t!ll �fit� ,

� ����' <ef9 �fli_ � II ct-e II

pa$a(l\"i samharite mora ei avatara

pa�a(l(fi samhari' bhakti karimu pracara

SYNONYMS

pii$a(l(fi-demons, atheists; samharite-to kill; mora-My; ei-this; avatara-incarnation; pa,5a(l�i-atheist;samhari'-killing; bhakti-devotional service; karimu-1 shall

do; pracara-preaching.

TRANSLATION

\"I have appeared in this incarnation to kill the demons [pa�al)�is] and, after

killing them, to preach the cult of devotional service.\"

PURPORT

Lord Caitanya's mission is the same as that of Lor9 Kr��a, as stated in Bhagavadgitii:

yadii yada hi dharmasya

g/anfr bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham

paritraraya sadhiinam

vinasiiya ca du,5krtam

dharma-samsthiipanarthaya

sambhavami yuge yuge

\"Whenever and wherever there is a decline in religious practice, 0 descendant of

Bharata, and a predominant rise of irreligion-at that time I descend Myself. In

order to deliver the pious and to annihilate the miscreants, as well as to reestablish

the principles of religion, I advent Myself millennium after millennium.\" (Bg. 4.7-8)

As explained here, the real purpose of an incarnation of Godhead is to kill the

atheists and maintain the devotees. He does not say,like so many rascal incarnations,

that both atheists and devotees are on the same platform. Sri Caitanya Mahaprabhu

or Lord Sri Kr��a, the real Personality of Godhead, does not advocate such an idea.

Texts 55-56) Pastimes of the Lord in His Youth 287

Atheists are punishable, whereas devotees are to be protected. To maintain this

principle is the mission of all avataras, or incarnations. One must therefore identify

an incarnation by His activities, not by popular votes or mental concoctions. Sri

Caitanya Mahaprabhu gave protection to devotees and killed many demons in the

course of His preaching work. He specifically mentioned that the Mayavadi

philosophers are the greatest demons. Therefore He warned all others not to hear

the Mayavada philosophy. Miiyiivodl-bhQ_sya �unile haya sarva-nii�a: simply by hearing the Mayavada interpretation of the Mstras, one is doomed (Cc. Madhya 6.169).

TEXT 54

\\.fill �fir' <.;'$fffi\\2J't_ �fJ�i! �1-. I

,,. �� t:� <.;�'tt\"t, if1 �ill ��� II �8 II

eta bali' ge/ii prabhu karite gahgii-sniina

sei piipi duf;lkha bhoge, nii yiiya parii!Ja

SYNONYMS

eta ba/1'-saying this; ge/ii-went away; prabhu-tt.� Lord; karite-to take;gahgiisniina-a bath in the Ganges; sei-that; piipJ-sinful man; du/;lkha-pains; bhogesuffers; nii-not; yiiya-go away;pariira-the life.

TRANSLATION

After saying this, the Lord left to take His bath in the Ganges, and that sinful

man did not give up his life but continued to suffer.

PURPORT

It appears that an offender to a Vai�r;tava continues to suffer and does not give

up his life. We have actually seen that a great vai?rava-opariidhi is continuously

suffering so much that it is difficult for him to move, and yet he does not die.

TEXTS 55-56

lOOt� �fi�1 �� �'{ �'ftitlf <.;�1 I

i!'l1 '�� ��� �f(,Jt �ttlt ... � II �� II

i!� (.;� �� � � llf�'f I

�� ��wf �� .. �bt �Pi II � � II

sannyasa kariyii yabe prabhu niliica/e gelii

tathii haite yabe kuliya griime ai/a

288 SrT Caitanya-caritamrta

tabe sei piipi prabhura /a-flo Sara!Ja

hita upadeSa kai/a ha-iyii karuf}a

SYNONYMS

[Adi-lila, Ch. 17

sannyiisa kariyii-after accepting the renounced order of life;yabe-when;prabhu

-Lord Caitanya Mahaprabhu; niliica/e-in jagannatha Puri; gelii-went; tatha haitefrom there; yabe-when; ku/lyii-of the name Kuliya; griime-to the village; iiilticame back; tabe-at that time; sei-that; papT-sinful man; prabhura-of the Lord;

/a-i/o-took; saraf}a-shelter; hita-beneficial ; upadesa-advice; kaila-gave; ha-iyiibecoming; karuf}a-merciful.

TRANSLATION

When Sri Caitanya, after accepting the renounced order of life, went to Jagannatha

Purl and then came back to the village of Kuliya, upon His return that sinful man

took shelter at the Lord's lotus feet. The Lord, being merciful to him, gave him

instructions for his benefit.

PURPORT

Srna Bhaktisiddhanta SarasvatiThakura, in hisAnubhii�ya, has given the following

note in connection with the village Kuliya. The village originally known as Kuliya

has developed into what is now the city of Navadvipa. In various authorized books

like Bhakti-ratnakara, Caitanya-carita-mahakavya, Caitanya-candrodaya-notaka and

Caitanya-bhiigavata it is mentioned that the village Kuliya is on the western side of

the Ganges. Even now, within the area known as KoladvTpa, there is a place known

as kulliira gaflja and a place called kuliiira daha, both within the jurisdiction of

the present municipality of Navadvipa. In the time of Lord Caitanya Mahaprabhu

there were two villages named Kuliya and Paha�apura on the western side of the

Ganges, both belonging to the jurisdiction of Bahiradvipa. At that time the place on

the eastern side of the Ganges now known as Antardvipa was known as Navadvipa.

At Sri Mayapur that place is still known as Dvipera Ma�ha. There is another place of

the name Kuliya near KancaQapa<;la, but it is not the same Kuliya mentioned here.

It cannot be accepted as apariidha-bhanjanera pii.ta, or the place where the offense

was excused, for that occurred in the above-mentioned Kuliya on the western side

of the Ganges. For business reasons many envious persons oppose excavation of the

real place, and sometimes they advertise unauthorized places as the authorized one.

TEXTS 51-58

ll�� 9ff'G� \"''!t� �i �9fft-. I

\\!'ll ��. ,�� �rw ��i{ ���� 11 �\" 11

\\!� (;\\!11( � <Jl� 9ft9f·Rt1ftlii1 I

�fif �: �i i1t� � �R'I II �17' II

Text 60] Pastimes of the Lord in His Youth

�rTviiso parflitera sthiine iiche apariidha

tathii yiiha, tenho yadi karena prasiida

tabe tora habe ei piipa-vimocana

yadi puna/:1 aiche niihi kara iicarara

SYNONYMS

289

srTviiso paf]qitera-of Srivasa Thakura; sthiine-at the lotus feet; ache-there is;

apariidha-offense; tathii-there ; yiiha-go; tenho-he; yadi-if; karena-does; prasiida

-blessings; tabe-then; tora-your; habe-there will be; e/-this; piipa-vimocanaimmunity from sinful reaction; yadi-if; puna{1-again; aiche-such; niihi kara-you

do not commit; iicarara-behavior.

TRANSLATION

\"You have committed an offense at the lotus feet of Srivasa Thakura,\" the

Lord said. \"First you must go there and beg for his mercy, and then if he gives you

his blessings and you do not commit such sins again, you will be freed from these

reactions.\"

TEXT 59

� �� \"•\" �nn, a� -ttct 1

\\!� \"f� �� ���-f�tf�� II �� II

tabe vlpra la-lla iisi �rTviiso �rara

tiit'lhiira k[piiya haifa piipa-vimocana

SYNONYMS

tabe-after that; vipra-the briihmara (Gopala Cipala); !a-ita-took shelter; iisicoming; srTviisa-Srivasa Thakura; .Sarara-shelter of his lotus feet; tiinhiira krpiiyaby his mercy; hai/a-became;piipa-vimocana-free from all sinful reaction.

TRANSLATION

Then the brahmat;�a, Gopala Opala, went to Srivasa Thakura and took shelter

of his lotus feet, and by Sri vasa Thakura 's mercy he was freed from all sinful reactions.

TEXT 60

�a dl� R-21 �t-.\" �� '\"�t'! 1

tttt� �9fr1;,-if1 9ftl\"f fre'!tt �l•t\\! u �o n

iira eka vipra iii/a kirtana dekhit(!

dviire kapii_to,--nii piiilo bhitore yiiite

290 Sri Caitanya-caritamrta [ Adi-lila, c h. 17

SYNONYMS

ora-another; eka-one; vipra-brohma(la; oi/a-came; kirtana-chanting of the

Hare KrH1a mantra; dekhite-to see; dvore-in the gateway; kapc].

ta-the door {being

closed); no pai/a-did not get; bhitare-inside;yoite-to go.

TRANSLATION

Another brahmar;�a also came to see the kirtana performance, but the door was

closed, and he could not enter the hall.

TEXT 61

fili�' c;� �12f '1� 1ft� 1=� 9ft�11

�tJ f5t� �t� � � \"ft1t 9ft�1 ll �) II

phiri' gela vipra ghare mane du/:lkha paM

ora dina prabhuke kahe gahgoya logo pono

SYNONYMS

phirl' gela-went back; vipra-the brohmaro; ghare-to his home; mane-within

his mind; duf:Jkha-unhappiness; paM-getting; ora dina-the next day; prabhukeunto the lord; kahe-says;gailgoya-on the bank of the Ganges;/oga-touch;ponogetting.

TRANSLATION

He returned home with an unhappy mind, but on the next day he met lord

Caitanya on the bank of the Ganges and spoke to Him.

TEXT 62

-ttf9f<t QSt� llf<llJ, 9ft�r� 1tt�t1:-r 1

'� �fui1 -£1t9f .1!1� 1('f II �� II

sapiba tomare mufli, panochi mano-duiJkha

paitii chi!Jfllyii Siipe pracaiJfla durmukha

SYNONYMS

siipiba-1 shall curse; tomare-You; muni-1; panachi-1 have; mana/:1-du(lkhamentally very much aggrieved; paito-sacred thread; chi{lf/iyo-breaking; sopecursing; pracorflo-fiercely; durmukha-one who speaks harshly.

TRANSLATION

That brahmaJ;Ja was expert in talking harshly and cursing others. Thus he broke

his sacred thread and declared, \"I shall now curse You, for Your behavior has greatly

aggrieved me.\"

Text 64] Pastimes of the Lord in His Youth

TEXT 63

:Jif� :Jif'll·�� <;\\Starlf ��-. �iflllt I

l&ft� �f.{' � f� �ill � II �� II

sorhsiiro-sukha tomiira ha-uka vinii�o

�iipa �uni' prabhura citte ho-i/a ul/iiso

SYNONYMS

291

sarhsiira-sukha-material happiness; tomiiro-Your; ho-uka-may it become;

vinii�-all vanquished; �iipa �uni'-hearing this curse;prabhura-of the Lord; cittewithin His mind; ho-i/a-there was; u//asa-jubilation.

TRANSLATION

The brahmaQa cursed the Lord, \"You shall be bereft of all material happiness!\"

When the Lord heard this, He felt great jubilation within Himself.

TEXT 64

l!ft,f -tr9f·crt� �- �� <!f'l�'

i3'fil&ft� '�r;;\\! i!'Al �� ?ffti.llt'l II �8 II

prabhura �iipo-viirtii yei �une �raddhiiviin

brahma-�iipa haite tiira hoyo paritrii!JO

SYNONYMS

prabhura-of the Lord; �iipo-viirtii-the incident of the curse; yei-anyone who;

�une-hears; �roddhiiviin-with affection; brohmo-�iipo-cursing by a briihmara;

haite-from; tiira-his; hoya-becomes;poritriil}a-deliverance.

TRANSLATION

Any faithful person who hears of this brahmaQa's cursing Lord Caitanya is delivered

from all brahminical curses.

PURPORT

One should know with firm conviction that the Lord, being transcendental, is

never subject to any curse or benediction. Only ordinary living entities are subjected

to curses and the punishments of Yamaraja. As the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu is beyond such punishments and benedictions. When

one understands this fact with faith and love, he personally becomes free from all

curses uttered by briihmaf}as or anyone else. This incident is not mention·ed in the

Coitonyo-bhagavata.

292 SrT Caitanya-caritamrta

TEXT 65

ll_f:\"f-��tif � ��·�tlf I

�f'O'l <:11�1 fitcn � 'WI� i'f II �a- II

mukunda-dattere kai/a da(l(la-parasada

khar(llla tiihara cittera saba avasiida

SYNONYMS

[ Adi-lila, Ch. 17

mukunda-dattere-unto Mukunda Datta; kaila-did; darf/a-punishment; parasiida

-benediction; kharf/i/a-vanquished; tiihiira-his; cittera-of the mind; saba-all

kinds of; avasiida-depressions.

TRANSLATION

Lord Sri Caitanya Mahaprabhu blessed Mukunda Datta with punishment and in

that way vanquished all his mental depression.

PURPORT

Mukunda Datta was once forbidden to enter the association of Sri Caitanya

Mahaprabhu because of his mixing with the Mayavadi impersonalists. When Lord

Caitanya manifested His mahii-prakiisa, He called all the devotees one after another

and blessed them, while Mukunda Datta stood outside the door. The devotees informed the Lord that Mukunda Datta was waiting outside, but the Lord replied,

\"I shall not soon be pleased with Mukunda Datta, for he explains devotional service

among devotees, but then he goes to Mayavadis to hear from them the Yogaviisi�Jha-riimiiyaf}a, which is full of Mayavada philosophy. For this I am greatly

displeased with him.\" Hearing the Lord speak in that way, Mukunda Datta, standing

outside, was exceedingly glad that the Lord would at some time be pleased with

him, although He was not pleased at that moment. But when the Lord understood

that Mukunda Datta was going to give up the association of the Mayavadis for good,

He was pleased, and He at once called to see Mukunda. Thus He delivered him

from the association of the Mayavadis and gave him the association of pure devotees.

TEXT 66

��.,'Sft,tfZfpt1f 12!!_ �t1( �1'� I

�\\! .. tittf � U 'J.���� II �� II

iiciirya-gosiinire prabhu kare guru-bhakti

tiihiite iiciirya ba(la haya duflkha-mati

Text 68] Pastimes of the lord in His Youth 293

SYNONYMS

iiciirya-gosiinire-unto Advaita A cary a; prabhu-the Lord; kare-does; guru-bhakti

-offering respects like a spiritual master; tiihiite-in that way; acarya-Advaita

Acarya; ba(ia-very much; haya-becomes; du/:lkha-mati-aggrieved.

TRANSLATION

Lord Caitanya respected Advaita Acarya as His spiritual master, but Advaita

Acarya Prabhu was greatly aggrieved by such behavior.

TEXT 67

� <fiA' �'Sf mt'lf �:rt-r:rt� ,

<.;iJ35AA�t-t � �ttl ��t'lf ��51� II �� II

bhangi kari' }nona-margo karifa vyiikhyiina

krodhiivese prabhu tare kai/a avajniina

SYNONYMS

bhangi kari'-doing it in fun;jnana-miirga-the path of philosophical speculation;

karifa-did; vyiikhyiina-explanation; krodha-Ovese-in the mood of anger;prabhuthe Lord; tiire-to Him; kaifa-did; avajnana-disrespect.

TRANSLATION

Thus He whimsically began to explain the path of philosophical speculation, and

the Lord, in His anger, seemingly disrespected Him.

TEXT 68

I!� �it�·<.;'Stt,tf$1 �1� �l'f I

t'lff� �bi � � <fiA� II �\"' 11

tabe iic<irya-gosanira iinanda ha-ifa

fajjita ha-iy<i prabhu prasoda karifa

SYNONYMS

tabe-at that time; aciirya-gosiinira-of Advaita Acarya; onanda-pleasure; ha-ifaaroused; fa}}ita-ashamed; ha-iyii-becoming; prabhu-the Lord; prasoda-benediction; karifa-offered.

TRANSLATION

At that time Advaita Acarya was greatly pleased. The Lord understood this, and

He was somewhat ashamed, but He offered Advaita Acarya H,is benediction.

294 �ri Caitanya-caritamrta [ Adi-lila, Ch. 17

PURPORT

Advaita Acarya was a disciple of Madhavendra Puri, isvara Puri's spiritual master.

Therefore isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, was Advaita

Acarya's Godbrother. As such, Sri Caitanya Mahaprabhu treated Advaita Acarya

as His spiritual master, but Sri Advaita Acarya did not like this behavior of Lord

Caitanya, for He wanted to be treated as His eternal servant. Advaita Prabhu's

aspiration was to be a servant of the Lord, not His spiritual master. He therefore

devised a plan to antagonize the Lord. He began to explain the path of philosophical

speculation in the midst of some unfortunate Mayavadis, and when Lord Caitanya

Mahaprabhu heard about this, He immediately went there and in a very angry mood

began to beat Advaita Acarya. At that time, Advaita Acarya, greatly pleased, began

to dance, saying, \"Just see how My desire has now been fulfilled! Lord Caitanya

Mahaprabhu used to treat Me honorably for so long, but now He is treating Me

neglectfully. This is My reward. His affection for Me is so great that He wanted to

save Me from the hands of the Mayavadis.\" Hearing this statement, Lord Caitanya

Mahaprabhu was somewhat ashamed, but He was very much pleased with Advaita

Acarya.

TEXT 69

�1fi��-�-.r <e�' ��-�'t�t1ll

� filf� �tJ ���' ift1l II �� II

muriiri-gupta-mukhe suni' riima-gura-groma

la/oJe likhila tiinra 'riimadiisa' noma

SYNONYMS

muriiri-gupta-of Murari Gupta; mukhe-from the mouth; sun/'-hearing; ramoof Lord Ramacandra; gu(lo-groma-glories; /alii(e-on the forehead; likhlla-wrote;

tonra-of Murari Gupta; roma-dosa-the eternal servant of Lord Ramacandra;

noma-the name.

TRANSLATION

Murari Gupta was a great devotee of Lord Ramacandra. When Lord Caitanya

heard Lord Ramacandra's glories from his mouth, He immediately wrote on his

forehead \"ramadasa\" [the eternal servant of Lord Ramacandra].

TEXT 70

.rnf '��� �it iSffl'�tit I

����tJ�li������o II

srTdharera lauha-potre kaila jala-piina

samasta bhaktere dila i�ta vara-dana

Text 71] Pastimes of the lord in His Youth 295

SYNONYMS

sridhorero-of SrTdhara; louho-patre-from the iron pot; kaila-did; jala-penodrinking of water; samosto-all ; bhoktere-to the devotees; di/a-gave; i�fa-desired;

vara-dana-benediction ..

TRANSLATION

Once lord Caitanya Mahaprabhu went to the house of Sridhara after kirtana

and drank water from his damaged iron pot. Then He bestowed His benediction

upon all the devotees according to their desires.

PURPORT

After the mass nogora-sohkirtano in protest against the magistrate Chand Kazi,

the Kazi was converted to a devotee. Then Sri Caitanya Mahaprabhu returned with

His sohkirtona party to the house of Sridhara, and Chand Kazi followed Him. All

the devotees rested there for some time and drank water from Sridhara's damaged

iron pot. The lord accepted the water because the pot belonged to a devotee.

Chand Kazi then returned home. The place where they rested is still situated on the

northeastern side of Mayapur, and it is known as kirtana-visriimo-sthana, \"the resting

place of the kirtana party.\"

TEXT 71

�tnt� �t1f �FPI 12t�tlf I

�-� 1{�a- �'G�'f �II 'I� II

haridaso thakurere karila prosada

acarya-sthane matoro khar(loilo oporadha

SYNONYMS

haridosa thakurere-unto Haridasa Thakura; karila-did; prasodo-benediction;

acoryo-sthone-in the home of Advaita Acarya; motoro-of Sacimata; khar(loi/ovanquished; aparodho-the offense.

TRANSLATION

After this incident the lord blessed Haridasa Thakura and vanquished the offense

of His mother at the home of Advaita Acarya.

PURPORT

On the maha-prokosa day, lord Caitanya Mahaprabhu embraced Haridasa Thakura

and informed him that he was none other than an incarnation of Prahlada Maharaja.

When Visvarupa took sannytiso, Sacfmata thought that Advaita Acarya had persuaded

Him to do so. Therefore she accused Him of this, which was an offense at Advaita

296 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

Acarya's lotus feet. Later Lord Caitanya induced His mother to take the dust of

Advaita Acarya's lotus feet, and thus her vai�IJava-apariidha was nullified.

TEXT 72

'fti'Sft'1 � itl11'·1f� \"�I

�f�1 �6-..ll1 i!ftt 'el� �.'1 II �� II

bhakta-gore prabhu nama-mahimii kahila

suniya papuyii tiihiin artha-viida kaila

SYNONYMS

bhakta-gare-unto the devotees; prabhu-the Lord; niima-mahimii-glories of the

holy name; kahila-explained; suniyii-hearing; papuyii-the students; tiihiin-there;

artha-viida-interpretation; kai/a-did.

TRANSLATION

Once the Lord explained the glories of the holy name to the devotees, but some

ordinary students who heard Him fashioned their own interpretation.

TEXT 73

iftCit 'I� �fi{' �{1f �'I�:� I

�tl fi{�fifff,-��� itt �f�� 11. .. II �� II

name stuti-viJda sun/' prabhura haifa dulykha

sabiire ni�edhila,-ihara nii dekhiha mukha

SYNONYMS

niime-in the holy name of the Lord; stuti-viida-exaggeration; sun/'-hearing;

prabhura-of the Lord; hoi/a-became; dulykha-aggrieved; sabiire-unto everyone;

ni�edhi/a-warned; ihara-of him; nii-do not; dekhiha-see; mukha-face.

TRANSL ATION

When a student interpreted the glories of the holy name as a prayer of exaggeration, Sri Caitanya Mahaprabhu, greatly unhappy, immediately warned everyone not

to see the students's face henceforward.

PURPORT

When Sri Caitanya Mahaprabhu explained the glories of the transcendental potency

of the Lord's holy name, the Hare Kr�Qa moho-mantra, one unfortunate student said

that such glorification of the holy name was an exaggeration in the siistras to induce

Text 75) Pastimes of the Lord in His Youth 297

people to take to it. In this way the student interpreted the glories of the holy name.

This is called artha-viida, and it is one of the ten offenses at the lotus feet of the

holy name of the Lord. There are many kinds of offenses, but the offense

known as niima-apariidha, an offense at the lotus feet of the holy name, is

extremely dangerous. The Lord therefore warned everyone not to see the

face of the offender. He immediately took a bath in the Ganges with all His

clothes to teach everyone to avoid such a niima-apariidha. The holy name is identical

with the Supreme Personality of Godhead. There is no difference between the person God and His holy name. This is the absolute position of the Supreme Personality

of Godhead. Therefore one who distinguishes between the Lord and His name is

called a pii�a(ltf, or nonbeliever, an atheistic demon. Glorification of the holy name

is glorification of the Supreme Personality of Godhead. One should never attempt

to distinguish between the Lord and His name or interpret the glories of the holy

name as mere exaggerations.

TEXT 74

,.'Sf,et �� fm11 �'I Wlfti{ I

.� l{f'i(lfl \\!tt1 <!flRl'l �-t}� II '\\8 II

saga(le sacele giyii kaila gangii-sniina

bhaktira mahimii tiihiin karila vyiikhyiina

SYNONYMS

sa-ga(le-with His followers; sa-cele-without leaving the clothes; giya-going;

kaila-did; gangii-sniina-bathing in the Ganges; bhaktira-of devotional service;

mahimii-glories; tiihiin-there; karila-did; vyiikhyiina-explanation.

TRANSLATION

Without even changing His garments, Lord Caitanya, with His companions, took

bath in the Ganges. There He explained the glories of devotional service.

TEXT 75

Wfi{-\"1(-c;�t'Sf·'C� � �-. � I

\"��'{ tfl�- '12l11•f•Ff II '\\� II

jnana-karma-yoga-dharme nahe kr�ra vasa

k(�(la-vafa-hetu eka-prema-bhakti-rasa

SYNONYMS

jflana-the path of speculative knowledge; karma-fruitive activities; yoga-the

process of controlling the senses; dharme-in the activities, in such an occupation;

298 SrT Caitanya-carit.amrta [Adi-lila, Ch. 17

nahe-is not; kr�ra-Lord KrH1a; vasa-pleased; kr�!Ja-of Lord Kr�oa; vasa-for the

pleasure; hetu-reason; eka-one; prema-love; bhakti-devotional service; rasasuch a mellow.

TRANSLATION

By following the paths of speculative philosophical knowledge, fruitive activity

or mystic yoga to control the senses, one cannot satisfy KrHla, the Supreme Lord.

Unalloyed devotional love for KnJJa is the only cause for the Lord's satisfaction.

TEXT 76

0{ 'ftlf�� ·�* Clftt'511 0{ 'fl'Ot!J� If� it�� I

0{ �llfJl��<!>f�J1C'5111i�1 ;sf����\\!i1 M '\\� II

no sadhayati mom yogo no sankhyar'n dharma uddhava

no svadhyayas tapas tyago yathO bhaktir mamorjita

SYNONYMS

na-never;sadhayati-causes to remain satisfied;mam-Me;yogab-the process of

control; no-nor; sankhyam-the process of gaining philosophical knowledge about

the Absolute Truth; dharmafl-such an occupation; uddhava-My dear Uddhava;

no-nor; svadhyiiyafl-study of the Vedas; tapa(1-austerities; tyiiga(1-renunciation,

acceptance of sannyiisa, or charity; yathii-as much as; bhaktif/-devotional service;

mama-unto Me; urjitii-developed.

TRANSLATION

[The Supreme Personality of Godhead, Kf$1}a, said:] \"My dear Uddhava, neither

through '*tanga-yoga [the mystic yoga system to control the senses] , nor through

impersonal monism or an analytical study of the Absolute Truth, nor through study

of the Vedas, nor through practice of austerities, nor through charity, nor through

acceptance of sannyasa can one satisfy Me as much as one can by developing

unalloyed devotional service unto Me.\"

PURPORT

Karmis, Pianis, yogi

s, tapasvis and students of Vedic literature who do not have

Krg1a consciousness simply beat around the bush and do not get any final profit

because they have no clear knowledge of the Supreme Personality of Godhead.

Nor do they have faith in approaching Him by discharging devotional service,

although everywhere such service is repeatedly emphasized, as it is in this verse from

Srimad-Bhiigavatam (11.14.20). Bhagavad-gita also declares, bhaktyii miim abhijaniiti

yiiviin yas ciismi tattvata(1: \"One can understand the Supreme Personality as He is

only by devotional service.\" (Bg. 18.55) If one wants to understand the Supreme

Personality factually, he must take to the path of devotional service and not waste

time in profitless philosophical speculation, fruitive activity, mystic yogic practice

Text 78) Pastimes of the Lord in His Youth 299

or severe austerity and penance. Elsewhere in Bhagavad-gitii ( 12.5) the Lord confirms

kleso 'dhikataras le$am avyaktiisakta-cetasam: \"For those whose minds are attached

to the unmanifested, impersonal feature of the Supreme, advancement is very

troublesome.\" People who are attached to the impersonal feature of the Lord are

obliged to take great trouble, yet nevertheless they cannot understand the Absolute

Truth. As explained in SrTmad-Bhiigavatam(1.2.11 ),brahmeti paramiitmetl bhagaviin

iti sabdyate. Unless one understands the Supreme Personality of Godhead, the

original source of both Brahman and Paramatma, one is still in darkness about the

Absolute Truth.

TEXT 77

�fll� �� ,_fi{ �· �llf �1{1 I

�f-110 '111tRl \"'·� -.f� ill1f�fft II '\\'\\ II

muriirike kahe tumi kr�ra vasa kailii

suniya muriiri sloka kahite /ani/ii

SYNONYMS

muriirike-unto Murari; kahe-says; tumi-you; kr�Qa-Lord Kr�l')a; vasa-satisfied;

kailii-made; suniyi'i-hearing; muriiri-of the name Murari; sloka-verses; kahite-to

speak; liigilii-began.

TRANSLATION

Lord Caitanya then praised Murari Gupta, saying, \"You have satisfied Lord

Kr��;�a.\" Hearing this, Murari Gupta quoted a verse from Srimad-Bhagavatam:

TEXT 78

�·��� lffll�: 9f1��t-t 'it' w�: �f.lr.<f�\"{: 1

�\"ifi<l�flf� \"ift�t.. �l�:SJT� 9fT�il��: u 'llr II

kviihari7 daridral; piipTyiin kva k(�Qa/; srT-niketanal;

brahma-bandhur iti smiihari7 b0hubhyari7 parirambhital;

SYNONYMS

kva-whereas; aham-1 (am); daridral; -very poor; piipTyiin -sinful; kva-whereas;

kr�Qal;-the Supreme Personality of Godhead; sri-nfketanal;-the reservoir of the

goddess of fortune; brahma-bandhul;-a caste brahmaro without brahminical qualifications; iti-thus; sma-certainly; aham-1 (am}; biihubhyiim-by the arms;

parirambnital;-embraced.

TRANSLATION

\"Since I am but a poor, sinful brahma-bandhu, not brahminically qualified

although born in a brahmal')a family, and You, Lord Kr�l')a, are the shelter of the

300 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

goddess of fortune, it is simply wonderful, my dear lord Knr;ta, that You have

embraced me with Your arms.\"

PURPORT

This is a verse from Srimad-Bhogavatam {1 0.81.16) spoken by Sudama Vipra in

the presence of lord Sri Kr�Qa. This and the previous verse quoted from SrimadBhagovatam clearly indicate that although Kr�r:ta is so great that it is not possible

for anyone to satisfy Him, He exhibits His greatness by being personally satisfied

even with one who is disqualified from so many angles of vision. Sudama Vipra was

born in a family of briihmaras, and he was a learned scholar and a class friend of

Kr�oa's, yet he considered himself unfit to be strictly called a brohmara. He called

himself a brahma-bondhu, meaning \"one born in a brohmara family but not

brahminically qualified.\" Because of His great respect for brohmaras, however,

Kr�oa embraced Sudama Vipra, although he was not a regular brohmara but a

brahma-bandhu, or friend of a brohma(la family. Murari Gupta could not be called

even a brahma-bandhu because he was born of a vaidya family and according to the

social structure was therefore considered a sDdra. But Kr�r:ta bestowed special mercy

upon Murari Gupta because he was a beloved devotee of the Lord, as stated by Sri

Caitanya Mahaprabhu. The purport of Sri Bhaktisiddhanta Sarasvati Thakura's

elaborate discussion of this subject is that no qualification in this material world

can satisfy the Supreme Personality of Godhead, Kr$r:ta, yet everything becomes

successful simply through development of devotional service to the Lord.

The members of the International Society for Krishna Consciousness cannot

even call themselves brahma-bandhus. Therefore our only means for satisfying Kr$Qa

is to pursue the injunctions of Lord Sri Caitanya Mahaprabhu, who says:

yore dekha, tore kaha 'k�ra'-upadesa

iimora iijnaya guru hana tiira' el desa

\"Whomever you meet, instruct him on the teachings of Km1a. In this way, on My

order, become a spiritual master and deliver the people of this country.\" (Cc. Madhya

7.128) Simply trying to follow the orders of SriCaitanya Mahaprabhu, we speak to

the people of the world about Bhagavad-gltii As It Is. This will make us qualified to

satisfy the Supreme Personality of Godhead, Kr$Qa.

TEXT 79

��fir-. 12i'l �� 'e�'$f'1 'f$1 I

:,W��;(\"-. �11f' �<It\" t!t1P1_� �lftl111 '\\�II

eka-dina prabhu saba bhakta·gora lana

sankirtana kari' valse srama-yukta hano

Text 81] Pastimes of the Lord in His Youth 301

SYNONYMS

eka-dina-one day; prabhu-the Lord; saba-all; bhakta-ga(la-devotees; lanataking into company; sankirtana-chanting the Hare Kr�J;ta mantra; karl '-doing so;

valse-sat; �rama-yukta-feeling fatigued; haM-thus being.

TRANSLATION

One day the Lord performed sarikirtana with all His devotees, and when they

were greatly fatigued they sat down.

TEXT 80

�� ��i'll�tr 12t'-�1ft� <;ftf'f'f I

\\!e. .. t'1 �fipy � ��\\! 'ft� II l:r'0 II

eka iimra-bija prabhu angane ropila

tat·k�a(le janmlla vrk�a biif/ite liigila

SYNONYMS

eka-one; iimra-bija-seed of a mango; prabhu-the Lord; angane-in the yard;

ropi/a-sowed; tat-k,sa(le-immediately; janmila-fructified; V{k$a-a tree; baf/iteto grow; liigila-began.

TRANSLATION

The Lord then sowed a mango seed in the yard, and immedjately the seed

fructified into a tree and began to grow.

TEXT 81

<;lff'ft\\! OJf-.t\\! �· ��� �fit\\! I

11tf�lf ��� �'f, �· ro'l\\! II l:r'� II

dekhite dekhite vrk$a ha-ifa phalita

piikila aneka phala, sabei vismlta

SYNONYMS

dekhite dekhite-as people were seeing; vrk$a-the tree; ho-i/a-became; phalitafully grown with fruits; piikila-ripened; aneka-many; phala-fruits; sabei-every

one of them; vismita-struck with wonder.

TRANSLATION

As people looked on, the tree became fully grown, with fruits that fully ripened.

Thus everyone was struck with wonder.

302

,

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TEXT 82

llfi!

�'fi\\

� .\" � � 11f�'f I

�fJ' �� cet1t �1f�'f II \"'� II

5ata dui pha/a prabhu �ighra po(Jiiila

prak�lana karl' k�!Je bhoga logoila

SYNONYMS

pa(Joi/a-caused

�ata-hundred; dui-two; phala-fruits; prabhu-the Lord; sighra-very soon;

to be picked up; prak�o/ana-washing; karl'-doing; k�!Je-to Lord

Kr�pa; bhoga-offering; lagaila-made it so.

TRANSLATION

The lord immediately picked about two hundred fruits, and after washing them

He offered them to K�l}a to eat.

TEXT 83

19·�(-itt� �-�\"'\" I

<it� 'ftitf ,11f� � ��If �� •'f II \"'� II

rakta-pita-var!Ja, -nohl a�thl-va/ka/a

eka janera pefa bhare khol/e eka phala

SYNONYMS

rakta-plta-vartJa-the mangos were red and yellow in color; nahi-there was

none; aHhi-seed; valkala-or skin; eka-one; janera-man's; pe.ta-belly; bharefilled up; khaile-if he would eat; eka-one; phala-fruit.

TRANSLATION

The fruits were all red and yellow, with no seed inside and no skin outside, and

eating one fruit would immediately fill a man's belly.

PURPORT

In India a mango is considered best when it is red and yellow, its seed is very

small, its skin is very thin, and it is so palatable that if a person eats one fruit he

will be satisfied. The mango is considered the king of all fruits.

TEXT 84

,�1 q� i�'fl wtfu il\"'il I

�� �'$�� �tt1t �m1 �'f'l \" \"'s n

Text 86] Pastimes of the Lord in His Youth

dekhiya santuHa haifa sacira nandana

sabake khaoyala age kariya bhakjatJa

SYNONYMS

303

dekhiya-seeing this; santuHa-satisfied; hoi/a-became; sacira-of mother Saci;

nandana-son; sabake-everyone; khaoya/a-made to eat; age-in the beginning;

kariyo-doing; bhak�ara-eating Himself.

TRANSLATION

Seeing the quality of the mangos, the Lord was greatly satisfied, and thus after

eating first, He fed all the other devotees.

TEXT 85

��'I ift�, -�·'!·�11 I

�\" � �� 1ft'! �11\" �11 II \

<t II

a�thi-va/ka/a nohi, -am(ta-rasamaya

eka phala khaile rase udara puraya

SYNONYMS

af,thi-seed; valkala-skin; nahi-there is none; amrta-nectar; rasamaya-full of

juice; eka-one; phala-fruit; khaile-if one eats; rase-with the juice; udara-belly;

puraya-fulfilled.

TRANSLATION

The fruits had no seeds or skins. They were full of nectarean juice and were so

sweet that a man would be fully satisfied by eating only one.

TEXT 86

\\Jl�11i! <21 f?!fifi{ {(lt'f �111\" 1f1lt I

�� �Ff .ff, - 2i� l§llt'l II lr� II

ei-mata pratidina phale bora mosa

vai�rava khayena phala,-prabhura ullasa

SYNONYMS

ei-mato-in this way;pratidina-every day;pha/e-fruit grew; 60ra-twelve;masamonths; vai�(lavo-the Vai�l)avas; khoyena-eat; phalo-the fruits; prabhura-the

Lord's; u//iisa-satisfaction.

304 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLATION

In this way, fruits grew on the tree every day throughout the twelve months of

the year, and the Vai�Qavas used to eat them, to the Lord's great satisfaction.

TEXT 87

�· � tft'11 �t11 -ritJ �i1 I

�IJJ <;fft� i1t� trtti1 rorl ��'Stet II lr'\\ II

ei saba IT/a kare 5acira nandana

an yo loka nohi jone vino bhakta-ga(la

SYNONYMS

e/ saba-all these; lila-pastimes; kare-performed; sacira-of mother Sacl;

nandana-son; anya loka-other people; nahi-do not; jane-know; vino-except;

bhakta-ga(IO-the devotees.

TRANSLATION

These are confidential pastimes of the son of Saci. Other than devotees, no one

knows of this incident.

PURPORT

Nondevotees cannot believe this incident, yet the place where the tree grew still

exists in Mayapur. It is called Amra-ghana or Amra-ghata.

TEXT 88

�·

�\\Jlil\"te.Jt�

� �� �-��1ti1 I

�, \"'t11 fifl:i1 flfti111 lrlr II

ei mota bara-masa kTrtana-avasane

amra-mahotsava prabhu kare dine dine

SYNONYMS

ei mota-in this way; bara-masa-for twelve months; kirtana-chanting of the Hare

Kr.;(la mantra; avasane-at the end; cimra-mahotsava-festival of eating mangos;

prabhu-the Lord; kare-performs; dine dine-every day.

TRANSLATION

In this way the Lord performed sankirtana every day, and at the end of sankirtana

there was a mango-eating festival every day for twelve months.

Text 90] Pastimes of the lord in His Youth 305

PURPORT

On principle, lord Caitanya Mahaprabhu would distribute prosado at the end of

kirtono performances. Similarly, the members of the Kr$1Ja consciousness movement

must distribute some prosado to the audience after performing kirtono.

TEXT 89

�� �Rtt'! 12ft_��� �'$f'1 I

��-�� ��� <;� ��'1 II lr'� II

klrtona karite prabhu iii/a megha-ga(1a

iipana-icchiiya kai/a megha niviira(1a

SYNONYMS

kirtana-sahkirtana; karite-performing; prabhu-the lord; iii/a-there was; meghaga(1a-bunches of clouds; iipana-icchiiya-by self-will; koi/a-made; megha-of the

clouds; niviira(1o-stopping.

TRANSlATION

Once while Caitanya Mahaprabhu was performing kirtana, clouds assembled in

the sky, and the lord, by His own will, immediately stopped them from pouring

rain.

PURPORT

In this connection Srila Bhaktivinoda Thakura says that once when lord Caitanya

was performing sahkTrtana a short way from the village, some clouds appeared overhead. By the supreme will of the lord, the clouds were asked to disperse, and they

did. Because of this incident, that place is still known as meghera cara. Since the

course of the Ganges has now changed, the village of the name Belapukhuriya,

which was formerly situated in a different place, called laraoavasa, has now become

known as the meghero cara. The Madhya-kha(1(/o of the Coitonyo-mongala also relates

that once at the end of the day, when evening clouds assembled overhead and

thundered threateningly, all the Vai�oavas were very much afraid. But the lord

took His karotiilas in His hands and personally began chanting the Hare Kr�IJa

mantra, looking up towards the sky as if to direct the demigods in the higher planets.

Thus all the assembled clouds dispersed, and as the sky became clear, with the moon

rising, the lord began dancing very happily with His jubilant and satisfied devotees.

TEXT90

!.!l�N� 12ft. ��tt'Jftt �WI � I

'i�e. �i!titt1f' 9f�J, �� 1fi1 ���II �o II

306 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

eka-dlna prabhu SrTviisere iijnii dllo

'brhot sahasro-niimo' paifa, Sunite mana haifa

SYNONYMS

eka-dina-one day; prabhu-the Lord; Sriviisere-unto �rivasa Thakura; ojfliiorder; dilo-gave; brhat -great; sahasra-niimo-one thousand names; paifa-read;

Sunlte-to hear; mono-mind; hal/a-wanted.

TRANSLATION

One day the Lord ordered �rivasa Thakura to read the Brhat-sahasra-nama [the

thousand names of Lord Vi�Qu], for He wanted to hear them at that time.

TEXT 91

\"'tf� �1 ·� ��t6 ift1f I

�f.m'l Clift�g � <2ft. c;'$1�4ftl{ II �� II

paifite iiilii stove nrsimhero niimo

Suniyii iiviHa hailii probhu gauradMmo

SYNONYMS

paf/ite-while reading; iiilii-came; stove-in the prayer; nrsimhero-of Lord

Nrsirhha; niima-the holy name; suniyii-hearing; ovi,s-to-absorbed; ha//ii-became;

prabhu-Lord; gauro-dhoma-�ri Caitanya Mahaprabhu.

TRANSLATION

As he read the thousand names of the Lord, in due course the holy name of Lord

Nrsirhha appeared. When Caitanya Mahaprabhu heard the holy name of Lord

Nrsirhha, He became fully absorbed in thought.

PURPORT

The Caitanyomangola, Madhya-khar;ifo, describes this incident as follows. �rivasa

Pap pita was performing the Sriiddhaceremony of his father, and, as is customary, he

was hearing the thousand names of Lord Vi�l)u. At that time Gaurahari (Lord

Caitanya) appeared on the scene, and He also began to hear the thousand names of

Vi�pu with full satisfaction. When He thus heard the holy name of Lord Nrsifnha,

Lord Caitanya became absorbed in thought, and He became angry like Nrsimha

Prabhu in His angry mood. His eyes became red, His hairs stood on end, all the parts

of His body trembled, and He made a thundering sound. All of a sudden He took up

a club, and people became greatly afraid, thinking, \"We do not know what kind of

offense we have now committed!\" But then Sri Caitanya Mahaprabhu adjusted His

thoughts and sat down on His seat.

Text 94] Pastimes of the Lord in His Youth

TEXT 92

�flt��-��-t <2ft_� \"\"\" 'f<$1 I

�1ft�� et'it� tttb111 :i)� 11

nrsimha-Ovese prabhu hate gada laiia

piiia(lp-i marite yaya nagare dhiilya

SYNONYMS

307

nrsilnha-Ovese-in the ecstatic mood of Lord Nrsirhha; prabhu-the Lord; hiitein His hand; gadii-club; /aM-taking; pii$a(1p-i-the atheists; marlte-to kill; yayagoes; nagare-in the city; dhalyii-running.

TRANSLATION

In the mood of Lord Nrsimhadeva, Lord Caitanya ran through the city streets,

club in hand, ready to kill all the atheists.

TEXT93

�fit��·�tt� <;\"f-t' �\\!ttr� I

\"'ttl! -1�' �'$f <;'f� 'Pf11fP1 � � II :i)� II

nrslmha-iivesa dekhl' mahii-tejomaya

patha chii�l' bhiige /oka piiiiii ba�a bhaya

SYNONYMS

nrsimha-iivesa-the ecstasy of Lord Nrsirhhadeva; dekh/'-seeing; mahtJ-tejomayavery fierce; patha chii{li'-giving up the road; bhage-run away; /oka-all people;

paM-getting; ba�a-very much; bhaya-afraid.

TRANSLATION

Seeing Him appearing very fierce in the ecstasy of Lord Nrsirhha, people ran from

the street and fled here and there, afraid of His anger.

TEXT94

'\"�-� t';'ff-t' �2ft.� � d'f I

��-� f'5111 '5t'fi ,.-.1ltt II �8 II

sriviisa

loka-bhaya dekhi' prabhura bahya ha-ifa

-grhete giyii gada pheliii/a

308 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

loka-bhayo-the fearful people;dekhi'-seeing this; prabhura-of the Lord; biihyaexternal sense; ho-i/a-appeared; srTviisa-grhete-in the house of Srivasa Papc;lita;

giyii-going there;gadii-the club;pheliiila-threw away.

T RANSLATION

Seeing the people so afraid, the Lord came to His external senses and thus returned to the house of Srivasa Thakura and threw away the club.

TEXT95

���� � 12it. �finn � 1

\"'� 'eJ 'Pf'A(,--� U �'f II �t II

sriviise kahena prabhu kariyii vi�da

/oka bhaya piiya,-mora haya aporiidha

SYNONYMS

vi�iida-morose;

srTvose-unto Srivasa Thakura; kahena-says;prabhu-the Lord; kariyii-becoming;

loka-people; bhaya piiya-become afraid; mora-My; haya-there

is; aporiidha-offense.

TRANSLATION

The Lord became morose and said to Srivasa Thakura, \"When I adopted the

mood of Lord Nrsirilhadeva, people were greatly afraid. Therefore I stopped, since

causing fear among people is an offense.\"

TEXT 96

��,-����'Atl

� �t$ �'Pf\"ft1f �� u 'R 11 �� n

srTviisa balena,--ye tomiira niima laya

tiira koJi apariidha saba haya k�aya

SYNONYMS

sriviisa balena-Srivasa PaiJ4ita said; ye-anyone who; tomiira-Your; niima-holy

name; /aya-takes; tiira-his; ko{i-ten million; apariidha-offenses; saba-all; hayabecome; k�aya-vanquished.

TRANSLATION

Srivasa Thakura replied, \"Anyone who takes Your holy name vanquishes ten

million of his offenses immediately.

Text 99] Pastimes of the Lord in His Youth

TEXT 97

���,�����ttl

� �' \"'f'llf, '5tf � lf�� II �\" 11

apariidha niilil, kai/e lokera nistiira

ye tomii' dekhlfa, tiira chu.tila samsiira

SYNONYMS

309

apariidha�ffense; niihl-did not; kaile-committed; lokera-of the people; nistiira

-liberation; ye-anyone who; tomii'-You; dekhi/a-saw; tiira-his; chu.tila-became

free; samsara-material bondage.

TRANSLATION

\"There was no offense in Your appearing as Nrsirilhadeva. Rather, any man who

saw You in that mood was immediately liberated from the bondage of material

existence.\"

TEXT 98

��-$(���

'fi �$112ft.� ��-ce� II �\"' II

eta bali' 5rlviisa karl/a sevana

tu�fa hana prabhu iiilii iipana-bhavana

SYNONYMS

eta ba//'-saying this;�rivasa-Srivasa Thakura; korila-did; sevana-worship; tuHasatisfied; haM-becoming; prabhu-the lord; iiilii-came back; iipana-bhavana-in

His own home.

TRANSLATION

After saying this, Srivasa Thakura worshiped the lord, who was then greatly

satisfied and returned to His own home.

TEXT 99

� � fal;q..,.. f�� 1tt1t I

l!ft_f � iltti, � �� II�� II

iira dina siva-bhakta 5/va-gu(la giiya

prabhura ahgane niice, (lamaru biijiiya

310 Sr'i Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

iira dina-another day;siva-bhakta-a devotee of Lord Siva;siva-gura-the qualities

of Lord Siva; giiya-chants; prabhura-of Lord Caitanya; angane-in the courtyard;

noce-dances; flamaru-a kind of musical instrument; bojoya-plays on it.

TRANSLATION

On another day a great devotee of Lord Siva, chanting of Lord Siva's qualities,

came to Lord Caitanya's house, where he began dancing in the courtyard and playing his (famaru [a musical instrument].

TEXT 100

�-�� ��llfl � �\"!� I

llfJ�����II)ooll

mahesa-{]vesa hailii sacira nandana

tara skandhe cafli nrtya kaila bahu-k�ara

SYNONYMS

mahesa-iivesa-in the mood of Lord Siva; ha//ll-became; sacira-of mother Saci;

nandana-son; tiira skandhe-on his shoulder; ca(i/-getting on; nrtya-dance; kailadid; bahu·k�ara-for a long time.

TRANSLATION

Then Lord Caitanya, adopting the mood of Lord Siva, got on the man's shoulders,

and thus they danced together for a long time.

PURPORT

Lord Caitanya M ahaprabhu adopted the mood of Lord Siva, for He is Siva also.

According to the philosophy of acintya-bhediibheda-tattva, Lord Siva is not different from Lord Visou, but still Lord Siva is not Lord Visou, just as yogurt is nothing

but milk and yet is not milk nevertheless. One cannot get the benefit of milk by

drinking yogurt. Similarly, one cannot get salvation by worshiping Lord Siva. If one

wants salvation, one must worship Lord Visou. This is confirmed in Bhagavad-gitii

(9.4). Mat-sthiini sarva-bhiitiini na coharh tejv avasthitafl: everything is resting on the

Lord, for everything is His potential energy, yet He is not everywhere. Lord

Caitanya's adopting the mood of Lord Siva is not extraordinary, but one should not

therefore think that by worshiping Lord Siva he is worshiping Lord Caitanya. That

would be a mistake.

TEXT 101

�'tJ fit� (.fl� f� �tbn l{tRf� I

� � <;�� if!J l'ftRfl'f �fft'! II ) o) II

Text 103] Pastimes of the Lord in His Youth

iiro dina eko bhik�uko iiilii miigite

probhuro nrtyo dekhi nrtya liigilo korite

SYNONYMS

311

oro-another; dina-day; eka-one; bhik�uko-beggar; iiilii-came; miigite-to beg;

probhuro-of the Lord; nrtyo-dancing; dekhi-seeing; nrtyo-dancing; liigilo-began;

korlte-to perform.

TRANSLATION

On another day a mendicant came to beg alms from the Lord's house, but when

he saw the Lord dancing, he also began to dance.

TEXT 102

�ttr � �� 9(1fi!IIJ•RftJt I

l2it. � c;<2!1t flt'f, c;�� � II � o � ll

probhu-songe nrtyo kore poromo ulliise

probhu tiire premo dllo, premo-rose bhiise

SYNONYMS

probhu-songe-along with the Lord; nrtyo kare-was dancing;porama-very much;

ulliise-in satisfaction; probhu-the Lord; tiire-him; prema-love of Godhead; di/odelivered; premo-rose-in the mellow of love of God; bhiise-began to float.

TRANSLATION

He danced with the Lord because he was favored by love of Kr�Qa. Thus he flowed

in the mellowness of love of Godhead.

TEXT 103

�tf fit� c;��� �(·l.fl� �� I

'!t�ta ,..ti{ m' l!lt. 121� ��\"' \" � o� \"

iiro dine jyoti�o sorvo-jna eka iii/a

tiihiire sommiina karl' prabhu prosno kailo

SYNONYMS

iira dine-some other day;jyoti�o-an astrologer;sarva-jno-who knows everything;

eka-one; iii/a-came there; tiihiire-unto him; sammiina kari '-giving all honor;

probhu-the Lord; prosno-question; koila-put.

312 SrT Caitanya-caritamrta [Adi-lila,Ch.17

TRANSLATION

On another day an astrologer came who was supposed to know everything-past,

present and future. Thus Sri Caitanya Mahaprabhu received him with all honor and

put this question before him.

PURPORT

Briihmoros generally used to become astrologers, Ayur-vedic physicians, teachers

and priests. Although highly learned and respectable, such brahmof}os went from

door to door to distribute their knowledge. A briihmo{lo would first go to a householder's home to give information about the functions to be performed on a particular tithi, or date, but if there were sickness in the family, the family members would

consult the briihmoro as a physician, and the briihmoro would give instruction and

some medicine. Often, since the briihmoros were expert in astrology, people would

also be greatly inquisitive about their past, present and future.

Although the briihmaf)o appeared at Lord Caitanya's house as a beggar, Lord

Caitanya Mahaprabhu received him with great respect because he was a qualified

briihmof}o who knew the astrological science perfectly. Although brahmof}os

would go door to door just like beggars, they were honored as very respectable

guests. This was the system in Hindu society five hundred years ago, during

the time of Caitanya Mahaprabhu. This system was current even one hundred

years ago; even fifty or sixty years ago, when we were children, such briihmoros would

visit householders like humble beggars, and people would derive great benefit from

the mercy of such briihmoros. The greatest benefit was that a householder could save

a great deal of money from being spent on doctor bills because the briihmoras, aside

from explaining the past, present and future, could ordinarily cure all kinds of diseases

simply by giving instructions and some medicine. Thus no one was bereft of the benefit of a first-class physician, astrologer and priest. The important members of ISKCON

should give careful attention to our Dallas school, where children are being taught

Sanskrit and English to become perfect briihmoros. If they are actually trained as

perfect brahmoras, they can save society from rogues and ruffians; indeed, people

can live happily under the protection of qualified briihmoros. Therefore BhogovocJ.

gTtii ( 4.13) gives special stress to the division of society (ciitur-vorryom moyii sntom

guro-kormo-vibhiigoso{l). Unfortunately some people are now claiming to be

briihmoros simply by birthright, with no qualifications. Therefore the entire

society is in chaos.

TEXT 104

c;� ��( �tfif �� � 1$ff'1' I

'5tfitt'! lftf'$f'fl � �!!\"� t � �f.\\' II � o 8 II

ke iichilwt iimi pOrvo-jonme koho gori'

gorite /iigilii sorvo-jno probhu-viikyo sun/'

SYNONYMS

ke iichlfuh iimi-who I was; purvo-jonme-in My previous birth; koho-please say;

ga{li'-by your astrological calculation;gorite-to calculate; liigilii-began; sorvo-jno-

Text 105) Pastime.s of the lord in His Youth 313

a man who knows past, present and future; prabhu-vakya-the words of Lord

Caitanya; �uni'-hearing.

TRANSLATION

\"Please tell Me who I was in My previous birth,\" the lord said. \"Please tell Me by

your astrological computations.\" Hearing the words of the lord, the astrologer

immediately began to calculate.

PURPORT

Through astrology one can know past, present and future. Modern western

astronomers have no knowledge of the past or future, nor can they perfectly say

anything about the present. Herein we find, however, that after hearing Sri Caitanya

Mahaprabhu's order, the astrologer immediately began his calculations. This was

not a facade; he actually knew how to ascertain one's past life through astrology. A

still existing treatise called the Bhrgu-sainhita describes a system by which anyone

can immediately get information about what he was in the past and what he is going

to be in the future. The briihmaiJOS who went door to door as if beggars had perfect

command of such vast knowledge. Thus the highest knowledge was easily available

even to the poorest man in society. The poorest man could inquire from an astrologer about his past, present and future, with no need for business agreements or exorbitant payments. The briihmaiJa would give him all the benefit of his knowledge

without asking remuneration, and the poor man, in return, would offer a handful of

rice, or anything he had in his possession, to satisfy the briihmara. In a perfect

human society, perfect knowledge in any science-medical, astrological, ecclesiastical and so on-is available even to the poorest man, with no anxiety over payment. In

the present day, however, no one can get justice, medical treatment, astrological

help or ecclesiastical enlightenment without money, and since people are generally

poor, they are bereft of the benefits of all these great sciences.

TEXT 105

�, 'fJtti{ <;lft� �' �ttm f\\!q I

� �t�·lJ'ftt�-'Jl�'B �<!!At II � o� II

ga[li' dhyiine dekhe sarva-jfla,-mahii-jyotirmaya

ananta va/kurtha-brahmii{l(/a-sabiira asraya

SYNONYMS

gori'-by calculation; dhyiine-by meditation; dekhe-sees; sarva-jna-knower of

everything; mahO-jyotirmaya-highly effulgent body; anan ta-unlimited; vaikur.thaspiritual world; brahmii{l(/a-planets; sabiira-of all of them; ii�raya-shelter.

TRANSLATION

Through calculation and meditation, the all-knowing astrologer saw the greatly

effulgent body of the lord, which is the resting place of all the unlimited Vaikuf.ltha

planets.

314 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

PURPORT

Here we get some information of the Vaikul)tha world or spiritual world.

Vaikul)tha means \"without anxiety.\" In the material world, everyone is full of

anxiety, but another world, where there is no anxiety, is described in Bhagavad-gita:

paras tasmat tu bhiivo 'nyo

'vyakto 'vyaktiit saniitonab

ya{1 sa sarve�u bhi:Jte�u

nasyatsu no vinasyoti

\"Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in

this world is annihilated, that part remains as it is.\" ( Bg. 8.20)

As there are many planets within the material world, there are many millions of

planets, called Vaikut;�thalokas, in the spiritual world. All these Vaikul)thalokas, or

superior planets, rest on the effulgence of the Supreme Personality of Godhead. As

stated in the Brohmo-samhitii (yasya prabhii prabhavato jagadarpa-koti), the

Brahman effulgence emanating from the body of the Supreme Lord creates innumerable planets in both the spiritual and material worlds; thus these planets are creations

of the Supreme Personality of Godhead. The astrologer saw Sri Cal tanya Mahaprabhu

to be the very same Personality of Godhead. We can just imagine how learned he

was, yet he was traveling door to door, just like an ordinary beggar, for the highest

benefit of human society.

TEXT 106

'ttil<&,, 't�, 'ft1f· ... I

c;lf�' <!ttf 'i.� • d'l -.Jm u �o� n

parama-tattva, paro-brohma, porama-isvaro

dekhi' probhuro murti sorva-jna ha-1/o phiinphara

SYNONYMS

porama-tattvo-the Supreme Truth;para-brohma-the Supreme Brahman;poromoiSvara-the Supreme Lord; dekhl'-seeing; probhura-of the Lord; mlirti-form;

sorva-jiia-the all-knowing astrologer; ha-1/a-be.came; phiinphara-confused.

TRANSLATION

Seeing Lord Caitanya Mahaprabhu to be the same Absolute Truth, the Supreme

Brahman, the Personality of Godhead, the astrologer was confused.

PURPORT

Herein it is clearly indicated that the Absolute Truth, the Supreme Brahman, is,

in the ultimate issue, the Supreme Personality of Godhead. Therefore a person is the

Text 108] Pastimes of the Lord in His Youth 315

beginning of all things. As confirmed in Bhagavad-gitii (1 0.8), matta/1 sarvam

pravortate: everything begins from the Supreme Personality of Godhead. The

Supreme Lord is the supreme living entity. Therefore whatever exists, whether

matter or spirit, is all but an emanation from the Supreme Person or supreme life.

The modern scientists' theory that life begins from matter is nonsense. Both matter

and life begin from life. Unfortunately the scientists do not know this scientific

fact; they are drifting in the darkness of their so-called knowledge.

TEXT 107

��en 9ft���',�� 1

� �:- �..,, .. � 'ftf,tty II � o\" II

balite no pore kichu, mauna ha-ifa

prabhu puna/1 pra1na kaila, kahite lagila

SYNONYMS

balite-to say; nii piire-is not able; kichu-anything; mauna-silent; ho-i/a-became; prabhu-the Lord; puna{1-again; pro.fna-question; kaila-put; kahite-to

speak; /ag//a-began.

TRANSLATION

Struck with wonder, the astrologer remained silent, unable to speak. But when

the Lord again put the question before him, he replied as follows.

TEXT 108

�� � 'flit tr'Sfe.-�t<!ti I

�f1'1..(<e�llt-�� II �01.\" II

purva-janme chilo tumi jagat-iisroya

paripurro bhagaviin-sarvaisvaryamaya

SYNONYMS

purvo-janme-in the previous birth; chilii-were; tumi-You; jagat-universe;

iisraya-shelter; poriptlr(la-with full potencies; bhagaviin-the Supreme Personality

of Godhead; sarva-aisvarya-maya-full of all opulences.

TRANSLATION

\"My dear sir, in Your previous birth You were the shelter of all creation, the

Supreme Personality of Godhead, full of all opulences.

316 SrT Caitanya-caritamrta [Adi-lila, c h. 17

TEXT 109

���- � '{fll

l�ttli �i!�-C::StlffJ

�� ,� I

q9f II � o� II

purve yaiche chllii tumi ebeha se-rupa

durvljneya nityiinanda-tomiira svarupa

SYNONYMS

purve-in the past;yaiche-as much as; chilii-You were; tum/-You; ebe ha-now

also; se-riJpa-the same thing; durvljneya-inconceivable; nityiinanda-eternal happiness; tomiira-Your; svarupa-identity.

TRANSLATION

\"You are now the same Personality of Godhead that You were in Your previous

birth. Your identity is inconceivable eternal happiness.\"

PURPORT

By the power of astrological science one can even ascertain the position of the

Supreme Personality of Godhead. Everything is to be identified by its symptoms.

The Supreme Personality of Godhead is identified by the symptoms mentioned in

the siistras. It is not that anyone and everyone can become God without proof from

Siistras.

TEXT 110

!2tt. �fir �' -1_fll f�i iff ��1 I

�(''Wftf1J �tf•'ff� � ''Stti1frt II��· II

prabhu hiisi' kallii, -tum/ kichu nii jiinilii

purve iimi iichiliin jiitlte goyiilii

SYNONYMS

prabhu-the Lord; hiisi '-smiling; kailii-said; tuml-you; kichu-anything; nonot; jiinilii-know; purve-in the past; iim/-1 ; iichlliin-was;jiitlte-by caste; goyiiliicowherd.

TRANSLATION

When the astrologer was speaking so highly of Him, Sri Caitanya Mahaprabhu

stopped him and began to smile. \"My dear sir,\" He said, \"I think you do not know

very clearly what I was, for I know that in My previous birth I was a cowherd boy.

TEXT 111

'1tt'f'1� triJ liPf, � f�tl'f I

� �CfJ �t �� ��11�'1-mit'l II ��� II

Text112] Pastimes of the Lord in His Youth

gopa-grhe janma chi/a, gabhTra rakhala

sei pu(1ye hai/ah ebe brahma(1a-chaoyiila

SYNONYMS

317

gopa-grhe-in the house of a cowherd; janma-birth; chi/a-there was; giibhTraof the cows; riikhiila-protector; sei pu(1ye-by those pious activities; hailiihbecame; ebe-now; brahma(1a-of a briihma(1a; chiioyiila-son .

TRANSLATION

\"In My last birth I was born in the family of cowherd men, and I gave protection

to the calves and cows. Because of such pious activities, I have now become the

son of a brahmar;ta.\"

PURPORT

The words of Lord Caitanya Mahaprabhu, the greatest authority, herein clearly

indicate that one becomes pious simply by keeping cows and protecting them. Unfortunately, people have become such rascals that they do not even care about the

words of an authority. People generally consider cowherd men lowly members of

society, but herein Caitanya Mahaprabhu confirms that they are so pious that in

their next lives they are going to be brahmar;tas. The caste system has a specific purpose. If this scientific system is followed, human society will get the greatest benefit.

Heeding this instruction by the Lord, people should serve cows and calves and in

return get ample quantities of milk. There is no loss in serving the cows and calves,

but modern human society has become so degraded that instead of giving protection

to the cows and serving them, people are killing them. How can they expect peace

and prosperity in human society while committing such sinful activities? It is

impossible.

TEXT 112

• ���I!� -r.rr� ro�' ,

�� � �' ·t� �-111' II ���II

sarva-jna kahe ami tiihii dhyane dekhilah

tahate ai�varya dekhi' phiihphara ha-i/iih

SYNONYMS

sarva-jna-the all-knowing astrologer; kahe-says ; ami- I; taha-that; dhyiine-in

meditation; dekhiliih-saw; tiihiite-there; arsvarya-opulence; dekhl'-by seeing;

phahphara-confused; ha-ilah-became.

TRANSLATION

The astrologer said, \"What I saw in meditation was full of opulence, and therefore I was confused.

318 Sri Caitanya-caritamrta [Adi-lila, c h. 11

PURPORT

It appears that the astrologer not only was a knower of past, present and future

through astrological calculation, but was a great meditator as well. Therefore he

was a great devotee and could see Lord Caitanya Mahaprabhu to be the same personality as K�Qa. He was puzzled, however, about whether Kr�l)a and Sri Caitanya

Mahaprabhu were actually the same person.

TEXT 113

�9f \\flbt9f � <.fl.-t.rt I

\"t_ �\"'�'\\Ill Jf'Alt1 �II ��-e II

sei-rupe el-rupe dekhi ekiikiiro

kobhu bhedo dekhi, ei miiyiiyo tomiiro

SYNONYMS

se1-rupe-in that form; ei-rupe-in this form; dekh/-1 see; eko..Okiiro-one form;

kobhu-sometimes; bhedo-difference; dekhi-1 see; e/-this; miiyiiyo tomiiro-Your

miiyii.

TRANSLATION

\"I am certain that Your form and the form I saw in my meditation are one and

the same. If I see any difference, this is an act of Your illusory energy.\"

PURPORT

SrFk{�f)o-coltonyo riidhii·k[�{lo nohe on yo: in the vision of a perfect devotee, Lord

Caitanya Mahaprabhu is a combination of Radha and Krg1a. One who sees Lord

Caitanya to be different from K11r;1a is under the illusory energy of the Lord. It

appears that the astrologer was already an advanced devotee, and when he came into

the presence of the Supreme Lord Sri Caitanya Mahaprabhu, he became perfectly

self-realized and could see that the Supreme Personality of Godhead Kr�r;�a and Sri

Caitanya Mahaprabhu are one and the same Supreme Person.

TEXT 114

� �' � \" 1_1ir, Q511rtt� �'411' I

<!ft. 18� '�1f fi11 � ��� n ��s n

ye hoo, se hoo tumi, tomiike nomoskiiro

probhu tiire premo diyii koi/o puroskiiro

SYNONYMS

ye hoo-whatever You are; se hoo tum/-whatever You may be; tomiike-unto

You; nomoskiiro-my obeisances; probhu-the Lord; tiire-unto him; premo-love of

Godhead; diyii-delivered; kollo-did; puroskiiro-honor.

Text 116] Pastimes of the Lord in His Youth 319

TRANSLATION

The all-knowing astrologer concluded: \"Whatever You may be or whoever You

may be, I offer my respectful obeisances unto You!\" By His causeless mercy, the

Lord then gave him love of Godhead, thus rewarding him for his service.

PURPORT

The incident of Lord Caitanya's meeting the all-knowing astrologer is not

mentioned in the Caitanya-bhiigavata, but we cannot therefore say that it did not

take place. On the contrary, we must accept the statement of Kr�r;�adasa Kaviraja

Gosvami that whatever the Caitanya-bhiigavata did not mention he has especially

mentioned in Caltanya-caritiimrta.

TEXT 115

�·������

'Ill�', 'Ill�� 1Stffi1 n ��� n

eka dina prabhu vi�(lu-maru;lape vasiyii

'madhu iina', 'madhu iina' balena <;Jiikiyii

SYNONYMS

eka dina-one day; prabhu-the Lord; vi�(lu-ma(lpape-in the corridor of a Vi�r;�u

temple; vasiyii-sitting; madhu iina-bring honey; madhu iina-bring honey; balenasays; piikiyii-calling loudly.

TRANSLATION

One day the Lord sat down in the corridor of a Vi�QU temple and began calling

very loudly, \"Bring some honey! Bring some honey!\"

fi1�&Jt�\"f-<;�1f$ �

TEXT 116

'SIW\"t..W·9fttl �' �� �

�-t tr� I

n ��l!f n

gahgii

nityiinanda-gosiifli prabhura iiveSa jiinila

-jala-piitra iini' sammukhe dharila

SYNONYMS

nltyiinanda-gosiini-Lord Nityananda Prabhu; prabhura-of the Lord; iive�­

ecstasy; jiinila-could understand; gahgii-ja/a-Ganges water; pii tra-pot; iini'-bringing; sammukhe-in front; dharila-placed it.

TRANSLA TIO!'I

Nityananda Prabhu Gosai'ii, understanding the ecstatic mood of Sri Caitanya

Mahaprabhu, brought a pot of Ganges water as a token and put it before Him.

320 SrT-Caitanya-caritamrta

TEXT 117

-\" � -.ftlft iftti �c$1 ��� I

.. +1-ihtrl � \" ... 11 ��� n

jala piina kariyii niice hai'lii vihvala

yamuniika�(la-/ilii dekhaye sakala

SYNONYMS

[Adi-lila, Ch. 17

jala-water; piina kariyii-after drinking; niice-dances; haM-becoming; vihvalaecstatic; yamunii-Okar�(la-attracting the River Yamuna; n/ii-pastimes; dekhayesees; sakala-everyone.

TRANSLATION

After drinking the water, Lord Caitanya became so ecstatic that He began to

dance. Thus everyone saw the pastime of attracting the River Yamuna.

PURPORT

Yamuniikar�ra-lilii is the pastime of attracting Yamun.a. One day, Sri Baladeva

wanted the Yamuna River to come before Him, and when the River Yamuna refused,

He took His plow, wanting to dig a canal so that Yamuna would be obliged to

come there. Since Sri Caitanya Mahaprabhu is the original form of Baladeva, in His

ecstasy He asked everyone to bring honey. In this way, all the devotees standing

there saw the yamuniika�a(la-IT/ii. In this filii, Baladeva was accompanied by His girl

friends. After drinking a honey beverage called Varur)i, He wanted to jump in the

Yamuna and swim with the girls. It is stated in Srimad-Bhiigavatam (10.65.25-30,33)

that Lord Baladeva asked Yamuna to come near, and when the river disobeyed the

order of the Lord, He became angry and thus wanted to snatch her near to Him with

His plow. Yamuna, however, very much afraid of Lord Balarama's anger, immediately

came and surrendered unto Him, praying to the Lord, the Supreme Personality of

Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunokar�a(la-lilii. The incident is also described in the prayer of

Jayadeva Gosvami concerning the ten incarnations:

vahasi vapu�l visade vasanam jaladiibham

halahati-bhiti-milita-yamuniibham

ke5ava dhrta-haladhara-rupa jaya jagadisa hare

TEXT 118

1f5f�� �-��I

� Q'(�� i� \"'� �t��� \" ��\"' \"

Text 120] Pastimes of the Lord in His Youth

mada-matta-gati baladeva-anukiira

iiciirya �ekhara tiinre dekhe riimiikiira

SYNONYMS

321

mada-matta-being intoxicated by drinking Varur;1i; gat/-movement; baladevaLord Baladeva; anukiira-imitating; iiciirya-Advaita Acarya; sekhara-at the head;

tiinre-Him; dekhe-sees; riima-iikiira-in the form of Balarama.

TRANSLATION

When the Lord, in His ecstasy of Baladeva, was moving as if intoxicated by the

beverage, Advaita Acarya, the chief of the acaryas [acarya 5ekhara], saw Him in

the form of Balarama.

TEXT 119

��� � � \"'t'ftf 'ftlf'll

� filfif' �J � �-t R� n ��� 11

vanamiili iiciirya dekhe so(liira fiingala

sabe mill' nrtya kare iive�e vlhvafa

SYNONYMS

vanamiifl iiciirya-of the name Vanamali Acarya; dekhe-sees; so(liira-made of

gold; fiingafa-plow; sabe-all; mi/i'-meeting together; nrtya-dance; kare-perform;

iive�e-in ecstasy; vihvafa-overwhelmed.

TRANSLATION

Vanamali Acarya saw a golden plow in the hand of Balarama, and the devotees

all assembled together and danced, overwhelmed by ecstasy.

TEXT 120

����\"rn�1

�� 1ttrtwfi{ �ff' � c;1t'f1 ,..if II �� o II

el-mata nrtya ha-Ifa ciirl prahara

sandhyiiya gangii-sniina karl' sabe gefii ghara

SYNONYMS

el-mata-in this way; nrtya-dancing; ha-ifa-was performed; ciiri-four; praharaa period of time lasting three hours;sandhyiiya-in the evening;gangii-sniina-taking

bath in the Ganges; kari'-finishing; sabe-all;gela-returned;ghara-home.

322 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLATION

In this way they danced continuously for twelve hours, and in the evening they

all took bath in the Ganges and then returned to their homes.

TEXT 121

et'Stfft1 � � �� � fif'f1t

� � ��� -.fit'! 'ftf1tfrtll )�) II

nogoriyii loke probhu yobe iijna dilii

ghore ghore sonkirtono korite liigilii

SYNONYMS

nogoriyii-citizens; /oke-all the people; probhu-the Lord; yobe-when; iijiliiorder; di/ii-gave; ghore ghore-in each and every home;sonkirtono-chanting of the

Hare Kr��a mantra; korite-to perform; /iigi/ii-began.

TRANSLATION

The Lord ordered all the citizens of Navadvipa to chant the Hare Kr��;�a mantra,

and in each and every home they began performing sankirtana regularly.

TEXT 122

'O� ifaf:, \" �1tRtt ifaf: I

''Sf111� ''Stt�\"f �� -��it' II )� � II

'horoye nomo{l, k�(IO yiidoviiyo nomofl

gopiilo govindo riimo �ri-modhusudono'

SYNONYMS

horoye nomofl-1 offer my respectful obeisances to Lord Hari; k(j(I0-0 Kr�pa;

yiidoviiyo-unto the descendant of the Yadu dynasty; nomof/-all obeisances;gopii/o

-of the name Gopala; govindo-of the name Govinda; riimo-of the name Rama;

�ri-modhusudono-of the name Sri Madhusodana.

TRANSLATION

[All the devotees sang this popular song along with the Hare Kr�a mahl·mantra.]

\"Haraye namal:l, kn�;�a yadavaya namat)/ gopala govinda rama §ri-madhusudana.\"

Text 124] Pastimes of the Lord in His Youth

TEXT 123

l'flf·�t'l �����-11�'fil� I

'm' '�fil'·\"'� �if! • itt� �tJ. 11 :>�'!>\"

mrdahga-karatiila sonkirtona-mohiidhvani

'hari' 'harl'-dhvonl vinii onyo niihi �uni

SYNONYMS

323

mrdongo-drum; korotiilo-hand bells; sohkirtana-chanting of the holy name of

the Lord; mohii-dhvoni-great vibration; hori-the Lord; hari-the Lord; dhvonisound; vinii-except; on yo-another; niihl-not; �unl-one can hear.

TRANS LA liON

When the salikirtana movement thus started, no one in Navadvipa could hear

any other sound than the words \"Hari! Hari!\" and the beating of the mrdaliga and

clashing of hand bells.

PURPORT

The International Society for Krishna Consciousness now has its world center in

Navadvipa, Mayapur. The managers of this center should see that twenty-four hours

a day there is chanting of the holy names of the Hare Krgla moho-mantra, with the

addition of haroye nomofl, knfJa yiidaviiyo namofl, for this song was a favorite of

Sri Caitanya Mahaprabhu. But all such sonkirtono must be preceded by the

chanting of the holy names of the five tattvos-�ri-kr�ra-caftonyo prabhu nityiinanda

�ri-odvoita gadiidhoro �riviisiidf..gouro-bhokto-vrndo. We are already accustomed to

chant these two montras-sri-k�ro-caitonyo probhu nityanondo 1rt-odvoito godiidhoro

�riviisiidi-gouro-bhakto-vrnda and Hare Kr�pa, Hare Kr�pa, Kr�pa Kr�pa, Hare Hare/

Hare R.ama, Hare Rama, Rama Rama, Hare Hare. Now, after these, the other two

lines-namely, horaye namofl, k[�fJO yiidoviiyo namoM gopiilo govindo riimo �rTmodhusudona-should be added, especially in Mayapur. Chanting of these six lines

should go on so perfectly well that no one there hears any other vibration than the

chanting of the holy names of the Lord. That will make the center spiritually allperfect.

TEXT 124

�tJ.1fl � ilfi._� � �� � I

Cftif·9f1t-f �tfil' �t<t � f�� II )�8 II

�uniyii ye kruddha haifa sokalo yovono

kiiji-pii�e iisi' sobe koilo nivedono

324 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

suniya-by hearing;ye-that; kruddha-angry ;haifa-became; sakala-all; yavanaMohammedans; kaji-pase-in the court of the Kazi, or magistrate; asi'-coming; sabe

-all; kaila-made; nivedana-petition.

TRANSLATION

Hearing the resounding vibration of the Hare KnJ;�a mantra, the local

Mohammedans, greatly angry, submitted a complaint to the Kazi.

PURPORT

The phaujadara, or city magistrate, was called the kaji (Kazi). The jamidaras

(Zamindars), or landholders (mav�a/eras), levied taxes on the land, but keeping law

and order and punishing criminals was the duty entrusted to the Kazi. Both the Kazi

and the landholders were under the control of the governor of Bengal, which at

that time was known as Suba-bangala. The districts of Nadia, lslampura and Bagoyana

were all under the Zamindar named Hari Hoc;la or his descendant known as Kr�r;�adasa

Ho�ia. It is said that Chand Kazi was the spiritual master of Nawab Hussain Shah.

According to one opinion his name was Maulana Sirajuddina, and according to

another his name was Habibara Rahamana. Descendants of Chand Kazi are still

living in the vicinity of Mayapur. People still go see the tomb of Chand Kazi, which

is underneath a campaka tree and is known as Chand Kazi's samadhi.

TEXT 125

�tt'f ��tt\" �fl 1!1� �r;� � I

� �fiAfl �� �f�� 'ftf'$f'f II ��q II

krodhe sandhya-ka/e kaji eka ghare alia

mrdanga bhang/yo toke kahite tagila

SYNONYMS

krodhe-in anger; sandhya-ka/e-in the evening; kaji-the Chand Kazi; eka gharein one home; ai/a-came; mrdanga-drum; bhang/yo-breaking; toke-unto the

people; kahite-to speak; tagila-began.

TRANSLATION

Chand Kazi angrily came to one home in the evening, and when he saw klrtana

going on, he broke a mrdanga and spoke as follows.

TEXT 126

l!l��t'f �� � C�\" f�\"!.�tfi{ I

�� ��11 �\"�� .r�'\" �����

Text 127) Pastimes of the lord in His Youth

eto-kiilo keho niihi koilo hindu yon/

ebe ye udyomo ciiliio kiiro bolo jiinl'

SYNONYMS

325

eto-kii/o-so long; keho-anyone; niihi-not; kaila-performed; hinduyiinl-regulative principles of the Hindus; ebe-now; ye-that; udyomo-endeavor; ciiliio-you

propagate; kiiro-whose; bo/o-strength;jani'-1 want to know.

TRANSLATION

\"For so long you did not follow the regulative principles of the Hindu religion,

but now you are following them with great enthusiasm. May I know by whose

strength you are doing so?

PURPORT

It appears that from the aggression of Vaktiyara Khiliji in Bengal until the time of

Chand Kazi, Hindus, or the followers of the Vedic principles, were greatly suppressed. like the Hindus in present-day Pakistan, practically no one could execute

the Hindu religious principles freely. Chand Kazi referred to this condition of Hindu

society. Formerly the Hindus had not been straightforward in executing their Hindu

principles, but now they were freely chanting the Hare Kr�l)a moho-mantra. Therefore it must have been by the strength of someone else that they were so daring.

Actually, that was the fact. Although the members of the so-called Hindu society

had followed the social customs and formulas, they had practically forgotten to

execute their religious principles strictly. But with the presence of Sri Caitanya

Mahaprabhu they actually began following the regulative principles according to

His order. That order is still existing, and anywhere and everywhere, in all parts of

the world, one can execute it. That order is to become a spiritual master under the

direction of Sri Caitanya Mahaprabhu by following the regulative principles,

chanting da!ly at least sixteen rounds of the Hare Kr�l)a mohii-montro, and preaching

the cult of Kr�l)a consciousness all over the world. If we adhere to the order of Sri

Caitanya Mahaprabhu, we shall get spiritual strength without a doubt, and we shall

be free to preach this cult of the Hare Kr�Qa movement and not be hampered by

anyone.

TEXT 127

� �� if! �� �� �'St�t I

�f'F �fi{ 'P!1 �fl' �1lt�i1 'Itt \" �� � \"

keha kTrtono nii korlho sokolo nogore

iijl iiml k�ma karl' yaitechon ghore

SYNONYMS

keha-anyone; kirtono-chanting of the Hare Kr��a mohii-montro; na-do not;

koriho-perform; sokolo nogore-in the whole town; aji-today; aml-1; k�oma kori'­

excusing;yaitechon-am returning; ghore-home.

326 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

\"No one should perform sankirtana on the streets of the city. Today I am excusing the offense and returning home.

PURPORT

Such orders stopping sahkTrtana in the streets of the world's great cities have

been imposed upon members of the Hare Krg•a movement. We have hundreds of

centers all over the world, and we have been specifically persecuted in Australia.

In most cities of the western world we have been arrested many times by the police,

but we are nevertheless executing the order of SrtCaitanya Mahaprabhu by chanting

on the streets of all the important cities, like New York, London, Chicago, Sydney,

Melbourne, Paris and Hamburg. We must remember that such incidents took place

in the past, five hundred years ago, and the fact that they are still going on indicates

that our sahkirtana movement is really authorized, for if sahkirtana were an insignificant material affair, demons would not object to it. The demons of the time

tried to obstruct the sahkTrtana movement started by Sri Caitanya Mahaprabhu.

Similar demons are trying to obstruct the sahkirtana movement we are executing all

over the world, and this proves that our sahkirtano movement is still pure and

genuine, following in the footsteps of Sri Caitanya Mahaprabhu.

TEXT 128

� � \"'�i4 -mt� lft'$f ?f�l

,.�,._ ���1 �� .-tf� '� '1.'!_11 ��lr II

iiro yadi kirtano korite liiga piiimu

sarvosva dorfliyii tiira jiiti ye lo-imu

SYNONYMS

iira-again; yadi-if; kirtano-chanting of the Hare Km•a mohii-montro; kariteto do; /ago-contact; paimu-1 shall take; sarva-sva-all possessions; do1Jf/iyachastising; tara-his;jati-caste; ye-that; /a-imu-1 shall take.

TRANSLATION

\"The next time I see someone performing such sankTrtana, certainly I shall

chastise him by not only confiscating all his property but also converting him into

a Mohammedan.\"

PURPORT

To convert a Hindu into a Mohammedan was an easy affair in those days. If a

Mohammedan simply sprinkled water on the body of a Hindu, it was supposed that

the Hindu had already become a Mohammedan. During the transition of the British

in Bangladesh during the last Hindu-Muslim riots, many Hindus were converted into

Text 130) Pastimes of the Lord in His Youth 327

Mohammedans by having cows' flesh forcibly pushed into their mouths. Hindu

society was so rigid at the time of Lord Caitanya that if a Hindu were converted

into a Mohammedan, there was no chance of his being reformed. In this way the

Mohammedan population in India increased. None of the Mohammedans came from

outside; social customs somehow or other forced Hindus to become Mohammedans,

with no chance of returning to Hindu society. Emperor Auranzeb also inaugurated

a tax that Hindus had to pay because of their being Hindus. Thus all the poor

Hindus of the lower class voluntarily became Mohammedans to avoid the tax. In

this way the Mohammedan population in India increased. Chand Kazi threatened

to convert the people into Mohammedans by the simple process of sprinkling water

on their bodies.

TEXT 129

l.fll! �' \"� ''St'l,--t'Stflll1 � I

lift:\"� Fe.�'l ?fNP1 � '-tV. II ��� n

eta bali' kiiji gelo,-nogoriyii loka

probhu-sthiine nivedilo piina boffo �oko

SYNONYMS

eta bo/1'-thus 'Saying; kiiji-the magistrate; ge/a-returned; nogoriyii loko-the

citizens in general; probhu-sthiine-before the Lord; nivedlla-submitted; piiniigetting; bof/o-very much; �oko-shock.

TRANSLATION

After saying this, the Kazi returned home, and the devotees, greatly shocked

that they were forbidden to chant Hare Kmta, submitted their grief to Lord

Caitanya Mahaprabhu.

TEXT 130

� 'e1tWI f�-�t. \"\" �� I

'If• \"��RI11_ .. tt'ir ,.., � n )-&0 n

probhu iijna dilo-yiiho koroho kirtona

muni sarhhiirimu iiji saka/a yavano

SYNONYMS

prabhu-the Lord; iijna dila-ordered; yiiha-go; koroho-and perform; kirtonosohkirtona, chanting of the Hare Kr�pa mahii-mantra; muni-1; sarhhiirlmu-shall

kill; iiji-today; sakala-all; yavana-the Mohammedans.

TRANSLATION

Lord Caitanya ordered, \"Go perform sankirtana! Today I shall kill all the

Mohammedans!\"

328 Sri Caitanya-caritam{ta [Adi-lila, Ch. 17

PURPORT

Gandhi is known for having started the movement of nonviolent civil disobedience

in India, but about five hundred years before him, �riCaitanya Mahaprabhu started

His movement of nonviolent civil disobedience to the order of Chand Kazi. It is not

necessary to commit violence to stop the opposition from hindering a movement,

for one can kill their demoniac behavior with reason and argument. Following in

the footsteps of Lord Caitanya Mahaprabhu, whenever there are obstacles the Hare

Kr�oa movement should kill the opposition with reason and argument and thus stop

their demoniac behavior.lf we became violent in every case, it would be difficult for

us to manage our affairs. We should therefore follow in the footsteps of Lord

Caitanya Mahaprabhu, who disobeyed the order of Chand Kazi but subdued him

with reason and argument.

TEXT 131

't� fost111 � c;� �tt �i{ I

�� �t� � �' 5atf4'! 1li1 n �-e� n

ghore giyii saba loko koroye kirtono

kiijTro bhoye svocchondo nohe, comokito mono

SYNONYMS

ghore giyii-returning home; saba-all; loko-citizens; koroye-performed; kTrtonosohkirtono; kiijiro-of the Kazi; bhoye-from fear; svocchondo-carefree; nohe-not;

comokito-always full of anxieties; mono-the mind.

TRANSLATION

Returning home, all the citizens began performing sar'tkirtana, but because of the

order of the Kazi, they were not carefree but always full of anxiety.

TEXT 132

\\!1·� � �� .!ft. 1lti{ �� I

�� .m-111'11 ��!I m' �'II �-e� II

tii·sobhiiro ontore bhoyo probhu mane jiini

kohite liigilii toke sTghro r;Jiiki' ani'

SYNONYMS

tii·sobhiiro-of all of them; ontore-in the mind; bhoyo-fear; probhu-the Lord;

mane-in the mind; }ani-understanding; kohite-to speak; /iigi/ii-began; /oke-to

the poeple; sighro-very soon; r;Jiiki'-calling; ani'-bringing them. .

Text 134] Pastimes of the lord in His Youth 329

TRANSlATION

Understanding the anxiety within the people's minds, the lord called them

together and spoke to them as follows.

TEXT 133

e{'$ft1f i{'5ft� .Uf\" �f1JJ_ -:ft'� I

�•�tt'f fl �� i{�·�i{ u }-tJ-tJ n

nagare nagare iiji karimu kTrtana

sandhyii-kiile kara sobhe nagara-mar(lana

SYNONYMS

nagare-from town; nagare-to town; iiji-today; karimu-1 shall perform;

kTrtana-chanting of the Hare Kr��a mahii-mantra; sandhyii-kole-in the evening;

kara-do; sabhe-all; nagara-of the city; mar(lana-decoration .

TRANSlATION

\"In the evening I shall perform sankirtana in each and every town. Therefore you

should all decorate the city in the evening.

PURPORT

At that time, NavadvTpa was composed of nine small cities, so the words nagare

nagare are significant. Sri Caitanya Mahaprabhu wanted to perform kTrtana in each

of these neighboring towns. He ordered the city decorated for the function.

TEXT 134

�'li� (}f�$ �� \"it'f �tl � I

C'f�. (;(!Iii{ �1it �tf'l' Cllttif 111\"ift �tt ll)'f)81

sandhyiite deufi sabe jviila ghare ghare

dekha, kona kiijT iisl' more miinii kare

SYNONYMS

sandhyiite-in the evening; deufi-lamps; sabe-everyone; jvii/a-light up; ghare

ghare-in each and every home; dekha-just wait and see; kona-which kind; kiijTmagistrate; iis/'-coming; more-unto Me; miinii kare-orders Me to stop.

TRANSlATION

\"In the evening, burn torchlights in every home. I shall give protection to everyone. let us see what kind of Kazi comes to stop our kirtana.\"

330 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

TEXT 135

�\\! ��' �•Jt.ttlll � ,11\\tm 1

�ti'J � c!ft_ fs� �11 n )� II

eta kahi' sandhyii-kiile cole gaurariiya

kirtanera kaila prabhu tina sampradiiya

SYNONYMS

eta kahl'-saying this; sandhyii-kiile-in the evening; cafe-went out;gaura-riiyaGaurasundara; kirtanera-of performing sahkirtana; kalfa-made; prabhu-the Lord;

tina-three; sampradiiya-parties.

TRANSLATION

In the evening Lord Gaurasundara went out and formed three parties to perform

kfrtana.

PURPORT

This is a scheme for performing klrtana in a procession. During �ri Caitanya

Mahaprabhu's time, one party was composed of twenty-one men: four people playing mrdahgas, one leading the chanting, and sixteen others striking karatii/as, responding to the leading chanter. If many men join thesahkirtana movement, they

may follow in the footsteps of SriCaitanya Mahaprabhu and form different parties

according to the time and the number of men available.

TEXT 136

�'5f �-ttll if!} •tt\" �fftpt I

an;-u � �-,'SttJttf<fP 9f11f -� n)�n

iige sampradiiye nrtya kare haridiisa

madhye niice iiciirya-gosiinl parama ulliisa

SYNONYMS

iige-in front; sampradiiye-in the party; nrtya-dancing; kare-does; har/diisaThakura Haridasa; madhye-in the middle; nace-dances; acorya-gosiini-Sri Advaita

Acarya;parama-very much; u//asa-happy.

TRANSLATION

In the front party danced Thiikura Haridiisa, and in the middle party danced

Advaita Acarya with great jubilation.

Text 139] Pastimes of the Lord in His Youth

TEXT 137

'Pitt� ��5fl'ti � �tf (;�!I I

ti'R �itt�' � .. 12ft fi{'eJtil\"f II ��'\\ II

piiche sampradiiye nrtya kare gauracandra

tiinra sange niici' bu/e prabhu nityiinanda

SYNONYMS

331

piiche-at the rear; sampradiiye-in the party; nrtya-dancing; kare-does;

gauracandra-Lord Gaurariga; tiinra-His; sange-along with; nac/'-dancing; bulemoves; prabhu-Lord; nityananda-of the name Nityananda.

TRANSLATION

Lord Gaurasundara Himself danced in the rear party, and �ri Nityananda Prabhu

moved with lord Caitanya's dancing.

TEXT 138

�illft, • ., '�<:!9Pltr�' I

f�•t�' ��Iii{, !2t�111�t'l II ��\

II

vrndavana-dasa ihii 'caitanya-mangale'

vistiiri' var(liyachena, prabhu-krpa-bale

SYNONYMS

vrndiivana-dasa-Vrndavana dasa Thakura; iha-this; caitanya-manga/e-in his

book named Caitanya-mangala; vistari'-elaborately; var(liyiichena-has described;

prabhu-of the L ord; krpii-bale-by the strength of mercy.

TRANSLATION

By the grace of the lord, �rna Vrnaavana aasa Thakura has elaborately described

this incident in his Caitanya-marigala.

TEXT 139

1J!l1115 �� ��' �'ijc;f �f1tl'f1 I

i!if1lt'! i!ifitt'! �'6 ��� (;'5tvf111 ���II

ei mota klrtana kari' nagare bhramila

bhramite bhramite sabhe kaji-dviire gelii

332 �ri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

ei mata-in this way; kirtana-congregational chanting; kari'-executing; nagarein the city; bhrami/o-circumambulated; bhramite bhramite-while thus moving;

sabhe-all of them; kaji-dvare-at the door of the Kazi;ge/a-reached.

TRANSLATION

Performing kirtana in this way, circumambulating through every nook and corner

of the city, they finally reached the door of the Kazi.

TEXT 140

\\!�-� �tJ <;�, �t1f �li'f1� I

,��!!·�� <;tl� t2t\\!Al·'Pft'Siff II �So II

tarja-garja kare loka, kare kolahala

gauracandra-bale loka pra�raya-paga/a

SYNONYMS

tarja-garja-murmuring in anger; kare-do; loka-the people; kare-do; kolaha/aroaring; gauracandra-of Lord �riCaitanya Mahaprabhu; bale-by the power; /akapeople; prosraya-pogala-became mad by such indulgence.

TRANSLATION

Murmuring in anger and making a roaring sound, the people, under the protection of Lord Caitanya, became mad through such indulgence.

PURPORT

The Kazi had issued an order not to perform kirtona, congregational chanting of

the holy name of the Lord. But when this was brought up to Lord Caitanya

Mahaprabhu, He ordered civil disobedience to the Kazi's order. Lord Caitanya and

all His devotees, naturally enthusiastic although agitated, must have made a great

noise with their loud cries.

TEXT 141

��� .. ri{t\\! <fit� .._ .. t� �t� 1

\\!� � ��, it1 �' ��tJ II �8) II

kirtonera dhvonite kaji lukaila ghare

torjana garjana suni' no hoya bOhire

SYNONYMS

kirtanera-of the sohkirtana movement; dhvanite-by the sound; kaji-the Chand

Kazi; lukoila-hid himself; ghare-in the room; torjana-murmuring; garjana-protesting; �uni'-hearing; na-does not; haya-come out; bahire-outside.

Text 141) Pastimes of the Lord in His Youth 333

TRANSLATION

The loud sound of the chanting of the Hare Kr�pa mantra certainly made the

Kazi very much afraid, and he hid himself within his room. Hearing the people thus

protesting, murmuring in great anger, the Kazi would not come out of his home.

PURPORT

The Kazi's order not to perform sankirtana could stand only as long as there was

no civil disobedience. Under the leadership of the Supreme Lord, Sri Caitanya

Mahaprabhu, the chanters, increasing in number, disobeyed the order of the Kazi.

Thousands assembled together and formed parties, chanting the Hare Kr�pa mohomantra and making a tumultuous sound of protest. Thus the Kazi was very much

afraid, as naturally one should be under such circumstances.

In the present day also, people all over the world may join together in the KrHta

consciousness movement and protest against the present degraded governments of

the world's godless societies, which are based on all kinds of sinful activities. The

Srimad-Bhogavatam states that in the age of Kali, thieves, rogues and fourth-class

people who have neither education nor culture capture the seats of governments to

exploit the citizens. This is a symptom of Kali-yuga that has already appeared.

People cannot feel secure about their lives and property, yet the so-called governments continue, and its ministers get fat salaries, although they are unable to do

anything good for society. The only remedy for such conditions is to enhance the

sahkirtana movement under the banner of Kr�Qa consciousness and protest against

the sinful activities of all the world's governments.

The Kr�pa consciousness movement is not a sentimental religious movement; it is

a movement for the reformation of all the anomalies of human society. If people

take to it seriously, discharging this duty scientifically, as ordered by Sri Caitanya

Mahaprabhu, the world will see peace and prosperity instead of being confused and

hopeless under useless governments. There are always rogues and thieves in human

society, and as soon as a weak government is unable to execute its duties, these

rogues and thieves come out to do their business. Thus the entire society becomes

a hell unfit for gentlemen to live in. There is an immediate need for a good government-a government by the people, with Kr�Qa consciousness. Unless the masses of

people become Kr$r:ta conscious, they cannot be good men. The Kr�r:ta consciousness

movement that Sri Caitanya Mahaprabhu started by chanting the Hare Kr$r:ta mohomantra still has its potency. Therefore people should understand it seriously and

scientifically and spread it all over the world.

The sankirtana movement started by Sri Caitanya Mahaprabhu is described in the

Caitanya-bhogavata, Madhya-kho!Jf/o, Twenty-third Chapter, beginning with verse

241, which states, \"My dear Lord, let my mind be fixed at Your lotus feet.\" Following Lord Caitanya's chanting, all the devotees reproduced the same sound He chanted.

In this way the Lord proceeded, leading the entire party on the strand roads by the

bank of the Ganges. When the Lord came to His own ghota, or bathing place, He

danced more and more. Then He proceeded to Madhai'sghofo. In this way SriCaitanya

Mahaprabhu, the Supreme Lord, who was known as Visvambhara, danced all over

the banks of the Ganges. Then He proceeded to BarakoQa-ghata, the Nagariya-ghata,

334 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

and, traveling through Ganganagara, reached Simuliya, a quarter at one end of the

town. All these places surround Sri Mayapur. After reaching Simuliya, the Lord

proceeded towards the Kazi's house, and in this way He reached the door of Chand

Kazi.

TEXT 142

� � � <151�1f '11f·1_� I

�·m' �'11 b1 'ftll-�� II��� II

uddhata loka bhiihge kiijira ghara-pu�pavana

vlstiirl' var(1ilii ihii diisa-vrndiivana

SYNONYMS

uddhata-agitated; /aka-persons; bhahge-break; kajlra-of the Kazi; gharahouse;pu,spa-vana-flower garden; vistari'-elaborately; var(1ilii-described; /ha-th is;

diisa-vrndiivana-�rila Vrndavana dasa Thakura.

TRANSLATION

Naturally some of the people who were very much agitated began to retaliate the

Kazi's actions by wrecking his house and flower garden. Srna Vrndivana disa

Thikura has elaborately described this incident.

TEXT 143

'e<lt)�t-. 9fttfb1 �m �rt'flu

�� �t� 1!11f .-tu� itfil'fl I

�8� n

tabe mahiiprabhu tiira dviirete vasi/ii

bhavya-/oka piithiiiyii kiijlre boliiilii

SYNONYMS

tabe-thereafter; mahiiprabhu-Sri Caitanya Mahaprabhu; tiira dviirete-at the

Kazi's door; vasilii-sat down; bhavya-loka-respectable persons; pii.thalyii-sending;

kiijlre-unto the Kazi; bolaila-had them call.

TRANSLATI ON

Thereafter, when Sri Caitanya Mahiprabhu reached the Kazi's house, He sat

down by the doorway and sent some respectable persons to call for the Kazi.

TEXT 144

� �� �tbn � 1ftfl(1 �nnb1 1

�t1f it�-'11 12ft_�·� <15fb1 II �88 II

Text 146] Pastimes of the Lord in His Youth

dura ha-ite iiilo kojT miithii noyiiiyii

kiijire vasa/Iii prabhu somm4na kariyii

SYNONYMS

335

dura ha-ite-from a distant place; iiilii-came; kiiji-the Kazi; miithii-head;

noyiilyii-bowed down; kiijlre-unto the Kazi; vasa/Iii-gave a seat; prabhu-the Lord;

sammiina-respect; karlyii-offering .

TRANSLATION

When the Kazi came, his head bowed down, the lord gave him proper respect

and a seat.

PURPORT

Some of the men in SriCaitanya Mahaprabhu's civil disobedience mov�ment were

agitated because they could not control their minds. But the Lord was thoroughly

peaceful, sober and unagitated. Therefore when the Kazi came down to see Him, the

Lord offered him proper respect and a seat because he was a respectable government

officer. Thus the Lord taught us by His personal behavior. In pushing on our

sonklrtana movement of Kr�Qa consciousness, we might have to face difficult days,

but we should always follow in the footsteps of Sri Caitanya Mahaprabhu and do

the needful according to the time and circumstances.

TEXT 145

� �,-�fif � �1l\"f1il �t� I

�fif \"'f-1' �tbn,-c.il� � 11 �s� n

prabhu ba/ena,-iiml tomiira iiiliima abhyiigata

iimi dekhi' lukiiilii,-e-dharma kemata

SYNONYMS

prabhu balena-the Lord said; iim/-1; tom4ra-your; iiiliima-have come;

abhyiigata-guest; iimi-Me; dekhi'-seeing; lukiiilii-you disappeared; e-dharma

kemata-what kind of etiquette is this.

TRANSLATION

In a friendly way, the Lord said, \"Sir, I have come to your house as your guest,

but upon seeing Me you hid yourself in your room. What kind of etiquette is this?\"

TEXT 146

�� � -'lfil 'fJ{fl'f ����� �11

� -rr. ��� t�'l 11_�'fb1 II �8� II

336 SrT Caitanya-caritamrta

koji kohe-tumi also kruddho ho-iya

tomii �onto koro7te rohinu /ukiiiyii

SYNONYMS

[Adi-lila, Ch. 17

koJ1 kohe-the Kazi replied; tum/-You; o/so-have come; kruddho-angry; ho-iyobeing; tomo-You; �nto-pacified; koroite-to make; rohlnu-1 remained; /ukoiyohiding out of sight.

TRANSLATION

The Kazi replied: \"You have come to my house in a very angry mood. To pacify

You, I did not come before You immediately but kept myself hidden.

TEXT 147

ttl� '[fit -tt• ��t't, �!fit' fi{��' I

�1'5fJ '1ft1f,-,�l1fl � ��f't �'ft� h�8'\\ll

ebe tumi �onto hoile, iisi' m/1/loh

bhiigyo moro,-tomii heno atithi piiilon

SYNONYMS

ebe-now; tumi-You; santo-pacified; hai/e-have become; osi'-coming;

mi/i/iih-1 have met (You); bhiigya mora-it is my great fortune; tomii-You; henalike; atithi- guest; pailah-1 have received.

TRANSLATION

\"Now that You have become pacified, I have come to You. It is my good fortune

to receive a guest like Your Honor.

TEXT 148

�\"� ,�, u � �1� '

Of.:·ltllft� ��� Q $tlf·lt ... �� \" �8\

\"

griimo-sombondhe 'cakravorti' haya mora ciicii

deha-sambandhe halte haya griima-sombondho sancii

SYNONYMS

griima-sombandhe-in our neighborhood relationship; cokrovorti-Your grandfather Nilambara Cakravarti; hayo-becomes; mora-my; ciico-uncle; deha-sambandhe-in a bodily relationship; haite-than; haya-becomes; griimo-sombandhoneighborhood relationship; siihcii-more powerful.

Text 150] Pastimes of the Lord in His Youth 337

TRANSLATION

\"In our village relationship, Nilambara Cakravarti Thakura was my uncle. Such

a relationship is stronger than a bodily relationship.

PURPORT

In India, even in the interior villages, all the Hindu and Muslim communities

used to live very peacefully by establishing a relationship between them. The young

men called the elderly members of the village by the name coca or koko, \"uncle,\"

and men of the same age called each other dada, \"brother.\" The relationship was

very friendly. There were even invitations from Mohammedan houses to Hindu

houses and from Hindu houses to Mohammedan houses. Both the Hindus and the

Mohammedans accepted the invitations to go to each other's houses to attend

ceremonial functions. Even until fifty or sixty years ago, the relationship between

Hindus and Muslims was very friendly, and there were no disturbances. We do not

find any Hindu-Muslim riots in the history of India, even during the days of the

Mohammedans' rule over the country. Conflict between Hindus and Muslims was

created by polluted politicians, especially foreign rulers, and thus the situation

gradually became so degraded that India was divided into Hindustan and Pakistan.

Fortunately, the remedy to unite not only the Hindus and Muslims but all

communities and all nations can still be implemented by the Hare KrH1a movement

on the strong basic platform of love of Godhead.

TEXT 149

�IQ ���� �� �Hr e{'fi{1 I

� �.._c;� �� tfii �t� <etRtenu �s� n

nilombara cakravarti haya tomara nana

se-sambandhe hao tumi amara bhogina

SYNONYMS

nilombara cakravarti-of the name Nilambara Cakravarti;haya-becomes; tomiiraYour; niinii-maternal grandfather; se-sambandhe-by such a relationship; haobecome; tumi-You;iimiira-my;bhiiginii-nephew (the son of my sister).

TRANSLATION

\"Nilambara Cakravarti is Your maternal grandfather, and by this relationship

You are thus my nephew.

TEXT 150

'et�lf '�t-. 1ft1r1 � �� I

1ft'{t'l� �9f�t'f �Mtil1 e{1 i1t1t II �(to II

338

,

Sri Caitanya-caritamrta

bhOglnora krodha mama ava�ya sahaya

motu/era aparodha bhogino no laya

SYNONYMS

[Adi-lila,Ch.17

bhoginiira-of the nephew; krodha-anger; miimii-maternal uncle ;ava�ya-certain·

ly; sahaya-tolerates; miitulera-of the maternal uncle; apariidha-offense; bhiiginiithe nephew; nii-does not; laya-accept.

TRANSLATION

\"When a nephew is very angry, his maternal uncle is tolerant, and when the

maternal uncle commits an offense, the nephew does not take it very seriously.\"

TEXT 151

RMG:tt �(

<.!1-� i�H �tti1 �� �ttt·attt I

� ��� iO 'Pfttf II ��� II

ei mota duhhora kathii haya thore·thore

bhitarera artha keha bujhite nii pare

SYNONYMS

ei mota-in this way; duhhiira-of both of them; kathii-conversation; haya-took

place; thiire·thore-with different indications; bhltarera-inner; artha-meaning;

keha-anyone; bujhite-to understand; nii pore-is not able.

TRANSLATION

In this way the Kazi and the Lord talked with one another with different indica·

tions, but no outsider could understand the inner meaning of their conversation.

TEXT 152

�!_ �-,-� 'ftf'W �btt1f �11 'ltti' I

� �,-�wt <R, � � � n�����

prabhu kahe,-pra�na liigi' iiiliima tomiira sthiine

kiiji kahe, -iijnii kara, ye tomiira mane

SYNONYMS

prabhu kahe-the Lord said; pra�na liigi '-just to inquire from you; iiiliima-1

have come; tomiira sthiine-at your place; kiijT kahe-the Kazi replied; ojnii korojust order me;ye-whatever; tomiira mone-(is) in Your mind.

Text154] Pastimes of the Lord in His Youth 339

TRANSLATION

The Lord said, \"My dear uncle, I have come to your home just to ask you some

questions.\"

\"Yes,\" the Kazi replied, \"You are welcome. just tell me what is in Your mind.\"

TEXT 153

<2ft. ��,-,'5tt� -tt'$, � �1ftt ��1 I

�� 'e1J '9fttht, '!I''! �� f� n �Q-e n

prabhu kahe,-go-dugdha khoo, gobhi tomiira mota

vna anna upajoya, tate tenho pita

SYNONYMS

prabhu kahe-the Lord said; go-dugdha khoo-you drink cows' milk; giibhi-the

cow (is); tomiira-your; miitii-mother; vna-the bull; anna-grains; upajiiya-produces; tote-therefore; tenho-he; pitii-(is) your father.

TRANSLATION

The Lord said: \"You drink cows' milk; therefore the cow is your mother. And

the bull produces grains for your maintenance; therefore he is your father.

TEXT 154

�1{t\\!1 �t�' �'e -(j)<fl '�f1t tt1t I

'�11\\. � �11\" 'l_fif (j)1{\\! f�1{ II �12'8 II

pito-moto mori' khfio-ebii kon dharma

kon bale kara tumi e-mata vikarma

SYNONYMS

pita-mota-father and mother; mori'-killing; khfio-you eat; ebii-this; kon-what

kind of; dharma-religion; kon bale-on what strength; kara-do; tuml-you; e-mata

-such; vikarma-sinful activities.

TRANSLATION

\"Since the bull and cow are your father and mother, how can you kill and eat

them? What kind of religious principle is this? On what strength are you so daring

that you commit such sinful activities?\"

PURPORT

Everyone can understand that we drink the milk of cows and take the help of

bulls in producing agricultural products. Therefore, since our real father gives us

340 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

food grains and our mother gives us milk with which to live, the cow and bull are

considered our father and mother. According to Vedic civilization, there are seven

mothers, of which the cow is one. Therefore Sri Caitanya Mahaprabhu challenged

the Mohammedan Kazi, \"What kind of religious principle do you follow by killing

your father and mother to eat them?\" In any civilized human society, no one

would dare kill his father and mother for the purpose of eating them. Therefore Sri

Caitanya Mahaprabhu challenged the system of Mohammedan religion as patricide

and matricide. In the Christian religion also, a principal commandment is \"Thou

shalt not kill.\" Nevertheless, Christians violate this rule; they are very expert in

killing and in opening slaughterhouses. In our Kr�oa consciousness movement, our

first provision is that no one should be allowed to eat any kind of flesh. It does not

matter whether it is cows' flesh or goats' flesh, but we especially stress the prohibition against cows' flesh because according to siistra the cow is our mother. Thus

the Mohammedans' cow killing was challenged by SriCaitanya Mahaprabhu.

TEXT 155

�1� �'-Q:!'f1r� C�� ��·\"1_11'1 I

�-� •us -c;� '<.;�11H'I' \" ��� \"

kiijT kahe,-tomiira yaiche veda-purii(la

taiche iimiira Siistra-ketiiva 'korii(la'

SYNONYMS

kiijT kahe-the Kazi rep I ies; tomiira-Your; yaiche-as much as; veda-purii(la-the

Vedas and Puriiras; taiche-similarly; iimiira-our; siistra-scripture; ketiiva-the holy

book; korii(la-the Koran.

TRANSLATION

The Kazi replied: \"As You have Your scriptures called the Vedas and Purll;tas,

we have our scripture, known as the holy Koran.

PURPORT

Chand Kazi agreed to talk with Sri Caitanya Mahaprabhu on the strength of the

scriptures. According to the Vedic scripture, if one can support his position by

quoting from the Vedas, his argument is perfect. Similarly, when the Mohammedans

support their position with quotations from the Koran, their arguments are also

authorized. When Lord Sri Caitanya Mahaprabhu raised the question of the

Mohammedans' cow killing and bull killing, Chand Kazi came to the standard of

understanding from his scriptures.

TEXT 156

� -ttt11 \"'�,-��r�-ti{f�·1ft(� 1

��·1ftt;( ��·�t'f1' fi{tlt1{ II �a� II

Text 157) Pastimes of the lord in His Youth

sei sostre kahe, --pravrtti-nivrtti-morga-bheda

nlvrtti-mlJrge jTva-motra-vadhera ni�edha

SYNONYMS

341

sei sostre-in the scripture (the Koran); kahe-it is ordered; pravrtti-of attachment; nivrtti-of detachment; margo-ways; bheda-difference; nivrtti-of detachment; marge-on the path; jiva-motra-of any living entity; vadhera-of killing;

n�i edha-prohibition.

TRANSLATION

\"According to the Koran, there are two ways of advancement-through increasing

the propensity to enjoy and decreasing the propensity to enjoy. On the path of

decreasing attachment [ nivrtti-marga], the killing of animals is prohibited.

TEXT 157

�1ttt� c;�t�'f -.Rt'! �fit 6 I

11ft1r·'eltsnl � '�tflf iff� 'Pft'Pl·�� II )�'t II

pravrtti-morge go-vadha karite vidhi haya

sostra-Ojnaya vadha kai/e nohi popa-bhaya

SYNONYMS

pravrtti-morge-on the path of attachment; go-vadha-the killing of cows;kariteto execute; viahi-regulative principles; haya-there are; sostra-Oji'ioya-on the order

of the scripture; vadha-killing; kaile-if one commits; nohl-there is no; papabhaya-fear of sinful activities.

TRANSLATION

On the path of material activities, there is regulation for killing cows. If such

killing is done under the guidance of scripture, there is no sin.

PURPORT

The word sastra is derived from the dhotu, or verbal root, sas. Sas-dhotu pertains

to controlling or ruling. A government's ruling through force or weapons is called

sastra. Thus whenever there is ruling, either by weapons or by injunctions, the sasdhiitu is the basic principle. Between 5astra (ruling through weapons) and sostra

(ruling through the injunctions of the scriptures) , the better is sostra. Our Vedic

scriptures are not ordinary law books of human common sense; they are the statements of factually liberated persons unaffected by the imperfectness of the senses.

Sostra must be correct always, not sometimes correct and sometimes incorrect.

In the Vedic scriptures, the cow is described as a mother. Therefore she is a mother

342 SrT Cait.anya-caritamrta [ Adi-lila, Ch. 17

for all time; it is not, as some rascals say, that in the Vedic age she was a mother but

she is not in this age. If Siistra is an authority, the cow is a mother always; she was a

mother in the Vedic age, and she is a mother in this age also.

If one acts according to the injunctions of Siistra, he is freed from the reactions

of sinful activity. For example, the propensities for eating flesh, drinking wine and

enjoying sex life are all natural to the conditioned soul. The path of such enjoyment

is called pravrtti-miirga. The Siistra says,pravrttire�iim bhutiiniim nivrttis tu mohiipha/am: one should not be carried away by the propensities of defective conditioned

life; one should be guided by the principles of the �iistras. A child's propensity is to

play all day long, but it is the injunction of the �iistras that the parents should take

care to educate him. The �iistras are there just to guide the activities of human

society. But because people do not refer to the instructions of �iistras, which are free

from defects and imperfections, they are therefore misguided by so-called educated

teachers and leaders who are full of the deficiencies of conditioned life.

TEXT 158

QSt1{� �� �� <;'Sft�� Cftllt I

�tJI� <;'Sft�'f �1{ � � � II �<t1r II

tomiiro vedete iiche go-vadhero vii(li

atoeva go-vadha kare bapa bapa muni

SYNONYMS

tomiira vedete-in Your Vedic literatures; iiche-there is; go-vodhero-for cow killing; Vii(li-injunction; ataeva-therefore; go-vadha-cow killing; kare-does; bapa

bapa-very, very great; mun/-sages.

TRANSLATION

As a learned scholar, the Kazi challenged Caitanya Mahaprabhu, \"In Your Vedic

scriptures there is an injunction for killing a cow. On the strength of this injunction,

great sages performed sacrifices involving cow killing.\"

TEXT 159

� �,-�� � <;'Stl� fil� I

._�� f�nt if1 emf <;'Sf't�'f II ��Ci> II

prabhu kahe,-vede kahe go-vadha ni�edha

otaeva hindu-miitra nii kare go-vadha

SYNONYMS

prabhu kahe-the lord replied; vede-in the Vedas; kahe-is enjoined; go-vadhocow killing; ni$edho-prohibition; otaeva-therefore; hindu-Hindu; miitra-any;

110-does not; kare-execute; go-1.-fJdha-cow killing.

Text161] Pastimes of the Lord in His Youth 343

TRANSLATION

Refuting the Kazi's statement, the Lord immediately replied, \"The Vedas clearly

enjoin that cows should not be killed. Therefore any Hindu, whoever he may be,

does not indulge in cow killing.

PURPORT

In the Vedic scriptures there are concessions for meat-eaters. It is said that if one

wants to eat meat, he should kill a goat before the goddess Kali and then eat its

meat. Meat-eaters are not allowed to purchase meat or flesh from a market or

slaughterhouse. There are no sanctions for maintaining regular slaughterhouses to

satisfy the tongues of meat-eaters. As far as cow killing is concerned, it is completely

forbidden. Since the cow is considered a mother, how could the Vedas allow cow

killing? Sri Caitanya Mahaprabhu pointed out that the Kazi's statement was faulty.

In Bhagavad-gitii there is a clear injunction that cows should be protected. K�igorak�ya-varifyarh vai�ya-kormo svobhiivo·jom: \"The duty of voi�yos is to produce

agricultural products, trade and give protection to cows.\" (Bg. 18.44) Therefore it is a

false statement that the Vedic scriptures contain injunctions permitting cow killing.

TEXT 160

fim� 'tttl \"\"'' �� lfrtl \\!till I

�-�tt'l �� '�� ·�rtwl-�ltl ll ��o n

jiyiiite pare yadi, tobe miire prari

veda-purare ache hena ajnii-vii(1i

SYNONYMS

jiyaite-to rejuvenate; piire-one is able; yodi-if; tobe-then; miire-can kill;

prari-living being; vedo-pura{le-in the Vedas and PuriiQos; ache-there are; henosuch; ajna-vaQi-orders and injunctions.

TRANSLATION

\"In the Vedas and Purar;1as there are injunctions declaring that if one can revive

a living being, he can kill it for experimental purposes.

TEXT 161

�'f1!1JI fi(,

��'A�� 1Ttt11Ifil'$f'1J

�� \\!� �� II ��� II

atoeva jarod·govo mare muni-gara

vedo-montre siddho kore taharo jivana

344 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

otoevo-therefore; jorod-govo-old animals; mare-killed; munl-goro-sages; vedomontre-by the power of Vedic hymns; slddho-rejuvenated; kore-makes; taharohis;jivono-life.

TRANSLATION

\"Therefore the great sages sometimes killed old animals, and by chanting Vedic

hymns they again brought them to life for perfection.

TEXT 162

�� �1$1 �� �� ��tJ I

'!'ft\\! '!tJ <1'1 il�, � �11<ri't1lll ��� II

jorod-govo hona yuva hoyo aro-varo

tate taro vodho nohe, hoyo upokaro

SYNONYMS

jorod-govo-old, invalid animals; hona-becoming; yuva-young; hoyo-become;

aro-varo-again; tate-in that action; taro-his; vodho-killing; nohe-is not; hoyothere is; upokaro-benefit.

TRANSLATION

\"The killing and rejuvenation of such old and invalid animals was not truly

killing but an act of great benefit.

TEXT 163

<15fil�� �� -tf� il'tffl i§f\\li�\";5J I

�ifl<l <;'ttt<t-. 'fl i11 <mt t!!�l;illl ��II

ko/i-ka/e toiche 5oktl nahiko brahmore

otoevo go-vodho keho no kore ekhone

SYNONYMS

ko/i-kale-in the age of Kali; toiche-such; 5okti-power; nahiko-there is none;

briihmore-in the briihmoros; otoevo-therefore; go-vodho-killing of cows; kehoanyone; no-does not; kore-execute; ekhone-at the present.

TRANSLATION

\"Formerly there were powerful brahmar;Jas who could make such experiments

using Vedic hymns, but now, because of Kali-yuga, brahmar;Jas are not so powerful.

Therefore the killing of cows and bulls for rejuvenation is forbidden.

Text 166] Pastimes of the Lord in His Youth

TEXT 164

��'J(�� '>l'<ltaot•� 'lliJPI� W9f�<f1{. I

Clf��'1 �c�g9ff.s� �taot) 9f� f��C'l� • )�8 n

a�vamedharh gaviilambham sannyasam pala-paitrkam

devare(la sutotpattirh kalau ponca vivarjayet

SYNONYMS

345

a�va-medham-a sacrifice offering a horse; gava-0/ambham-a sacrifice of cows;

sannyiisam-the renounced order of life; pala-paitrkam-an offering of oblations of

flesh to the forefathers; devaref1a-by a husband's brother; suta-utpattim-begetting

children; kalau-in the age of Kali;panca-five; vivarjayet-one must give up.

TRANSLATION

\"'In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice,

the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the

offering of oblations of flesh to the forefathers, and a man's begetting children in

his brother's wife.'

PURPORT

This is a quotation from the Brahma-vaivarta Purii(la.

TEXT 165

c;\\S'fUI ���,--�ell� I

� �lt'! � ift�<li ��tl II ��1 II

tomarii jiyiiite niira,-vadha-miitra sora

naraka ha-ite tomiira niihika nlstiira

SYNONYMS

tomarii-you Mohammedans; jiyiiite-bring to life; niira-cannot; vadha-miitrakilling only; siira-the essence; naraka ha-ite-from hell; tomiira-your; niihika-there

is not; nistara-deliverance.

TRANSLATION

\"Since you Mohammedans cannot bring killed animals back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for

your deliverance.

TEXT 166

c;'$11-�tr �� c;lft1f, �� �� �e.7ll I

c;'5tf�� �-11t-o 'PftP fimR II ��� II

346 SrT Caitanya-caritamrta

go-<Jnge yoto /omo, toto sohosro votsoro

go-vodhi rourovo-modhye pace nirontoro

SYNONYMS

(Adi-lila, Ch. 17

go-<Jnge-on the body of the cow; yoto-as many; /omo-hairs; toto-so many;

sohosro-a thousand; vatsoro-years;go-vadhi-the killer of a cow;rourovo-modhyein a hellish condition of life; pace-decomposes; nirontoro-always .

TRANSLATION

\"Cow killers are condemned to rot in hellish life for as many thousands of years

as there are hairs on the body of the cow.

TEXT 167

�t1l1-�� �t!f\"�1-�� $t. �'l I

eo trt�' -ttto 111i �i �tefl fiftlln ��� 11

tomii-sobiiro Siistro-kartii--seho bhronto haifa

nii jiini' siistrero mormo oiche iijflii di/a

SYNONYMS

tomii-sobiiro-of all of you; siistro-kortii-compilers of scripture; seho-they also;

bhriinto-mistaken; hoi/a-became; nii jiini'-without knowing; siistrero mormo-the

essence of scriptures; oiche-such; iijnii-order; di/o-gave.

TRANSLATION

\"There are many mistakes and illusions in your scriptures. Their compilers, not

knowing the essence of knowledge, gave orders that were against reason and argument.\"

TEXT 168

��' � '� �' itt� �t11 �Ill I

�fn1 <\\'it� � � 1ft�' II ��lr II

suni' stobdho haifa kiiji, niihi sphure vii(li

viciiriyii kohe kiiji poriibhovo miini'

SYNONYMS

suni'-by hearing; stobdho-stunned; haifa-became; kiiji-the Kazi; niihi-does

not; sp hure-utter; vii(1i-words; viciiriyii-after due consideration; kohe-said; kiijithe Kazi;poriibhovo-defeat; miini '-accepting.

Text 169] Pastimes of the Lord in His Youth 347

TRANSLATION

After hearing these statements by SrT Caitanya Mahaprabhu, the Kazi, his arguments stunned, could not put forward any more words. Thus, after due considera·

tion, the Kazi accepted defeat and spoke as follows.

PURPORT

In our practical preaching work we meet many Christians who talk about statements of the Bible. When we question whether God is limited or unlimited, Christian

priests say that God is unlimited. But when we question why the unlimited God

should have only one son and not unlimited sons, they are unable to answer.

Similarly, from a scientific point of view, the answers of the Old Testament, New

Testament and Koran to many questions have changed. But a sastra cannot change

at a person's whim. All wstras must be free from the four defects of human nature.

The statements of sastras must be correct for all time.

TEXT 169

�lf � �' �fu'!, � � �' I

�fir<ti � -Its, �1!(-�� � II :>�� II

tumi ye kahile, parr/ita, sei satya haya

adhunika amara sastra, vicara-saha naya

SYNONYMS

tumi-You; ye-whatever; kahile-have said;parr;lita-0 Nimai Pap9ita; sei-that;

satya-truth; haya-is certainly; adhunika-of modern days; amiira-our; siistrascripture; vicara-logic; saha-with; naya-they are not.

TRANSLATION

\"My dear Nimai Pap�ita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.

PURPORT

The siistras of the yavonas, or meat-eaters, are not eternal scriptures. They have

been fashioned recently, and sometimes they contradict one another. The scriptures

of the yavanas are three: the Old Testament, the New Testament and the Koran.

Their compilation has a history; they are not eternal like the Vedic knowledge.

Therefore although they have their arguments and reasonings, they are not very

sound and transcendental. As such, modern people advanced in science and

philosophy deem these scriptures unacceptable.

Sometimes Christian priests come to us inquiring, \"Why are our followers neglecting our scriptures and accepting yours?\" But when we ask them, \"Your Bible says,

348

/

Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

'Do not kill.' Why then are you killing so many animals daily?\" they cannot answer.

Some of them imperfectly answer that the animals have no souls. But then we ask

them, \"How do you know that animals have no souls? Animals and children are of

the same nature. Does this mean that the children of human society also have no

souls?\" According to the Vedic scriptures, within the body is the owner of the

body, the soul. In Bhogovad-gitii it is said:

dehino 'smin yothii dehe

koumiirorh youvonorh jorii

tathii dehiintoro-priiptlr

dhiros tatra no muhyotl

\"As the embodied soul continually passes, in this body, from boyhood to youth to

old age, the soul similarly passes into another body at death. The self-realized soul

is not bewildered by such a change.\" (Bg. 2.13)

Because the soul is within the body, the body changes through so many forms.

There is a soul within the body of every living entity, whether animal, tree, bird or

human being, and the soul is transmigrating from one type of body to another.

When the scriptures of the yo11t1nos-namely, the Old Testament, New Testament

and Koran-cannot properly answer inquisitive followers, naturally those advanced

in scientific knowledge and philosophy lose faith in such scriptures. The Kazi

admitted this while talking with Sri Caitanya Mahaprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.

TEXT 170

�i!

:artf!..-.c'l'iltttt i!1_ �

� -tfS,-� � �I

liftS 1ft� II �'\\ o II

kolplto iimiira Mstra,--iimi saba jiini

jiiti-<Jnurodhe tabu sei siistra miini

SYNONYMS

kolpito-imagined; iimiiro-our; Siistra-scripture; iimi-1; saba-everything; jiiniknow; jiiti-by community; onurodhe-being obliged; tabu-still; se/-that; siistroscripture; miini-1 accept.

TRANSLATION

\"I know that our scriptures are full of imagination and mistaken ideas, yet be·

cause I am a Mohammedan I accept them for the sake of my community, despite

their insufficient support.

Text 173] Pastimes of the Lord in His Youth 349

TEXT 171

��� �<��--ttts 'fj!W f.wl1f 1

� � �� '1._�� �<I� II �\"� II

sahaje yavana-siistre adrflha viciira

hiisi' tiihe mahiiprabhu puchena iira-viira

SYNONYMS

sahaje-naturally; yavana-siistre-in the scriptures of the meat-eaters; adrflhaunsound; viciira-judgment; hiis/'-smiling; tiihe-from him; mahiiprabhu-Caitanya

Mahaprabhu; puchena-inquired; iira-viira-again.

TRANSLATI ON

\"The reasoning and arguments in the scriptures of the meat-eaters are not very

sound,\" the Kazi concluded. Upon hearing this statement, Sri Caitanya Mahaprabhu

smiled and inquired from him as follows.

TEXT 172

'fJfB \\Jl� � �fif, �-., 1fit1ft1fl1

�-tt.t' �' �t;;'f if! <If•� �' II �\"� II

iira eka prasna kari, suna, tumi miimii

yathiirtha kahibe, chafe nii vaitchibe iimii'

SYNONYMS

iira eka-one more; prasna-inquiry; karl-am putting; suna-hear; tumi-you;

miimii-maternal uncle; yathii-ortha-as it is true; kahibe-you should speak; chafeby tricks; nii vaitchibe-you should not cheat; iima' -Me.

TRANSLATION

\"My dear maternal uncle, I wish to ask you another question. Please tell Me the

truth. Do not try to cheat Me with tricks.

TEXT 173

�tlfft �� � :JtW1 ��� I

4ftW;ft'!-��' 'J{i)'!, $ II �\"� II

tomiira nagare haya sadii sankirtana

viidya-gita-kofiihafo, sailgito, nortona

350 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

SYNONYMS

tomiira nagare-in your city; haya-there is; sadii-always; sahkirtana-chanting of

the holy name of the Lord; viidya-musical sounds;gTta-song; koliihala-tumultuous

roaring; sangita-singing; nartana-dancing.

TRANSLATION

\"In your city there is always congregational chanting of the holy name. A tumultuous uproar of music, singing and dancing is always going on.

TEXT 174

CJ_fif �,-�'!:''I�·MQJIW( 'C1� I

�� '� � �� 1f1ifl 'i_�� � ?ttfl II �'\\8 II

tumi kiij�-hindu-dharma-virodhe adhikiiri

ebe ye nii kara miinii bujhite nii piiri

SYNONYMS

tumi-you; kiiji-the magistrate; hindu-dharma-the religious principles of the

Hindus; virodhe-in opposing; adhikiiri-have the right; ebe-now;ye-that; nii kara

miinii-you do not forbid; bujhite-to understand; nii piiri-1 am not able.

TRANSLATION

\"As a Mohammedan magistrate, you have the right to oppose the performance of

Hindu ceremonies, but now you do not forbid them. I cannot understand the rea.son

why.\"

TEXT 175

���'{,-� �1fni � ''osft��fil' I

� i{f� 'C1tfit ''!t1fnl � �ff II �'\\� II

kiiji bale-sabhe tomiiya bole 'gaurahari'

sei niime iimi tomiiya sambodhana kari

SNYONYMS

kiijl bale-the Kazi said; sabhe-att; tomiiya-You; bole-address; gaurahari-by

the name Gaurahari; sel niime-by that name; iimi-1; tomiiya-You;sambodhanaaddress; kari-do.

TRANSLATION

The Kazi said: \"Everyone calls You Gaurahari. Please let me address You by that

name.

Texts 178-179] Pastimes of the lord in His Youth

TEXT 176

��' c;'Sf�ff, <JI� ��.11t �11('1 I

fift\\1\" 1tN, t!t<{ �ff firr;�� II }'\\� II

suna, gaurahari, ei prasnera kiir0(/0

nibhrta hao yadi, tabe kari nlvedana

SYNONYMS

351

suna-kindly hear; gaurahori-0 Gaurahari; ei prasnero-of this question; korO(IOreason; nibhrta-solitary; hao-You become;yadl-if; tabe-then; karl- I shall make;

nivedano-submission.

TRANSLATION

\"Kindly listen, 0 Gaurahari! If You come to a private place, I shall then explain

the reason.\"

TEXT 177

12ft, <{t\"f,- � �� �rt1tHl �\"1111f Q I

�t �ft' � 't_fif, if! �� '611 \" �'\\'\\ \"

prabhu bale,-e loko iimiira antaranga hayo

sphufa karl' kaha tumi, nii kariha bhaya

SYNONYMS

prabhu bale-the Lord said; e /oko-all these men; iimiira-My; antaranga-confidential associates; haya-are; sphufa kari'-making it clear; kaha-speak; tum/-you;

nii-do not; kariha bhaya-be afraid.

TRANSLATION

The Lord replied: \"All these men are My confidential associates. You may speak

frankly. There is no reason to be afraid of them.\"

TEXTS 178-179

�� �,�<{��'�til fmrt I

� �m( 1ff�1 �\"., �tm1 n }\"\"' \"

� � �� fil�� 1t��Wf I

�' fil��IJ_�, <sii!f't� f� II �'\\� II

kiiji kahe,-yabe iimi hindura ghare giyii

kirtana karilun mona mrdanga bhangiyii

352 SrT Caitanya-caritamrta

sei rotre eka sirhha mahii-bhayankara

nara-deha, sirhha-mukha, garjaye vistara

SYNONYMS

[ Adi-lila, Ch. 17

kiiji kahe-the Kazi replied;yabe-when; iimi-1; hlndura-of a Hindu; ghare-in the

house; giya-going there; kTrtana-chanting of the holy name; kariluh-made; manaprohibition; mrdahga-the drum; bhangiya-breaking; sel ratre-on that night; ekaone; sirhha-lion; maha-bhayankara-very fearful; nara-deha-having a body like a

human being's; sirhha-mukha-having a face like a lion's; garjaye-was roaring; vistara

-very loudly.

TRANSLATION

The Kazi said: \"When I went to the Hindu's house, broke the drum, and forbade

the performance of congregational chanting, in my dreams that very night I saw a

greatly fearful lion, roaring very loudly, His body like a human being's and His face

like a lion's.

TEXT 180

��ta��fifm�''

� � �' -rof �-�ifll\"� II �1ro II

sayane iimiira upara liipha diyii ca(/1'

a,t.ta a.tta hiise, kare danta-ka(lama(li

SYNONYMS

sayane-in a sleeping condition; iimiira-me; upara-upon; liipha diyii-jumping;

ca(//'-mounting; a.t!a a,t.ta-rough and hard; hose-smiles; kare-does; danta-teeth;

ka(lama(li -smashing.

TRANSLATION

\"While I was asleep, the lion jumped on my chest, laughing fiercely and gnashing

His teeth.

TEXT 181

���fifm�-���

.-t�'i_ �1� \\\" •\"\" � II �1r� II

mora buke nakha diyii ghora-svare bale

phii(limu tomiira buka mrdanga badale

SYNONYMS

mora-my; buke-on the chest; nakha-nails; diyii-placing ; ghora-roaring; svarein a voice; ba/e-says;phii(/imu-1 shall bifurcate; tomiira-your; buka-chest ; mrdanga

-for the drum; badale-in exchange.

Text 184] Pastimes of the lord in His Youth 353

TRANSLATION

\"Placing its nails on my chest, the lion said in a grave voice: 'I shall immediately

bifurcate your chest as you broke the mrdanga drum!

TEXT 182

,� �i{ 1ffifl ��, m11. ,i!.l1l � ,

� 1l._fif' .-rf9f � 9f't$i �� �� II �lr� II

mora kirtono manii korls, korimu toro k�oyo

iihkhi mud/' kahpi iimi piiiiii bo(lo bhoya

SYNONYMS

mora-My; kirtona-congregational chanting; mono karis-you are forbidding;

korimu-1 shall do; toro-your; k�oya-destruction; iihkhi-eyes; mudi'-closing;

kiihpi-1 was trembling; iimi-1; paM-getting; boifa-very great; bhaya-fear.

TRANSLATION

\"'You have forbidden the performance of My congregational chanting. Therefore

I must destroy you!' Being very much afraid of Him, I closed my eyes and trembled.

TEXT 183

m ��' n,�� �\" �m �� 1

� fit'llii lift'! ��11_ r.i!t1l 911lttt� II �lr'� ll

bhTta dekhi' simha bale ha-iyii sadaya

tore sik�ii dite kailu toro pariijoya

SYNONYMS

bhito dekhi'-seeing me so afraid; simha-the lion; bofe-says;ha-iya-becoming;

so-daya-merciful; tore-unto you; sik�ii-lesson; dite-to give; kai/u-1 have done;

tora-your; pariijaya-defeat.

TRANSLATION

\"Seeing me so afraid, the lion said, 'I have defeated you just to teach you a lesson,

but I must be merciful to you.

TEXT 184

� � �1li! e{t� ��f'f �911'! I

Q:!f$-.� �fif' i{i �� �t'1f'(lti! II �1r8 II

354 Sri Caitanya-caritamrta lAdi-IWi, Ch. 17

se dina bahuta nahi kaifi utpota

tefti k�ama kari' no karinu pro(loghata

SYNONYMS

se dina-on that day; bahuta-very much; nahi-not; kaifi-you did; utpota-disturbance; tefti-therefore; k�ama kari'-forgiving; no karinu-1 did not execute;

pra(la..Oghota-the taking of your life.

TR ANSLATION

\"'On that day, you did not create a very great disturbance. Therefore I have excused you and not taken your life.

TEXT 185

�� �flf �i{: \"J, \\!t� -n ��I

��t-f '��� 1ftfif �� iltf-1�11 �lr<t II

aiche yadi puna(/ kara, tabe no sahimu

savarhse tomore mori yavana noslmu

SYNONYMS

aiche-similarly; yadi-if; puna(l-again; kara-you do; tabe-then; no sahimu-1

shall not tolerate; sa-vamse-along with your family; tomore-you; mori-killing;

yavana-the meat-eaters; nosimu-1 shall vanquish.

TRANSLATION

\"'But if you perform such activities again, I shall not be tolerant. At that time I

shall kill you, your entire family and all the meat-eaters.'

TEXT 186

� �' ��� ''Sti!f, �1ft� '� 'e� I

�- \"'�' i{� �t1{1J �11 II �lr� II

eta kahi' sirhha gefa, omora haifa bhaya

ei dekha, nakha-cihna amora hrdaya

SYNONYMS

eta-thus; kahi'-saying; sirhha-the lion; gefa-returned; omora-my; haifa-there

was; bhaya-fear; ei dekha-just see this; nakha-cihna-the nail marks; amora hrdaya

-on my heart.

Text 189) Pastimes of the Lord in His Youth 355

TRANSLATION

\"After saying this, the lion left, but I was very much afraid of Him. Just see the

marks of His nails on my heart!\"

TEXT 187

� �' �t� �-� \"'� I

��' \"'r.t' �t� '«111� �� II �\"\"' II

eta bali' kiiji nija-buka dekhiiila

suni' dekhi' sarva-loka iiscarya miinila

SYNONYMS

eta bali'-saying this; kiiji-the Kazi; nija-buka-his own chest; dekhiiila-showed;

suni'-hearing; dekhi'-seeing; sarva-loka-everyone; iiscarya-wonderful incident;

manila-accepted.

TRANSLATION

After this description, the Kazi showed his chest. Having heard him and seen the

marks, all the people there accepted the wonderful incident.

TEXT 188

�) �-b1 �tfif �ttf �1 � I

� fit� �1f!l' �� f9f�1 � II �lr\

II

kiij7 kahe,-ihii iimi kiire nii kahila

set dina iimiira eka piyiida iii/a

SYNONYMS

Mj1 kahe-the Kazi said; ihii-this; iimi-l ; kiire-to others; nii kahi/a-did not tell;

sei dina-on that day; iimiira-my; eka-one; piyiidii-orderly; iii/a-came to see me.

TRANSLATION

The Kazi continued: \"I did not speak to anyone about this incident, but on that

very day one of my orderlies came to see me.

TEXT 189

�tfit' ��,-'� l!['lfP � �fitt'! I

� t� �R �-.. llfft'5f ��\\5 II �\"'\"' II

356 SrT Caitanya-caritamrta

asi' kahe,-gelun munl kTrtana ni$edhite

agnl ulkti mora mukhe loge acamblte

SYNONYMS

[ Adi-lila, Ch. 17

asl'-coming to me; kahe-he said ; ge/un-went; mui'ii-1; kTrtana-congregational

chanting; ni$edhite-to stop; agnl u/kti-flames of fire; mora-my; mukhe-in the

face; loge-come in contact; acambite-all of a sudden.

TRANSLATION

\"After coming to me, the orderly said, 'When I went to stop the congregational

chanting, suddenly flames struck my face.

TEXT 190

����,���a'!l

,�l ,� m, � <-fll �'Ill ��0 11

pu{lila so kala dii{/1, mukhe hoi/a vrora

yei peyiida yaya, tara ei vivarara

SYNONYMS

pu{/1/a-burned; soka/a-all; dii{li-beard; mukhe-on the face; haifa-there was;

vrora-blisters; yei-any; peyiidii-orderly; yiiya-goes; tara-his; e/-this; vivora(ladescription.

TRANSLATION

\" 'My beard was burned, and there were blisters on my cheeks.' Every orderly

who went gave the same description.

TEXT 191

i!t� �' �'i 'lf$ �� �$1 I

Ni{ iff ��' �� ��1 '!' ��111 ��� II

tiiha dekhl' rahinu munl mahii-bhaya piifiii

kirtana nii varjiha, ghare rahon to' vosiyii

SYNONYMS

tiihii dekhi'-seeing that; rahinu-remained; mufi/-1; mahii-bhaya-great fear;

piifiii-getting; kirtana-the congregational chanting; nii-not; varjiha-stop; ghareat home; rahon-remain; ta'-certainly; vas/yo-sitting.

Text 194) Pastimes of the lord in His Youth 357

TRANSLATION

\"After seeing this, I was very much afraid. I asked them not to stop the congregational chanting but to go sit down at home.

TEXT 192

� �' i{'$ft1f � � �·�if I

��' � � �fit' ��'f fi{�� II �;.� II

tabe to' nagare ha-ibe svacchande kirtana

�uni' saba m/eccha iisi' kai/a nivedana

SYNONYMS

tabe to'-thereafter; nagare-in the city; ha-ibe-there will be; svacchande-without disturbance or anxiety; kirtana-congregational chanting; �uni,'-hearing this;

saba-all; m/eccha-meat-eaters; osl'-coming; kai/a-submitted; nivedana-petition.

TRANSLATION

\"Then all the meat-eaters came to submit a petition, complaining, 'After this

order, there will always be unrestricted congregational chanting in the city.

TEXT 193

i1'$ft1f �� tt#i �t� �'Pttf I

�fl' '�fl' .. fit � i11� �fi{ 'fJftt II ��� II

nagare hindura dharma bO�IIa apiira

'harl' 'hari' dhvani ba-i nohi �uni ora

SYNONYMS

nagare-in the city; hindura-of the Hindus; dharma-religion; bii�ila-has

increased; apora-unlimitedly; har/ hari-of the Lord's name, Hari, Hari; dhvanithe vibration; ba-1-except; niihi-do not; �uni-we hear; lira-anything else.

TRANSLATION

\"'In this way the religion of the Hindus will increase unlimitedly. There are

always vibrations of. \"Hari! Hari!\" We do not hear anything but this.'

TEXT 194

� � ��.--� '�•' '\"'�fit' I

�' wtt..,, �' '5f'RI, � � '!.fil \" ��8 \"

358 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

iira mleccha kahe,-hindu 'k[�(lO k{�(la' bali'

hiise, kiinde, niice, gaya, gafli yiiya dhD/i

SYNONYMS

ora-another; m/eccha-meat-eater; kahe-said; hindu-Hindus; k�(lO k{�(lO ba/i'­

saying \"Kr�rya, Krgt- a\"; hiise-smile; kiinde-cry; niice-dance; giiya-chant; gafli

yiiya dhiili-roll in the dust.

TRANSLATION

\"One meat-eater said, 'The Hindus say, \"Knl)a, Kr�IJa,\" and they smile, cry,

dance, chant and fall on the ground, smearing their bodies with dirt.

TEXT 195

� �filt'f <;\\!tJffif \"H'<!t\"

'm' ��a-, m' � � ,�t'ft.., ,

.,.II ��<t II

'hari' 'hari' karl' hindu kare ko/iiha/a

piitasiiha Sunile tomiira karibeka photo

SYNONYMS

hari harl kari'-saying \"Hari, Hari\"; hindu-the Hindus; kare-make; koliihalatumultuous sound; piitasiiha-the king; Sunile-if hearing; tomiira-your; karibekawill do;pha/a-punishment.

TRANSLATION

\"'Vibrating \"Hari, Hari,\" the Hindus make a tumultuous sound. If the king

[patasaha] hears it, certainly he will punish you.'

PURPORT

Patasaha refers to the king. Nawab Hussain Shah, whose full name was Ala

Uddina Saiyada Husena Sa, was at that time (1498-1511) the independent King of

Bengal. Formerly he was the servant of the cruel Nawab of the Habsi dynasty named

MujaiJphara Khan, but somehow or other he assassinated his master and became the

King. After gaining the throne of Bengal (technically called Masnada), he declared

himself Saiyada Husena Ala Uddrna Seripha Mukka. There is a book called Riyaja

Us-salotina, whose author, Golama Husena, says that Nawab Hussain Shah belonged

to the family of Mukka Seripha. To keep his family's glory, he took the name

Seripha Mukka. Generally, however, he is known as Nawab Hussain Shah. After

his death, his eldest son, Nasaratsa, became King of Bengal {1521-1533). This

King also was very cruel. He committed many atrocities against the Vai�l)avas. As a

result of his sinful activities, one of his servants from the Khoja group killed him

while he was praying in the mosque.

Text 198] Pastimes of the Lord in His Youth

TEXT 196

�����\"!'��\"I

� 'm' �ff, '!tf llS!'et� 'ft�'f II ��� II

tabe sei yavanere iimi ta' puchila

hindu 'hari' bale, tara svabhiiva jiinila

SYNONYMS

359

tabe-then; sei-that; yavanere-from the meat-eaters; iimi-1; ta'-certainly;

puchi/a-inquired; hindu-the Hindu; hari bale-says Hari; tiira-his; svabhiivanature;jiini/a-1 know.

TRANSLATION

\"I then inquired from these yavanas, 'I know that these Hindus by nature chant

\"Hari, Hari.\"

TEXT 197

'[filt::! �� �$1 �i{ ��� I

� Of�'!tJ iff1f 'I� Rs <ftJ'I II��'\\ II

tumita yavana hanii kene anuk�ara

hindura devatiira niima /aha ki kiirara

SYNONYMS

tumita-but you; yavana-meat-eaters; hanii-being; kene-why; anuk¥Jf}aalways; hinduta-of the Hindus; devatiira-of the God; niima-the name; /aha-you

take; ki-what; kiirara-the reason.

TRANSLATION

\"'The Hindus chant the name Hari because that is the name of their God. But

you are Mohammedan meat-eaters. Why do you chant the name of the Hindus'

God?'

TEXT 198

<Jllii <r-t�, -� �tfit � �·� I

c;� C'M -��, c;��-1ftll�tJ'I II ��\

' II

mleccha kahe,-hindure ami karl parihasa

keha keha-kr�radasa, keha-ramadiisa

SYNONYMS

mleccha-the meat-eater; kahe-says; hindure-unto a Hindu; iimi-1 ; kari-do;

parihiisa-joking; keha keha-some of them; kr�radiisa-of the name Kr��acfasa;

keha-some of them; riimadiisa-of the name Ramadasa.

360 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

\"The meat-eater replied, 'Sometimes I joke with the Hindus. Some of them are

called Kr��;tadasa, and some are called Ramadasa.

TEXT 199

��ft5ftlt, � � '�fl' '�fi' I

trtfi{ �11 �t:t 'fi{ ..00� frill �Q)Q) II

keha-harid�sa, soda bale 'hart' 'hari'

jiinl kiira ghare dhana karibeka curi

SYNONYMS

keha-some of them; haridiisa-of the name Haridasa; sadii-always; bale-says;

ghare-at

hart hart-the name of the Lord, \"Hari, Hari\";jiin/-1 understand;kora-someone's;

home; dhana-wealth; karibeka-will do; curl-theft.

TRANSLATION

\"'Some of them are called Haridasa. They always chant \"Hari, Hari,\" and thus I

thought they would steal the riches from someone's house.

PURPORT

Another meaning of \"Hari, Hari\" is \"I am stealing. I am stealing.\"

TEXT 200

,� �� ftf@t (}{Rf �� '�fl' '�' I

�I ift�, � ��,·-f<li �'lUI �ff II �o•U

set haite jihvii mora bale 'hart' 'hari'

/cchii niihi, tabu bale, -ki upiiya karl

SYNONYMS

set haite-from that time; jihvii-tongue; mora-my; bale-says; hari hart-the

vibration \"Hari, Hari\"; /cchii-desire; niihi-there is none; tabu-still; bale-says;

k/-what; upii ya-means; kari-1 may do.

TRANSLATION

\"'Since that time, my tongue also always vibrates the sound \"Hari, Hari.\" I have

no desire to say it, but still my tongue says it. I do not know what to do.'

Text 203] Pastimes of the Lord in His Youth 361

PURPORT

Sometimes demoniac nonbelievers, not understanding the potency of the holy

name, make fun of the Vai�l)avas when the Vai�pavas chant the Hare Kr�Qa

mahii-mantra. This joking is also beneficial for such persons. SrTmad-Bhiigavatam,

Sixth Canto, Second Chapter, verse 14, indicates that the chanting of the Hare

Kr�Da mahii-mantra, even in joking, in the course of ordinary discussion, in indicating

something extraneous, or in negligence, is called niimiibhiisa, which is chanting that

is almost on the transcendental stage. This niimiibhiisa stage is better than niimaapariidha. Niimiibhiisa awakens the supreme remembrance of Lord Vi�I)U. When one

remembers Lord Vi�l)u, he becomes free from material enjoyment. Thus he

gradually comes forward toward the transcendental service of the Lord and becomes

eligible to chant the holy name of the Lord in the transcendental position.

TEXTS 201-202

�tqtf CPi �' ��-�� �' �� I

������� Nif .. {;\\5\" �·)II

ftr@1 \"ift1{ ���'ill 'II� �i{ I

ill trtfif, f� 1{tt��fif trt� �'St'l II � ·� II

llra mleccha kahe, �una--iimi ta' ei-mate

hinduke parihiisa kainu se dina ha-ite

jihvii kr�ra-niima kare, nii mane varjana

nii jiini, ki mantrau�adhi jiine hindu-gara

SYNONYMS

Dra-another; mleccha-meat-eater; kahe-said; �una-please hear; iimi-1; ta'­

certainly; ei-mate-in this way; hinduke-to a Hindu; parihiisa-joking; kainu-did;

se-that; dina-day; ha-ite-from;jlhvii-the tongue; kr�ra-niima-the holy name of

Lord Krg1a; kare-chants; nii-does n.ot; miine-accept; varjana-renunciation; niinot; jiini-1 know; ki-what; mantra-au�adhi-hymns and herbs;jiine-know; hindugara-the Hindus.

TRANSLATION

\"Another meat-eater said, 'Sir, please hear me. Since the day I joked with some

Hindus in this way, my tongue chants the Hare Kr�l)a hymn and cannot give it up.

I do not know what mystic hymns and herbal potions these Hindus know.'

TEXT 203

�i! ��' i!\"I'·:Jt�t� �t1f 9ftftbf I

'�� �� � ��-\"t\\5 � n � •'f> n

362 Sri Caitanya-caritamrta

eta �uni' ta'-sobhare ghore pa_thailo

heno-ka/e pa�orrli hindu pahco-sato ai/o

SYNONYMS

[Adi-lila, Ch. 17

eta suni'-after hearing all this; tii'-sobhiire-all of them; ghore-back home;

pii{hailo-sent; heno-kiile-at that time; pii�orfl'i-nonbeliever; hindu-Hindus; pohcosiito-five or seven; iii/a- came.

TRANSLATION

\"After hearing all this, I sent all the mlecchas back to their homes. Five or

seven nonbeliving Hindus then approached me.

PURPORT

The word po�orrli refers to nonbelievers engaged in fruitive activities and idolatrous worshipers of many demigods. Pa�orrlis do not believe in one God, the

Supreme Personality, Lord Vi�r:JU; they think that all the demigods have the same

potency as Him. The definition of a pii�orrli is given in the tontro-�astro:

yos tu niiroyorom devom brohmo-rudriidi-doivotoi/:1

somotvenoivo vTk�eto so po�orfi'T bhoved dhruvom

\"A pii�orrli is one who considers the great demigods such as Lord Brahma and Lord

Siva equal to the Supreme Personality of Godhead, Naraya�a.\" (Hori-bhokti·

viliiso, 1. 73)

The Supreme Personality of Godhead is osomourdhvo; in other words, no one

can be equal to or greater than Him. But pii�o(I(/Ts do not believe this. They worship

any kind of demigod, thinking it all right to accept whomever they please as the

Supreme Lord. The pii�orflis were against the Hare Kr��a movement of Lord Sri

Kr�pa Caitanya Mahaprabhu, and now we see practically that they also do not like

our humble attempts to spread Kr��a consciousness all over the world. On the

contrary, these pii�o(lf(Ts say that we are spoiling the Hindu religion because

people all over the world are accepting Lord Kr��a as the Supreme Personality of

Godhead according to the version of Bhogovod-gTtii As It Is. The pii�O(IPfS condemn

this movement, and sometimes they accuse Vai��avas from foreign countries of

being not bona fide. Even so-called Vai$�avas or followers of the Vai��ava cult do

not agree with our activities in making Vai��avas in the western countries. Such

pii�orflis existed even during the time of Lord Sri Caitanya Mahaprabhu, and they

still continue to exist. Despite all the activities of these pii�o(l(/is, however, the

prediction of Lord Caitanya Mahaprabhu will triumph: prthivTte iiche yoto nogoriidi

griimo/ sorvotro prociiro hoi be mora noma. \"In every town and village, the chanting of

My name will be heard.\" No one can check the spread of the Kr��a consciousness

movement because upon this movement is the benediction of the Supreme Personality of Godhead, Lord Caitanya Mahaprabhu.

Text 206] Pastimes of the Lord in His Youth

TEXT 204

'el�' -.�,--� 1fSi ��if F..� I

'� �� ��;t''ft'f, �l �� �f� 11 � oS It

iisi' kahe,-hindura dharma bhiihgila nimiii

ye kTrtana pravartiiila, kabhu �uni niii

SYNONYMS

363

iisi'-coming there; kahe-they said; hindura-of the Hindus; dharma-religious

principles; bhiihgila-has broken; nimiii-Nimai PaQ9ita; ye-that; kTrtana-congregational chanting; pravartiiila-has introduced; kabhu-at any time;suni-we heard;

niii-never.

TRANSLATION

\"Coming to me, the Hindus complained: 'Nimai Par;�(lita has broken the Hindu

religious principles. He has introduced the sankirtana system, which we never heard

from any scripture.

TEXT 205

�����, ��H <fS�' �'51�'1 I

'!t't� �tw, 'J�J, ffr�,-,�m �tR'I n � o� n

mahgalacarf/T, vi�ahari kari 'jiigarara

tii'te viidya, nrtya, gita,-yogya iicarara

SYNONYMS

mahgala-cafJt[f-of the religious performance for worship of MangalacaQ(Ii; vi�ahari

-of the religious performance for worship of Vi�ahari; kari '-observing; jiigaraQanight vigil; tii'te-in that ceremony; viidya-musical performance; nrtya-dancing;

gita-chanting; yogya-sui table; iicarara-custom.

TRANSLATION

\"'When we keep a nightlong vigil to observe religious performances for the worship of Mangalacar;�c,li and Vi�ahari, playing on musical instruments, dancing and

chanting are certainly fitting customs.

TEXT 206

� � fi'f �� �t� �fu� I

'St111 � �f�1 �t'f11t ��It �0� It

364 SrT Caitanya-caritamrta

purve bhiila chi/a ei nlmiii parflita

gayii haite asiyii ca/aya vlparita

SYNONYMS

[Adi-lila, Ch. 17

purve-before this; bhii/a-very good; chi/a-was; e/-this; nimai parflita-of the

name Nimai Par:u;lita; gayii-Gaya (a place of pilgrimage); halte-from;os/yo-coming;

ciiliiya-conducts; viparita-just the opposite.

TRANSLATION

\"'Nimai Pap�ita was previously a very good boy, but since He has returned from

Gaya He conducts Himself differently.

TEXT 207

� ��' 'Sfti .fh, Qfi �tfit I

�·:q5il'!fV(·� �c( lftt'Sf l!'tfif II �o'l II

ucca kari' gaya gita, deya karatiili

mrdanga-korotiila-�obde korre /age tali

SYNONYMS

ucca-loud; kart-making; giiya-sings; gita-songs; deya-practices; karatiiliclapping; mrdonga-mrdanga; karatii/a-hand bells; �obde-by sounds; korre-in the

ear; /age-there is; tali-blocking .

TRANSLATION

\"'Now He loudly sings all kinds of songs, clapping, playing drums and hand bells,

and making a tumultuous sound that deafens our ears.

TEXT 208

ifl ��,--f\" �1$1 � �$1 i{ft�, 'Sfti I

�C�, ��' 9fC�, ��, '$f�Jt� � II � o\"\" II

nii jiini,-ki khiina matta hona niice, giiyo

hiise, kande, pofle, u.the, gofliigofli yiiya

SYNONYMS

na jani-we do not know; ki-what; khiiitii-eating; matta-mad; hoM-becoming;

niice-He dances; gaya-chants; hase-laughs; kande-cries; pafle-falls down; u.thegets up;gaflagafli yaya-goes rolling on the ground.

Text 211) Pastimes of the Lord in His Youth 365

TRANSLATION

\"'We do not know what He eats that makes Him become mad, dancing, singing,

sometimes laughing, crying, falling down, jumping up and rolling on the ground.

TEXT 209

il'5t� 9ft'$flf �� lNi ���il I

Jt� fifi!i iftr. �' �� ��'1 II � o� II

nogoriylike pligo/o koilo soda sohkirtono

rlitre nidra nahi yai, kori jagororo

SYNONYMS

nogoriylike-all the citizens; pogo/a-mad; koilo-He has made; soda-always;

sohkirtono-congregational chanting; ratre-at night; nidra-sleep; nahl yai-we do

not get; kori-observe;jogororo-wakefulness.

TRANSLATION

\"'He has made all the people practically mad by always performing congregational

chanting. At night we cannot get any sleep; we are always kept awake.

TEXT 210

'fif1tt�' ift1t �' tll� �tJ '''$f�' I

�'\\� � i\\� �� � �•tfJ' II ��· II

'nimiiiii' nama chO(Ii' ebe bolayo 'gourohori'

hinduro dharma noHo koi/o pa�orflo soiicari'

SYNONYMS

nimaiii-Nimai; nama-the name; cho(li'-giving up; ebe-now; bolliyo-calls;

gourohori-Gaurahari; hinduro-of the Hindus; dharma-the religious principles;

no�.to koi/o-spoiled; po,s-or(lo-irreligion; soiicari'-introducing.

TRANSLATION

\"'Now He has given up His own name Nimai and introduced Himself by the name

Gaurahari. He has spoiled the Hindu religious principles and introduced the irreligion

of nonbelievers.

TEXT 211

l'���il�����l

�- 9ftt9f i1��9f �-� !lw� II ��� II

366 SrT Caitanya-caritamrta

kr$1Jera kirtana kare nica boffo boffo

ei pope novadvTpa ha-ibe ujaffo

SYNONYMS

[ Adi-IWi, Ch. 17

k($1Jera-of Lord Kr�Qa; kirtono-chanting; kore-does; nico-lower class; boffo

bOffo-again and again; ei pope-by this sin; novodv7po-the whole city of Navadvipa;

ha-ibe-will become; ujaffo-deserted.

TRANSLATION

\"'Now the lower classes are chanting the Hare Kr��a mahli-mantra again and again.

For this sinful activity, the entire city of Navadvipa will be deserted.

TEXT 212

��-ttt• , .. ,, ifilf-Jt�t• wrt� 1

J��� �� 1tt!l1f �1i � �f.{ n �)� n

hindu-sostre 7svoro' noma-moho-mantra joni

sorvo-loka �unile montrero viryo hoyo hani

SYNONYMS

hindu-�ostre-in the scriptures of the Hindus; i�vara-God; nama-the holy name;

moho-mantra-topmost hymn;jani-we know; sorvo-loko-everyone; �unile-if they

hear; montrera-of the mantra; vTryo-potency; hoyo-becomes; hani-finished.

TRANSLATION

'\"According to Hindu scripture, God's name is supposed to be the most powerful

hymn. If everyone hears the chanting of the name, the potency of the hymn will be

lost.

PURPORT

In the list of offenses in the chanting of the holy name of the Lord, it is said,

dhormo-vroto-tyago-hutadi-sorva-subho-kriya-somyam opi pramadaf:t: to consider the

chanting of the holy name of the Lord equal to the execution of some auspicious

religious ceremony is an offense. According to the materialistic point of view, observing a religious ceremony invokes an auspicious atmosphere for the material

benefit of the entire world. Materialists therefore manufacture religious principles

to live comfortably and without disturbance in executing their material activities.

Since they do not believe in the existence of God, they have manufactured the idea

that God is impersonal and that to have some conception of God one may imagine

any form. Thus they respect the many forms of the demigods as different representations or manifestations of the Lord. They are called bahv-Tsvoro-vadis, or followers

of thousands and thousands of gods. They consider the chanting of the names of the

Text 212] Pastimes of the Lord in His Youth 367

demigods an auspicious activity. Great so-called sviimls have written books saying

that one may chant any name-Durga, Kali, Siva, Kr�r;�a, Rama, and so on-because

any name is all right to invoke an auspicious atmosphere in society. Thus they are

called po,sar9'is-unbelievers or faithless demons.

Such po,S\"ar{lis do not know the actual value of the chanting of the holy name of

Lord KrHla. Foolishly proud of their material birth as briihmaras and their consequently higher position in the social order, they think of the other classes-namely,

the k,5atriyas, the vaisyas and siidras-as lower classes. According to them, no one

but the briihmaras can chant the holy name of Kr�t;�a, for if others chanted the

holy name, its potency would be reduced. They are unaware of the potency of Lord

Kr�t;�a's name. The Brhan-noradiya Purii(la recommends:

harer niima harer niima harer niimaiva kevalam

kalau nosty eva niisty eva niisty eva gatir anyathii

\"For spiritual progress in this age of Kali, there is no alternative, no alternative,

no alternative to the holy name, the holy name, the holy name of the Lord.\" The

po,5a(l9'ls do not accept that the potency of the holy name of Kr�tla is so great that

one can be delivered simply by chanting the holy name, although this is confirmed

in Srimad-Bhiigavatam ( 12.3.51). Kirtaniid eva k[,S\"(Iasya mukta-sanga{J par01i1 vrajet:

any man from any part of the world who practices chanting of the holy name of

Kr�r;�a can be liberated and after death go back home, back to Godhead. The rascal

po,S\"ar9'is think that if anyone but a briihmara chants the holy name, the potency of

the holy name is vanquished. According to their judgment, instead of delivering the

fallen souls, the potency of the holy name is reduced. Believing in the existence of

many gods and considering the chanting of the holy name of Kr�r;�a no better than

other hymns, these pii�a(lpis do not believe in the words of the Siistra (harer niima

harer noma harer niimaiva kevalam). But Sri Caitanya Mahaprabhu confirms in His

Sik,S\"iiHaka, kirtaniya/7 sado hari/1: one must chant the holy name of the Lord always,

twenty-four hours a day. The pii,S\"arr;lis, however, are so fallen and falsely proud of

having taken birth in brohmara families that they think that instead of delivering

all the fallen souls, the holy name becomes impotent when constantly chanted by

lower-class men.

Significant in verse 211 are the words nica biir;Ja bapa because anyone can join in

the sahkirtana movement, as mentioned in Srimad-Bhogavatam {2.4.18): kiriita·

hiirondhra-pulinda-pulkasii iibhlra-sumbho yavanii{J khasiidaya{J. This is a list of the

names of car9'iilas. The po,S\"a1J9'Ts say that when these lower-class men are allowed to

chant, their influence is enhanced. They do not like the idea that others should also

develop spiritual qualities because this would curb their false pride in having taken

birth in families of the elevated briihmara caste, with a monopoly on spiritual activities. But despite all protests from so-called Hindus and members of the brohmara

caste, we are propagating the Kr�r;�a consciousness movement all over the world,

according to the injunctions of thesiistras and the order of SriCaitanya Mahaprabhu.

Thus we are sure that we are delivering many fallen souls, making them bona fide

candidates for going back home, back to Godhead.

368 ;

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TEXT 213

l!j'ttQ � 1_f1t, � c;!� 'II� I

�� c;��1-t11 � \"HH� �� II �)� II

griimera ,thiikura tumi, saba tomiira jana

nimiii boliiiyii tore karaha varjana

SYNONYMS

griimera-of this town; thiikura-the ruler; tumi-you; saba-all; tomiira-your;

}ana-people; nimiii-Nimai Pap9ita; boliiiyii-calling; tore-unto Him; karaha-do;

varjana-the punishment of making Him leave the town.

TRANSLATION

'\"Sir, you are the ruler of this town. Whether Hindu or Moslem,everyone is under

your protection. Therefore please call Nimai Pal)<jita and make Him leave the town.'

PURPORT

The word .thiikura has two meanings. One meaning is \"God\" or \"a godly person,\"

and another meaning is \"k�atriya.\" Here the pO�(If/i briihma(laS address the Kazi as

.thokura, considering him the ruler of the town. There are different names by which

to address the members of different castes. The briihma(las are addressed as maharaja,

the k�atriyas as {hakura, the va/�yas as �etha or mahiijana, and the �Odras as caudhuri.

This etiquette is still followed in Northern India, where the k�atriyas are addressed

as Thakura Sahab. The pii�a(l(iis went so far as to request the Magistrate, or Kazi, to

have Sri Caitanya Mahaprabhu expelled from the town because of His introducing

hari-niima-sankirtana. Fortunately our Hare Kr�pa movement all over the world,

especially in the civilized world of Europe and America, has become very popular.

Generally no one complains against us to have us removed from a city. Although

such an attempt was indeed made in Melbourne, Australia, the attempt failed. Thus

we are now introducing this Hare Kr�r:'la movement in great cities of the world like

New York, London, Paris, Tokyo, Sydney, Melbourne and Aukland, and by the

grace of Lord Caitanya Mahaprabhu everything is going on nicely. People are happy

to accept the principle of chanting the Hare Kr�r:'la mantra, and the result is most

satisfactory.

TEXT 214

� .. tfit a��t�J ��tr � 1

lt� 'tt1f �' ._.tfif �fit� �'� II �)8 II

tabe ami prit/-viikya kahila sabiire

sabe ghare yiiha, om/ ni�edhiba tore

Text 216] Pastimes of the Lord in His Youth 369

SYNONYMS

robe-thereafter; ami-1; prTtl-vakya-sweet words; kahila-said; sabare-unto all

of them; sabe-all of you; ghare-back home; yaha-go; ami-1; ni�edhiba-shall prohibit; tare-Him (Nimai Pal)<;lita).

TRANSLATION

\"After hearing their complaints, in sweet words I told them, 'Please go back

home. I shall certainly prohibit Nimai PaQ�ita from continuing His Hare Kf�l)a

movement.'

TEXT 215

�1{ fru � �-iffnt'1 I

� 1_fll ��,--�i1 'Al C.'lfA' �II�)� II

hindura isvara ba{la yei narayara

sel tumi hao,-hena /aya mora mana

SYNONYMS

hindura-of the Hindus; isvara-God; ba{la-the topmost; yei-who; nariiyaraLord Narayal)a; sei-He; tumi-You; hao-are; hena-such; /aya-takes; mora-my;

mana-mind.

TRANSLATION

\"I know that Narayal)a is the Supreme God of the Hindus, and I think that You

are the same Narayal)a. This I feel within my mind.\"

TEXT 216

c.fl\\! �fil' �>2ft_ �fin11 �i'tl

�� 'ftf1tfl1 � �� i•l,111 �)� II

eta suni' mahiiprabhu hasiyii hasiya

kahite lagilii kichu ka}ire chunlyii

SYNONYMS

eta-this; .Suni'-hearing; mahiiprabhu-Sri Caitanya Mahaprabhu; hasiya hasiyiismiling; kahite-to speak; /iigi/ii-began; kichu-something; kiijire-unto the Kazi;

chuniyii-touching.

TRANSLATION

After hearing the Kazi speak so nicely, Sri Caitanya Mahaprabhu touched him and

smilingly spoke as follows.

370 Sri Caitanya-caritamrta

TEXT 217

�� � \"iftlt,-<!1 �' �fRI I

'f�� ,'Sfl'l, � �11 't�Jf II �)\" II

[Adi-lila, Ch. 17

tamara mukhe k[�(la-nama,--e ba(la vicitra

p{ipa-k�aya gela, haifa parama pavitra

SYNONYMS

tomiira mukhe-in your mouth; kr$Qo-niima-chanting of the holy name of Kr?J:la;

e-this; ba(la-very much; vicitra-wonderful;piipa·k$aya-nullifying of sinful activities; gela-has become a fact; hai/ii-became; parama-topmost; pavitra-purified.

TRANSLATION

\"The chanting of the holy name of Kr�r;�a from your mouth has performed a

wonder-it has nullified the reactions of all your sinful activities. Now you have become supremely pure.

PURPORT

Confirming the potency of the sank7rtana movement, these words from the very

mouth of Lord Caitanya Mahaprabhu express how people can be purified simply by

chanting the holy name of Lord Kr�r;�a. The Kazi was a Mohammedan mleccha, or

meat-eater, but because he several times uttered the holy name of Lord Kr�r;�a, automatically the reactions of his sinful life were vanquished, and he was fully purified

of all material contamination. We do not know why the pii$a(l(/is of the present day

protest that we are deteriorating the Hindu religion by spreading Kr�r;�a consciousness all over the world and claiming all classes of men to the highest standard of

Vai�r;�avism. But these rascals disagree with us so vehemently that some of them do

not allow European and American Vai�pavas to enter into the temples of Vi�pu.

Thinking religion to be meant for material benefit, these so-called Hindus have actually become vicious by worshiping the numerous forms of the demigods. In the

next verse SriCaitanya Mahaprabhu confirms the Kazi's purification.

TEXT 218

'.:a',,., '�1�'A1'1'-�\" r�il if11t 1

� o:et�'fit ,_f1t, � �PI II{. n �)V' n

'hari' 'kr�oa' 'niiriiyara'-laile tina niima

ba{la bhiigyaviin tumi, ba{la pu(lyaviin

SYNONYMS

hari k[j(la niiriiya�a-the holy names of Lord Hari, Lord Kr�r;�a and Lord

Narayar;�a; /aile-you have taken; tina-three; niima-holy names; baqa-very much;

bhiigyaviin-fortunate; tumi-you are; baqa-very much; pu(lyaviin-pious.

Text 220] Pastimes of the Lord in His Youth 371

TRANSLATION

\"Because you have chanted three holy names of the Lord-Hari, Kr�r;�a and

Narayar;�a-you are undoubtedly the most fortunate and pious.\"

PURPORT

Here the Supreme Lord, Sri Caitanya Mahaprabhu, confirms that anyone who

chants the holy names Hari, Kr�r;�a and Narayal)a without offense is certainly extremely fortunate, and whether Indian or non-Indian, Hindu or non-Hindu, he immediately comes to the level of the most pious personality. We therefore do not

care about the statements of pii$a(l(/is who protest against our movement's making

the members of other cities or countries into Vai�Qavas. We have to follow in the

footsteps of Lord Caitanya Mahaprabhu, executing our mission peacefully, or, if

necessary, kicking the heads of such protestors.

TEXT 219

� ��' �t\"'f ll �·,-. �� 9f� I

!1!'-J �11'1 ·it' �tl'f f�wn� II �)� II

eta �uni' kiij1ra dui cak$e pa(le piini

prabhura carara chufli' bale prlya-varT

SYNONYMS

eta-this; �un/'-hearing; kaj1ra-of the Kazi; dui-two; cak$e-in the eyes;pa(leflow down; pan/-tears;prabhura- of the Lord; carara-lotus feet; chufli'-touch ing;

bale-says; priya-var7-pleasing words.

TRANSLATION

After the Kazi heard this, tears flowed down from his eyes. He immediately

touched the lotus feet of the Lord and spoke the following sweet words.

TEXT 220

<;\\!'11m( �lftt5f �11t ,� fl'� I

�l �9f1 �,-,� <;'!'tltW! 111( \"et9 ���� 011

tomiira prasiide mora ghucila kumati

ei krpo kara,-yena tomote rahu bhakti

SYNONYMS

tomora prasode-by Your mercy; mora-my; ghucila-have gone away; kumatibad intentions; ei-this; krpo-mercy; kara-please do unto me; yena-so that;

tomote-in You; rahu-may stay; bhakti-devotion.

372 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLATION

\"Only by Your mercy have my bad intentions vanished. Kindly favor me so that

my devotion may always be fixed upon You.\"

TEXT 221

� �-�� 'ftit 1ftf;R;lt �'Rll

�t.�i1 �'llf �� i1� ei\\ltnt II��) II

prabhu kahe,-eka diina miigiye tomiiya

sankTrtana vada yaiche nahe nadTyiiya

SYNONYMS

prabhu kahe-the Lord said; eka-one; dana-charity; miigiye-1 beg; tomiiyafrom you; sank7rtana-chanting of the Hare Kr�r:ta mantra; vada-opposition;

yaiche-as it may be; nahe-not be; nadTyiiya-in the district of Nadia.

TRANSLATION

The Lord said, \"I wish to beg you for one favor in charity. You must pledge that

this sankirtana movement will not be checked, at least in the district of Nadia.\"

TEXT 222

� ��,- �tf ��ta't � �'Pf·� I

I!� '��� �' fif�,- ��� i;'f �'ffu;� II�� � II

kiij7 kahe,-mora varhSe yata upajibe

tiihiike 'tiiliika' diba,-kirtana nii biidhibe

SYNONYMS

kiijT kahe-the Kazi said; mora-my; varhse-in the dynasty; yata-all (descendants); upajibe-who will take birth; tahake-unto them; to/aka-grave assurance;

diba-1 shall give; kirtana-the sankirtana movement; nii-never; biidhibe-they will

oppose.

TRANSLATION

The Kazi said: \"To as many descendants as take birth in my dynasty in the

future, I give this grave admonition: no one should check the sarikirtana movement.\"

PURPORT

As a result of this grave injunction by the Kazi, even at present the descendants of

the Kazi's family do not oppose the sankTrtana movement under any circumstances.

Text 225] Pastimes of the Lord in His Youth 373

Even during the great Hindu-Muslim riots in neighboring places, the descendants of

the Kazi honestly preserved the assurance given by their forefather.

TEXT 223

�fi{' �!_ 'tll' �fil' �fpn �1� I

��'I' �� � <�Sf1{' �ft-�fi1 II � �� II

suni' prabhu 'hari' bali' u.thila apani

uthila vai�(lava saba karl' hari-dhvani

SYNONYMS

s'uni'-hearing; prabhu-the Lord; hari-the holy name of the Lord; ba/i'-chanting; u.thi/a-got up; apani-personally; u,thifa-got up; VOi,S(IOVO-Other devotees;

saba-all; kari' -making; hari-dhvani-vibration of the holy name, Hari Hari.

TRANSLATION

Hearing this, the Lord got up, chanting \"Hari! Hari!\" Following Him, all the

other Vai�(lavas also got up, chanting the vibration of the holy name.

TEXT 224

��i( <lif\"lt'! � �Rffl1 'St11� I

��fit'�?;� �tilft �f�'! �i( II ��8 II

kirtana karite prabhu karl/a gamana

sahge coli' asi e kiiji u!lasita mana

SYNONYMS

kTrtana-chanting; karite-to perform; prabhu-the Lord; karl/a-made; gamanadeparture; sahge-accompanying Him; ca/i'-walking; aise-comes; kaji-the Kazi;

ul/as/ta-jubilant; mana-mind.

TRANSLATION

Sri Caitanya Mahaprabhu went back to perform kirtana, and the Kazi, his mind

jubilant, went with Him.

TEXT 225

���7;1{ f�'t11 Nllf -t�� i\\\"fi( I

ifl�t\\! i1 I �tl:! 1811-a'fi �I� 'e�i( II � � <t II

374 Sri Caitanya-caritamrta

kajire vidiiya dila sacira nandana

nacite nacite iii/a apana bhavana

SYNONYMS

[Adi-lila, Ch. 17

kajire-unto the Kazi; vidaya-farewell; di/a-gave; sacira-of mother �aci;

nandana-the son; nacite nacite-dancing and dancing; iii/a-came back; iipanaown; bhavana-house.

TRANSLATION

The Lord asked the Kazi to go back home. Then the son of mother Saci came

back to His own home, dancing and dancing.

TEXT 226

�� �t'! �iS\\'��1t 12!'t_ �f11\"11121�5f I

� 1 c;� �til '!H� �t� ��tt{ II � � � II

ei mate kajire prabhu karila prasada

iha yei sune tara khar(le aparadha

SYNONYMS

ei mate-in this way; kiijire-unto the Kazi; prabhu-the Lord; kari/a-did

prasada-mercy; /ha-th is; yei-anyone who; sune-hears; tara-his; khar(le-van

quishes; apariidha-offenses.

TRANSLATION

This is the incident concerning the Kazi and the Lord's mercy upon him. Anyone

who hears this is also freed from all offenses.

TEXT 227

\\11<15 Ptil !l�'�J ��� c;'itPttf$ I

mJtil\"f·� if!J �tl 'A� <e'ft II ��<l II

eka dina srivasera mandire gosafli

nityiinanda-sange nrtya kare dui bhiii

SYNONYMS

eka dina-one day;sriviisera-of Srivasa Thakura;mandire-in the house;gosaniLord Caitanya Mahaprabhu; nityananda-Lord Nityananda; sange-accompanied by

nrtya-dancing; kare-performed; dui-two; bhai-brothers.

TRANSLATION

One day the two brothers Lord Nityananda Prabhu and SrT Caitanya Mahaprabht

were dancing in the holy house of Srivasa Thakura.

Text 229) Pastimes of the lord in His Youth

TEXT 228

��,·�� i!1t1 � 9{1(1;\"� I

\\!����fit� ifl �f91 'at1� II ��\

' II

sriviisa-putrera tiihiih haifa parafoka

tabu sriviisera citte nii janmifa soka

SYNONYMS

375

sriviisa-of Srivasa Thakura; putrera-of the son; tiihiin-there; haifa-took place;

parafoka-death; tabu-still; srivasera-of Srivasa Thakura; citte-in the mind; nanot;Janmifa-there was; soka-lamentation.

TRANSLATION

At that time a calamity took place-Srivasa Thakura's son died. Yet Srivasa

Thakura was not at all sorry.

TEXT 229

��� .. �I( � (f'Qfil I

�� � � �l'ti !}�-i{ll!� II��� II

mrta-putra-mukhe kaila jfiiinera kathana

iipane dui bhiii hai/ii sriviisa-nandana

SYNONYMS

mrta-putra-of the dead son; mukhe-in the mouth; kaifa-did;jfiiinera-of knowledge; kathana-conversation; opane-personally; dui-the two; bhiii-brothers;

haifa-became; srivosa-nandana-sons of Srivasa Thakura.

TRANSLATION

Sri Caitanya Mahaprabhu caused the dead son to speak about knowledge, and

then the two brothers personally became the sons of Srivasa Thakura.

PURPORT

This incident is described as follows by Srila Bhaktivinoda Thakura in his

Amrta-praviiha-bhii�ya. One night while Sri Caitanya Mahaprabhu was dancing with

His devotees at the house of Srivasa Thakura, one of Srivasa Thakura 's sons, who

was suffering from some disease, died. Srivasa Thakura was so patient, however,

that he did not allow anyone to express sorrow by crying, for he did not want the

kirtana going on at his house to be disturbed. Thus k7rtana continued without a

sound of lamentation. But when the kirtana was over, Caitanya Mahaprabhu, who

could understand the incident, declared, \"There must have been some calamity in this

house.\" When He was then informed about the death of Srivasa Thakura's son, He

376

,

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

expressed His regret, saying, \"Why was this news not given to Me before?\" He went

to the place where the son was lying dead and asked him, \"My dear boy, why are

you leaving the house of Srivasa Thakura?\" The dead son immediately replied, \"I

was living in this house as long as I was destined to live here. Now that the time is

over, I am going elsewhere, according to Your direction. I am Your eternal servant,

a dependent living being. I must act only according to Your desire. Beyond Your

desire, I cannot do anything. I have no such power.\" Hearing these words of the

dead son, all the members of Srivasa Thakura's family received transcendental

knowledge. Thus there was no cause for lamentation. This transcendental knowledge is described in Bhagavad-gitii (2.13). Tatha dehiintora-priiptir dhiros totro no

muhyati: when someone dies, he accepts another body; therefore sober persons do

not lament. After the discourse between the dead boy and SriCaitanya Mahaprabhu,

funeral ceremonies were performed, and Lord Caitanya assured Srivasa Thakura,

\"You have lost one son, but Nityananda Prabhu and I are your eternal sons. We

shall never be able to give up your company.\" This is an instance of a transcendental

relationship with Kr�!Ja. We have eternal transcendental relationships with Kr�!Ja as

His servants, friends, fathers, sons or conjugal lovers. When the same relationships

are pervertedly reflected in this material world, we have relationships as the sons,

fathers, friends, lovers, masters or servants of others, but all these relationships are

subject to termination within a definite period. If we revive our relationship with

Kr�!Ja, however, by the grace of Sri Caitanya Mahaprabhu, our eternal relationship

will never break to cause our lamentation.

TEXT 230

�Wt �' -.fbrl � cec• � � 1

� fiRfl iff111llh � �'It-{ n � �o n

tabe to' karl/a saba bhakte varo dona

ucchi�.ta diyii niiriiya(lira karila sammiina

SYNONYMS

tabe-thereafter; ta'-certainly; karilii-did; saba bhakte-unto all devotees;

vora-bened iction; dona-charity; ucchi�.

ta-food remnants; diyii-givi ng;niiriiya(liraof NarayapT; karila-d id; sammiina-respect.

TRANSLATION

Thereafter the Lord charitably bestowed His benediction upon all His devotees.

He gave the remnants of His food to Narayar;ti, showing her special respect.

PURPORT

Narayal)i was a niece of Srivasa Thakura, and later she became the mother of

srna Vrndavana dasa Thakura. In this connection the sahajiyiis cite a malicious

story that after eating the remnants of Lord Caitanya 's foodstuff Narayal)i became

Text 232] Pastimes of the Lord in His Youth 377

pregnant and gave birth to Vrndavana dasa Thakura. The rascal sahajiyas may

manufacture such false statements, but no one should believe them because they

are motivated by enmity against the VaiHlavas.

TEXT 231

•��s�·�oo�'

<2flt �!ttl �wpt �\" �.(i{ II��� II

�rivasera vastra sinye daraji yavana

prabhu tare nija-rilpa karaila darsana

SYNONYMS

�rivasera-of Srivasa Thakura; vastra-cloth; sinye-sewing; daraji-tailor; yavanameat-eater; prabhu-the Lord; tare-unto him; nija-rilpa-His own form; karailacaused; dar�ana-vision.

TRANSLATION

There was a tailor who was a meat-eater but was sewing garments for Srivasa

Thakura. The Lord, being merciful to him, showed him His own form.

TEXT 232

'Qtfil'l' 'Qt�� �' �� 'l'ft'Stff I

O�t� � �' � �� .. t�'l II��� II

'dekhinu' 'dekhinu' bali' ha-ifa pagala

pre me fl[tya kare, hoi/a VOi�(IOVO ago/a

SYNONYMS

dekhinu-1 have seen; dekhinu-1 have seen; ba/i'-saying; ho-i/a-became;

pagala-mad; preme-in the ecstasy of ·love; nrtya-dancing; kare-does; hoi/abecame; VOi�(IOVO-devotee; ago/a-firSt claSS.

TRANSLATION

Saying, \"I have seen! I have seen!\" and dancing in ecstatic love as though mad,

he became a first-class Vaig1ava.

PURPORT

There was a Mohammedan tailor near the house of Srivasa Thakura who used to

sew the garments of the family. One day he was very much pleased with the

dancing of Sri Caitanya Mahaprabhu; indeed, he was enchanted. The Lord, understanding his attitude, showed him His original form as Kr�r;�a. The tailor then began

to dance, saying, \"I have seen! I have seen!\" He became absorbed in ecstatic love

378 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

and began to dance with Lord Caitanya. Thus he became one of the foremost

Vai�r;�ava adherents of Sri Caitanya Mahaprabhu.

TEXT 233

��� a�� � ���t t:!' 1ftf1fff 1

-�� �,-��- � ,'SttJtt m' f� II ��� II

aveSete Sriviise prabhu vari1Si to' magi/a

Sri vasa kahe, -vari1Si to mara go pi hari' nil a

SYNONYMS

aveSete-in ecstasy; Srivose-unto Srivasa; prabhu-the Lord; vari1Si-a flute; ta'­

certainly; magi/a-asked; Srivosa-Srivasa Thakura; kahe-replied; vari1ST-flute;

tomiira-Your; gopi-the gop is; hart-stealing; nita-took a way.

TRANSLATION

In ecstasy the Lord asked Srivasa Thakura to deliver His flute, but Srivasa

Thakura replied, \"Your flute has been stolen away by the gopis.\"

TEXT 234

'!tfi1' � '�' '�' � ��'�c-t I

<!l$1 �(it ��'Itt� II ��8 II

Srivasa

Suni' prabhu 'bola' 'bola' ba/ena avese

VOfiJena V(ndavana-/i/a-rase

SYNONYMS

suni'-hearing; prabhu-the Lord; bola bolo-go on speaking, go on speaking;

balena-He says; avese-in ecstasy; .Sriviisa-Srivasa Thakura; vorreno-describes;

vrndovana-of Vrndavana; lila-rase-the transcendental mellow of the pastimes.

TRANSLATION

Hearing this reply, the Lord said in ecstasy, \"Go on talking! Go on talking!\"

Thus Srivasa described the transcendental mellow pastimes of Sri Vrndavana.

TEXT 235

���it-� �'Iff I

'!tf�J1 �� f�� ._� �f� II ��� II

prathamete vrndavana-miidhurya var(1ila

Suniya prabhura citte onanda bii{lila

Text 237] Pastimes of the Lord in His Youth 379

SYNONYMS

prathamete-in the beginning; vrndiivana-miidhurya-sweet pastimes of Vrndavana;

var{lila-described; sun/yo-hearing; prabhura-of the Lord; citte-in the heart;

onanda-jubilation; baf/i/a-increased.

TRANSLATION

In the beginning Srivasa Thiikura described the transcendental sweetness of

Vrndavana's pastimes. Hearing this, the Lord felt great and increasing jubilation in

His heart.

TEXT 236

� '�' '�' <2lt_ � �tt I

'j_�: ��: � �� �RI mm 11 ��� n

tabe 'bala' 'bala' prabhu bale viira-viira

puna/:1 puna{1 kahe �riviisa karlyii vistiira

SYNONYMS

tabe-thereafter; bala bala-go on speaking, go on speaking; prabhu-the Lord;

bale-says; viira-viira-again, again; puna{1 punaf}-again, again; kahe-speaks;srrvasaSrMisa Thakura; kariyii-making; vistiira-expansion.

TRANSLATION

Thereafter the Lord again and again asked him, \"Speak on! Speak on!\" Thus

Srivasa again and again described the pastimes ofVrndiivana, vividly expanding them.

TEXT 237

tt-�

���� c;�'SttcfJ �� � I

� G�i �-���\" \" ��, II

vamsi-v'lldye gopi-ga{lera vane iikar�0(10

tiin-sabiira sange yaiche vana-vihara{la

SYNONYMS

vam�i-vodye-on hearing the sound of the flute; gopi-ga{lera-of all the gopis;

vane-in the forest; iikar�a{la-the attraction; tiin-sabiira-of all of them; sangein the company;yaiche-in what way; vana-in the forest; vihara{la-wandering.

TRANSLATION

Sriviisa Thiikura extensively explained how the gop is were attracted to the forests

of Vrndavana by the vibration of Knl)a's flute and how they wandered together in

the forest.

380 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

TEXT 238

\\!1� 1ft'{J 0._!_ � �(II I

1l{_'tlit, ���' �fif �'lit II ��lr II

tohi madhye chaya-rtu /ilora var(lana

madhu-pona, rosotsava, jala-keli kothano

SYNONYMS

tohi madhye-during that; chayo-rtu-the six seasons; /ilora-of the pastimes;

var(lana-description; madhu-pono-drinking of the honey; roso-utsovo-dancing the

rosa-/i/o; jala-keli-swimming in the Yamuna; kathana-narrations.

TRANSLATION

Sri'vasa Pa1;1�ita narrated all the pastimes enacted during the six changing

seasons. He described the drinking of honey, the celebration of the rasa dance, the

swimming in the Yamuna, and other such incidents.

TEXT 239

,.,, '�' �'f �!_ �f'i{t� �lf I

!l� �it� J'Pf J� � 11 ��� n

'bolo' 'bolo' bole probhu �unite ul/osa

�rivosa kahena tabe rosa rasera vilosa

SYNONYMS

bola bola-go on speaking, go on speaking; bale-says; probhu-the Lord;

�unite-hearing; ullosa-very jubilantly; srivosa -�rlvasa Thakura; kahena-says;

tobe-then; rosa-rosa dance; rasera-humorous; vilosa-pastimes .

TRANSLATION

When the Lord, hearing with great pleasure, said, \"Go on speaking! Go on

speaking!\" Srlvasa Thakura described the rasa-lila, the transcendental mellow

dancing.

TEXT 240

��,����C.�� ��'f I

�\" !\\�J ��'�it�� II �So n

kahite, �unite aiche protaf:t-kola haifa

probhu �riviisere to�/' olihgana kaila

Text 242] Pastimes of the Lord in His Youth 381

SYNONYMS

kah/te-speaking; �unite-hearing; aiche-in that way; prata{l-ka/a-morning;

hoi/a-appeared; prabhu-Lord Sri Caitanya Mahaprabhu; srivasere-unto Srivasa

Thakura; to,5i'-satisfying; iilingana-embracing; kaila-did.

TRANSLATION

As thus the Lord requested and Srivasa Thakura spoke, the morning appeared,

and the Lord embraced Srivasa Thakura and satisfied him.

TEXT 241

\\!� �Wt�� 'lt1f �'I \"'ft'l1 I

1Pf!!ll·IIQi9f 121't_ �t� •bt1n �s� n

tabe acaryera ghare kaifa k(,5[IO-/ifa

rukmirT-svarDpa probhu apane ha-ifa

SYNONYMS

robe-thereafter; acaryera-of Advaita Acarya; ghore-in the house; koiloperformed;kr:5ra-lila-pastimes of Lord Kr�l)a;rukmirT-of Rukmil)i;svarDpa-form;

prabhu-the Lord; apone-personally; ha-ifa-became.

TRANSLATION

Thereafter a dramatization of Kr�r;�a's pastimes was performed in the house of

Advaita Acarya. The Lord personally took the part of Rukmir;�i, the foremost of

Kr�r:�a's queens.

TEXT 242

\"'t. t\"Sfi, '111151) �' <Ff � �� I

�i <tfi'f' �9'Stt'1 fifl'f1 c;<211!'6f• II �8� II

kabhu durga, lak,5mi haya, kobhu vii cic-chokti

kha.te vosi' bhokto-gore di/ii prema-bhaktl

SYNONYMS

kobhu-sometimes; durgii-the part of goddess Durga; /ak,5mi-the goddess of

fortune; haya-is; kobhu-sometimes; vo-or; cit-sakti-the spiritual potency;

khii_te-on a cot; vasi'-sitting; bhakto-ga(le-unto the devotees; di/a-gave; premabhokti-love of Godhead.

382

,

SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

The Lord sometimes took the part of goddess Durga, Lak�mi [the goddess of

fortune] or the chief potency, Yogamaya. Sitting on a cot, He delivered love of

Godhead to all the devotees present.

TEXT 243

�� ��� ��·�lftti' I

�� �lb � -.fl\" 5Jtct 11 �8� n

eka-dina mahiiprabhura nrtya-avasiine

eka briihmat;i iisi' dharila carare

SYNONYMS

eka-dina-one day; mahiiprabhura-of Lord Sri Caitanya Mahaprabhu; nrtyaavasiine-at the end of the dancing; eka-one; brlihmar7-wife of a briihmara; iisi'­

coming; dharila-caught hold; carare-of His lotus feet.

TRANSLATION

One day when Sri Caitanya Mahaprabhu had finished His dancing, a woman, the

wife of a brahma�a, came there and caught hold of His lotus feet.

TEXT 244

mctJ !_fif � tm � � 1

\"'f� � t:� �-\" ��'tt \" �88 \"

cararera dhD/i sei laya viira viira

dekhiyii prabhura du/:lkha ha-ifa apiira

SYNONYMS

cararera-of His lotus feet; dhit/1-the dust; se/-that woman; /aya-takes; viira

viira-again and again; dekhiyii-seeing this; prabhura-of the Lord; du/:lkhaunhappine ss; ha-ifa-there was; apiira-unlimited.

TRANSLATION

As she took the dust of His lotus feet again and again, the Lord became unlimitedly

unhappy.

PURPORT

This holding of a great personality's lotus feet is certainly very good for the

person who takes the dust, but this example of Sri Caitanya Mahaprabhu 's unhappiness indicates that a Vai$Qava should not allow anyone to take dust from his feet.

Text 246) Pastimes of the Lord in His Youth 383

One who takes the dust of a great personality's lotus feet transfers his sinful

activities to that great personality. Unless one is very strong, he must suffer the

sinful activities of the person who takes the dust. Therefore ordinarily it should not

be allowed. Sometimes in big meetings people come to take the same advantage by

touching our feet. On account of this, sometimes we have to suffer from some

disease. As far as possible, no outsider should be allowed to touch one's feet to take

dust from them. Sri Caitanya Mahaprabhu personally showed this by His example,

as explained in the next verse.

TEXT 245

�'ft'i trt�1 � Wt-5 9f� I

fi1�Jti1\"!-m� ��' �'f II �8� II

sei-k�ore dhiina prabhu gangate par;Jila

nityiinanda-haridiisa dhari' uthiii/a

SYNONYMS

sei-k$O(Ie-immediately; dhiina-running; prabhu-the Lord; gangiite-in the water

of the Ganges; par;fila-plunged; nityiinanda-Lord Nityananda; haridiisa-Haridasa

Thakura; dhari'-catching Him; uthiiila-raised Him.

TRANSLATION

Immediately He ran to the River Ganges and jumped in to counteract the sinful

activities of that woman. Lord Nityananda and Haridasa Thakura caught Him and

raised Him from the river.

PURPORT

Sri Caitanya Mahaprabhu is God Himself, but He was playing the part of a

preacher. Every preacher should know that being allowed to touch a Yai$1')ava's

feet and take dust may be good for the person who takes it, but it is not good for

the person who allows it to be taken. As far as possible, this practice should

ordinarilv be avoided. Only initiated disciples should be allowed to take this

advantage, not others. Those who are full of sinful activities should generally

be avoided.

TEXT 246

� 'Cftit� �� � 'tti!l 'fil'f1 I

��:-.ttl'f �· Jl� �� 'f$1 ''Sterl II �8� II

vijaya iiciiryera ghare se riitre rahilii

priita/:1-kii/e bhakta sabe ghare lana gelii

384 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

vijaya-named Vijaya; aciiryera-of the teacher; ghare-at the home; se-that;

riitre-on the night; rahilii-remained; priita/:1-kii/e-in the morning; bhakta-the

devotees; sabe-all; ghare-home; /ana-taking them; gelii-went.

TRANSLATION

That night the Lord stayed at the house of Vijaya Acarya. In the morning the

Lord took all His devotees and returned home.

TEXT 247

��� ,1t��tt� 'Jt� �f�11

''1ft�' '''Stt�' ift1{ � R�l1 �$1 II �8'\\ II

eka.<fina gopi-bhiive grhete vasiyii

'gopT' 'gopi' nama /aya vi�a(IIJa haM

SYNONYMS

eka-dina-one day; gopi-bhiive-in the ecstasy of the gopis; grhete-at home;

vasiyii-sitting; gopi gopi-gopi, gopi; niima-the name; /aya-chants; vi�IJ!Jamorose; hanii-becoming.

TRANSLATION

One day the Lord, in the ecstasy of the gopis, was sitting in His house. Very

morose in separation, He was calling, \"Gopi! Gopi!\"

TEXT 248

�· -Pt��m � � �f� 1

''1tt4t\\' ''1ft�' ett21 ��, �Rt\" �m n�s\"\"n

eka pa<fuyii iii/a prabhuke dekhite

'gopi' 'gopi' nama �uni' liigila ba/ite

SYNONYMS

eka pafluyii-one student; iii/a-came there;prabhuke-the Lord; dekhite-to see;

gop7 gopi-gop7, gopT; nama-the name; �uni'-hearing; liigi/a-began; balite-to say.

TRANSLATION

A student who came to see the Lord was astonished that the Lord was chanting

\"Gopi! Go pi!\" Thus he spoke as follows.

Text 250] Pastimes of the Lord in His Youth

TEXT 249

\"ift1f ifl llf-6 c<l5tit, �iTt II·-'ft7 I

''�' '''SttJft' <tf'lt'f <f'! f� � �t!J II �8� II

kr�tJa-niima nii lao kene, k(�tJa-niima-dhanya

'gopl' 'gopi' balile vii kibii haya pw;ya

SYNONYMS

385

kr�tJa-niima-the holy name of Lord Km1a; no-not; lao-You take; kene-why;

kr�tJa-niima-the holy name of Lord Kr�r;Ja; dhanya-glorious;gop1 gop7-the names

gopi, gopT; bali/e-on saying; vii-or; kibii-what; haya-there is; purya-piety.

TRANSLATION

\"Why are You chanting the names 'Go pi Go pi' instead of the holy name of Lord

Kr�t:Ja, which is so glorious? What pious result will You achieve by such chanting?

PURPORT

It is said, vai�ravera kriyii miitjha vijfle no bujhiiya: no one can understand the

activities of a pure devotee. A student or neophyte devotee could not possibly

understand why Sri Caitanya Mahaprabhu was chanting the name of the gopis, nor

should the student have asked the Lord about the potency of chanting \"gopi,

gopi.\" The neophyte student was certainly convinced of the piety in the chanting

of Kr�r;Ja's holy name, but this sort of attitude is also offensive. Dharma-vratatyiiga-hutiidi-sarva-�ubha-kriyii-siimyam api pramiidal;: to chant the holy name of

Kr�Qa in exchange for the achievement of piety is an offense. This, of course, was

unknown to the student. Thus he innocently asked, \"What piety is there in the

chanting of the name gopi?\" He did not know that there is no question of piety or

impiety. The chanting of the holy name of Kr�r;Ja or the holy name gopi is on the

transcendental platform of loving affairs. Since he was not expert in understanding

such transcendental activities, his question was merely impudent. Thus �ri

Caitanya Mahaprabhu, apparently greatly angry at him, reacted as follows.

TEXT 250

�fi{' � �--'��Of�� I

a\"i l'fi!P1 � �t_ ��� 1\\t� II �<to II

�uni' prabhu krodhe kaila kr�fJe do�odgiira

thengii laflii uthilii prabhu patjuyii miiribiira

386 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

sun/'-hearing; prabhu-the Lord; krodhe-in anger; kaila-did; km1e-unto Lord

Krgta; do�a-udgara-many accusations; thengo-stick; /ana-taking: uthilo-got up;

prabhu-the Lord; pafluyo-the student; marlbOro-to strike.

TRANSLATION

Hearing the foolish student, the Lord, greatly angry, rebuked Lord K��r;�a in

various ways. Taking up a stick, He rose to strike the student.

PURPORT

It is mentioned in Srimad-Bhogavatam that when Uddhava came from Lord Kr�r;�a

with a message for the gopis, all the gopis, especially Srimati Radharar;�i, denounced

Kr�r;�a in various ways. Such denunciations, however, reflect an exuberant loving

attitude that an ordinary man cannot understand. When the foolish student questioned Lord SriCaitanya Mahaprabhu, Lord Caitanya similarly rebuked Lord Kmta

in loving exuberance. When Sri Caitanya Mahaprabhu was in the mood of the gopis

and the student advocated the cause of Sri Kr�r;�a, Lord Caitanya was greatly angry.

Seeing His anger, the foolish student, who was an ordinary atheisticsmarta-brohmara,

foolishly misjudged Him. Thus he and a party of students were ready to strike the

Lord in retaliation. After this incident, Sri Caitanya Mahaprabhu decided to take

sannyasa so that people would not commit offenses against Him, considering Him an

ordinary householder, for in India even now a sannyasi is naturally offered respect.

TEXT 251

� 9f\"frn �<h.ll1, �t_ � � � I

�m. m� �ost'1 � 1m n �ct� n

bhaye palo yo par;fuya, prabhu poche pache dhaya

oste vyaste bhakta-gara prabhure rahaya

SYNONYMS

bhaye-out of fear; pa/aya-runs away; pafluyo-the student; prabhu-the Lord;

pache pache-after him; dhoya-runs; aste vyaste-somehow or other; bhakta-ga(laall the devotees; prabhure-the Lord; rahaya-checked.

TRANSLATION

The student ran away in fear, and the Lord followed him. But somehow or other

the devotees checked the Lord.

Text 253] Pastimes of the lord in His Youth

TEXT 252

121'-t� -t1� <l'lfi' .m� f�;gr �� I

�\"'-�1 9f'ft111 <;� 9f�..._�1�� II �<t� II

probhure Santo kori' iinilo nijo ghore

pofluya po!aya gelo pofluyii-sobhiire

SYNONYMS

387

probhure-the Lord; Santo kori'-pacifying; iin//o-brought; nijo-His own; ghoreto the house; pofluyii-the student; poliiyo-running away; ge/o-went; pofluyii-of

students; sobhiire-to the assembly.

TRANSlATION

The devotees pacified the lord and brought Him home, and the student ran

away to an assembly of other students.

TEXT 253

�\"'� ��� �ttl � ��M! I

�����<1St� �1 �-II �<t\\!!l II

pofluyii sohosro yahiin porje eko-{hiini

probhuro vrttiinto dvijo kohe tiihiin yiil

SYNONYMS

pof/uyii-students; sohosro-a thousand; yiihiin-where; pofle-they study; ekoJhiini-in one place; probhuro-of the Lord: vrttiinto-incident; dvijo-a brahmof}o;

kohe-says; tiihiin-there; yiil-he goes.

TRANSLATION

The brahma1.1a student ran to a place where a thousand students were studying

together. There he described the incident to them.

PURPORT

In this verse we find the word dvijo, indicating that the student was a briihmo(lo.

Actually, in those days, only members of the briihmoro class became students of

Vedic literature. Schooling is meant especially for briihmoros; previously there was

no question of schooling for k�otriyos, va/Syas or Sudros. K�otriyas used to learn the

technology of warfare, and voiSyas learned business from their fathers or other

businessmen; they were not meant to study the Vedas. At the present, however,

388 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

everyone goes to school, and everyone is given the same type of education, although

no one knows what the result will be. The result, however, is most unsatisfactory,

as we have seen in the western countries especially. The United States has vast

educational institutions where everyone is allowed to receive an education, but the

result is that most students become like hippies.

Higher education is not meant for everyone. Only selected individuals trained in

brahminical culture should be allowed to pursue a higher education. Educational

institutions should not aim to teach technology, for a technologist cannot properly

be called educated. A technologist is a sudra; only one who studies the Vedas may

properly be called a learned man (pa(l�lita). The duty of a briihmara is to become

learned in the Vedic literature and teach the Vedic knowledge to other brahmapas.

In our Kr�pa consciousness movement we are simply teaching our students to become fit briihmaras and Vai�pavas. In our school at Dallas, the students are learning

English and Sanskrit, and through these two languages they are studying all our

books, such as Srimad-Bhtigavatam, Bhagavad-gitti and Nectar of Devotion. It is a

mistake to educate every student as a technologist. There must be a group of

students who become briihmaras. Without briihmaras who study the Vedic literature,

human society will be entirely chaotic.

TEXT 254

�fil' Q!Fttt � �� ��� '5t'l I

� �fif' ����II ��811

suni' krodha kaila saba pafluyiira gara

sabe meli' kare tabe prabhura nindana

SYNONYMS

suni'-hearing; krodha-angry; kailo-became; saba-all; popuyiira-of students;

gara-the groups; sabe-all; meli'-joining together; kare-do; tabe-then; prabhuraof the Lord; nlndana-accusation.

TRANSLATION

Hearing of the incident, all the students, greatly angry, joined together in criticizing the Lord.

TEXT 255

Jl� oM l!l� ���tift fi{1l'tf$ I

t!�'l 1lt�tt:! �t�, �� � II ��<t II

saba desa bhro�{a kalla ekalii nimiini

briihmaro miirite ciihe, dharmo-bhoyo niii

Text 257] Pastimes of the Lord in His Youth 389

SYNONYMS

saba-all; desa-countries; bhra,5.ta-spoiled; kaila-has; eka/ii-alone; nlmiiniNimai Pa�JQita; briihma(la-a caste briihma(la; miirlte-to strike; ctihe-He wants;

dharma-of religious principles; bhaya-fear; niii-there is not.

TRANSLATION

\"Nimai Pa1;1c;lita alone has spoiled the entire country,\" they accused. \"He wants

to strike a caste brahma1;1a. He has no fear of religious principles.

PURPORT

In those days also, the caste brtihma(las were very much proud. They were not

prepared to accept chastisement even from a teacher or spiritual master.

TEXT 256

�= �fif �����tell

e,;Wflt � �� ��' � <ffif� � II �<t� II

puna/:1 yadi alche kare miiriba tiihiire

kon vii manu� haya, ki karite pare

SYNONYMS

puna}J-again; yadi-if; aiche-like that; kare-He does; miiriba-we shall strike;

tiihtire-Him; kon-who; vti-or;miinu�a-the man;haya-is; ki-what; karite-to do;

piire-He is able.

TRANSLATION

\"If He again performs such an atrocious act, certainly we shall retaliate and strike

Him in turn. Who is He-an important person-that He can check us in this way?\"

TEXT 257

� f-1-.mt � �� ��'! ifM I

�·�'51 <IS'Rt'S if!� <!f<�St-t II �<t9 II

prabhura nindtiya sabiira buddhi haifa nasa

supafhlta vidyti ktirao nii haya praktisa

SYNONYMS

prabhura-of the Lord; nindiiya-i n accusation; sabtira-of everyone; buddhi-the

intelligence; hal/a-became; nasa-spoiled; su-pa,thita-well-studied; vidyti-knowledge; kiirao-everyone's; no-does not; haya-become; prakiisa-manifest.

390 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLATION

When all the students thus resolved, criticizing Sri Caitanya Mahaprabhu, their

intelligence was spoiled. Thus although they were learned scholars, because of this

offense the essence of knowledge was not manifest in them.

PURPORT

In Bhagavad-gitii it is said, miiyayiipahrta-jnonii osurarh bhiivam o�ritiif1: when.

one becomes inimical to the Supreme Personality of Godhead, adopting an atheistic

attitude (osurarh bhovam), even if one is a learned scholar the essence of knowledge

does not become manifest in him; in other words, the essence of his knowledge is

stolen by the illusory energy of the Lord. In this connection Sri Bhaktisiddhanta

Sarasvati Thakura quotes a mantra from the Svetasvatara Upani�ad:

yosya deve para bhaktir

yatho deve tatho gurau

tasyalte kathito hy arthiif1

prakiiwnte mohotmanaf1

The purport of this verse is that one who is unflinchingly devoted to the Supreme

Personality of Godhead, Vi�r;�u, and similarly devoted to the spiritual master, with

no ulterior motive, becomes a master of all knowledge. In the heart of such a

devotee, the real essence of the Vedic knowledge becomes manifest. This essence

is nothing but surrender unto the Supreme Personality of Godhead (vedai� co

sarvair aham eva vedyaf1). Only unto one who fully surrenders to the spiritual

master and the Supreme Lord does the essence of Vedic knowledge become manifest, not to anyone else. This same principle is emphasized by Sri Prahlada Maharaja

in Srimod-Bhiigavatom (7.5.24):

it/ purhsorpito vi�!Jau

bhakti� cen nava-/ak�!Jii

krlyote bhagavaty addhli

tan manye 'dhitam uttamom

\"A person who directly applies these nine principles [hearing, chanting, remembering, etc.] in the service of the Lord is to be understood as a greatly learned man

who has assimilated the Vedic literatures very well, for the goal of studying the

Vedic literature is to understand the supremacy of Lord Sri K��rya.\" Sridhara Svami

confirms in his commentary that first one must surrender to the spiritual master;

then the process of devotional service will develop. It is not a fact that only one who

diligently pursues an academic career can become a devotee. Even with no academic

career, if one has full faith in the spiritual master and the Supreme Personality

of Godhead, he develops in spiritual life and real knowledge of the Vedas. The

example of Maharaja Kha�var'lga confirms this. One who surrenders is understood

to have learned the subject matter of the Vedas very nicely. One who adopts this

Vedic process of surrender learns devotional service and is certainly successful. One

Text 259] Pastimes of the lord in His Youth 391

who is very much proud, however, is unable to surrender either to the spiritual

master or to the Supreme Personality of Godhead. Thus he cannot understand the

essence of any Vedic literature. Srimad-Bhiigavatam declares:

sabda-brahma(li ni�(liito

na ni�(liiyiit pare yadi

sramas tasya srama-pha/o

hy adhenum iva rak�ata{l

\"If one is learned in Vedic literature but is not a devotee of Lord Vi�Qu, his work is

a useless waste of labor, just like the keeping of a cow that does not give milk.\"

(Bhiig. 11.11.18)

Anyone who does not follow the surrendering process but is simply interested

in an academic career cannot make any advancement. His profit is only his labor

for nothing. If one is expert in the study of the Vedas but does not surrender to a

spiritual master or Vi�r;�u, all his cultivation of knowledge is but a waste of time and

labor.

TEXT 258

�-rtf� 'ftflt• ��vi iUII e{t� ttl! I

�ft1 t;!'ft1 �� filltti �f71' <;� ·�lf II��\"\" II

tathiipi diimbhika papuyii namra niihi haya

yiihiih tiihiih prabhura nindii hiisl' se karaya

SYNONYMS

tathopi-still; diimbhika-proud; pa(fuyii-students; namra-submissive; niihi-not;

haya-become; yiihiin-anywhere; tiihiih-everywhere; prabhura-of the Lord;nindii

-accusation; hiisi'-laugh i ng; se- they; karaya-do.

TRANSLATION

But the proud student community did not become submissive. On the contrary,

the students spoke of the incident anywhere and everywhere. In a laughing manner

they criticized the Lord.

TEXT 259

� <;�tf$ iSftfil' ��tf l'5f� I

�tf �fit' fi�• �'·�����II �Q'� II

sarva-jna gosiini jiini' sabOra durgati

ghare vas/' cinte tii'-sabiira avyiihati

392 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

sorvo-jno-all-knowing; gosani-Lord Caitanya Mahaprabhu; jiini'-knowing;

sobiiro-of all of them; durgoti-degradation; ghore-at home; vasi'-sitting; cintecontemplates; ta'-of them;sobiira-of all;ovyiihoti-the rescue.

TRANSLATION

Lord Sri Caitanya Mahaprabhu, being omniscient, could understand the degradation of these students. Thus He sat at home, contemplating how to rescue them.

TEXT 260

�� �'fJt\"Pt<�S, �� �t� f-PJJ'$f'1 I

'f�, �, \\!t\"Ptt�, filttt<�S, �� II ��o II

yoto odhyapaka, ora tahra ���ya-gara

dhormi, karmi, tapo-ni�fha, nindaka, durjana

SYNONYMS

yoto-all; odhyapoka-professors; iira-and; tiihro-their; si�yo-goro-students;

dhormi-followers of religious ritualistic ceremonies; kormi-performers of fruitive

activities; tapo/;1-ni$(ha-performers of austerities; nindoko-blasphemers; durjonarog:.�es.

TRANSLATION

\"All the so-called professors and scientists and their students generally follow the

regulative principles of religion, fruitive activities and austerities,\" the Lord thought,

\"yet at the same time they are blasphemers and rogues.

PURPORT

Here is a depiction of materialists who have no knowledge of devotional service.

They may be very religious and may work very systematically or perform austerities

and penances but if they blaspheme the Supreme Personality of Godhead they are

nothing but rogues. This is confirmed in the Hori-bhokti-sudhodiiyo (3.11 ):

bhagavad-bhokti-hinosya

jiitifl siistrom japas tapof/

opriirosyaiva dehosya

morflonam loka-roiijonam

Without knowledge of devotional service to the Lord, great nationalism, fruitive,

political or social work, science or philosophy are all simply like costly garments

decorating a dead body. The only offense of persons adhering to these principles is

that they are not devotees; they are always blasphemous toward the Supreme

Personality of Godhead and His devotees.

Text 263] Pastimes of the Lord in His Youth

TEXT 261

dl. � CJl'� fi{\"ff-�9f�t'f �t\\! I

�tfir ifll'f'S�t'f ��, ifl9f1U � �������

ei saba mora ninda-aparadha haite

ami na /aoyaile bhakti, na pare la-ite

SYNONYMS

393

ei saba-all of them; mora-of Me; ninda-blasphemy; aparadha-offense; haitefrom; ami-I; na-not; laoyaile-if causing them to take; bhakti-devotional service;

na-not; pare-able; /a-ite-to take.

TRANSLATION

\"If I do not induce them to take to devotional service, because of committing the

offense of blasphemy none of these people will be able to take to it.

TEXT 262

r�tr.� ��'ft1{ �fil, '� �9fm 1

dl� IW� '�� ft�� f� II�� II

nistarite ai/ama ami, haifa viparTta

e-saba durjanera kaiche ha-ibeka hita

SYNONYMS

nistarite-to deliver; a/lama-have come; iimi-1; haifa-it has become; vlparitajust the opposite; e-saba-all these; durjanera-of the rogues; kaiche-how; ha-ibekait will be;h/tg-the benefit.

TRANSLATION

·\"I have come to deliver all the fallen souls, but now just the opposite has happen�d. How can these rogues be delivered? How may they be benefited?

TEXT 263

lfJft� l!f'f� �tf, � 9ft9f'JR I

t:!t� � � �� f(��l'f 'Rl II �� II

amake prarati kare, haya piipa-k�aya

tabe se ihiire bhakti /aoyiiile /aya

394

,

Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

SYNONYMS

omoke-unto Me; prarat/-obeisances; kare-they offer; haya-becomes; popak,saya-destruction of sinful reaction; tabe-then; se-he; /hare-unto him; bhakt/­

devotional service; /aoyoile-if causing to take; /aya-will take.

TRANSLATION

\"If these rogues offer Me obeisances, the reactions of their sinful activities will be

nullified. Then, if I induce them, they will take to devotional service.

TEXT 264

�ttl fi\\\"ff �tt ,lf, iff � � I

�� .ti�J .. ��� -.·fFt � II ��8 II

more nindii kare ye, no kare namaskiira

e-saba j1vere ava�ya kariba uddhora

SYNONYMS

more-Me; nindii kare-blasphemes; ye-anyone who; no-does not; kare-offer;

namaskiira-obeisances; e-saba-all these; jivere-living entities; ava�ya-certainly;

kariba-1 shall do; uddhiira-deliverance.

TRANSLATION

\"I must certainly deliver all these fallen souls who blaspheme Me and do not offer

Me obeisances.

TEXT 265

��� �� �fit �1U?l -.fFt I

�IUt�-� � �'1\\5 � II ��� II

ataeva avo�ya iiml sannyiisa kariba

sannyiisi-buddhye more prarata ha-iba

SYNONYMS

ataeva-therefore; ava�ya-certainly; ami-1; sannyiisa-the renounced order of life;

kariba-shall accept; sannyiisi-buddhye-by thinking of Me as a sannyiisi; more-unto

Me;prarata-bow down; ha-iba-they shall do.

TRANSLATION

\"I should accept the sannyasa order of life, for thus people will offer Me their

obeisances, thinking of Me as a member of the renounced order.

Text 265] Pastimes of the Lord in His Youth 395

PURPORT

Among the members of the varrii�rama institution's social orders (briihmara,

k$atriya, vaisya and �Ddra), the briihmara is considered the foremost, for he is the

teacher and spiritual master of all the other varras. Similarly, among the spiritual

orders (brahmacarya, grhastha, viinaprastha and sannyiisa), the sannyasa order is the

most elevated. Therefore a sannyasr is the spiritual master of all the varoas and

ii�ramas, and a briihmara is also expected to offer obeisances to a sannyiisi. Unfortunately, however, caste briihmaras do not offer obeisances to a Vai�Qava sannyiis7.

They are so proud that they do not offer obeisances even to Indian sannyiisis, not to

speak of European and American sannyiisis. Sri Caitanya Mahaprabhu, however, expected that even the caste briihmaras would offer respectful obeisances to a sannyiisi

because five hundred years ago the social custom was to offer obeisances immediately to any sannyiisi, known or unknown.

The sannyiisis of the Kr,�Qa consciousness movement are bona fide. All the

students of the Kr�Qa consciousness movement have undergone the regular process of initiation. As enjoined in the Hari-bhakti-viliisa by Sanatana Gosvami, tathii

d7k�ii-vidhiinena dvijatvarh jiiyate nr1Jiim: by the regular process of initiation, any

man can become a briihma(la. Thus in the beginning the students of our Kr�Qa consciousness movement agree to live with devotees, and gradually, having given up

four prohibited activities-illicit sex, gambling, meat-eating and intoxication-they

become advanced in the activities of spiritual life. When one is found to be regularly

following these principles, he is given the first initiation (hari-niima), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is

initiated for the second time and given the sacred thread with the regular sacrifice

and rituals. After some time, when he advances still further and is willing to give

up this material world, he is given the sannyasa order. At that time he receives the

title sviimi or gosviim7, both of which mean \"master of the senses.\" Unfortunately,

debauched so-called briihmaras in India neither offer them respect nor accept them

as bona fide sannyiisis. Sri Caitanya Mahaprabhu expected the so-called briihmaras

to offer respect to such Vai�Qava sannyiisis. Nevertheless, it does not matter whether

they offer respect, nor whether they accept these sannyiisis as bona fide, for the

Mstra describes punishment for such disobedient so-called briihmaras. The sastric

injuction declares:

devatii-pratimiirh dr�tvii

yatirh caiva tridart;linam

namaskiirarh na kuryad ya}J

priiyascittTyate naraf/

\"One who does not offer respect to the Supreme Personality of Godhead, to His

Deity in the temple or to a tridar(li sannyasi must undergo priiyascitta [atonement I.''

If one does not offer obeisances to such a sannyiisi, the prescribed priiya�citta is to

fast for one day.

396 SrT Caitanya-caritamrta

TEXT 266

-!t'tf?!t'! �� �f(t1f ��'t 'IR I

� ·�� <e� �·� ��� II��� II

prat;atite ha'be ihara apariidha k$aya

nirmala hrdaye bhakti kariiiba udaya

SYNONYMS

[Adi-lila, Ch. 17

praratite-by offering obeisances; ha'be-there will be; ihiira-of such offenders;

apariidha-the offenses; k�aya-destruction; nirmala-pure; hrdaye-in the heart;

bhakti-devotional service; kariiiba-1 shall cause; udaya-the rising.

TRANSLATION

\"Offering obeisances will relieve them of all the reactions to their offenses. Then,

by My grace, devotional service [bhakti] will awaken in their pure hearts.

PURPORT

According to Vedic injunctions, only a brahmara may be offered sannyiisa. The

Sankara-sampradaya (ekadar�a-sannyiisa-sampradiiya) awards the sannyiisa order

only to caste briihmaras, or born briihmaras, but in the Vai�Qava system even one

not born in a briihmara family may be made a briihmara according to the direction

of the Hari-bhakti-viliisa (tathii dik�ii-vidhiinena dvijatvarh jiiyate nrriim ). Any person

from any part of the world may be made a briihmara by the regular process of

initiation, and when he follows brahminical behavior, observing the principle of

abstaining from intoxication, illicit sex, meat-eating and gambling, he may be

offered sannyiisa. All the sannyiisTs in the Kr$Qa consciousness movement, who are

preaching all over the world, are regular briihmara-sannyiisTs. Thus the so-called

caste briihmaras should not object to offering them respectful obeisances. By

offering such obeisances, as recommended by Sri Caitanya Mahaprabhu, they will

diminish their offenses and automatically awaken to their natural position of devotional service. As it is said, nitya-siddha k[$fJO·prema siidhya kabhu naya: k($1JO·

prema can be awakened in a purified heart. The more we offer obeisances to

sannyiisls, especially Vai�Qava sannyiisis, the more we diminish our offenses and

purify our hearts. Only in a purified heart can kr�ra-prema awaken. This is the

process of Sri Caitanya Mahaprabhu's cult, the Kr�tla consciousness movement.

TEXT 267

(,fl�(l ��� '!t� �lc� fi(�a 1

�tf �� �'Pf'lll iftf�, (.fll w-� �rn II � �'\\ II

e-saba pii$Q(1ifira tabe ha-ibe nistiira

iira kona upaya niihi, ei yukti siira

Text 269] Pastimes of the Lord in His Youth 397

SYNONYMS

e-sobo-all these; pii�orfliro-of the demons; tobe-then; ho-ibe-there will be;

nistiiro-deliverance; oro-alternative; kono-some; upiiyo-means; niihi-there is not;

ei-this;yukti-of the argument; sora-essence.

TRANSLATION

\"All the unfaithful rogues of this world can be delivered by this process. There is

no alternative. This is the essence of the argument.\"

TEXT 268

��\" w-� m' � � �c;1{,

<;\"llf� '61� ett�a'lff �1-il'SI� II � �lr II

ei d((/ho yukti kari' prabhu iiche ghare

kesovo bhiirotT iii/a nadTyii-nagare

SYNONYMS

e/-this; dr(lha-firm; yukti-consideration; kari'-making; probhu-the Lord;

ache-was; ghare-in His home; kesova bhiirati-of the name Kesava Bharati; aliacame; nadiyii-nagare-to the town of Nadia.

TRANSLATION

After coming to this firm conclusion, the Lord continued to stay at home. In the

meantime Kesava Bharati came to the town of Nadia.

TEXT 269

� � ii\";T,.rn' ,�\"1 fiiJlS'l I

�..-1 \"�� �tt1{ '<fi\"f fiit;�ii II��� II

probhu tanre namaskarl' kaila nimantrara

bhik�ii kariiiyii tiinre kai/a nivedana

SYNONYMS

prabhu-the Lord; tiinre-to him; namoskari'-offering obeisances; kaila-did;

nimantrora-invitation; bhlk�ii-alms; kariiiyii-giving; tiirlre-to him; kai/a-submitted; nivedano-His prayer.

TRANSLATION

The Lord offered him respectful obeisances and invited him to His house. After

feeding him sumptuously, He submitted to him His petition.

398 Sri-Caitanya-caritamrta [Adi-lila, Ch. 17

PURPORT

According to the system of Vedic society, whenever an unknown sannydsi comes

to a village or town, someone must invite him to take prasiida in his home. Sannyiis7s

generally take prasiida in the house of a briihma(la because the briihma(la worships

the Lord Narayar;�a ma, or �iilagriima-silii, and therefore there is prasiida that the

sannyiisi may take. Kesava Bharati accepted the invitation of Sri Caitanya

Mahaprabhu. Thus the Lord had a good opportunity to explain His desire to take

sannyiisa from him_

TEXT 270

� '!' �IQ ��,-�t� �nrrn'l r

�� �a' fl � ��� c;�t�i{ 11 �'\\o 11

tumi to' 7svara bata,--siik$iit niiriiyaf}a

k[pii kari' kara mora samSiJra mocana

SYNONYMS

tum/-you; ta'-certainly; isvara-the Lord; bata-are; siik$iit-directly; niiriiyarathe Supreme Lord, Narayar;�a; krpii kari'-showing mercy; kara-please do; moraMy;samsiira-material life; mocana-deliverance.

TRANSLATION

\"Sir, you are directly NarayaQa. Therefore please be merciful unto Me. Deliver

Me from this material bondage.\"

TEXT 271

� ���,-1_fiT �'U, �·�'l' I

� ���, � �fi(�,-�S i{� �tfif II�'\\� II

bhiirati kahena,-tumi Tsvara, antaryiimi

ye kariiha, se kariba,-svatantra nahi iimi

SYNONYMS

bhiiratT kahena-Kesava Bharati replied; tumi-You; Tsvara-the Supreme Personality of Godhead; antaryiimi-You know everything from within; ye-whatever;

kariiha-You cause to do; se-that; kariba-1 must do; svatantra-independent; nahinot;amf-1.

TRANSLATION

Kesava Bharati replied to the Lord: \"You are the Supreme Personality of

Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You.\"

Text 273] Pastimes of the Lord in His Youth

TEXT 272

�� �fi!f' �t�t!'T ''it�$ ��tf111t'! ''it'fll

'lt�t� �� ��' � ��ffl \" �\"� \"

eta bali' bhiirati gosiini kii(oyiite ge/ii

mahiiprabhu tiihii yiii' sannyiisa karilii

SYNONYMS

399

eta ba/i'-saying this; bhiirati-Kesava Bharati; gosanl-the spiritual master;

kii(oyiite-to Katwa; ge/ii-went; mahiiprabhu-Lord Caitanya Mahaprabhu; tiihiithere; yiii'-going; sonnyiisa-the renounced order of life; karilii-accepted.

TRANSLATION

After saying this, KeSava Bharati, the spiritual master, went back to his village,

Katwa. Lord Caitanya Mahaprabhu went there and accepted the renounced order

of life [sannyasa].

PURPORT

At the end of His twenty-fourth year, at the end of the fortnight of the waxing

moon, Sri Caitanya Mahaprabhu left Navadvipa and crossed the River Ganges at a

place known as Nidayara-gha�a. Then He reached KaJ;Jtaka-nagara, or Katoya

(Katwa), where He accepted ekada(l(ia-sannyiisa according to the Sankarite system.

Since Kesava Bharati belonged to the Sankarite sect, he could not award the Vai�J;Java

sannyiisa order, whose members carry the tridarJ(ia.

Candrasekhara Acarya assisted in the routine ceremonial work of the Lord's

acceptance of sannyaso. By the order of SriCaitanya Mahaprabhu, kTrtana was performed for the entire day, and at the end of the day the Lord shaved off His hair.

On the next day He became a regular sannyiisT, with one rod (ekada(l(ia). From that

day on, His name was Sri Kr�J;Ja Caitanya. Before that, He was known as Nimai

PaJ;JQita. Sri Caitanya Mahaprabhu, in the sannyiisa order, traveled all over the

RaQhadesa, the region where the Ganges River cannot be seen. Kesava Bharati

accompanied Him for some distance.

TEXT 273

,� fii�Jli\\\"t, ��Clef�� �t�� I

�\"!:�' -�� �i\\ '� ,( �1{ II �'I� II

sange nityiinanda, candrasekhara iiciirya

mukunda-datta,-ei tina kai/a sorva kiirya

SYNONYMS

sange-in His company; nityiinanda-Nityananda Prabhu; candra-sekhara iiciiryaCandrasekhara Acarya; mukunda-datta-Mukunda Datta; ei tina-these three; kai/aperformed; sarva-all; kiirya-necessary activities.

400 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLAT ION

When Sri Caitanya Mahaprabhu accepted sannyasa, three personalities were with

Him to perform all the necessary activities. They were Nityananda Prabhu,

Candra5ekhara Acarya and Mukunda Datta.

TEXT 274

�� ·�rtfif� �<�>� ,� -st'l� 1

rortflf �� ��i �, �lift�� II � '\\ 3 II

ei iidi-liliira kaila sfltra garana

v/stiiri varrilii ihii diisa vrndiivana

SYNONYMS

ei-this; iidi-liliira-of the Adi-lilii (the first portion of Lord Caitanya's pastimes};

kai/a-made; sDtra-synopsis; garana-enumeration; vistiiri-elaborately; varri/iidescribed; ihii-this; diisa vrndiivana-Vrndavana dasa Thakura.

TRANSLATION

Thus I have summarized the incidents of the Adi-lila. Srila Vrndavana dasa Thakura

has described them elaborately [in his Caitanya-bhagavata].

TEXT 275

�t-tt�t�\"f� �� -tfu ��� I

�4( ��·�t� � ����� II �'\\<t II

ya�odii-nandana hallii �acira nandana

cotur-vidha bhakta-bhiivo kore iisviidano

SYNONYMS

yo�odii-nandono-the son of mother Yasoda; hoili-became; i 5ociro-of mother

Saci; nondano-the son; catufl-vidho-four kinds of; bhakta-bhiivo-devotional

humors; kore-does; osvodano-tasting.

TRANSLATION

The same Supreme Personality of Godhead who appeared as the son of mother

Ya5oaa has now appeared as the son of mother Saci, relishing four kinds of devotional

activities.

PURPORT

Servitude, friendship, paternal affection and conjugal love for the Supreme

Personality of Godhead are the basis of the four kinds of devotional activities. In

Text 276) Pastimes of the Lord in His Youth 401

Santa, the marginal stage of devotional service, there is no activity. But above the

Santa humor are servitude, friendship, paternal affection and conjugal love, which

represent the gradual growth of devotional service to higher and higher platforms.

TEXT 276

\"'f;{l{_� �t5f1·C�;{�� �t�t!lft� I

�f!ftce·t� �� �fi1�tt� 'eta'Plt� II � �� II

sva-miidhurya riidhii-prema-rasa iisviidite

riidhii-bhiiva angT kariyiiche bhiila-mate

SYNONYMS

sva-miidhurya-His own conjugal love; riidhii-prema-rasa-the mellow of the

loving affairs between Radhara1.1i and Kr�1.1a; iisviidite-to taste; riidha-bhiivathe mood of Srimati RadharaQi; ahgT kariyiiche-He accepted; bhiila-mate-very well.

TRANSLATION

To taste the mellow quality of Srimati Radhara1.1i's loving affairs in Her relationship with Kr�f.la, and to understand the reservoir of pleasure in Kr�l'.la, Kr�l'.la Himself,

as Sri Caitanya Mahaprabhu, accepted the mood of Radharaf.li.

PURPORT

In this connection Srna Bhaktisiddhanta Sarasvati Thakura writes in his

Anubhii�ya, \"Sri Gaurasundara is Kr�l'.la Himself with the attitude of Srimati

RadharaQi. Sri Caitanya Mahaprabhu never gave up the attitude of the gopTs. He

remained everlastingly predominated by Kr�l'.la and never accepted the part of the

predominator by imitating conjugal love with an ordinary woman, as sahajiyos

generally do. He never placed Himself in the position of a debauchee. Lusty

materialists like the members of the sahajiyii-sampradiiya hanker after women,

even others' wives. But when they try to ascribe the responsibility for their lusty

activities to SriCaitanya Mahaprabhu, they become offenders to Svarupa Damodara

and Srila Vrndavana dasa Thakura. In SrT Caitanya-bhiigavata, Adi-kha(l�a, Chapter

Fifteen, it is said:

sabe para-strira prati niihi parihasa

strT dekhi' dDre prabhu hayena eka-piisa

'SriCaitanya Mahaprabhu never even joked with others' wives. As soon as He saw a

woman coming, He would immediately give her ample room to pass without talking.'

He was extremely strict regarding the association of women. The sahajiyas, however,

pose as followers of Sri Caitanya Mahaprabhu, although they indulge in lusty

affairs with women. In His youth Lord Caitanya was very humorous with everyone,

but He never joked with any woman, nor in this incarnation did He talk about

women. The gauriihga-niigarT party is not approved by Sri Caitanya Mahaprabhu or

402 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

Vrndavana dasa Thakura. Even though one may offer all kinds of prayers to

Caitanya Mahaprabhu, one should strictly avoid worshiping Him as the Gaurariga

Nagara. The personal behavior of Sri Caitanya Mahaprabhu and the verses written

by Sri Vrndavana dasa Thakura have completely repudiated the lusty desires of the

gauriinga-niigarls.\"

TEXT 277

c;;'Stt�-� �·� �� 'fRrnt� �<111'1 I

rm;iSfer� �ttit �9f�rn � 11 �'l'lll

gopi-bhava yiite prabhu dhariyiiche ekiinta

vrajendra-nandane mane iipaniira kiinta

SYNONYMS

gopi-bhava-the mood of the gopis; yiite-in which;prabhu-the Lord; dhariyiiche

-accepted; ekanta-positively; vrajendra-nandane-Lord Kr��a; mane-they accept;

iipaniira-own; kanta-lover.

TRANSLATION

Lord Caitanya Mahaprabhu accepted the mood of the go pis, who accept Vrajendranandana, Sri Kr�r;�a, as their lover.

TEXT 278

<;�t��i-�tt� �� �'� �l&R I

t31:1!Jlef�llt� f<lifl ��Ji � � II � 'llr II

gopikO-bhavera ei sudrflha niscaya

vrajendra-nandana vinii anyatra nii haya

SYNONYMS

gopikc1-bhc1vera-of the ecstasy of the gopis; e/-this; sudrflha-firm; niscayainformation; vrajendra-nandana-Lord Sri Kr�Qa; vinii-without; anyatra-anyone

else; nii-not; haya-is possible.

TRANSLATION

It is firmly ascertained that the ecstatic mood of the gopis is possible only before

Kr�r;�a, and no one else.

TEXT 279

���\"f�, fit�f9f�·�W1·���'1 I

c;;'Stt9f·c;;�•t, ful�tiflf, ��-�.,� II �'l� II

Text 281] Pastimes of the Lord in His Youth

�yamasundara, �ikhipiccha-guiija-vibhii�a!Ja

gopa-ve�a, tri-bh01'1gima, mura/T-vadana

SYNONYMS

403

�yama-sundara-Lord Kr�{la, who has a bluish color; �ikhi-piccha-with a peacock

feather on the head; gunjO-a garland of gufija; vibhii�ara-decorations; gopa-vesawith the dress of a cowherd boy; tri-bhahgima-curved in three places;murali-vadana

-with a flute in the mouth.

TRANSLATION

He has a bluish complexion, a peacock feather on His head, a gurija garland and

the decorations of a cowherd boy. His body is curved in three places, and He has a

flute in His mouth.

TEXT 280

� �'t�' � �fif � ��'t�� I

'<ijtf��nt 'e1<1 �t� �rn ��t; �tf 11 �lro 11

ihii chiifli' kr�!Ja yadi haya anyakara

gopikara bhava nahi yaya nikata tahiira

SYNONYMS

ihii-this; chii{Ji'-giving up; kr.5ra-Kr�{la; yadi-if; haya-takes; anya-Okiiraanother form; gopikiira-of the gopis; bhava-the ecstasy; niihi-does not; yiiyaarise; nlka.ta-near; tahiira-that (form).

TRANSLATION

If Lord Kr�tla gives up this original form and assumes another Vi�I)U form, nearness to Him cannot invoke the ecstatic mood of the gopis.

TEXT 281

c-;tj�O{j� 9f�C9f�;I'O\\f'I'![_'C'lfl �j<f$ �'(Bj� 'f�\"t

�T�t 'l'f'l!C � ���'l>!lf�'l�il�'f: 2tf<lf�i11!_ I

�i�f�f� h'll�l!f9i ��� �f'3!� �t�fi!!i�fiS·

�i'ftt �{g s�fi;il���;fs� il1C�IIlfil: �If• f� II �tr � II

gopiniim pa�upendra-nandana-ju�o bhovasya kas tom krti

viji'iiitum k�amate duruha-padavi-sancari!Jaf:l prakriyiim

OVi�kurvati VOi,51JOVim api tanum tasmin bhujair ji,5(1Ubhir

yasiim hanta caturbhir adbhuta-rucim rtigodaya{l kui'icati

404 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

SYNONYMS

gopiniim-of the gopis; pasupendra-nandana-ju�{l-of the service of the son of

Vraja's King, Maharaja Nanda; bhiivasya-ecstatic; ka{l-what; tom-that; krtilearned man; vijnotum-to understand; k�mate-is able; duruha-very difficult to

understand; padavi-the position; soncorirafl-which provokes; prak rlyom-activity;

ovi�kurvati-He manifests; vai�ravim-of Vi�(lu; ap/-certainly; tanum-the body;

tasmin-in that; bhujai{l-with arms; ji�rubhi{l-very beautiful; yosom-of whom

(the gopls); hanta-alas; caturbhi{l-four; adbhuta-wonderfully; rucim-beautiful;

roga-udaya{l-the evoking of ecstatic feelings; kui'icati-cripples.

TRANSLATION

\"Once Lord Sri Kmta, with a playful motive, manifested Himself as Narayal)a,

with four victorious hands and a very beautiful form. Seeing this exalted form,

however, crippled the ecstatic feelings of the gopis. A learned scholar, therefore,

cannot understand the gopis' ecstatic feelings, which are firmly fixed upon the

original form of Lord Kr�r;ta as the son of Nanda Maharaja. The wonderful feelings

of the gopis in ecstatic parama-rasa with Kr�r;ta are the greatest mystery in spiritual

life. \"

PURPORT

This is a quotation from Lalita-miidhava (6.14) by Srila Rupa Gosvami.

TEXT 282

��� ��'11 �1t '��(til I

�('fi' �� lftq:� �' �1�1·lt� II �\\,-� II

vasanta-kole rosa-17/o kare govardhane

antardhiina kailii sanketa karl' riidhii-sane

SYNONYMS

vasonta-kiile-during the season of spring; riisa-lilii-riisa dance; kare-does;

govardhane-near the Govardhana Hill; antardhiina-disappearance; kailii-did;

sanketa-indication; kari'-making; riidhii-sane-with Radharli.(IT.

TRANSLATION

During the season of springtime, when the rasa dance was going on, suddenly

Kr�r:ta disappeared from the scene, indicating that He wanted to be alone with

Srimati Radharli.r:ti.

TEXT 283

�i!fifft• :t�fit' <;lft� �t'f'Rl �l; I

'Cit��� 'CI'� '!1t1 '\"ittM�� ifl; II � lr'!l II

Text 285] Pastimes of the Lord in His Youth

nibhrto-nikui'ije vasi' dekhe radhtira ba.ta

anve�ite alia tahah gopikara !ha.ta

SYNONYMS

405

nibhrto-solitary; nikunje-in a bush; vasi '-sitting; dekhe-waiting to see; radhora

-of Srimati Radharar;ti; ba.ta-the passing; anve,5ite-while searching; oilo-came;

tiihOh-there; gopikora-of the gopTs; thota-the phalanx .

TRANSLATION

Kr�r:la was sitting in a solitary bush, waiting for Srimati Radharar;ti to pass by.

But while He was searching, the gopis arrived there, like a phalanx of soldiers.

TEXT 284

� ���<:! � Of�' � C'm�'it'l I

\"�� Of� �-� � at��\"fi' u\" � trs 11

dura haite krgte dekhi' bale gopT-goro

\"ei dekha kunjera bhitara vrajendra-nandana\"

SYNONYMS

dura haite-from a distance; k[,5(1e-unto Kr�tla; dekhi'-seeing; bale-said; gopTgoro-all the gopTs; ei dekha-just see here; kunjera-the bush; bhitara-within;

vrojendra-nandana-the son of Nanda Maharaja.

TRANSLATION

\"Just see!\" the gopis said, seeing Kr�Qa from a distant place. \"Here within a bush

is Kr��Ja, the son of Nanda Maharaja.\"

TEXT 285

C'm�'St'l C�f�' f�� �l'-'f �t�� I

�l� i{tRJ�, �� C��i �-t II �IY� II

gopi-goro pekhi' kr�rero ha-ifa sadhvasa

lukaite ntirila, bhaye haifa bibaSa

SYNONYMS

gopT-goro-all the gopis combined together; dekhi'-seeing; k[,5f}era-of Kr�pa;

ho-i/a-there were; siidhvaso-some emotional feelings; lukaite-to hide; narilo-was

unable; bhaye-out of fear; hoi/a-became; biboSo-motionless.

406 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSLATION

As soon as Knr;�a saw all the gopTs, He was struck with emotion. Thus He could

not hide Himself, and out of fear He became motionless.

TEXT 286

�(''SF � ��' �tt�i{ �� I

\"cwfit' c'ltt� <JS� f.{�{; �tf� 11 �lr� 11

catur-bhuja miJrti dhari' iichena vasiyii

kr�ra dekhi' gopi kahe nikate iisiyii

SYNONYMS

catu{1-bhuja-four-armed; miJrti-form; dhari'-accepting; iichena-was; vasiyiisitting; k�ra-lord Kr�pa; dekhi'-seeing; gopi-the gop is; kahe-say; nikate-nearby; iisiyii-coming there.

TRANSLATION

Kr�r;�a assumed His four-armed Narayal)a form and sat there. When all the gopfs

came, seeing Him they spoke as follows.

TEXT 287

'�1 � �' � i{f�t�'l � I'

���fir' �rot Jtt<e � il�-�� II �lr'\\ II

'ihori k[$1Ja nahe, ihon niiriiyara mi1rti'

eta bali' tiinre sabhe kare nati-stutl

SYNONYMS

ihon-this; kr�ra-Lord Kr�pa; nahe-is not; ihon-this is; niiriiyara-the Supreme

Personality of Godhead; miJrti-the form; eta ba/i'-saying this; tiinre-unto Him;

sabhe-all the gopis; kare-make; nati-stuti-obeisances and prayers.

TRANSLATION

\"He is not Kr$f.la! He is the Supreme Personality of Godhead, Narayal)a.\" After

saying this, they offered obeisances and the following respectful prayers.

TEXT 288

\"ilt1ft iltl'!�'l, � <f$1l� �Jftw I

��,.., c�' c�11 ��� ��t5f n\" ��rv- n

Text 290) Pa.stimes of the Lord in His Youth

\"namo narayara, deva karaha prasada

kr�IJa-sanga deha' mora ghucaha vi�ada\"

SYNONYMS

407

nama/;1 narayara-all respects to Narayar;�a; deva-the Supreme Personality of

Godhead; karaha-kindly give; prasada-Your mercy; kr,sra-sanga-association with

Kr�r;�a; deha '-giving; mora-our;ghucaha-please diminish; vi,sada-lamentation.

TRANSLATION

\"0 Lord NarayaQa, we offer our respectful obeisances unto You. Kindly be

merciful to us. Give us the association of Kr�r:�a and thus vanquish our lamentation.\"

PURPORT

The gop is were not made happy even by seeing the four-armed form of Narayar;�a.

Yet they offered their respects to the Supreme Personality of Godhead and begged

from Him the benediction of achieving the association of Kr�r:�a. Such is the ecstatic

feeling of the gopis.

TEXT 289

�� �fir �\"JJfi' ''St'fl ''Stt�'Sttt I

��ttt'f � ��' �'11 � II �\

� II

eta bali namaskari' geliJ gopi-gara

hena-kale radhiJ asi' dila darasana

SYNONYMS

eta bali-saying this; namaskari'-offering obeisances; gela-went away; gopi-gara

-all the gopis;hena-kale-at this time; radhci-Srimatl Radharar:ti; asi'-coming there;

di/a-gave; darasana-audience.

TRANSLATION

-After saying this and offering obeisances, all the gopis dispersed. Then Srimati

Radharal)i came and appeared before Lord Kr�JJa.

TEXT 290

� '��' �� �tt� �'ll <fi� I

� �� � ��� �tf'tt'! II ��o II

riJdha dekhi' kr,sra tanre hiJsya karite

sei catur-bhuja murti cahena rakhite

408 SrT Caitanya-caritamrta [Adi-lila, Ch. 17

SYNONYMS

radha-Srimati Radhara�;�i; dekhi'-seeing; k�ro-Lord Km1a; tanre-unto Her;

hosyo-joking; korite-to do; sei-that; cotul)-bhuja-four-armed; murti-form;

ciiheno-wanted; riikhite-to keep.

TRANSLATION

When Lord K!}pa saw RadharaQT, He wanted to maintain the four-armed form to

joke with Her.

TEXT 291

1l_� it'-\" Jt'ftf �t�� I

�- � ��'li �-., i{fR'f ftf� ll ��) II

/ukoi/ii dui bhujo rodhiiro ogrete

bohu yotno koilii k[�f}o, niirilo riikhite

SYNONYMS

lukiillii-He hid; dul-two; bhujo-arms; riidhiiro-of Srimati Radharaoi; ogretein front; bohu-much; yotno-endeavor; koi/ii-did; kr�ro-Lord Kmta; niirilo-was

unable; riikhite-to keep.

TRANSLATION

In front of Srimati RadharaQi, Sri Kr�l)a tried to hide the two extra arms. He tried

His best to keep four arms before Her, but He was completely unable to do so.

TEXT 292

1t1-rt1f R��-�� �r� $� 1

� ��t1t <?Ri�j f��-� II ��� II t

riidhiira vi�uddha-bhiivera ocintya prabhova

ye kr�rere kariiilii dvi-bhuja-svabhiivo

SYNONYMS

riidhiiro-of Srimati Radharar;ti; visuddha-purified; bhiivera-of the ecstasy;

acintya-inconceivable; prabhcivo-influence; ye-which; kr�rere-unto Lord Kr�oa;

koriiilii-forced; dvi-bhuja-two-armed; svabhiivo-original.

TRANSLATION

The influence of Radharar;ti's pure ecstasy is so inconceivably great that it forced

Kr�pa to come to His original two-armed form.

Text 294] Pastimes of the Lord in His Youth

TEXT 293

�Pft��f\"{C�� f��i'\"J� <111\\!illC� 1[�1l'l'f'\"1'iiC'I­

�-�' c�lt9ff��� �ll_\"ii.._���n lll �� 11�f-1�1 1

itllfHI1: 2!Cf�'2l �� 'I!f�111 �'2' f!!Hrl �f'lf�'

�11<1�11 2!�f<f<J(�if9f �f�'fi �1'f\"'lso����l11 ��� 1

rasarambha-vidhau niliya vasata kunje mrgak�T-ga(lair

409

dr�tam gopayiturh svam uddhura-dhiya ya su�.thu sandar�ita

radhayaf:J pra(layasya hanta mahimii yasya sriyii rak�ituin

sa sakyii prabha-vi�(lunapi hari(lii niisTc catur-bahuta

SYNONYMS

rasa.{irambha-vidhau-in the matter of beginning the rasa dance; niliya-having

hidden; vasatci-sitting; kunje-in a grove; mrga-ak�i-ga(la/{1-by the gopTs, who had

eyes resembling those of deer; drHam-being seen; gopay/tum-to hide; svamHimself; uddhura-dhiyiJ-by first-class intelligence; yo-which; su�.thu-perfectly;

sandar5ita-exhibited; radhilyaf:/-of �rimati Radharar;ti; pra(layasya-of the love;

han to-just see; mahima-the glory; yasya-of which; sriyii-the opulence; rak�itumto protect that; sa-that; sakya-able;prabha-vi�(IUnii-by Kr��a; api-even; hari(ldby the Supreme Personality of Godhead; no-not; asit-was; catuf:J-biihutii-fourarmed form.

TRANSLATION

\"Prior to the rasa dance, lord Kr�pa hid Himself in a grove just to have fun.

When the gopis came, their eyes resembling those of deer, by His sharp intelligence

He exhibited His beautiful four-armed form to hide Himself. But when Srimati

Radharal)i came there, Kf}pa could not maintain His four arms in Her presence. This

is the wonderful glory of Her love.\"

PURPORT

This is a quotation from Ujjvala-nTiama(li by �rila ROpa Gosvami.

TEXT-294

\"'t sc•-n-t� ilf'StJ'tt�t � 1

� �·�-� -t�� 11t:!i II ��8 II

sei vroje�vara-ihan jaganniitha pitii

se/ vrajesvarT-ihan wcidevi mota

SYNONYMS

sei-that; vrajesvara-the King of Vraja; ihan-now;jaganniitha-Jagannatha Misra;

pitii-the father of Lord Caitanya Mahaprabhu; sei-that; vrajesvarT-Queen of Vraja;

ihan-now; �acTdevi-�acidevi; mcitii-the mother of �ri Caitanya Mahaprabhu.

410 SrT-Caitanya-caritamrta [Adi-lila, Ch. 17

TRANSlA TJON

Father Nanda, the King of Vrajabhumi, is now jagannatha Misra, the father of

Caitanya Mahaprabhu. And mother Yasoda, the Queen of Vrajabhlimi, is now

Sacidevi, lord Caitanya's mother.

TEXT 295

� �� -tt �trc;'Stt11tflfP I

c;� � -�t �ftil\"f � II ��a- II

sei nanda-suta-ihan caitanyo-gosani

sei baladeva-ihan nityiinanda bhiii

SYNONYMS

sei nanda-suta-the same son of Nanda Maharaja; ihan-now; caitanya-gosaiiiCaitanya Mahaprabhu; sei baladeva-the selfsame Baladeva; ihan-now; nltyananda

bhiii-Nityananda Prabhu, the brother of �ri Caitanya Mahaprabhu.

TRANSlATION

The former son of Nanda Maharaja is now Sri Caitanya Mahaprabhu, and the

former Baladeva, Krg1a's brother, is now Nityananda Prabhu, the brother of lord

Caitanya.

TEXT 296

�e,lfti(J, 'l�, 11�-� � I

� fii'!J1il\"f-\"�9-� II��� II

viitsa/ya, dasya, sakhya-tina bhiivamaya

sei nityiinanda-kr�rra-caitanya-sahaya

SYNONYMS

viitsalya-paternity; diisya-servitude; sakhya-fraternity; tina-three; bhiiva-maya

-emotional ecstasies; se/-that; nityiinanda-Nityananda Prabhu; k(�(la-caitanyaof lord Caitanya Mahaprabhu; sahiiya-the assistant.

TRANSlATION

Sri Nityananda Prabhu always feels the ecstatic emotions of paternity, servitude

and friendship. He always assists Sri Caitanya Mahaprabhu in that way.

TEXT 297

c;$oe� fit�1 ci� �'\" i9?11tl:! 1

� �ru �1'\"' eo � \"i.�'� 11 ��� u

Text 299] Pastimes of the Lord in His Youth

prema-bhakti diya tenho bhasa'ta }agate

tanra caritra toke na pare bujhlte

SYNONYMS

411

prema-bhakti-devotional service; diya-giving; tenho-Lord Nityananda Prabhu;

bhiisa'ta-overflooded; }agate-in the world; tanra-His; caritra-character; tokepeople; na-not; pare-able; bujhite-to understand.

TRANSLATION

Sri Nityananda Prabhu overflooded the entire world by distributing transcendental

loving service. No one can understand His character and activities.

TEXT 298

����-(;�� �111� I

��fBI �1 ��J �II ��lr II

advaita-Ocarya-gosafii bhakto-avatara

kr�ra avatariya kai/a bhaktira praciira

SYNONYMS

advaita-Ociirya-Sri Advaita Prabhu; gosan/-spiritual master; bhakta-ovatiira-the

incarnation of a devotee; kf?IJa-the Supreme Personality of Godhead; avatar/yodescending; kai/a-did; bhaktira-of devotional service; pracara-propagation.

TRANSLATION

Srila Advaita Acarya Prabhu appeared as an incarnation of a devotee. He is in the

category of Kr�pa, but He descended to this earth to propagate devotional service.

TEXT 299

1f�, ift�,-l� �'R �-� I

� � � �ttt �m�\" ��� n

sakhya, dasya,-dui bhava sahaja tanhara

kabhu prabhu karena tiinre guru-vyavahara

SYNONYMS

sakhya-fraternity; dasya-servitude; dui-two; bhava-ecstacies; sahaja-natural;

tiirihara-His; kabhu-sometimes; prabhu-Lord Caitanya; karena-does; tanre-to

Him;guru-of spiritual master; vyavahara-treatment.

412

'

SrT Caitanya-caritamrta [Adi-lila, Ch:17

TRANSLATION

His natural emotions were always on the platform of fraternity and servitude,

but the Lord sometimes treated Him as His spiritual master.

TEXT 300

lil�tflf � �� \"''Sttl I

�- � '61� � �\\ftJ-�� 11 �o o II

srTviisiidi yata mahiiprabhura bhakta-ga(la

nija nija bhiive karena caitanya-sevana

SYNONYMS

srTviisa-iidi-headed by Srivasa Thakura; yata-all; mahiiprabhura-of Caitanya

Mahaprabhu; bhakta-ga(la-devotees; nija nija-in their own respective; bhiiveemotion; karena-do; caitanya-sevana-service to Lord Caitanya Mahaprabhu.

TRANSLATION

All the devotees of Sri Caitanya Mahaprabhu, headed by Sr'ivasa Thakura, have

their own emotional humors in which they render service unto Him.

TEXT 301

9ffu�-c;�f$ � �111 c;� Pf I

� � lt'l l!ft_ �i{ �111' �II �o� II

pa(l(/ita-gosiini iidi yiihra yei rasa

sei sei rase prabhu hana tiihra vasa

SYNONYMS

pa(l(/ita-gosiini-Gadadhara Pal)c;lita; iidi-headed by; yiihra-whose;yei-whatever;

rasa-transcendental mellow; sei sei-that respective; rase-by the mellow; prabhuthe Lord; hana-is; tiihra-his; vasa-under control.

TRANSLATION

Personal associates like Gadadhara, Svarupa Damodara, Ramananda Raya, and

the six Gosvam'is headed by Rupa Gosvami are all situated in their respective

transcendental humors. Thus the Lord submits to various transcendentally mellow

positions.

PURPORT

In ver ses 296 through 301 the emotional devoted service of Sri Nityananda

and Sri Advaita Prabhu has been fully described. Describing such individual service,

the Gaura-ga(loddesa-dipikii, verses 11 through 16, declares that although Lord

Text 303] Pastimes of the Lord in His Youth 413

Caitanya Mahaprabhu appeared as a devotee, He is none other than the son of

Nanda Maharaja. Similarly, although Sri Nityananda Prabhu appeared as Lord

Caitanya's assistant, He is none other than Baladeva, the carrier of the plow. Advaita

Acarya is the incarnation of Sadasiva from the spiritual world. All the devotees

headed by Srivasa Thakura are His marginal energy, whereas the devotees headed

by Gadadhara Par;l�ita are manifestations of His internal potency.

Sri Caitanya Mahaprabhu, Advaita Prabhu and Nityananda Prabhu all belong to

the vigiU-tattva category. Because Lord Caitanya is an ocean of mercy, He is

addressed as mahiiprabhu, whereas Nityananda and Advaita, being two great

personalities who assist Lord Caitanya, are addressed as prabhu. Thus there are

two prabhus and one mahiiprabhu. Gadadhara Gosvami is a representative of a

perfect briihmara spiritual master. Srivasa Thakura represents a perfect briihmara

devotee. These five are known as the Panca-tattva.

TEXT 302

f'!� �,- ��J;)�L_�, ''$ft�f�� I

.t ,�-� �' � �' ��II '!)o� II

tihan syiima,--varhsT-mukha, gopa-viliisi

!han gaura--kabhu dvija, kabhu ta' sannyiisi

SYNONYMS

tihan-in the k{�{la-ma; syiima-blackish color; varhsi-mukha-a flute in the

mouth; gopa-vlliisi-an enjoyer as a cowherd boy; ihan-now; gaura-fair complexion; kabhu-sometimes; dvija-briihmara; kabhu-sometimes; ta'-certainly;

sannyiisi-in the renounced order of life.

TRANSLATION

In kr��;�a-lila the Lord's complexion is blackish. A flute in His mouth, He enjoys

as a cowherd boy. Now the selfsame person has appeared with a fair complexion,

sometimes acting as a brahmar;'la and sometimes accepting the renounced order of

life.

TEXT 303

�\\!�� ��i1 � ''$ft� 'f�' I

i3t��ti1 <fit� '�'tift�' �ft' II '!>o'!> II

ataeva iipane prabhu gopi-bhiiva dharl'

vrajendra-nandane kahe 'pro!Ja-niitha' karl'

SYNONYMS

ataeva-therefore; iipane-personally; prabhu-the Lord; gopT-bhiiva-the ecstasy

of the gopis; dhari '-accepting; vrajendra-nandane-the son of Nanda Maharaja;

kahe-addresses;prli!Ja-niitha-0 Lord of My life (husband); kar/'-accepting.

414 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

Therefore the Lord Himself, accepting the emotional ecstasy of the gopis, now

addresses the son of Nanda Maharaja, \"0 master of My life! 0 My dear husband!\"

TEXT 304

� ?1iP, � '��,-� ��t't I

�� ��rl � � ��'t II �o8 II

sei kr�ra, sei gopi, --parama virodha

acintya caritra prabhura ati sudurbodha

SYNONYMS

sei kr�ra-that Km1a; sei gopi-that gopi; parama virodha-very much contradictory; acintya-inconceivable; caritra-character; prabhura-of the Lord; ativery much;sudurbodha-difficult to understand.

TRANSLATION

He is Kr�t;�a, yet He has accepted the mood of the gopis. How is it so? It is the

inconceivable character of the Lord, which is very difficult to understand.

PURPORT

Kr�l)a's accepting the part of the gopis is certainly contradictory according to

any mundane calculations, but the Lord, by His inconceivable character, may act

like the gopis and feel separation from Kr�l)a, although He is Kr�l)a Himself. Such a

contradiction can be reconciled only in the Supreme Personality of Godhead

because He has energy that is inconceivable (acintya), which can make possible that

which is impossible to do (agatan gatan patiyasi). Such contradictions are very

difficult to understand unless a devotee strictly follows the Vai�l)aVa philosophy

under the direction of the Gosvamis. Therefore Kr�l)adasa Kaviraja Gosvami ends

every chapter with this verse:

sri·rupa-raghuniitha-pade yiira iisa

caitanya-caritamrta kahe kr�radiisa

\"Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their

mercy, I, K�l)adasa, narrate Sri Caitanya-caritamrta, following in their footsteps.\"

In a song by Narottama dasa Thakura it is stated:

rupa-raghunotha-pode ho-ibe iikuti

kabe hama bujhabo se yugola-piriti

The conjugal love between Radha and Kr�l)a, which is called yugolo-piriti, is not

understandable by mundane scholars, artists or poets. It is simply to be understood

Text 306] Pastimes of the Lord in His Youth 415

by devotees who strictly follow in the footsteps of the six Gosvamis. Sometimes

so-called artists and poets try to understand the love affairs of Radha and KrH•a,

and they publish cheap books of poetry and pictures on the subject. Unfortunately,

however, they do not understand the transcendental affairs of Radha and Kr�r;�a

even to the smallest degree. They are simply meddling in a matter in which they are

not fit even to enter.

TEXT 305

ttflt t;!� �fif' �� ifl �� �RIIfi I

��1 ��f9 �� � �i II �o<t II

ithe tarka karl' keha no kara sari15aya

kr�rera acintya-sakti ei mata haya

SYNONYMS

ithe-in this matter; tarka kari '-making arguments; keha-someone; no-do not;

kara-make; samsaya-doubts; kr�rera-of Lord Kr�Qa; acintya-sakti-inconceivable

potency; ei-this; mata-the verdict; haya-is.

TRANSLATION

One cannot understand the contradictions in Lord Caitanya's character by

putting forward mundane logic and arguments. Consequently one should not

maintain doubts in this connection. One should simply try to understand the

inconceivable energy of Kn�;�a; otherwise one cannot understand how such

contradictions are possible.

TEXT 306

��\"J}, ��.._'! �·�f<l�tl I

�iJ ��, 00 ��' fiiJ �J��tlll �o� II

acintya, adbhuta kr�ra-caitanya-vihlira

citra bhava, citra gura, citra vyavahara

SYNONYMS

acintya-inconceivable; adbhuta-wonderful; krJra-caitanya-of Lord Sri Kr�pa

Caitanya Mahaprabhu; vihara-pastimes; citra-wonderful; bhova-ecstasy; citrawonderful; gu1.7a-qualities; citra-wonderful; vyavahara-behavior.

TRANSLATION

The pastimes of Sri K{?�;�a Caitanya Mahaprabhu are inconceivable and wonderful.

His ecstasy is wonderful, His qualities are wonderful, and His behavior is wonderful.

416 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

TEXT 307

� b:1 �� 1fttit � ��tif I

t�� �' � ift�� fqt1f II �o� II

tarke iha nahi mane yei duracara

kumbhipiike pace, tara nahika nistara

SYNONYMS

tarke-by arguments; iho-this; niihi-not; mane-accepts; yei-anyone who;

durocora-debauchee; kumbh7-poke-in the boiling oil of hell; pace-boils; tarahis; niihika-there is not; nistora- deliverance.

TRANSLATION

If one simply adheres to mundane arguments and therefore does not accept

this, he will boil in the hell of Kumbhipaka. For him there is no deliverance.

PURPORT

Kumbhipaka, a type of hellish condition, is described in Sr7mad-Bhagavatam

(5.26.13), wherein it is said that a person who cooks living birds and beasts to

satisfy his tongue is brought before Yamaraja after death and punished in the

Kumbhipaka hell. There he is put into boiling oil called kumbhi-poka, from which

there is no deliverance. Kumbhipaka is meant for persons who are unnecessarily

envious. Those who are envious of the activities of Sri Caitanya Mahaprabhu are

punished in that hellish condition.

TEXT 308

�ro{gJl: �c:r_ Cll' \\Sl<rl 0{ �t����'l Cli1�C�Il.. I

�,r'S�J: 9f�� ll'li6 �fffo�� iif'1l'ct1{. u \"•lr n

acintyii/;1 khalu ye bhova no tams tarkera yojayet

prakrtibhya/;1 param yac co tad acintyasya /ak�a!Jam

SYNONYMS

acintyo/;1-inconceivable; kha/u-certainly; ye-those; bhavo/;1-subject matters;

no-not; ton-them; tarkera-by argument; yojayet-one may understand;

prakrtibhya/;1-to material nature; param-transcendental;yat-that which; co-and;

tat-that; acintyasya-of the inconceivable; lak�aram-a symptom.

TRANSLATION

\"Anything transcendental to material nature is called inconceivable, whereas

arguments are all mundane. Since mundane arguments cannot touch transcendental

Text 310] Pastimes of the Lord in His Youth 417

subject matters, one should not try to understand transcendental subjects through

mundane arguments.\"

PURPORT

This is a quote from the Bhakti-rasamrto-sindhu (2.5.93) by Srna Rupa Gosvami.

TEXT 309

�•�� ��,;n\"rn �� A�� 1

�· 'fi{ � ��\\!t,� � 9ft-t II \\!lo:;, II

adbhuta caitanya-ntaya yahara viSvasa

sei jana yiiya caitanyera pada paSo

SYNONYMS

adbhuta-wonderful; caltanya-ntaya-in the pastimes of Lord Caitanya

Mahaprabhu; yiihara-anyone whose; visviisa-faith; sei-that; jana-person; yayamakes progress; caitanyera-of Sri Caitanya Mahaprabhu; pada-the lotus feet;

paso-near.

TRANSLATION

Only a person who has firm faith in the wonderful pastimes of Lord Caitanya

Mahaprabhu can approach His lotus feet.

TEXT 310

!2f�ttr �f�\" �� ��oq� �a 1

�� � �t�, �'5�� 0 \\!a II \\!J�o II

prasange kahila ei siddhiintera sara

ihti yei Sune, Suddha-bhakti haya tara

SYNONYMS

prasange-in the course of discussion; kahila-it was said; ei-this; siddhiinteraof the conclusion; sara-the essence; iha-this; yei-anyone who; sune-hears;

Suddha-bhakti-unalloyed devotional service; haya-becomes; tara-his.

TRANSLATION

In this discourse I have explained the essence of the devotional conclusion.

Anyone who hears this develops unalloyed devotional service to the Lord.

418 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

TEXT 311

f\"�� 41�9 �flf �fi 'e(1l�f'J I

�� � <1tt•t �.( �� �'tlf II ��� II

likhita granthera yadi karl anuviida

tabe se granthera artha piiiye iisviida

SYNONYMS

likhita-written; granthera-of the scripture; yadi-if; kari-1 do; anuviidarepetition; tabe-then; se granthera-of that scripture; artha-the meaning; pii/ye1 can get; iisviida-taste.

TRANSLATION

If I repeat what is already written, I may thus relish the purpose of this

scripture.

TEXT 312

\"'f� � <e't� �,� � I

�1(1 .�, �� �1{ � � II ��� II

dekhi granthe bhiigavate vyiisera iiciira

kathii kahi' anuviida kare viira viira

SYNONYMS

dekhi-1 see; granthe-in the scripture; bhiigavate-in the Srimad-Bhiigavatam;

vyiisera-of Srila Vyasadeva; iiciira-behavior; kathii-narration; kah/'-describing;

anuviida-repetition; kare-he does; viira viira-again and again.

TRANSLATION

We can see in the scripture Srimad-Bhagavatam the conduct of its author, Sri

Vyasadeva. After speaking the narration, he repeats it again and again.

PURPORT

At the end of SrTmad-Bhiigavatom, in the Twelfth Canto, the Twelfth Chapter has

fifty-two verses in which Sri Kr�Qa-dvaipayana Vedavyasa recapitulates SrimadBhiigavatam's entire subject matter. Sri Kr�Qadasa Kaviraja Gosvami wants to

follow in the footsteps of Sri Vyasadeva by recapitulating the seventeen chapters

of Sri Caitanya-caritiimrta's Adi-ntii.

TEXT 313

t�tt� �fif� �ff �� '5t� I

12tfltll ��� �� '�IP\"tRC!' II ��� II

Text 315] Pastimes of the Lord in His Youth

tate adi-lilara karl pariccheda garana

prathama paricchede kailuh 'mahgalacarara'

SYNONYMS

419

tate-therefore; adi-li/ara-of the First Canto, known as Adi-lilii; kari-1 do;

pariccheda-chapter; garana-enumeration; prathama parlcchede-in the First

Chapter; kailuh-l have done; mahgala-iicarara-invocation of auspiciousness.

TRANSLATION

Therefore I shall enumerate the chapters of the Adi-lila. In the First Chapter I

offer obeisances to the spiritual master, for this is the beginning of auspicious

writing.

TEXT 314

�� 9ffift�'f '�G'!St;!,.fi{�9f'l' I

�11� �$fti{. c�l ��!!�� n ��s n

dvitiya paricchede 'caitanya-tattva-nirupa!Ja'

svayarh bhagavan yei vrajendra-nandana

SYNONYMS

dvitlya paricchede-in the Second Chapter; caitanya-tattva-nirDpara-description

of the truth of Sri Caitanya Mahaprabhu; svayam-personally; bhagaviin-the

Supreme Personality of Godhead; yei-who; vrajendra-nandana-the son of Nanda

Maharaja.

TRANSLATION

The Second Chapter explains the truth of Sri Caitanya Mahaprabhu. He is the

Supreme Personality of Godhead, Lord Kr��Ja, the son of Maharaja Nanda.

TEXT 315

<;tf;�·t '!' ��-f�-� �\"t� I

,&rn 918fc��:5f l!lfCIJRf '�t1:1t�' �t�'l n ��<t u

tehho ta' caitanya-kr�ra-�acira nandana

trtiya poricchede jonmero 'siimiinya' kiiroro

SYNONYMS

tehho-He; ta'-certainly; caitanya-kr�!Ja-Kr�r:ta with the name of Sri Caitanya;

sacira nandana-the son of Sacim1Ha; trtiya paricchede-in the Third Chapter;

janmera-of His birth; siimanya-general; karara-reason.

420 Sri Caitanya-caritamrta [ Adi-lila, Ch. 17

TRANSLATION

Sri Kr�r;�a Caitanya Mahaprabhu, who is Kr�r:ta Himself, has now appeared as the

son of mother Saci. The Third Chapter describes the general cause of His appearance.

TEXT 316

��� �tO 0��� -'�c-t�' �HJ� I

�'Sf'f1i -\"•:rt1l·<;l2!1l-t!iG11l'l II '!>�� II

tahin madhye prema-diina-'vise�a· kiirara

yuga-dharma-kr�ra-nama-prema-pracarara

SYNONYMS

tahin madhye-in that chapter; prema-diina-distribution of love of Godhead;

vise�a-specific; kiirara-reason; yuga-dharma-the religion of the millennium;

kr�ra-niima-the holy name of Lord Kr�Da; prema-love of Godhead; praciirarapropagating.

TRANSLATION

The Third Chapter specifically describes the distribution of love of Godhead. It

also describes the religion of the age, which is simply to distribute the holy name of

Lord Kr�r:ta and propagate the process of loving Him.

TEXT 317

G'l_t� � iSft'Jt� '�' �tvt� I

�'!,�·c;$��·�1�i{ II '!>�'l II

caturthe kahilun janmera 'mula' prayojana

sva-miidhurya-premiinanda-rasa-iisviidana

SYNONYMS

caturthe-in the Fourth Chapter; kahilun-l have described; janmera-of His

birth; mula-the real; prayojana-necessity; sva-madhurya-His own transcendental

sweetness; prema-ananda-of ecstatic joy from love; rasa-the mellow; iisvadanatasting.

TRANSLATION

The Fourth Chapter describes the main reason for His appearance, which is to

taste the mellow quality of His own transcendental loving service and His own

sweetness.

Text 320) Pastimes of the Lord in His Youth

TEXT 318

'?f�rr;11 '1\\fili.!Jt�'-1!\" �'I I

��� �1 �11 c;�ffl��\"fi{ II ��lr II

pancame 'srl-nityiinanda'-tattva nirupara

nityiinanda hailii riima rohiri-nandana

SYNONYMS

421

pailcame-in the Fifth Chapter;sr7-nityiinanda-of Lord Nityananda Prabhu; tattva

-the truth; nirupa(la-ascertainment; nityi'inanda-Lord Nityananda Prabhu; haifawas; rama-Balarama; rohit;IT-nandana-the son of Rohil)i.

TRANSLATION

The Fifth Chapter describes the truth of Lord Nityananda Prabhu, who is none

other than Balarama, the son of Rohir:Ji.

TEXT 319

� '?f�� '�-�'1t f<lm 1

�-��-1t��-�� II��� II

�a�Jha paricchede 'advalta-tattve 'ra viciira

advaita-iiciirya-mahii-vi�ru-avatiira

SYNONYMS

�a�.tha paricchede-in the Sixth Chapter; advaita-of Advaita Acarya; tattvera-of

the truth; viciira-consideration; advaita-iiciirya-Advaita Prabhu;mahii-vi�ru-avataraincarnation of Maha-Vi�l)u.

TRANSLATION

The Sixth Chapter considers the truth of Advaita Acarya. He is an incarnation of

Maha-Vi�pu.

TEXT 320

��11 '?f�� ''?f�'1t �t�J'ti{ I

'?f.�-. fiffit' �� '� c;��i{ II �� o II

saptama paricchede 'panca-tattve'ra iikhyiina

panca-tattva mili' yaiche kai/ii prema-diina

422 Sri Caitanya-caritamrta [Adi-lila, Ch. 17

SYNONYMS

saptama paricchede-in the Seventh Chapter; panca-tattvera-of the five tattvas

(truths); iikhyiina-the elaboration; panca-tattva-the five tattvas; mili'-combi n ing

together; yaiche-in what way; kailii-did; prema-dana-distribution of love of Godhead.

TRANSLATION

The Seventh Chapter describes the Paiica-tattva-Sri Caitanya, Prabhu Nityananda,

Sri Advaita, Gadadhara and Srivasa. They all combined together to distribute love of

Godhead everywhere.

TEXT 321

��� 'C��i-�cfii'·<TSt11''1 I

�<15 \"� �-1f��-�-.il II ��) II

a�,tame 'caftan ya-lilii-var(lana '-kiira(la

eka k{�(la-niimera mahii-mahimii-kathana

SYNONYMS

�,tame-in the Eighth Chapter; caitanya-/Tiii-var(lana-kiira!Ja-the reason for describing Caitanya Mahaprabhu's pastimes; eka-one; k(�(la-niimera-of the holy name

of Lord Kr��a; mahii-mahimii-kathana-description of great glories.

TRANSLATION

The Eighth Chapter gives the reason for describing Lord Caitanya's pastimes. It

also describes the greatness of Lord Kr��a's holy name.

TEXT 322

il� '��-��11' �clil' I

��1ftfn C� � �tt11't9f'1 II ��� II

navamete 'bhakti-kalpa-vrk�era varrana'

sri-caitanya-miili kai/{J vrk�a oropa(la

SYNONYMS

navamete-in the Ninth Chapter; bhakti-kalpa-vrk�era-of the desire tree of devotional service; varrana-the description; sri-caitanya-mii!T-Sri Caitanya Mahaprabhu

as the gardener; kailii-did; vrk�a-the tree; oropara-implantation.

TRANSLATION

The Ninth Chapter describes the desire tree of devotional service. Sri Caitanya

Mahaprabhu Himself is the gardener who planted it.

Text 325] Pastimes of the Lord in His Youth

TEXT 323

Sflltt�t'! �-�Q 'llft�fW·11�' I

-��t�'Stt'B � �-���'1 II�� II

da�amete mula-skandhera ·�akhiidi-garana'

sarva-siikhii-garera yaiche phala-vitarara

SYNONYMS

423

dasamete-in the Tenth Chapter; mula-skandhera-of the main trunk; siikhii-iidiof the branches, etc.; garana-enumeration; sarva-�iikhii-garera-of all branches;

yalche-in what way; phala-vitarara-distribution of the fruits.

TRANSLATION

The Tenth Chapter describes the branches and sub-branches of the main trunk,

and the distribution of their fruits.

TEXT 324

<Jl�t�-t 'fi1�Jtil\"!-t't�-f�'i' I

� '��� lift� �c(il' II ��8 II

ekiida�e 'nityiinanda-siikhii-vivarara'

dviidase 'advaita-skandha siikhiira varrana'

SYNONYMS

ekiidase-in the Eleventh Chapter; nityiinilnda-siikhii-of the branches of Sri

Nityananda Prabhu; vivarara-description; dviidase-in the Twelfth Chapter; advaitaskandha-the trunk known as Advaita Prabhu; siikhiira-of the branch; varf}anadescription.

TRANSLATION

The Eleventh Chapter describes the branch called Sri N ityananda Prabhu. The

Twelfth Chapter describes the branch called Sri Advaita Prabhu.

TEXT 325

��t'W't ��t�ll '\"·��1'1' I

�iff�-� �'t � �� II ��<t II

trayodase mahiiprabhura janma-vivarara'

kr�ra-niima-saha yaiche prabhura janama

424 SrT Caitanya-caritamrta [ Adi-lila, Ch. 17

SY\"lONYMS

trayodase-in the Thirteenth Chapter; mahaprabhura-of Lord Sri Caitanya

Mahaprabh u ;janma-of the birth; vivar01;w-the description; kr�(la·niima-saha-aiong

with the holy name of Lord Kr�r;�a; yaiche-in what way; prabhura-of the Lord;

janama-the birth.

TRANSLATION

The Thirteenth Chapter describes the birth of Sri Caitanya Mahaprabhu, which

took place with the chanting of the holy name of Kr�rya.

TEXT 326

til_l(�-t '�t\"U��' � ��'I I

11•�-t ''9ft���t�' �t;11 ��i{ II � � II

caturdase 'biilya-/iliira' kichu vivara(la

paiicadase 'pauga(l(/a-liliira' sank�epe kathana

SYNONYMS

caturdase-in the Fourteenth Chapter; biilya·lifiira-of the Lord's childhood pas·

times; kichu-some; vivara(la-description; paiicadase-in the Fifteenth Chapter;

pauga(l(/a-filiira-of the pastimes of the pauga(l(/a (boyhood) age; sank�epe-in brief;

kathana-the telling.

TRANSLATION

The Fourteenth Chapter gives some description of the Lord's childhood pastimes.

The Fifteenth briefly describes the lord's boyhood pastimes.

TEXT 327

c;l{� 11fif<061iC5f ''�t»tt1l�t'J �!If I

'f��CIIf ''�t�iWf'l-tn' ��( � II �� 9 II

�o(lasa paricchede 'kaisora-lilii' ra uddesa

saptadase 'yauvana-/ila' kahilun vise�a

SYNONYMS

�o(lasa-sixteenth; paricchede-in the chapter; kaisora-liliira-of pastimes prior to

youth; uddesa-indication; saptadase-in the Seventeenth Chapter; yauvana-lilci-the

pastimes of youth; kahi/un-1 have stated; vise�a-specifically.

Text 330] Pastimes of the Lord in His Youth 425

TRANSLATION

In the Sixteenth Chapter I have indicated the pastimes of the kaisora age [the age

prior to youth]. In the Seventeenth Chapter I have specifically described His

youthful pastimes.

TEXT 328

�� ��WIIf �<fit��-�� � I

•tlfilf �it� '!tC'! 1!!•·1J..'-t�'fi ll ��tr- II

ei saptadasa prakara iidi-lilara prabandha

dviidasa prabandha tiite grantha-mukhabandha

SYNONYMS

ei saptadasa-these seventeen; prakiira-varieties; iidi-liliira-of the Adi-lilii (First

Can_to); prabandha-subject matter; dviidasa-twelve; prabandha-subject matters;

tote-among those;grantha-of the book; mukha-bandha-prefaces.

TRANSLATION

Thus there are seventeen varieties of subjects in the First Canto, which is known

as the Adi-lna. Twelve of these constitute the preface of this scripture.

TEXT 329

'Pf·.!I�IJifi �·� �ff'! I

��t .. t'Pf <\\'i� �f\\!,- �1 �<15( f�'! 11-!l����

panca-prabandhe panca-rasera carita

sank�epe kahilun ati,-na kailun vistrta

SYNONYMS

panca-prabandhe-in five chapters; panca-rasera-of five transcendental mellows;

carita-the character; sank�epe-in brief; kahi/un-1 stated; ati-greatly; nii kai/un-1

did not make; vistrta-expanded.

TRANSLATION

After the chapters of the preface, I have described five transcendental mellows in

five chapters. I have described them very briefly rather than expansively.

TEXT 330

�\"ftClt�ltt� ·� '����!ft\"f' I

�tRf' ��t\"fl fi{\\!Jt��·�t�H1C\" II '!l�o ll

426 ,

Sri Caitanya-caritamrta

vrndiivana-diisa ihii 'caitanya-mangale'

vistiiri' vorrilii nityiinanda-iijfiii-bale

SYNONYMS

[ Adi-lila, Ch. 17

vrndiivana-dasa-Thakura Vrndavana dasa; iho-this; caitanya-mangale-in his book

Caitanya-mangala; vistiiri'-expanding; vorrilii-described; nityiinanda-of Sri

Nityananda Prabhu; iijno-of the order; bale-on the strength.

TRANSLATION

By the order and strength of Sri Nityananda Prabhu, Srila Vrndavana dasa Thakura

has elaborately described in his Caitanya-mangala all that I have not.

TEXT 331

a�e�.��1-�� ... �, ��� ,

a�t·f.t�-Qit� lltJ �t� � �\"8 II��� II

sri-kr�ra-caitanya-lilii-adbhuta, ananta

brahmo-siva-se�a yonra nohi piiya onto

SYNONYMS

sri-knro-caitanya-/ilii-the pastimes of Lord Sri Caitanya Mahaprabhu; adbhutawonderful; ananta-unlimited; brahmii-Lord Brahma; siva-Lord Siva; se,sa-Lord

Se�anaga; yiihra-of which; niihi-not; piiya-get; onto-end .

TRANSLATION

The pastimes of Lord SriCaitanya Mahaprabhu are wonderful and unlimited. Even

personalities like Lord Brahma, Lord Siva and Se�anaga cannot find their end.

TEXT 332

'� � ��:llf �t�, �t� � •ft.J I

�fml fif� \\!ttl ���� II ��� II

ye yei amsa kahe, sune sei dhanya

acire milibe tore sri-kr�ro-caitanya

SYNONYMS

ye yei amsa-any part of this; kahe-anyone who describes; sune-anyone who

hears; sei-that person; dhanya-glorious; acire-very soon; mil/be-will meet; tiireH i m ;sri-k�ro-caitanya-Sri Caitanya Mahaprabhu.

Texts 335-336] Pastimes of the Lord in His Youth 427

TRANSLATION

Anyone who describes or h�ars any part of this elaborate subject will very soon

receive the causeless mercy of Sri Kr��;�a Caitanya Mahaprabhu.

TEXT 333

�FP����, ��' ��Jt�\"f I

���·$ft�tfif �\\! �� II \\!>� II

sri-k(�(la-caitanya, advaita, nityiinanda

SriVOS01Jadiidhariidi yata bhaktO-V(nda

SYNONYMS

sri-k(�(la-caitanya-Lord Sri Caitanya Mahaprabhu; advaita-Advaita Acarya

Prabhu; nityiinanda-Nityananda Prabhu; sriviisa-Srivasa Thakura; gadiidhara-iidiand others like Gadadhara;yata-all; bhakta-vrnda-all devotees.

TRANSLATION

[Herein the author again describes the Panca-tattva.] Sri Kr��;�a Caitanya, Prabhu

Nityananda, Sri Advaita, Gadadhara, Srivasa and all the devotees of Lord Caitanya.

TEXT 334

� �� 16·1t� C�� ,\"ft� I

���� �$1 f-ttf 'ftt•1 :Jt�tf Rt� II \\!>\\!>8 II

yata yata bhakta-ga(la vaise V[ndiivane

namra haM sire dharoh sabiira carare

SYNONYMS

yata yata-each and every one; bhakta-gara-devotees; vaise-reside; vrndiivaneat Vrndavana; namra haM-becoming humble; sire-on my head; dharoh-1 place;

sabiira-of all; carare-the lotus feet.

TRANSLATION

I offer my respectful obeisances to all the residents of Vrndavana. I wish to place

their lotus feet on my head in great humbleness.

TEXTS 335-336

��11i9f·l\\11i9f�lli't\\!� I

<!i\\���t:Jt, �tf !}��·R'I II�\\!>� II

428 Sri Caitanya-caritamrta

filfc� -.fi �c·�t1, �'!J <mf•1 ttJ �-r 1

�AtlifRt�'! �� �1f� II ��� II

srT-svarDpa-srT-rDpa-srT-sanatana

sri-raghunatha-dasa, ara sri-jiva-carara

sire dhari vandoh, nitya karoh tahra asa

caitanya-caritamrta kahe kr�radasa

SYNONYMS

[Adi-lila, Ch. 17

srT-svarDpa-Sri Svarupa Damodara; srT-rupa-Sri Rupa Gosvami; srT-sanatanaSri Sanatana Gosvami; sri-raghuniitha-diisa-Sri Raghunatha dasa Gosvami; iira-and:

sri-jiva-carara-the lotus feet of Sri J iva Gosvami; sire-on the head; dhari-placing;

vandoh-1 worship; nltya-always; karoh-1 do; tahra-their; asa-hope to serve;

caitanya-caritomrta-the book named Sri Caitanya-carltomrta; kahe-describes;

knradiisa-Srila Kr�r;�adasa Kaviraja Gosvami.

TRANSLATION

I wish to place the lotus feet of the Gosvamis on my head. Their names are Sri

Svarupa Damodara, Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha dasa

Gosvami and Sri jiva Gosvami. Placing their lotus feet on my head, always

hoping to serve them, I, Kr�r;�adasa, narrate Sri Caitanya-caritamrta, following

in their footsteps.

Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Adi-lila,

Seventeenth Chapter, describing the pastimes of Lord Caitanya Mahiiprabhu in His

youth.

END OF THE ADI-LTLA

References

The statements of Sri Coitanya-caritamrta are all confirmed by standard Vedic

authorities. The following authentic scriptures are quoted in this book on the pages

listed. Numerals in bold type refer the reader to Sri Caitanya-caritomrta's translations. Numerals in regular type are references to its purports.

Advaita-carita

10, 16

Amrta-pravaha-bha�ya

40-41, 102, 171-172, 375-376

Anubha�ya

288,401

A tharva-veda-sarhhita

140

Bhagavad-gita

22, 68, 91, 95, 97, 132,144-145,157-

158, 166-167.211-212, 213, 223-224,

244,252,267,281,285,286,298-299,

310,312,314,343,376,390

Bhakti-rasamrta-sindhu

30, 416-417

Bhakti-ratnakara

33, 214

Bhak ti-sandarbha

187

Brahma-sarhhita

314

Brahma-vaivarta Pura(la

190,345

Brhan-naradiya Pura(la

268,269, 367

Cai tanya-bhagavata

401

Caitanya-candramrta

126,129-130

Gaura-candrodaya

93

Gaura-ga(lodde�a-dipika

11, 33, 45, 47,48,49,50,82,83,86,

165,412-413

Hari-bhakti-sudhodaya

392

Hari-bhakti-viliisa

17,130,362,395

Ka_tha Upani�ad

241

Lalita-miidhava

404

Mahabhiirata

163

Narottama-viliisa

11

Prema-viliisa

84

Siimudrika

137

Skanda Purii(la

187

Srimad-Bhiigavatam

39, 69, 94, 100-101, 109, 126-127,

128, 206, 250, 320, 361, 367, 386, 390,

391,416

Svetii�vatara Upani�ad

390

Ujjvala-nilama(li

409

Vai�(lava-maiiju�a

12

Vediinta-siitra

145

Vi�IJU Purii(la

41

429

Glossary

A

Acintya-inconceivable.

A�.tanga-yoga-the mystic yoga system to control the senses.

Avaroha-panthii-the descending process of deductive knowledge.

Avataras-incarnations.

B

Bhakti-pu rified service of the senses of he Lord by one's own senses.

Bhakti-kalpataru-the desire tree of devotional service.

Brahma-bandhu-one born in a briihmara family but not brahminically qualified.

Brahmacarya-student life of celibacy.

Brahman-the all-pervading impersonal aspect of the Lord.

Briihmara-the intelligent class of men.

G

Grhastha-the householder stage of life.

fi'tiinTs-those engaged in the cultivation of knowledge.

Karmls-fruitive laborers.

J<.satriya-the martial caste.

Kr�ra-bhakta-a devotee of Kr��a.

K

M

Mfecchas-those who are lower than siJdras.

N

Nltya-slddhas-ever purified associates of the Lord.

p

Paramaharhsas-the topmost God-realized devotees.

Pa,s-anp'is-idolatrous worshipers of many demigods.

431

432 Sri Caitanya-caritimrta

PriJyoScitto-atonement.

Premo-bhokti-the perfectional stage of relishing pure love of God.

R

Rosabhaso-inharmonious mixing of one rosa with another.

s

So(f-bhujo-the six-armed form of SriCaitanya Mahaprabhu.

Sodhono-bhokti-following the rules and regulations of devotional service to develop

natural love for Kr�oa.

Sodhu-nindo-the offense of criticizing a Vai�CJava.

Sonnyaso-the renounced order of life.

Santo-rosa-the marginal stage of devotional service, passive love of God.

Srouto-pontha-the acquirement of knowledge by hearing from authorities.

Siidro-the laborer class of men.

v

Vaikuotha-the spiritual world.

Voisyo-the class of men involved in business and farming.

Vonoprostho-the retired order of life.

Vi,5(1U-tottvo-innumerable primary expansions of Kr�t;�a.

Vyasa-poja-worship of the spiritual master.

y

Yovonos-meat-eaters.

Yugolo-pirTti-the conjugal love between Radha and Kr�r:ta.

Bengali Pronunciation Guide

BENGALI DIACRITICAL EQUIVALENTS AND PRONUNCIATION

Vowels

.. a 'fltt li �i -� �u tu �r

'r lfle �ai �0 �au

' ril (anusvara) • Ji ( candra·bindu) : p (visarga)

- Consonants

Gutturals: � ka -t kha l$f ga \"1 gha '! Jia

Palatals: 1i ca fi' cha iSP ja �jha <.Q'i na

Cerebrals: t ta � tha t5 �a 1J �ha 't 1.1a

Dentals: � ta � tha lf da � dha � na

Labials: �pa .pha ct ba �bha 1{ rna

Semivowels: �ya 1{ ra \"{Ia ct va

Sibilants: -f sa ��a �sa �ha

Vowel Symbols

The vowels are written as follows after a consonant:

la fi '1 i -.u �11 <r tr 'e � ai ' t 0 '\\au

For example: �kli �ki

, kf c;-. ke

�,ki

�kai

433

� ku l ku fi kr

�lko �) kau

434 Sri Caitanya-caritamrta

The letter a is implied after a consonant with no vowel symbol.

The symbol virama (\"-) indicates that there is no fmal vowel. � k

The letters above should be pronounced as follows:

a. -like the o in hot; sometimes like the o in go;

final a is usually silent.

a -like the a in far.

i, T -like the ee in meet.

u, ii -like the u in rule.

r -like the ri in rim.

r -like the ree in reed.

e -like the ai in pain; rarely like e in bet.

al -like the oi in boil.

o -like the o in go.

au -like the ow in owl.

m -(anusvtira)like the ng in song.

� -(visarga) a final h sound like in Ah.

ri-(candra-bindu) a nasal n sound

like in the French word bon.

k -like the k in kite.

kh -like the kh in Eckhart.

g -like the g in got.

gh -like the gh in big-house.

ri -like then in bank.

c -like the ch in chalk.

ch -like the chh in much-haste.

j -like thej in joy.

jh -like thegeh in college-hall.

ii -like then in bunch.

! -like the t in talk.

th -like the th in hot-house.

4 -Like the d in dawn.

qh -like the dh in good-house.

I) -like then in gnaw.

t-as in talk but with the tongue against the

the teeth.

th-as in hot-house but with the tongue against

the teeth.

d-as in dawn but with the tongue against the

teeth.

dh-as in good-house but with the tongue

against the teeth.

n-as in nor but with the tongue against the

teeth.

p -like the p in pine.

ph -like the ph in philosopher.

b -like the b in bird.

bh -like the bh in rub-hard.

m -like the m in mother.

y -like the j in jaw. �

y -like they in year. 1.1

r -like the r in run.

I -like the I in law.

v -like the b in bird or like the w in dwarf.

s, �-like the sh in shop.

s -like the s in sun.

h-like the h in home.

This is a general guide to Bengali pronunciation. The Bengali transliterations in this

book accurately show the original Bengali spelling of the text. One should note, however,

that in Bengali, as in English, spelling is not always a true indication of how a word is pronounced. Tape recordings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

chanting the original Bengali verses are available from the International Society for Krishna

Consciousness, 3959 Landmark St., Culver City, California 90230.

Index of Bengali and Sanskrit Verses

This index constitutes a complete alphabetical listing of the first and third lines of each Bengali

verse and all the lines of each Sanskrit verse in Srl Caitanya-caritAmrta. In the first column the

transliteration is given, and in the secon� and third columns respectively the chapter-verse

references and page number for each verse are to be found.

A

ocArya-gosAfli

aiche karma herM kaila kon durkJra 17.43 280

mane Anand.l pdila 12.53 31 aiche karma n� kariha kabhu iM jAni' 12.52 30

ocarya

kArya-gos<lt'lire prabhu kare guru-bhakri 17.66 292 aiche prabhu sacl-ghare, krpdya kaila avat¥e 13.122 124

kahe, ih.Jke kene dile d.lraJana 12.47 27

ocaryaralna, srivJsa, haila mane sukhoi/Jsa 13.102 110 aiche 5acl-jagannarha, pulra pdf!A 13.119 122

ocJryaralna, srivJsa, jagannarha-miSra-pdJa 13.108 114 aiche yadi puna/;1 kara, rabe na sahimu 17.185 354

Ajanma sevi/a renho caitanya-<:ara(la 12.13 8

kAryararna, vidyanidhi, JMkura haridasa 13.55 81 aji Jmi ksama kari' yAirechofl ghare 17.127 325

acarya sekhara !Afire dekhe ramakara 17.118 321 aji dina bhala-kariba nama-kara(la 14.18 138

acarya-srMne mJ•lra kharx/Aila aparadha 17.71 295

acarya-vyavahJra saba-IA!IhJra gocara 12.28 17 ajl !Afire nivediba, karl' japa-dhyAna 16.96 247

acaryera abhiprJya prabhu-mJua bujhe 12.54 31 ajt vJsJ' yJha, kali millba A.bara 16.104 251

ajM pdfiA misra kaila kasrre gamana 16.17 209

kJryera Jjfla pdfla, ge/a upahJra lalla 13.111 116 a-kalaflka gauracandra diiA darasana 13.91 104

kAryera ara purra-srl-balarama 12.27 16 alat'lkJra nJhi paf)a, nJhi sJstrJbhyJsa 16.92 246

acaryera duf:JI<he vaisnava karena krand.lna 12.24 15

kJryera lajja-dharma-Mni se acara 12.49 28 atpa dine dvadaJa-phata ak$ifra Jikhila 14.94 179

kJryera mata yel, sei mara sara 12.10 6 alpa-kJJe haifA pafljl-llkAre pravlrya 15.6 185

ama haire prasada-pa!ta karl/a kamalA 12.44 26

kAryere sthapiykhe kariyA Tsvara 12.34 20 amake pranali kare, hay a pdpa-ksaya 17.263 393

aclnrya, adbhura krsna-cairanya-vihara 17.306 415 amA.ninA manadena 17.31 274

acintya carirra prabhura ali sudurbodha 17.304 414

adnrya/;1 khalu ye bhJva 17.308 416 amara hrdaya haire geta romAra hrd.lye 13.85 98

acire mllibe rare srr-krsna-<airanya 17.332 426 AmAra mahimJ dekha, brahmarya-sajjana 17.42 279

ilmareha kabhu yei na haya prasad.l 12.45 26

acyurananda-ba(la sakM, acarya-nand.lna 12.13 8 amare pajlle pabe ablpslta vara' 14.66 166

acyurananda-prAya, cailanya -jlvana 12.76 43 ama sabakara pakse ihA karire nJ yuy.iya 14.53 160

acyurera yei mar<�, sei mara sara 12.75 42

adbhura cairanya-11/Aya yAMra visvAsa 17.309 417 ambujam ambOn/ jJ!alfl kvacid 16.82 241

'adbhura-guoa'-el punar-J!Ia da$aoa 16.66 234 Ami balak<�, -sannyasera kiba /Ani karhJ 15.19 192

Ami dekhi' lukJila, -e-dharma kemara 17.145 335

Adhunika amara sJstra, vicJra-saha nay a 17.169 347 Ami kahi, -amara anarha pitA-mara 15.19 192

adhyayana-11/a prabhura dJsa-vrndJvana 15.7 186 am; nJ taoyJile bhakri, nJ pare /Jire 17.261 393

adi-lr/3-madhye prabhvra yareka carita 13.15 62

adi-lriA-sOrra 1/khi, suna, bhakta-ga(la 13.51 80 ami na sikhale kaiche jJnibe dharma-marma 14.67 176

advaita acarya, Jra parx/ita srivJsa 13.55 81 ami ra' kariba roma' duflhara sevana 15.15 190

amogha parxJira. hasli-gopdl<�. cairanya- 12.87 49

advaira-acarya-bhJrya, jagar-pajirJ JryJ 13.111 116 Jmra-mahorsava prabhu kare dine dine 17.88 304

advalra-acarya-gosJfli bhakra-avatara 17.298 411 anande vihvala mana, kare hari-sat'lklrtana 13.102 110

advaira-kJrya-mahJ-vis(lu-avaiAra 17.319 421

advaira-kJryera srhane karena gamana 13.63 87 Jnandira hJiyJ Ji/a mahaprabhu-pdSa 12.43 25

advaitMtghry-abja-bh(l'flarils rAn 12.1 Jnandira haM sabe kare hari-dhvani 12.26 15

ananra AcArya, kavldarr<�, misra-nayana 12.81 45

advaita pdila visvar0pa-dara5ana 17.10 261 ananra caitanya-11/A k$udra jlva haM 13.44 77

.1ge ava!Arii.J ye ye guru-parivara 13.53 80 ananra·dasa, kanu-pary{iira, dJsa nJrJyarya 12.61 34

'age kena iM mara, nA sikhJ/e more 14.33 147

age sampradAye nrcya kare haridJsa 17.136 330 ananta vaikury1ha-brahmawa-sahara 17.105 313

agni utka mora mukhe /age acamblre 17.189 356 anayase pdila sei cairanya-<:ara(la 12.74 42

aniyJ naivedya tara sammukhe dharila 14.60 163

aiche ara sakha-upaJakhara ganana 12.89 51 aflke lalla SaCI!Jflre piyJi/a Slana 14.10 134

aiche devera vare keho haya 'srurtdhara' 16.44 223 Mkhi mudi' kMpi Jmi pdM ba(la bhaya 17.182 353

435

436 Sri Caitanya-caritamrta

amardhJna kaila sallketa karl' radha-sane 17.282 404 ataeva da(lf)a kari' kar.fiba Jik$.1 12.35 20

antare j.fni/a prabhu, y4te amaryamr 16.22 212 ataeva dillm.ftra iMt'l dekhaila 15.33 198

antare vismita Jacf bali/a t.thare 14.30 146 ataeva ei-IT/4 sat'lksepe sOtra kaila 14.96 180

antarlkse deva-ga(la. gandharva. siddha. 13.106 112 ataeva go-vadha kare ba(la bat/a muni 17.158 342

anuvadam anuktvaiva 16.58 231 ataeva go-vadha keha 1\"13 kare ekhane 17.163 344

anvefile aifa t.thM goplkara tMta 17.283 405 araeva haifa tMra nama 'gaurahari' 13.25 66

anya loka rnhi j.tne vina bhakta-gaoa 17.87 304 ataeva 'hari' 'hari' bale rnrlgaoa 13.24 66

anyatha ye mane, tara nahika nist4ra 17.25 271 ataeva hlndu·m4tra na kare go-vaclta 17.159 342

apana-icchaya kaifa megha nivara(la 17.89 305 ataeva jarad-gava mare munl-gaoa 17.161 343

3pa.ne dui bh� haifa srlv.tsa-nandana 17.229 375 ataeva prabhu tMre bale, 'bat/a bhai' 13.78 94

3pa.ni candana pari' parena phula·mA/4 14.51 158 ataeva sabda/at'lkara anupr.tsa 16.75 237

3pa.ni nirabhlmanl, anye dlbe mana 17.26 271 ataeva t.Jfl·sab.Jra vandlye cara(la 12.93 52

aparadha rnhi, kaile lokera nistara 17.97 309 ataeva tate rahi' c.Jki eka kaoa 12.95 53

apatya·virahe misrera du�khl haifa mana 13.73 92 ataeva 'v/SvanJpa' nama ye tMh.Jra 13.76 93

api na j.ftam ambuj.Jd ambu 16.82 241 alllhi-viprera anna k�la tina-bara 14.37 149

ara artM/at'lkara ache, nama-'virodha 16.78 239 .ftma luk�te prabhu bali/a tMhare 14.33 147

Jra cabbisa vatsara kai/a nii.Jca/e vasa 13.11 60 atta atta hase, kare danta·kat/amat/1 17.180 352

Jra dina eka bhiksuka aifa m.tgite 17.101 311 avaiya paibe tabe srl·kf$(la<aral)il 17.33 275

ara dina prabhuke kahe gal!g.Jya /aga pat!J. 17.61 290 avatrrl)il haite mane karii.J vic.Jra 13.52 80

Jra dina Jiva-bhakta Jiva-gu(la g.fya 17.99 309 .fvesete SriV.tse prabhu varhsl Ia' magi/a 17.233 378

ara dine jyotlsa sarva·jf!a eka aifa 17.103 311 avic.fra k.Jvye avaiya pa(ie d�a-v.tdhe 16.85 242

.tra eka dosa ache, luna s.tvadhana 16.61 232 avicJre deha d�a, ki balite pari 14.29 144

Jra eka praina karl, suna, tumi mama 17.172 349 avimma-vldheyarilsa'-dui Jllat'!/ cihna 16.55 229

ara eka vipra .fila klrtana dekhite 17.60 289 'avimma·vidheyJmsa' -ei dofera nama 16.61 232

ara kona upaya rnhi, ei yukli sara 17.267 396 .tviskurvali vaif(lavlm api tanum rasmin 17.28 403

ay.tcita·vrtti, kimva S.fka-phala khaiba 17.29 273

Jra mleccha kahe, -hindu 'k(S(la krst;l3' ball' 17.194 358

ara mleccha kahe, suna-aml ta' el·mare 17.201 361 B

ara putra-'svanJpa'-JakM 'iagadisa' nama 12.27 16

ara yadi klrtana karite lag a paimu 17.128 326 ba(la bat/a loka saba .fnila boi.Jiy.J 17.41 279

ilra yata mala saba haifa charakhara 12.75 42 bat/a bhagyav.Jn tumi, bat/a puoyav.Jn 17.218 370

are papi, bhakta..cJvefi, tore na uddh.Jrimu 17.51 284 bahire bhartsana kare karl' mithyl TOfa 14.56 161

asahya vedan4 du�khe jvalaye antara 17.46 282 bahire h.tsiy.J kichu bale candra-mukha 12.33 19

asat'lkhya advaita·s�kha kata ldiba ooma 12.65 36 bahire y�f!.J �nilena dui narikela 14.47 155

asat'lkhya bha.ktera karJila avatJra 13.62 86 bahubhyaril parirambhita/l 17.78 299

asarera name ihal! rohi prayojana 12.11 7 bahu·S.tstre bahu·v.fkye clue bhrama haya 16.11 206

.tsi' kahe, -ge/ul! muf!i klrtana nisedhire 17.189 356 bahu yatna kaii.J krf(la. oorlla rJkhlte 17.291 408

.tsi' kahe, -hindura dharma bhal!gila nimai 17.204 363 'ba/a' 'ba/a' bale prabhu Junite u/l.tsa 17.239 380

asf:Jdala varsara rahi/A ni/Jcale 13.13 61 baladeva·prakMa-parama-vyome 13.75 93

ana kanya krame haifa, janmi' janmi' mare 13.72 91 balakera divya jyoti, dekhi' pal/a bahu prlti 13.116 120

asrame 'caitanya·III.J·var(lana'·kJra(la 17.321 422 balite na pare kichu, mauna ha-ifa 17.107 315

.tste vyaste bhakta·ga(la prabhure rahaya 17.251 386 balya-bh�v�cchanna tabhu ha-l/a niscaya 14.64 165

.Jste-vyaste pit:l·m.JI.l mukhe dila pani 15.17 191 balya·bhava chafe prabhu karena krandana 13.23 65

aslhi-va/kala n.thi, -am(la·rasamaya 17.85 303 ba/ya-11/.Jm mano-haram 14.5 131

.tsv;Jdena ramananda-svartipa-sahita 13.42 75 balyaiii:J·sDtra ei kaila anukrama 14.95 180

asv.Jdiyl p(Jr(la kaila .Jpana vMchita 13.43 76 baly.JITI�ya age prabhvra uttAna sayana 14.6 132

aivamedham gav:Jiambharh sanny.lsam pala- 17.164 345 balya. paugaotJa, kaisora, yauvana-c:lri 13.18 63

ara-callisa vatsara prakara viharl 13.8 59 balya·s.tstre toke romara kahe guoa-r.tma 16.31 217

ataeva adi-kha(lf)e Ill� c:Jri bheda 13.18 63 balya-vayasa-y�vat hate khat// dila 13.26 66

ataeva �pane prabhu gopl-bhava dhari' 17.303 413 bandhu·bandhava .tsi' dui!M prabodhila 15.24 194

ataeva avalya .Jmi sanny.tsa kariba 17.265 394 bandhu·bandhava-sth4ne svapna kahi/a 14.92 178

Index of Bengali and Sanskrit Verses 437

bangav.itf-calranya-dasa, sri raghunArha 12.86 48 c baslyachena sukhe prabhu deva-vlsvambhara 14.73 170

1>41� bhari' di� bai/a, -kMo ta' basiy.l 14.24 142 cabbisa vatsara aiche navadvlpa·g�me 13.33 70

barr/5.1 /ak$ill)a -maha·puru$il·blxi$al)a 14.14 136 cabb/5.1 vatsara chi/a kariya sannym 13.34 71

bauliyl vis vase etM n.l dlbe aslre 12.36 21 cabb/Sa vatsara prabhu kaila grha-vasa 13.10 60

bh�avaradrya. ara vif(ludasacsrya 12.58 33 cabbiia var.sara-ie$e kariyS sann�sa 13.11 60

�avaiACJrya. haridasa brahmadrl 12.80 44 caitanya·cJpa/ya dekhi' preme sarva jana 14.71 169

b�ii'IA, mui ku$!ha·vyJdhire haM<: hi 17.48 283 caltanya-car/ramrta kahe km;�adasa 12.96 54

�I �'tAra krodha mama avasya sahaya 17.150 338 caltanya-caritamrta kahe kr$oadasa 14.97 181

b�ya mora. -toma hena a tit hi pailan 17.147 336 caitanya-caritJmrta kahe kr1oadJsa 15.34 199

bh�yavanta digvijayr saphala-jlvana 16.108 253 caitanya-caritamcra kahe kc1oadasa 16.111 254

bhakwa, bhojya. upahara, sat'lge la·ila 13.115 119 caitanya-caritatnrta kahe krfoadasa 17.336 428

bhakta·ga[la laM kai/a nrlacale vasa 13.34 71 caitanya·gosa/11 baise ySnhara hrdaya 12.18 12

bhakt�aoa laM kaila v/vldha vilasa 17.7 259 cairanya-gosoJIIira guru -kesava bharall 12.14 8

bhakta-gan.e prabhu nama-mahima kahila 17.72 296 caltanya·gosa/lira 11/;J-amrtera dhara 16.110 254

bhaktira mahimS !Shan karila vyakhyana 17.74 297 caltanya-11/aia vyasa, -dasa vrndavana 13.48 78

bhJia haifa. -viSvanJpa sannyAsa karl/a 15.14 189 caitanya-ma/lra krpa·falera secana 12.5 3

bhala·male vic;Jri/e f.Ini gu[la·do$e 16.48 225 'caitanya-mangale' kaila vistlri varoana 15.7 186

bhat'lgl karl' jMna-marga karl/a vyakhy.lna 17.67 293 'caitanya·mangale' sarva·loka khyata haifa 15.33 198

bharall kahena,-rumi lsvara, anrary.tmr 17.271 398 caltanyam yal·prasadata/:t 17.1 256

bhartsana·t�ana kara, -putra karl' mana 14.85 175 cailanya-rahlta deha-sU�kak.l$1ha·sama 12.70 38

bhartsana-rac;lane kAke kichu nAballbe 17.27 272 caltanya·vimukha yei sel la' p.I$a!J<Ia 12.71 39

bhaslila trl·bhuvana prema-bhaktl dlya 13.32 70 caitanya·vimukha yei, tara ei gatl 12.72 40

bhavabhOti, jayadeva, Sra kalldasa 16.101 249 cakra/)31)1 acarya. ara ananta acarya 12.58 33

'bhavanr-bhartr'·sabda dile paiya saniO$a 16.62 232 cakravartl sivananda sada vrajavasr 12.88 50

bhav.tnl·bharlur ya sirasi vlbhavary adbhuta· 16.41 222 calire caraQe niipura baje jhanjhan 14.78 173

bhav.lnl·pOjara saba samagrr laM 17.38 277 camarkara haiy4 loka bhave mane mana 13.93 105

bhavdni·Sabde kahe mahadevera grhior 16.63 233 caraQera dhii/1 sel laya vara vara 17.244 382

bhavatTnArtJ mad·arcanam 14.69 168 catur·bhuja mOrti dhari' achena vasiyiJ 17.286 406

bhavy�oka palhJiy4 kajlre bol.t/14 17.143 334 caturdak 'b41ya·1113ra' kichu viva.ra[lil 17.326 424

bhaye paldya pac;luyA. prabhu pache pache 17.251 386 caturtha-caraQe clri 'bha'·kiJra-prakaJa 16.75 237

bheda j.tnibaie karl ekarra gaoana 12.11 7 carurrhe kahilun janmera 'mO/a' prayojana 17.317 420

bhik$4 karMyJ ranre kaila nivedana 17.269 397 catur-vidha bhakra-bhava kare bv�dana 17.275 400

bhrra dekhi' simha bale ha-lyd sadaya 17.183 353 caudda bhuvanera guru-caitanya·gosa/li 12.16 9

bhltarera arrha keha bujhlte na pare 17.151 338 caudda·lata chaya sake se$8 m�ha mase 13.80 96

bhramire bhramite sabhe kajl·dv.tre geld 17.139 331 caudda-iara pa/k.tnne ha-ifa antardhana 13.9 59

bhogarbha gosar.l, ara bh�avara-dJsa 12.82 46 caudda·iata sara sake janmera pram3.r)a 13.9 59

bhiimete pac;fila, dehe nAhlka samvlra 12.22 14 caudda-iara sdta-sake masa ye pMiguna 13.89 102

bhOmite pac;fild prabhu acetana haM 15.16 191 ceHaya valitantardm 14.5 131

boWya kamaldk.tnre prasanna ha-114 12.46 27 cihna dekhi' cakravartl balena hasiyS 14.13 136

brahma·bandhur rtl smdham bahubhydm 17.78 299 cira-kalera pac;luya jlne ha·ly4 navrna 15.6 185

bhratnaoa·brahmaol Ani' mahorsava kaila 14.20 140 citra bMva, citra guoa. citra vyavahara 17.306 415

brahmaoa marile cahe, dharma·bhaya nAi 17.255 388 clrra-var(lil palla·sJ(/1, buni photo palta/)3<11 13.113 117

'brahma(la·palnlra bhartara haste deha da 16.65 233 core laM gela prabhuke b4hlre paiya 14.38 150

brahma[lil·sajjana-narl, nanA·dravye thAI/ 13.104 111 curl kari' dravya khaya m4re balakera 14.40 152

D

brahma·S.!pa halle tdra hay a paritr3.r)a 17.64 291

bhramiJ·slva-5e$a yanra nahl paya anta 17.331 426 dalve eka dina prabhu pac;liyJ iJsire 15.28 196

'brhat sahasra·ndma pac;fa, sunlte mana hai/a 17.90 306 darve va.namiJ/1 gharaka sac/·slhane Jila 15.29 197

buc;/3 bhar!A habe, ara d.ri cdri sarlnr 14.58 162 c;laklnr-sankhlnr halre, sal)kd upajlla cite, 13.117 120

438 Sri Caitanya-caritamrta

d:Jmodara-svarilpa. �ra gupta murari 13.46 78 duskararh sukararh bhavet 14.1 129

dat;w;la �M haila mora parama �nanda 12.41 24 dui'IM clekhi' dullh�a citte ha·ila ull�a 14.65 166

d�rtjhya I�;· 'harer nAma'-ukti lina-vAra 17.23 270 duiiMra antara-katha dullhe se jani/a 12.48 27

daia alallk3re yadl eka sloka hay a 16.69 235 cllira Mite �i/a k#.jl m#.tha noy#.iyJ 17.144 335

daJamete mola·skandhera 'sakh#.di-gal)ana 17.323 423 dOra haite kmte dekhi' bale gopl·gal)a 17.284 405

durlabha viSvAsa. 4ra vanamall-dAsa 12.59 34

cleha·sambandhe haite haya gr.lma 17.148 336

dekha. kona kAjl �;·more mAnA kare 17.134 329 durva dhAnya. dila slrse. kaila bahu asrse, 13.117 120

clekhe, divyaloka �;· bharila bhavana 14.76 172 durva dhdnya. goracana. haridrt kullkuma. 13.114 118

dekhi granthe bhAgavate vy�era Acdra 17.312 416 durvijf>eya nityananda-tom�a svarOpa 17.109 316

'clekhinu' 'clekhlnu' ball' ha-ila �gala 17.232 377 dvJdasa prabandha tAte grantha· 17.326 425

dvJdasa vat.sara Jesa rahi/a niiAcale 13.39 73

dekhi' prabhura murti sarva·jf>a ha-ila 17.132 314

clekhi' sac I dMM alia kari' 'hay a, My a' 14.26 143 dvAdase 'advaila·skandha sJkhAra varoana' 17.324 423

dekhite Jise yebJ sarva bandhu·jana 13.24 66 dv�e ka��.a-na �ila bhltare yAite 17.60 269

dekhite clekhlte vr*sa ha·ila phalita 17.61 301 dv3t.riril5al·laksaoo mahAn 14.15 137

dekhi' upar�a �;·, slghra gat'lgJ·gMte �;· 13.100 106 civilly a paricchede 'caitanya·tattva-nirilpaoa' 17.314 419

'dvitlya' iabda-vidheya. raM patj/la 16.60 232

dekhiya apilrva haila vismita sakala 14.47 155 dvillya·srl·laksmrr Iva sura·narair arcya- 16.41 222

dekhiya bJiaka·thAma. saksat gokula-kana 13.115 119

clekhiya dollh�a cftte janmila vismaya 14.6 133

dekhiya mlsrera ha-ila anandita mati 14.12 135 E clekhiya prabhura dul)kha ha·ila a�ra 17.244 362

dekhiyA santusta hai/3 saclra nandana 17.64 303 ebe kahi bJiyalll�·sOtrera gaoana 14.4 131

clese agamana punab premera vil�a 17.9 260 ebe kahi cairanya-llla-krama-anubandha 13.6 56

de5ere .Ji/3. prabhu Jacr·dul)kha jJni' 16.22 212 ebe se janilall, �a m.Jti ro khAiba 14.34 146

deva·pilj#. chafe kalla dunhe parakJSa 14.65 166 ebe tumi s#.nta haile, Jsi' mil/1M 17.147 336

devareoa sutotpattiril 17.164 345 ebe ye nA kara mJro bujhlte ro pari 17.174 350

devatJ pujite 3ila karl gat'lg.f·sn.fna 14.62 164 ebe ye udyama caiJo Ura bala jJni' 17.126 325

devo yasya prasadatal) 13.1 55 eho mati, seha maj.i, ki bheda·vic:ara 14.26 144

dhana-dhanye bhare ghara, lokarnAnya 13.119 122 ei Jdi-1113-ra kaila sorra gaoana 17.274 400

dhJnya·rJSI mape yaiche �too sahite 12.12 7 'ei dekha kui!jera bhitara vrajendra-nandana' 17.264 405

dharibJre ge/4, putra geld palaiya 14.72 170 ei dekha. nakha-cihna amora hrdaya 17.166 354

dharma-sik$4 dila bahu bhart.sanA karlyA 14.83 175 ei drtjha yukti karl' prabhu .f<:he ghare 17.266 397

dharml, karml, rapo·nistha. nindaka. durjana 17.260 392 ei dui janera sotra dekhiy.i suniya 13.17 63

digvijayl kahe mane avajf>a karlyA 16.30 216 ei kr� kara. -yena tomate rahu bhakri 17.220 371

dlk�a-antare haifa. premera prakaia 17.9 260 ei tag;• slokera artha kariyache bJdha 16.57 230

dine dine pitil·mAtAra bJtjaya Ananda 14.93 179 el 'madhya/113' nAma-1113-mukhyadhAma 13.37 72

di�rh fayf·jaya·cchalat 16.3 202 ei mJse putra habe Jubha-k�aoa �M 13.66 102

divya divya loka Jsi' at'lgana bharila 14.60 173 ei mata bat'lge prabhu kare nAnA lila 16.20 211

divya·mOrti loka saba yena stuti kare 13.63 97 ei mala bafeera lokera kail.f mahA hila 16.19 210

divya vastra, divya vesa. ma/ya<andana 17.5 256 ei mata bJra·m�a klrtana·avasane 17.66 304

dosa·guf)a·vic�a-ei alpa kari' mani 16.102 250 ei mata bhakta·tati, yAIIra yei dese sthlti 13.103 110

do�·yuk ced vibMsitam 16.71 236 ei mara capalya saba lokere clekhAya 14.61 164

dmam gopayirum svam uddhura-dhiya yJ 17.293 409 ei mata duMara kat.M haya 1hare-1hore 17.151 336

du-bJ.hute divya sarlkha. rajatera malabarlka 13.112 117 ei mala klrtana kari' nagare bhramila 17.139 331

dubkha k.iro mane nahe, sabe sukha �ya 14.61 164 ei mata //Iii kari' dullhe gela ghare 14.70 169

dul)kha �;·mane ami kailull anumdna 12.39 23 ei mala � /riA kare gaurahari 15.22 193

dubkhita ha-i/a ac�ya putra kole laM 12.23 14 ei·mata pratldina ph ale bJra m�a 17.66 303

du/ gosJf>l 'hari' bale, Anandita mana 12.21 13 ei mara sisu·/113 kare gauracandra 14.93 179

dui haste veou bJjaya. duye sallkha-cakra 17.14 264 ei-mata val�oava k�e kichu na m�iba 17.29 273

dui prak�te kare more vitjambana 12.47 27 ei·mate dullhe karena dharmera vic.ira 14.90 177

dui iabda/allk�a. tina artha-alallkara 16.72 236 ei mate kajlre prabhu karl Ia prasAda 17.226 374

Index of Bengali and Sanskrit Verses 439

eimate nilnil-chale aisvarya dekhaya 14.36 149 e-saba �ar;>9Tra tabe ha-ibe nistara 17.267 3%

ei-mate nija ghare gei.J dui jana 16.105 251 eta bali' bhata!lgosal!i k.1toy.1te geM 17.272 399

ei pafk:a-do�e sfoka kaifa charakMra 16.68 235 eta bali' dullhe rahe har�ila hai!A 13.66 99

ei � navadvlpa ha·ibe ujAQa 17.211 366 eta bali' gela prabhu karite gallga-snana 17.54 267

ei pi tara vAkya suni' du/j<ha pail a ali 12.14 8 eta bali' ge/a Sac/ grhe karma karl!e 14.25 142

ei saba candrodaye tarnal) kai/a fupla 13.4 57 eta bali' jananTra kofete car)iya 14.35 146

ei saba fila kare 5actra nandana 17.87 304 eta bali' kajl gela,-nagariyl loka 17.129 327

ei saba mora nin�·apa�a haite 17.261 393 eta bali' kajl nija-buka dekhaila 17.167 355

el saptada5a praklra adHTfara prabandha 17.326 425 eta bali namaskari' gela gopl-gai)B 17.269 407

ei sik�a sabakare, sabe mane kaila 12.53 31 eta bali' 5rlv.1sa karila sevana 17.96 309

ei sisu ange dekhi se saba lak�f)B 14.14 136 eta bali' !Alire sabhe kare nati-stuti 17.267 406

ei sisu sarva loke karl be latai)B 14.16 137 eta bhavi' kahe-iuna. ninill!i pal)r)ita 16.91 245

'ei ilokera anha kara' -prabhu yadl baila 16.42 222 eta cinti' vivaha kartte hal/a mana 15.26 195

eita kolra kare bhakli·dharma·po�a 17.30 273 eta jAni' r.Jhu kaifa candrera grahai)B 13.92 104

ei ta' kahila grantlwambhe mukha-bandha 13.6 56 eta kahi' kArya tAIIre kariya as vasa 12.43 25

ei ta' kahiiM acarya-gosarnra gai)B 12.77 13 eta kahi' sandhya-kale cafe gauraraya 17.135 330

ei ta' kaisora-llfara siltra·anubandha 16.4 203 eta kahi' simha gela. amara haifa bhaya 17.166 354

ei ta' karibe vai�f)Bva·dharmera pradra 14.17 136 eta·k.1/a keha nilhi kaila hlnduyani 17.126 325

ei ta' pauga(l(la-fllara sOtra·prakaSa 15.31 196 eta suni' dvija gela hafla anandita 14.91 176

ei ta' prastabe ache bah uta vidra 12.55 31 eta suni' kAjlra dui cak�e par)e p;lni 17.219 371

ei ta' saMsepe kahifM par:>9itera ga(la 12.69 51 eta Juni' mahaprabhu hJsite 13giiA 12.46 27

ei tina skandhera kai/utl sakhara gaoana 12.91 51 eta sun/' mahaprabhu hasiy.J hasiy.J 17.216 369

eka amra-bija prabhu al'igane ropila 17.60 301 eta sun/' mahAprabhura ha-ifa kruddha mana 17.50 264

eka brahmal)l ;lsi' dharila caral)e 17.243 382 eta iuni' ta'·sabhare ghare pAlMi/a 17.203 362

ek.JdaSe 'nlty.Jnanda·Sakha-vivaraoa' 17.324 423 etha navadvlpe lak�ml virahe dul)khl haila 16.20 211

eka dina bale kichu prabhuke dekhiy.J 17.47 262 gambhlre caitanya·llla ke bujhite pare 14.70 169

eka·dlna gopl·bhave grhete vasiy.J 17.247 364 gal'iga�sa pa(l(lita, gupta murari, mukunda 13.61 64

eka·dina mahaprabhura n(lya-avasane 17.243 362 gangadasa pa(l(lita·slh.Jne par)ena vyakaral)a 15.5 165

eka dina marara pade kariya prai)Jma 15.6 166 ganga-durg.J-�1 mora. mahesa- 14.50 157

eka-dina misra putrera c.Jpalya dekhiy.J 14.63 175 gaflg.t·ghale v(k�.Jtale rahe ta' vasiy.J 17.47 262

eka·dina naivedya·t.Jmbii/a khaiya 15.16 191 gal'igA·jala·p;ltra ani' sammukhe dhari/a 17.116 319

eka·dina prabhu saba bhakta·ga(lBiaM 17.79 300 gallgamantrl, m.tmu thakura, kai)�Mbharaf)B 12.81 45

eka-dina prabhu SriVJsere w·a dila 17.90 306 gallg<Jra mahattva-sddhya._sadhana tahara 16,63 242

eka dina prabhu Vi$1)U-mal)(la.pe vasiy;l 17.115 319 'gangara mahattva' -sloke mCJia 'vidheya' 16.56 230

ekadlna iacl-devl putrere bhartsiyd 14.72 170 gal'ig.tre vadana karl prabhure milila 16.29 216

ekadina 5acl kha-i-sandeia .Jniy.J 14.24 142 gaflga-snilna kara ydi'-apavitra ha-ila 14.74 171

eka dina srlvJsera mandire gos.t/11 17.227 374 gal'igd·sn.tna kari' pilj.J karite lagila 14.49 156

eka·dina val/abhllc.Jrya·kany.f 'lak$ml' nilma 14.62 164 •gallgate kamala janma' ---5abara subod� 16.79 239

eka-dina vipra, nama-•gop;lla capala' 17.37 277 gal)l' dhy.Jne dekhe saNa-jl!a. -maha· 17.105 313

eka dose saba alaMara haya k�ya 16.69 235 gal)lre Jagila sarva·jlla prabhu·v.fkya suni' 17.104 312

eka janera pera bhare bhaile eka pha/a 17.83 302 g.trhasthye prabhura 11/J-'ddi'·lllakhy.Jna 13.14 61

eka k(�I)B·nilmera mahll-mahim.J·kalhana 17.321 422 gauracandra-ba/e loka prairaya-pagala 17.140 332

eka pade nilhi, ei do�a 'b�na-krama' 16.67 234 'gaurahari' bali' rare hase sarva nilrl 13.25 66

eka pacJuya .Jila prabhuke dekhite 17.248 364 gaura-11/amrra-sindhu-apara agadha 12.94 53

eka phala khai/e rase udara pOraya 17.65 303 gaura-prabhu day.fmaya. t.tllre hayena sadaya 13.122 125

eka slokera artha yadi kara nija-mukhe 16.39 221 gauro divyali yauvane 17.4 256

eka sveta·kU$/he yaiche karaye viglta 17.70 294 gaya haite asiyd calaya viparlta 17.206 364

e-saba dur1anera kaiche ha-lbeka hita 17.262 393 ghare aila prabhu bahu lalla dhana-jana 16.23 212

e-saba Jlvere avaiya karibe uddhara 17.264 394 ghare ghare sallklrtana karite /;!gila 17.121 322

e-saba 11/a varoiyachena vrndavana-dasa 16.109 253 ghare giya saba /oka karaye kirtana 17.131 326

440 Sri Caitanya-caritamrta

ghare /)Al�iy.J deya dhana, vastra, dhma 13.82 97 hari-nama taoy.Jila prabhu n.Jn.J chafe 13.22 65

ghare vas/' cinte t.J' sab.Jra avy.JhaU 17.259 391 Mse, k.Jnde, n.Jce, g.Jya, ga(ii y.Jya dhOli 17.194 358

ghare yata bh�a chi/a, phelila bhMgiy4 14.43 153 h.Jse, k.Jnde, pa(ie, ujhe, ga(l�a(li y.Jya 17.208 364

ghal1 eke sata stole a galig.Jra varf)ii.J 16.36 219 /Wi' t.Jhe mah.Jprabhu puchena ara-vara 17.171 349

g11a-bh�avata kahe acarya-gosafli 13.64 87 hena bujhi, j anmibena kona maha.Saya 1385 98

go-allge yata lorna, lata sahasra vatsara 17.166 346 hena-k.Jle dig vi jay1t.Jhalli aii.J 16.29 216

gopa-grhe janma chi/a, g.Jbh1ra r.Jkhala 17.111 317 hena-klle �af)(IT hindu pAnca-s.Jta AJ/a 17.203 362

gopAla govinda r.Jma Jr1-madhus0dana' 17.122 322 hena-kate r.Jdha Asl' dlla dar a sana 17.289 407

gopa-vesa, tri-bha!lgima, mura/1-vadana 17.279 403 hindu 'hari' bale, tara svabh.Jv a janila 17.196 359

gop1-bh.Jva y.Jte prabhu dhariyache ekanta 17.277 402 hinduke parihasa kainu se dina ha-ite 17.201 361

gopl-gaf)il dekhi' krsf)era ha-ila sMh

.

vasa 17.285 405 hindura eleva tara n.Jma /aha ki kataf)a 17.197 359

'gop1' 'gop/' balile va kib.J haya puoya 17.249 385 hindura dharma nasta kaila pA�af)(la saflcJti' 17.210 365

'gopr 'gopr n�a lay a visaTJ(la hafi.J 17.247 384 hindura Tsvara ba(la yel n.Jr.Jyaf)a 17.215 369

'gopl' 'gopl' n.Jma Juni' I.Jgila balite 17.248 384 hindu S.Jstre 'lsvara' n.Jma-mah.J-manua 17.212 366

gopika-bhavera ei sudr(iha nikaya 17.278 402 hita upadeia kaii.J ha-iy.J karuf)il 17.56 288

gopikara bhava n.Jhi y.Jya nikata t.Jhara 17.280 403 hi tva •saran sara-bhrto 12.1 1

goptf)Affl pasupendra-nandana-juso bhavasya 17.281 403 hrdayananda sena. ara dAsa bholan.Jtha 12.60 34

go-vadhl raurava-madhye pace nirantara 17.166 346 huili<.Jre akma haifa vrajendra-kum.Jra 13.n 91

govindere ajlla dila,-\"inha aji haite 12.36 21 hy anante jagad-lsvare 13.77 94

graha{l<1nta mano-hara 15.4 184

gr.Jma-sambandhe ami tomara matula 17.48 283

gr.Jma-sambandhe 'cakravartl' haya mora 17.148 336 lccM nahi, tabhu bale, -ki upAya karl 17.200 360

gr.Jma-sambandhe hao tumi ama sabara bhai 14.52 159 /dam sabde 'anuv.Jda'-/)Ache avidheya 16.56 230

gr.Jmera thakura tum/, saba tomara jana 17.213 368 iha cha(ii' krsna yadi haya any.Jk.1ra 17.280 403

grantha-bahulya-bhaye narl likhib.Jra 12.55 31 lha haite habe dui ku/era nistara 14.17 138

grantha-vist.Jra-bhaye cha(lii.J ye ye sth.Jna 13.49 79 ihan gaura-kabhu dvija, kabhu ta' sannyAs1 17.302 413

grhastha ha-ii.Jma, ebe cahi g{ha-dharma 15.25 195 '/han vi$f)U·pAda-padme gallgara utpatti' 16.80 239

g{hastha ha-iya kariba pita-matara sevana 15.20 193 ihara madhye mail /)Ache kona JakM-gaf,lil 12.67 37

grhe dui jana dekhi laghupada-cihna 14.7 133 iha Juni' digvljayl kari/a nikaya 16.95 247

grhiQigrham ucyate 15.27 196 iha Juni' mah.Jprabhu aU ba(la ra!lgl 16.93 246

grhi(ll vina grha-dharma na haya sobhana 15.26 195 iha sun/' m.Jtake kahila brahma-j!lana 14.75 171

guf)(lica-mandire mah.Jprabhura sammukhe 12.20 13 iha Juni' ta-sabara mane ha-ifa bhaya 14.59 163

gupte bo/ai/a nii.Jmbara cakravart1 14.12 135 ihate-i ru�ra habcna Jak�ml-n.Jrayf)a 15.20 193

/hate virodha nahl, virodha-Abhasa 16.81 240

H iha vistJriy.Jchena dasa-vrnd.tvana 14.95 180

M(like aniya saba dora karaila 17.44 280 iha yei sune, suddha-bhakti haya tara 17.310 417

haite haite haifa garbha trayodaia mAsa 13.87 101 IM yei June tara kharx/e aparadha 17.226 374

'haraye nama/:l, kr�(la y.fdav.Jya namab 17.122 322 'ihon kr�f)il nahe, ihorl natilyana murti' 17.287 406

hater n.Jma harer n.Jma 17.21 269 it\\h.J-sab.Jra Sr1-carilf)il. sire vandi nija-dhana 13.124 127

harer n.Jmaiva kevalam 17.21 269 TJvara-acintya-Jaktye gallgara prak�a 16.81 240

'harer n.Jma' slokera kaila artha vivarana 17.20 268 lsvara-pur1ra sa!lge �th.JI milana 17.8 260

'hari' bali' hinduke h.Jsya karaye yavana 13.95 105 1svaratve ac.Jryere karly.Jche sthapana 12.31 18

'hari' bali' narlgaf)a del hulahuli 13.96 106 Tsvarera dalnya karl' kariy.Jche bhik$.1 12.35 20

haridAsa rhakurere karila prasada 17.71 295 ithe dosa nahi, .Jc.trya-daivata lsvara 12.34 20

haridAsa lafi.J sa!lge, hulli<Jra-klrtana-ra!lge 13.99 108 ithe lark a karl' kahe na kara samfaya 17.305 415

harldr.J, sindara Ara rakta-candana, taf)(lula 17.39 278

'hari' 'hari' bale /olea hara�ita hafi.J 13.21 64

'hari' 'hari' dhvani ba-1 nahi sun/ .tra 17.193 357 ja(la /olea bujhaite punal) 'eva'-kara 17.23 270

'hari' 'hari'-dhvani vina anya nahl sun/ 17.123 323 jagad-gurute tum/ kara aiche upadesa 12.15 9

'hari' 'hari' kari' hindu kare koi.Jhala 17.195 358 jagann.Jrha, jan.trdana, trailokyan.Jtha 13.58 82

'hari' 'kf�f)il' 'nJtayaf)a' -/aile tina n.Jma 17.218 370 jagann.Jtha kara, .Jra kara bhavan.Jtha 12.60 34

Index of Bengali and Sanskrit Verses 441

jagarmtha misra kahe,-svapna ye dekhila 13.84 98 kabhu mrdu-haste kaila m�tJke tJ(:Iana 14.45 154

jagarmr.hamisra·patnr Jaclra udare 13.72 91 kabhu prabhu karena lat\

e guru·vyavaMra 17.299 411

jagannAiha misravara -padavl 'purandara' 13.59 83 kabhu pulra-sange sac/ karila Jayana 14.76 172

jagannJiha·sac/ra de he krsoera pravese 13.80 % kabhu sisu-sange snana kari/a gang.Jie 14.48 156

jagat anandamaya, de/chi' mane sa·vismaya 13.101 109 kWke v.J stuti kare-anum.Jna karl 14.81 174

jagal bhariy.J loka bale-'harl' 'hari' 13.94 105 kWn ami sabe sisu-pa{lu� navrna 16.34 218

jahnavrte jala-keli kare nana range 16.7 204 k.JhAIItuml sarva-s.Jstre kavilve pravl(la 16.34 218

jai.Jbhave krsa J.Jkha suk.Jiy.J mare 12.69 38 kaha tom.Jra ei Jloke Ieiba khe do$a 16.47 225

jala-gomaya diy� sei slhw lep3ila 17.44 280 kahile cahaye kichu, na .lise uttara 16.88 244

jala p3na kariy.J nke hafl.J vihvala 17.117 320 kahile I.Jgii.J kichu k.Jjire chulllya 17.216 369

jan/ k.Jra ghare dhana karibeka curi 17.199 360 kahile l.Jgi/il Joke slghra q.Jki' .Jnl' 17.132 328

j.Jni-sarasvatr more kariykhena kopa 16.89 244 kahite, sunite aiche prata/1-kala haifa 17.240 380

jarma-Miya·paugarxJa·kaisora-yuv.J-k.Jie 13.22 65 kaiSora-11/ara sOtra karila ga(lana 17.3 257

janmii.J caitanya-prabhu 'ndma' janm.Jiy.J 13.21 64 k.Jil bale-sabhe tom.Jya bale 'gaurahari' 17.175 350

wacJ..gava ha!IJ yuv.J hay a .Jra-v.Jra 17.162 344 k.Jjl kahe, -.Jj!IJ kara, ye tom.Jra mane 17.152 338

j.Jti-anurodhe tabu sei s.Jstra m.Jni' 17.170 348 kajl kahe, -iM .Jmi kilre nJ kahila 17.188 355

jaya d.Jmodara-svarOpa jaya mur.Jri gupta 13.4 57 kJjl kahe, -mora vamse yara upajibe 17.222 372

jay.Jdvaitacandra, jaya gaura·bhakra-vrnda 14.2 130 kajl kahe, -lom.tra yaiche veda-pur<l(la 17.155 340

jayadvairacandra, jaya gaura-bhakta·vrnda 15.2 183 kJjl kahe-tuml Aisa kruddha haiy.J 17.146 336

jayadvaitacandra. jaya gaura-bhakta-vrnda 16.2 202 kajl kahe. -yabe ami hindura ghare giy.J 17.178 351

jayadvaitacandra, jay a gaura-bhakta·vrnda 17.2 257 kJjl·p3se .lsi' sa be kaila nivedana 17.124 323

jay.Jdvairacandra jay a jay a nity.Jnanda 13.2 56 kJjlra bhaye svacchanda nahe, camakita 17.131 328

jaya jay a dhvani haila sale ala bhuvana 13.93 105 kJjlre vas.Jii.J prabhu samm.Jna kariy.J 17.144 335

jaya jaya gad.Jdhara jay a srrniv.Jsa 13.3 56 kJjlre vid.Jya dila Jacrra nandana 17.225 335

taya jaya maMprabhu srl-kr$(1a<ailanya 12.2 2 ka.lilra p3ta upare lhuila o(ia·phula 17.39 278

jay a jay a nity.Jnanda jay.Jdvaila dhanya 12.2 2 ka/au n.Jsty eva n.Jsty eva 17.21 269

jaya jaya irl<aitanya, jaya nity.Jnanda 14.2 130 kalau pa&a vivarfayet 17.164 345

jaya jaya 511-caitanya, jay a nlty.Jnanda 15.2 183 ka/1-kdle ndma-rOpe ktl(la·avat.Jr;J 17.22 269

jaya jaya srl<airanya, jaya nityananda 16.2 202 ka/i-ka/e Iaiche iakli ndhika br�hmaoe 17.163 344

jaya jaya srl-cailanya, jay a nilyananda 17.2 257 kalpila .Jm.Jra s.Jstra, -Ami saba j.Jni 17.170 348

jaya jaya sr1·k($(1a<ailanya gauracandra 13.2 56 'kamai.JkAnta viiv.Jsa'-n.Jma k.Jrya-kir'lkara 12.28 17

jay a mukunda v.Jsudeva jay a harid.Jsa 13.3 56 'kamale gangAra Ja.nm�-atyanta virodha 16.79 239

jaya Jrl-caitanyacandrera bhakta candra·ga(l<l 13.5 57 kams.Jri, param.Jnanda. padmandbha, 13.57 82

jhalljhavara-praya .Jml Jloka pa(lila 16.43 222 kandiy� balena slsu, -kene kara fO$a 14.27 143

jihv� Kff(la·nAma kare, nA mane var;ana 17.202 361 kany� cAhi' vlvAha dile karilena mana 15.11 188

jililrnitra, k.l$1hakatA•jaganniltha·d.Jsa 12.84 47 kanyAga(la Aii.J lah.Jn devaiA p()jite 14.48 156

jiVilei mrta sei, maHe darx/e yama 12.70 38 kany.Jgat;�a-madhye prabhu asiya basi/a 14.49 156

jlyJire p3re yadi, tabe mare pr.Jt;�T 17.160 343 kany.Jre kahe, -ama pOja. ·ami diba vara 14.50 157

fly.Jt kaiJora<ailanyo 16.3 202 kap3ta diy.J klrtana /care parama avese 17.35 276

j/!Jna-ka.rma nindl' /care bhaktira baq.Ji 13.64 87 karilila j�takarma, ye .Jchila vidhi-dharma, 17.108 315

j/!Jna·karma·yoga-dharme nahe krf(la vasa 17.75 297 k.Jra pada<ihna ghare, nJ pay a niscaya 14.8 133

j/!Jna-yoga·tapa-karma·adi nivAra(la 17.24 270 kata dina rahi' misra geld para-loka 15.23 194

j/!Jna, yoga. lapo-dharma ndhl mane ana 13.65 87 kata dine kaila prabhu bat'lgete gamana 16.8 204

jyotlrmaya deha, geha laksml-adhi$lhila 13.81 96 kala dine misra putrera hate khadi dila 14.94 179

jyotirmaya-dhilma mora hrdaye paSila 13.84 98 kala dine prabhu citte kari/A cinra.na 15.25 195

jyotsndvatl rAtri, prabhu si$ya-ga(la sange 16.28 215

/calhA kahi' anuvada kare vAra v.Jra 17.312 418

K kathaocana smrte yasmin 14.1 129

katileha laru yena kichu na bolaya 17.28 272

kabhu bheda de/chi, ei m.Jyaya tom.Jra 17.113 318 kavi kahe, -kaha de/chi, Icon gul')a-dO$a 16.53 228

kabhu dak$11)<1. kabhu gauda kabhu vrnd.Jvana 13.12 61 kavi kahe, -ye kahile sei veda-sara 16.49 226

kabhu durg.J. lakfml hay a. kabhu v.J cic· 17.242 381 kavi rAtre kaila sarasvaii·ArAdhana 16.105 251

442 Sri Caitanya-caritamrta