Sri Caitanya-caritamrta: Antya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 1
Antya1.84
TEXT 84
’gudha mora hrdaya tuni janila kemane?’
eta kahi’ rupe kaila drdha alingane
SYNONYMS
gudha—very confidential; mora—My; hrdaya—heart; tuni—you; janila—knew; kemane—how; eta kahi’-saying this; rupe—to Rupa Gosvami; kaila—did; drdha alingane—firm embracing.
TRANSLATION
My heart is very confidential. How did you know My mind in this way?" After saying this, He firmly embraced Rupa Gosvami.
Antya1.85
TEXT 85
sei sloka lana prabhu svarupe dekhaila
svarupera pariksa lagi’ tanhare puchila
SYNONYMS
sei sloka—that verse; lana—taking; prabhu—Sri Caitanya Mahaprabhu; svarupe dekhaila—showed to Svarupa Damodara; svarupera—of Svarupa Damodara Gosani; pariksa lagi’-for the examination; tanhare puchila—He inquired from him.
TRANSLATION
Sri Caitanya Mahaprabhu took that verse and showed it to Svarupa Damodara for him to examine. Then the Lord questioned him.
Antya1.86
TEXT 86
’mora antara-varta rupa janila kemane?’
svarupa kahe--’jani, krpa kariyacha apane
SYNONYMS
mora antara-varta—My internal intentions; rupa—Rupa Gosvami; janila—knew; kemane—how; svarupa kahe—Svarupa replied; jani—I can understand; krpa kariyacha—You have bestowed Your mercy; apane—personally.
TRANSLATION
How could Rupa Gosvami have understood My heart?“ the Lord asked. Svarupa Damodara replied, ”I can understand that You have already bestowed Your causeless mercy upon him.
Antya1.87
TEXT 87
anyatha e artha kara nahi haya jnana
tumi purve krpa kaila, kari anumana"
SYNONYMS
anyatha—otherwise; e artha—this confidential meaning; kara—of anyone; nahi—not; haya—is; jnana—the knowledge; tumi—You; purve—before this; krpa kaila—bestowed mercy; kari anumana—I can conjecture.
TRANSLATION
No one could otherwise understand this meaning. I can therefore guess that previously You bestowed upon him Your causeless mercy."
Antya1.88
TEXT 88
prabhu kahe,--"inho amaya prayage milila
yogya-patra jani inhaya mora krpa ta’ ha-ila
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu replies; inho—Rupa Gosvami; amaya—with Me; prayage—at Prayaga; milila—met; yogya-patra jani—knowing him to be a suitable person; inhaya—unto him; mora—My; krpa ta’ ha-ila—there was mercy.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "Rupa Gosvami met Me at Prayaga. Knowing him to be a suitable person, I naturally bestowed My mercy upon him.
Antya1.89
TEXT 89
tabe sakti sancari’ ami kailun upadesa
tumiha kahio ihanya rasera visesa"
SYNONYMS
tabe-thereupon; sakti sancari’-empowering him with My transcendental potency; ami-I; kailun upadesa-gave instruction; tumiha-you also; kahio-
SYNONYMS
inform; ihanya-unto him; rasera visesa-particular information about transcendental mellows.
TRANSLATION
I thereupon also bestowed upon him My transcendental potency. Now you also should give him instructions. In particular, instruct him in transcendental mellows."
Antya1.90
TEXT 90
svarupa kahe--"yate ei sloka dekhilun
tumi kariyacha krpa, tavanhi janilu
SYNONYMS
svarupa kahe—Svarupa Damodara says; yate—since; ei sloka—this verse; dekhilun—I have seen; tumi—You; kariyacha krpa—have bestowed Your mercy; tavanhi—immediately; janilu—I could understand.
TRANSLATION
Svarupa Damodara said, "As soon as I saw the unique composition of this verse, I could immediately understand that You had bestowed upon him Your special mercy.
Antya1.91
TEXT 91
phalena phala-karanam anumiyate
SYNONYMS
phalena—by the result; phala-karanam—the origin of the result; anumiyate—one can guess.
TRANSLATION
By seeing a result, one can understand the cause of that result.’
PURPORT
This verse is from the doctrines of nyaya, or logic.
Antya1.92
TEXT 92
svargapaga-hema-mrnalininam
nana-mrnalagra-bhujo bhajamah
annanurupam tanu-rupa-rddhim
karyam nidanad dhi gunan adhite
SYNONYMS
svarga-apaga—of the Ganges water flowing in the heavenly planets; hema—golden; mrnalininam—of the lotus flowers; nana—various; mrnala-agra-bhujah—those who eat the tops of the stems; bhajamah—we get; anna-anurupam—according to the food; tanu-rupa-rddhim—an abundance of bodily beauty; karyam—the effect; nidanat—from the cause; hi—certainly; gunan—qualities; adhite—one obtains.
TRANSLATION
The River Ganges flowing from the heavenly planets is full of golden lotus flowers, and we, the residents of those planets, eat the stems of the flowers. Thus we are very beautiful, more so than the inhabitants of any other planet. This is due to the law of cause and effect, for if one eats food in the mode of goodness, the mode of goodness increases the beauty of his body.’ "
PURPORT
One’s bodily luster and beauty, one’s constitution, one’s activities and one’s qualities all depend on the law of cause and effect. There are three qualities in material nature, and as stated in the Bhagavad-gita (13.22), karanam guna-sango ’sya sad-asad-yoni-janmasu: one takes birth in a good or bad family according to his previous association with the qualities of material nature. Therefore one seriously eager to achieve transcendental perfection, Krsna consciousness, must eat Krsna prasada. Such food is sattvika, or in the material quality of goodness, but when offered to Krsna it becomes transcendental. Our Krsna consciousness movement distributes Krsna prasada, and those who eat such transcendental food are sure to become devotees of the Lord. This is a very scientific method, as stated in this verse from Nala-naisadha (3.17): karyam nidanad dhi gunan adhite. If in all one’s activities he strictly adheres to the mode of goodness, he will certainly develop his dormant Krsna consciousness and ultimately become a pure devotee of Lord Krsna.
Unfortunately at the present moment the bodily constitutions of the leaders of society, especially the governmental leaders, are polluted. As described in Srimad-Bhagavatam (12.1.40):
asamskrtah kriya-hina
rajasa tamasavrtah
prajas te bhaksayisyanti
mleccha rajanya-rupinah
Such leaders have no chance to purify their eating. Politicians meet together and exchange good wishes by drinking liquor, which is so polluted and sinful that naturally drunkards and meat-eaters develop a degraded mentality in the mode of ignorance. The processes of eating in different modes are explained in the Bhagavad-gita, wherein it is stated that those who eat rice, wheat, vegetables, milk products, fruit and sugar are situated in the elevated quality of goodness. Therefore if we want a happy and tranquil political situation, we must select leaders who eat Krsna prasada. Otherwise the leaders will eat meat and drink wine, and thus they will be asamskrtah, unreformed, and kriya-hinah, devoid of spiritual behavior. In other words, they will be mlecchas and yavanas, or men who are unclean in their habits. Through taxation, such men exploit the citizens as much as possible, and in this way they devour the citizens of the state instead of benefiting them. We therefore cannot expect a government to be efficient if it is headed by such unclean mlecchas and yavanas.
Antya1.93
TEXT 93
caturmasya rahi’ gaude vaisnava calila
rupa-gosani mahaprabhura carane rahila
SYNONYMS
caturmasya rahi’-remaining four months for Caturmasya; gaude—to Bengal; vaisnava—all the devotees; calila—returned; rupa-gosani—Srila Rupa Gosvami; mahaprabhura—of Sri Caitanya Mahaprabhu; carane—at the shelter of His lotus feet; rahila—remained.
TRANSLATION
After the four months of Caturmasya [Sravana, Bhadra, Asvina and Karttika], all the Vaisnavas of Bengal returned to their homes, but Srila Rupa Gosvami remained in Jagannatha Puri under the shelter of the lotus feet of Sri Caitanya Mahaprabhu.
Antya1.94
TEXT 94
eka-dina rupa karena nataka likhana
acambite mahaprabhura haila agamana
SYNONYMS
eka-dina—one day; rupa—Rupa Gosvami; karena—does; nataka—drama; likhana—writing; acambite—all of a sudden; mahaprabhura—of Sri Caitanya Mahaprabhu; haila—there was; agamana—the coming.
TRANSLATION
One day while Rupa Gosvami was writing his book, Sri Caitanya Mahaprabhu suddenly appeared.
Antya1.95
TEXT 95
sambhrame dunhe uthi’ dandavat haila
dunhe alingiya prabhu asane vasila
SYNONYMS
sambhrame—with great respect; dunhe—Haridasa Thakura and Rupa Gosvami; uthi’-standing up; dandavat haila—fell down to offer obeisances; dunhe—the two of them; alingiya—embracing; prabhu—Sri Caitanya Mahaprabhu; asane vasila—sat down on a seat.
TRANSLATION
As soon as Haridasa Thakura and Rupa Gosvami saw the Lord coming, they both stood up and then fell down to offer Him their respectful obeisances. Sri Caitanya Mahaprabhu embraced them both and then sat down.
Antya1.96
TEXT 96
’kya punthi likha?’ bali’ eka-patra nila
aksara dekhiya prabhu mane sukhi haila
SYNONYMS
kya—what; punthi—book; likha—you are writing; bali’-saying this; eka-patra nila—took one page written on a palm leaf; aksara—the good handwriting; dekhiya—seeing; prabhu—Sri Caitanya Mahaprabhu; mane—in the mind; sukhi haila—became very happy.
TRANSLATION
The Lord inquired, “What kind of book are you writing?” He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased.
Antya1.97
TEXT 97
sri-rupera aksara--yena mukutara panti
prita hana karena prabhu aksarera stuti
SYNONYMS
sri-rupera aksara—the handwriting of Rupa Gosvami; yena—like; mukutara panti—a row of pearls; prita hana—being pleased; karena—does; prabhu—Sri Caitanya Mahaprabhu; aksarera stuti—praise of the handwriting of Srila Rupa Gosvami.
TRANSLATION
Thus being pleased, the Lord praised the writing by saying, “The handwriting of Rupa Gosvami is just like rows of pearls.”
Antya1.98
TEXT 98
sei patre prabhu eka sloka ye dekhila
paditei sloka, preme avista ha-ila
SYNONYMS
sei patre—on that palm leaf; prabhu—Sri Caitanya Mahaprabhu; eka sloka—one verse; ye—which; dekhila—He saw; paditei—by reading; sloka—the verse; preme—ecstatic love; avista ha-ila—was overwhelmed.
TRANSLATION
While reading the manuscript, Sri Caitanya Mahaprabhu saw a verse on that page, and as soon as He read it He was overwhelmed by ecstatic love.
Antya1.99
TEXT 99
tunde tandavini ratim vitanute tundavali-labdhaye
karna-kroda-kadambini ghatayate karnarbudebhyah sprham
cetah-prangana-sangini vijayate sarvendriyanam krtim
no jane janita kiyadbhir amrtaih krsneti varna-dvayi
SYNONYMS
tunde—in the mouth; tandavini—dancing; ratim—the inspiration; vitanute—expands; tunda-avali-labdhaye—to achieve many mouths; karna—of the ear; kroda—in the hole; kadambini—sprouting; ghatayate—causes to appear; karna-arbudebhyah sprham—the desire for millions of ears; cetah-prangana—in the courtyard of the heart; sangini—being a companion; vijayate—conquers; sarva-indriyanam—of all the senses; krtim—the activity; no—not; jane—I know; janita—produced; kiyadbhih—of what measure; amrtaih—by nectar; krsna—the name of Krsna; iti—thus; varna-dvayi—the two syllables.
TRANSLATION
“I do not know how much nectar the two syllables ’Krs-na’ have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.”
PURPORT
This verse is included in the Vidagdha-madhava (1.15), a seven-act play written by Srila Rupa Gosvami describing the pastimes of Sri Krsna in Vrndavana.
Antya1.100
TEXT 100
sloka suni haridasa ha-ila ullasi
nacite lagila slokera artha prasamsi’
SYNONYMS
sloka suni’-hearing this verse; hari-dasa—Haridasa Thakura; ha-ila ullasi—became very jubilant; nacite lagila—he began to dance; slokera—of the verse; artha prasamsi’-praising the meaning.
TRANSLATION
When Sri Caitanya Mahaprabhu chanted this verse, Haridasa Thakura, upon hearing the vibration, became jubilant and began dancing and praising its meaning.
Antya1.101
TEXT 101
krsna-namera mahima sastra-sadhu-mukhe jani
namera madhuri aiche kahan nahi suni
SYNONYMS
krsna-namera mahima—the glories of the holy name of Lord Krsna; sastra—of the revealed scriptures; sadhu—of the devotees; mukhe—in the mouth; jani—we can understand; namera madhuri—the sweetness of the holy name; aiche—in that way; kahan—anywhere else; nahi suni—we do not hear.
TRANSLATION
One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord’s holy name.
PURPORT
It is said in the Padma Purana, atah sri-krsna-namadi na bhaved grahyam indriyaih. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord’s holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Krsna mantra must receive it from the spiritual master by aural reception. Srila Sanatana Gosvami has forbidden us to hear the holy name of Krsna chanted by non-Vaisnavas, such as professional actors and singers, for it will have no effect. It is like milk touched by the lips of a serpent, as stated in the padma purana:
avaisnava-mukhodgirnam
putam hari-kathamrtam
sravanam naiva kartavyam
sarpocchistam yatha payah
As far as possible, therefore, the devotees in the Krsna consciousness movement gather to chant the holy name of Krsna in public so that both the chanters and the listeners may benefit.
Antya1.102
TEXT 102
tabe mahaprabhu dunhe kari’ alingana
madhyahna karite samudre karila gamana
SYNONYMS
tabe—then; mahaprabhu—Sri Caitanya Mahaprabhu; dunhe—unto both Rupa Gosvami and Haridasa Thakura; kari’-doing; alingana—embracing; madhya-ahna karite—to perform His noontime duties; samudre—o the seaside; karila gamana—went.
TRANSLATION
Thus Sri Caitanya Mahaprabhu embraced both Haridasa and Rupa Gosvami and left for the seaside to perform His noontime duties.
Antya1.103-104
TEXTS 103-104
ara dina mahaprabhu dekhi’ jagannatha
sarvabhauma-ramananda-svarupadi-satha
sabe mili’ cali aila sri-rupe milite
pathe tanra guna sabare lagila kahite
SYNONYMS
ara dina—he next day; mahaprabhu—Sri Caitanya Mahaprabhu; dekhi’-seeing; jagannatha—Lord Jagannatha in the temple; sarvabhauma—Sarvabhauma Bhattacarya; ramananda—Ramananda Raya; svarupa-adi—Svarupa Damodara Gosvami; satha—along with; sabe mili’-meeting all together; cali aila—came there; sri-rupe milite—to meet Srila Rupa Gosvami; pathe—on the way; tanra—of Rupa Gosvami; guna—all the good qualities; sabare—unto all the personal associates; lagila kahite—began to speak.
TRANSLATION
On the next day, after visiting the temple of Jagannatha as usual, Sri Caitanya Mahaprabhu met Sarvabhauma Bhattacarya, Ramananda Raya and Svarupa Damodara. They all went together to Srila Rupa Gosvami, and on the way the Lord greatly praised his qualities.
Antya1.105
TEXT 105
dui sloka kahi’ prabhura haila maha-sukha
nija-bhaktera guna kahe hana panca-mukha
SYNONYMS
dui sloka kahi’-reciting two verses; prabhura—of Sri Caitanya Mahaprabhu; haila—there was; maha-sukha—great pleasure; nija-bhaktera—of His own devotee; guna—the qualities; kahe—describes; hana—as if becoming; panca-mukha—five-mouthed.
TRANSLATION
When Sri Caitanya Mahaprabhu recited the two important verses, He felt great pleasure; thus, as if He had five mouths, He began to praise His devotee.
PURPORT
The two verses referred to are those beginning with priyah so ’yam (79) and tunde tandavini (99).
Antya1.106
TEXT 106
sarvabhauma-ramanande pariksa karite
sri-rupera guna dunhare lagila kahite
SYNONYMS
sarvabhauma-ramanande—Sarvabhauma Bhattacarya and Ramananda Raya; pariksa karite—to examine; sri-rupera guna—the transcendental qualities of Srila Rupa Gosvami; dunhare—unto both of them; lagila kahite—He began to praise.
TRANSLATION
Just to examine Sarvabhauma Bhattacarya and Ramananda Raya, the Lord began to praise the transcendental qualities of Sri Rupa Gosvami before them.
Antya1.107
TEXT 107
’isvara-svabhava’--bhaktera na laya aparadha
alpa-seva bahu mane atma-paryanta prasada
SYNONYMS
isvara-svabhava—the characteristic of the Supreme Personality of Godhead; bhaktera—of the pure devotee; na laya—does not take; aparadha—any offense; alpa-seva—very small service; bahu mane—the Lord accepts as very great; atma-paryanta—giving Himself; prasada—mercy.
TRANSLATION
Characteristically, the Supreme Personality of Godhead does not take seriously an offense committed by a pure devotee. The Lord accepts whatever small service a devotee renders as being such a great service that He is prepared to give even Himself, not to speak of other benedictions.
Antya1.108
TEXT 108
bhrtyasya pasyati gurun api naparadhan
sevam manag api krtam bahudhabhyupaiti
aviskaroti pisunesv api nabhyasuyam
silena nirmala-matih purusottamo ’yam
SYNONYMS
bhrtyasya—of the servant; pasyati—He sees; gurun—very great; api—although; na—not; aparadhan—the offenses; sevam—service; manak api—however small; krtam—performed; bahu-dha—as great; abhyupaiti—accepts,; aviskaroti—manifests; pisunesu—on the enemies; api—also; na—not; abhyasuyam—envy; silena—by gentle behavior; nirmala-matih—naturally clean-minded; purusottamah—the Supreme Personality of Godhead, the best of all personalities; ayam—this.
TRANSLATION
“The Supreme Personality of Godhead, who is known as Purusottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities.”
PURPORT
This verse is from the Bhakti-rasamrta-sindhu (2.1.138) by Srila Rupa Gosvami.
Antya1.109
TEXT 109
bhakta-sange prabhu aila, dekhi’ dui jana
dandavat hana kaila carana vandana
SYNONYMS
bhakta-sange—accompanied by other devotee associates; prabhu—Sri Caitanya Mahaprabhu; aila—came; dekhi’-seeing this; dui jana—Rupa Gosvami and Haridasa Thakura; dandavat hana—falling flat like logs; kaila—did; carana vandana—prayers to their lotus feet.
TRANSLATION
When Haridasa Thakura and Rupa Gosvami saw that Sri Caitanya Mahaprabhu had come with His intimate devotees, they both immediately fell down like logs and offered prayers to their lotus feet.
Antya1.110
TEXT 110
bhakta-sange kaila prabhu dunhare milana
pindate vasila prabhu lana bhakta-gana
SYNONYMS
bhakta-sange—with His intimate associates; kaila—did; prabhu—Sri Caitanya Mahaprabhu; dunhare—the two (Rupa Gosvami and Haridasa Thakura); milana—meeting; pindate—on a raised place; vasila—sat down; prabhu—Sri Caitanya Mahaprabhu; lana bhakta-gana—with His personal devotees.
TRANSLATION
Thus Sri Caitanya Mahaprabhu and His personal devotees met Rupa Gosvami and Haridasa Thakura. The Lord then sat down in an elevated place with His devotees.
Antya1.111
TEXT 111
rupa haridasa dunhe vasila pinda-tale
sabara agrahe na uthila pindara upare
SYNONYMS
rupa hari-dasa—Rupa Gosvami and Haridasa Thakura; dunhe—both of them; vasila—sat down; pinda-tale—at the foot of the raised place where Sri Caitanya Mahaprabhu was sitting; sabara—of all of the devotees; agrahe—the insistence; na uthila—did not rise; pindara upare—the top of the raised place where Sri Caitanya Mahaprabhu was sitting with His devotees.
TRANSLATION
Rupa Gosvami and Haridasa Thakura sat at the foot of the elevated place where Sri Caitanya Mahaprabhu was sitting. Although everyone asked them to sit on the same level as the Lord and His associates, they did not do so.
Antya1.112
TEXT 112
’purva-sloka pada, rupa’ prabhu ajna kaila
lajjate na pade rupa mauna dharila
SYNONYMS
purva-sloka—he previous verse; pada—just read; rupa—My dear Rupa; prabhu—Sri Caitanya Mahaprabhu; ajna kaila—ordered; lajjate—in great shyness; na pade—did not read; rupa—Rupa Gosvami; mauna dharila—remained silent.
TRANSLATION
When Sri Caitanya Mahaprabhu ordered Rupa Gosvami to read the verse they had previously heard, Rupa Gosvami, because of great shyness, did not read it but instead remained silent.
Antya1.113
TEXT 113
svarupa-gosani tabe sei sloka padila
suni’ sabakara citte camatkara haila
SYNONYMS
svarupa-gosani—Svarupa Damodara Gosani; tabe—then; sei—that; sloka padila—recited the verse; suni’-hearing this; sabakara—of all of them; citte—in the minds; camatkara haila—there was great wonder.
TRANSLATION
Then Svarupa Damodara Gosvami recited the verse, and when all the devotees heard it, their minds were struck with wonder.
Antya1.114
TEXT 114
priyah so ’yam krsnah saha-cari kuru-ksetra-militas
tathaham sa radha tad idam ubhayoh sangama-sukham
tathapy antah-khelan-madhura-murali-pancama-juse
mano me kalindi-pulina-vipinaya sprhayati
SYNONYMS
priyah—very dear; sah—He; ayam—this; krsnah—Lord Krsna; saha-cari—O My dear friend; kuru-ksetra-militah—who is met on the field of Kuruksetra; tatha—also; aham—I; sa—that; radha—Radharani; tat—that; idam—this; ubhayoh—of both of Us; sangama-sukham—the happiness of meeting; tathapi—still; antah—within;. khelan—playing; madhura—sweet; murali—of the flute; pancama—the fifth note; juse—which delights in; manah—the mind; me-My; kalindi—of the River Yamuna; pulina—on the ban k; vipinaya—the trees; sprhayati—desires.
TRANSLATION
“My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana.”
Antya1.115
TEXT 115
raya, bhattacarya bale,--"tomara prasada vine
tomara hrdaya ei janila kemane
SYNONYMS
raya—Ramananda Raya; bhattacarya—Sarvabhauma Bhattacarya; bale—say; tomara prasada vine—without Your special mercy; tomara hrdaya—Your mind; ei—this Rupa Gosvami; janila—understood; kemane—how.
TRANSLATION
After hearing this verse, both Ramananda Raya and Sarvabhauma Bhattacarya said to Caitanya Mahaprabhu, “Without Your special mercy, how could this Rupa Gosvami have understood Your mind?”
Antya1.116
TEXT 116
amate sancari’ purve kahila siddhanta
ye saba siddhante brahma nahi paya anta
SYNONYMS
amate—within me; sancari’-creating all logical truths; purve—previously; kahila—You express; siddhanta—conclusive statements; ye—which; saba—all of; siddhante—conclusive statements; brahma—even Lord Brahma; nahi paya anta—cannot understand the limit.
TRANSLATION
Srila Ramananda Raya admitted that previously Sri Caitanya Mahaprabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahma has no access.
Antya1.117
TEXT 117
tate jani--purve tomara panache prasada
taha vina nahe tomara hrdayanuvada"
SYNONYMS
tate—in such instances; jani—I can understand; purve—previously; tomara—Your; panache prasada—he has obtained special mercy; taha vina—without that; nahe—there is not; tomara—Your; hrdaya-anuvada—expression of feelings.
TRANSLATION
“Had you not previously bestowed Your mercy on him,” they said, “it would not have been possible for him to express Your internal feelings.”
PURPORT
Devotees acknowledge Sri Caitanya Mahaprabhu’s special mercy upon Srila Rupa Gosvami in the following words:
sri-caitanya-mano ’bhistam-
sthapitam yena bhu-tale
svayam rupah kada mahyam
dadati sva-padantikam
“When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?”
The special function of Srila Rupa Gosvami is to establish the feelings of Sri Caitanya Mahaprabhu. These feelings are His desires that His special mercy be spread throughout the world in this Kali-yuga.
prthivite ache yata nagaradi-grama
sarvatra pracara haibe mora nama
His desire is that all over the world everyone, in every village and every town, know of Sri Caitanya Mahaprabhu and His sankirtana movement. These are the inner feelings of Sri Caitanya Mahaprabhu. Sri Rupa Gosvami committed to writing all these feelings of the Lord. Now again, by the mercy of Sri Caitanya Mahaprabhu, the same feelings are being spread all over the world by the servants of the Gosvamis, and devotees who are pure and simple will appreciate this attempt. As concluded by Srila Krsnadasa Kaviraja Gosvami, however, those who are on the level of hogs and dogs will never appreciate such a great attempt. Yet this does not matter to the preachers of Sri Caitanya Mahaprabhu’s cult, for all over the world they will continue to perform this responsible work, even though persons who are like cats and dogs do not appreciate them.
Antya1.118
TEXT 118
prabhu kahe,--"kaha rupa, natakera sloka
ye sloka sunile lokera yaya duhkha-soka
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu said; kaha—please recite; rupa—My dear Rupa; natakera sloka—the verse of your drama; ye—which; sloka—verse; sunile—hearing; lokera—of all people; yaya—go away; duhkha-soka—the unhappiness and lamentation.
TRANSLATION
Thus Sri Caitanya Mahaprabhu said, “My dear Rupa, please recite that verse from your drama which, upon being heard, makes all people’s unhappiness and lamentation go away.”
Antya1.119
TEXT 119
bara bara prabhu yadi tare ajna dila
tabe sei sloka rupa-gosani kahila
SYNONYMS
bara bara—again and again; prabhu—Sri Caitanya Mahaprabhu; yadi—when; tare—him; ajna dila—ordered; tabe—at that time; sei sloka—that particular verse; rupa-gosani—of the name Rupa Gosvami; kahila—recited.
TRANSLATION
When the Lord persisted in asking this again and again, Rupa Gosvami recited that verse [as follows].
Antya1.120
TEXT 120
tunde tandavini ratim vitanute tundavali-labdhaye
karna-kroda-kadambini ghatayate karnarbudebhyah sprham
cetah-prangana-sangini vijayate sarvendriyanam krtim
no jane janita kiyadbhir amrtaih krsneti varna-dvayi
SYNONYMS
tunde—in the mouth; tandavini—dancing; ratim—the inspiration; vitanute—expands; tunda-avali-labdhaye—to achieve many mouths; karna—of the ear; kroda—in the hole; kadambini—sprouting; ghatayate—causes to appear; karna-arbudebhyah sprham—the desire for millions of ears; cetah-prangana—in the courtyard of the heart; sangini—being a companion; vijayate—conquers; sarva-indriyanam—of all the senses; krtim—the activity; no—not; jane—I know; janita—produced; kiyadbhih—of what measures by; amrtaih—by nectar; krsna—the name of Krsna; iti—thus; varna-dvayi—the two syllables.
TRANSLATION
“I do not know how much nectar the two syllables ’Krs-na’ have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.”