Madhya1.54

TEXT 54

ratha-yatraya age yabe karena nartana

tahan ei pada matra karaye gayana

SYNONYMS

ratha-yatraya—in the car festival; age—in front; yabe—when; karena—does; nartana—dancing; tahan—there; ei—this; pada—stanza; matra—only; karaye—does; gayana—singing.

TRANSLATION

When Caitanya Mahaprabhu used to dance before the cart during the festival, He always sang the following two lines.

Madhya1.55

TEXT 55

seita parana-natha painu

yaha lagi’ madana-dahane jhuri genu

SYNONYMS

seita—that; parana-natha—Lord of My life; painu—I have gotten; yaha—whom; lagi’-for; madana-dahane—in the fire of lusty desire; jhuri—burning; genu—I have become.

TRANSLATION

“I have gotten that Lord of My life for whom I was burning in the fire of lusty desires.”

PURPORT

In Srimad-Bhagavatam (10.29.15) it is stated:

kamam krodham bhayam sneham
aikyam sauhrdam eva ca
nityam harau vidadhato
yanti tan-mayatam hi te

The word kama means lusty desire, bhaya means fear, and krodha means anger. If one somehow or other approaches Krsna, his life becomes successful. The gopis approached Krsna with lusty desire. Krsna was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world. It appears like mundane lust, but in actuality it is the highest form of attraction to Krsna. Caitanya Mahaprabhu was a sannyasi; He left home and everything else. He could certainly not be induced by any mundane lusty desires. So when He used the word madana-dahane (“in the fire of lusty desire”), He meant that out of pure love for Krsna He was burning in the fire of separation from Krsna. Whenever He met Jagannatha, either in the temple or during the Ratha-yatra, Caitanya Mahaprabhu used to think, “Now I have gotten the Lord of My life and soul.”

Madhya1.56

TEXT 56

ei dhuya-gane nacena dvitiya prahara

krsna lana vraje yai--e-bhava antara

SYNONYMS

ei dhuya-gane—in the repetition of this song; nacena—He dances; dvitiya prahara—the second period of the day; krsna lana—taking Krsna; vraje yai—let Me go back to Vrndavana; e-bhava—this ecstasy; antara—within.

TRANSLATION

Lord Caitanya Mahaprabhu used to sing this song [seita parana-natha] especially during the latter part of the day, and He would think, “Let Me take Krsna and go back to Vrndavana.” This ecstasy was always filling His heart.

PURPORT

Being always absorbed in the ecstasy of Srimati Radharani, Sri Caitanya Mahaprabhu felt the same separation from Krsna that Srimati Radharani felt when Krsna left Vrndavana and went to Mathura. This ecstatic feeling is very helpful in attaining love of God in separation. Sri Caitanya Mahaprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. When the gopis of Vrndavana, the residents of Gokula, met Krsna at Kuruksetra during the solar eclipse, they wanted to take Krsna back to Vrndavana. Sri Krsna Caitanya Mahaprabhu also felt the same ecstasy as soon as He saw Jagannatha in the temple or on the Ratha-yatra cart. The gopis of Vrndavana did not like the opulence of Dvaraka. They wanted to take Krsna to the village of Vrndavana and enjoy His company in the groves. This desire was also felt by Sri Caitanya Mahaprabhu, and He danced in ecstasy before the Ratha-yatra festival when Lord Jagannatha went to Gundica.

Madhya1.57

TEXT 57

ei bhave nrtya-madhye pade eka sloka

sei slokera artha keha nahi bujhe loka

SYNONYMS

ei bhave—in this ecstasy; nrtya-madhye—during the dancing; pade—recites; eka—one; sloka—verse; sei slokera—of that verse; artha—the meaning; keha—anyone; nahi—not; bujhe—understands; loka—person.

TRANSLATION

In that ecstasy, Sri Caitanya Mahaprabhu recited one verse when dancing in front of Lord Jagannatha. Almost no one could understand the meaning of that verse.

Madhya1.58

TEXT 58

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

te conmilita-malati-surabhayah praudhah kadambanilah

sa caivasmi tathapi tatra surata-vyapara-lila-vidhau

reva-rodhasi vetasi-taru-tale cetah samutkanthate

SYNONYMS

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

TRANSLATION

“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.”

PURPORT

This verse appears in the Padyavali (386), an anthology of verses compiled by Srila Rupa Gosvami.

Madhya1.59

TEXT 59

ei slokera artha jane ekale svarupa

daive se vatsara tahan giyachena rupa

SYNONYMS

ei—this; slokera—of the verse; artha—the meaning; jane—knows; ekale—alone; svarupa—Svarupa Damodara; daive—by chance; se vatsara—that year; tahan—there; giyachena—went; rupa—Srila Rupa Gosvami.

TRANSLATION

This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarupa Damodara. By chance, one year Rupa Gosvami was also present there.

Madhya1.60

TEXT 60

prabhu-mukhe loka suni’ sri-rupa-gosani

sei slokera artha-sloka karila tathai

SYNONYMS

prabhu-mukhe—in the mouth of Lord Sri Caitanya Mahaprabhu; sloka—the verse; suni’-hearing; sri-rupa-gosani—Srila Rupa Gosvami; sei—that; slokera—of the first verse; artha—giving the meaning; sloka—another verse; karila—composed; tathai—immediately.

TRANSLATION

Although the meaning of the verse was known only to Svarupa Damodara, Rupa Gosvami, after hearing it from Sri Caitanya Mahaprabhu, immediately composed another verse that described the meaning of the original verse.

Madhya1.61

TEXT 61

sloka kari’ eka tala-patrete likhiya

apana vasara cale rakhila gunjiya

SYNONYMS

sloka kari’-composing the verse; eka—one; tala-patrete—on a palm leaf; likhiya—writing; apana—his own; vasara—of the residence; cale—on the roof; rakhila—kept; gunjiya—pushing.

TRANSLATION

After composing this verse, Rupa Gosvami wrote it on a palm leaf and put it on the roof of the thatched house in which he was living.

Madhya1.62

TEXT 62

sloka rakhi’ gela samudra-snana karite

hena-kale aila prabhu tanhare milite

SYNONYMS

sloka rakhi’-keeping the verse in that way; gela—went; samudra-snana—a bath in the sea; karite—to take; hena-kale—in the meantime; aila—came; prabhu—Lord Sri Caitanya Mahaprabhu; tanhare—him; milite—to meet.

TRANSLATION

After composing this verse and putting it on the roof of his house, Srila Rupa Gosvami went to bathe in the sea. In the meantime, Lord Caitanya Mahaprabhu went to his hut to meet him.

Madhya1.63

TEXT 63

haridasa thakura ara rupa-sanatana

jagannatha-mandire na ya’na tina jana

SYNONYMS

haridasa thakura—Srila Haridasa Thakura; ara—and; rupa-sanatana—Srila Rupa Gosvami and Srila Sanatana Gosvami; jagannatha-mandire—in the temple of Lord Jagannatha; na—not; ya’na—go; tina jana—three persons.

TRANSLATION

To avoid turmoil, three great personalities-Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami-did not enter the temple of Jagannatha.

PURPORT

It is still the practice at the Jagannatha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism. Srila Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami had had previous intimate connections with Muslims. Haridasa Thakura had been born in a Muslim family, and Srila Rupa Gosvami and Srila Sanatana Gosvami, having given up their social status in Hindu society, had been appointed ministers in the Muslim government. They had even changed their names to Sakara Mallika and Dabira Khasa. Thus they had supposedly been expelled from brahmana society. Consequently, out of humility they did not enter the temple of Jagannatha, although the personality of Godhead, Jagannatha, in His form of Caitanya Mahaprabhu, personally came to see them every day. Similarly, the members of this Krsna consciousness society are sometimes refused entrance into some of the temples in India. We should not feel sorry about this as long as we engage in chanting the Hare Krsna mantra. Krsna Himself associates with devotees who are chanting His holy name, and there is no need to be unhappy over not being able to enter a certain temple. Such dogmatic prohibitions were not approved by Lord Caitanya Mahaprabhu. Those who were thought unfit to enter the Jagannatha temple were daily visited by Caitanya Mahaprabhu, and this indicates that Caitanya Mahaprabhu did not approve of the prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannatha temple.

Madhya1.64

TEXT 64

mahaprabhu jagannathera upala-bhoga dekhiya

nija-grhe ya’na ei tinere miliya

SYNONYMS

mahaprabhu—Sri Caitanya Mahaprabhu; jagannathera—of Lord Jagannatha; upala-bhoga—offering of food on the stone; dekhiya—after seeing; nija-grhe—to His own residence; ya’na—goes; ei—these; tinere—three; miliya—meeting.

TRANSLATION

Every day Sri Caitanya Mahaprabhu used to see the upala-bhoga ceremony at the temple of Jagannatha, and after seeing this He used to go visit these three great personalities on His way to His own residence.

PURPORT

Upala-bhoga is a particular type of offering performed just behind the Garuda-stamba on a stone slab. That stone slab is called the upala. All food is offered within the temple room just below the altar of Jagannatha. This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga.

Madhya1.65

TEXT 65

ei tina madhye yabe thake yei jana

tanre asi’ apane mile,--prabhura niyama

SYNONYMS

ei tina madhye—of these three; yabe—when; thake—remains; yei jana—that person who; tanre—to him; asi’-coming; apane mile—personally meets; prabhura—of Sri Caitanya Mahaprabhu; niyama—regular practice.

TRANSLATION

If one of these three was not present, He would meet the others. That was His regular practice.

Madhya1.66

TEXT 66

daive asi’ prabhu yabe urdhvete cahila

cale gonja tala-patre sei sloka paila

SYNONYMS

daive—accidentally; asi’-coming there; prabhu—the Lord; yabe—when; urdhvete—on the roof; cahila—He looked; cale—in the roof; gonja—pushed; tala-patre—the palm leaf; sei—that; sloka—verse; paila—got.

TRANSLATION

When Sri Caitanya Mahaprabhu went to the residence of Srila Rupa Gosvami, He accidentally saw the palm leaf on the roof, and thus He read the verse composed by him.

Madhya1.67

TEXT 67

sloka padi’ ache prabhu avista ha-iya

rupa-gosani asi’ pade dandavat hana

SYNONYMS

sloka padi’-reading the verse; ache—remained; prabhu—the Lord; avista—in an ecstatic mood; ha-iya—being; rupa-gosani—Srila Rupa Gosvami; asi’-coming; pade—fell down; dandavat—like a rod; hana—becoming.

TRANSLATION

After reading the verse, Sri Caitanya Mahaprabhu went into a ecstatic mood. While He was in that state, Srila Rupa Gosvami came and immediately fell down on the floor like a rod.

PURPORT

The word danda means rod or pole. A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight angas (parts) of the body, he performs what is called dandavat. Sometimes we only speak of dandavats but actually do not fall down. In any case, dandavat means falling down like a rod before one’s superior.

Madhya1.68

TEXT 68

uthi’ mahaprabhu tanre capada mariya

kahite lagila kichu kolete kariya

SYNONYMS

uthi’-standing up; mahaprabhu—Sri Caitanya Mahaprabhu; tanre—unto Rupa Gosvami; capada mariya—slapping; kahite—to say; lagila—began; kichu—something; kolete—on the lap; kariya—taking.

TRANSLATION

When Rupa Gosvami fell down like a rod, Sri Caitanya Mahaprabhu got up and gave him a slap. Then, taking him on His lap, He began to speak to him.

Madhya1.69

TEXT 69

mora slokera abhipraya na jane kona jane

mora manera katha tumi janile kemane?

SYNONYMS

mora—My; slokera—of the verse; abhipraya—purport; na—does not; jane—know; kona—any; jane—person; mora—My; manera—of mind; katha—the intention; tumi—you; janile—understood; kemane—how.

TRANSLATION

“No one knows the purport of My verse,” Caitanya Mahaprabhu said. “How could you understand My intention?”

Madhya1.70

TEXT 70

eta bali’ tanre bahu prasada kariya

svarupa-gosanire sloka dekhaila lana

SYNONYMS

eta bali’-saying this; tanre—unto Rupa Gosvami; bahu—much; prasada—mercy; kariya—showing; svarupa-gosanire—unto Svarupa Gosvami; sloka—the verse; dekhaila—showed; lana—taking.

TRANSLATION

Saying this, Lord Caitanya Mahaprabhu bestowed various benedictions upon Rupa Gosvami, and taking the verse, He later showed it to Svarupa Gosvami.

Madhya1.71

TEXT 71

svarupe puchena prabhu ha-iya vismite

mora manera katha rupa janila kemate

SYNONYMS

svarupe—unto Svarupa Gosvami; puchena—inquired; prabhu—the Lord; ha-iya—becoming; vismite—struck with wonder; mora—My; manera—of the mind; katha—intention; rupa—Rupa Gosvami; janila—understand; kemate—how.

TRANSLATION

Having shown the verse to Svarupa Damodara with great wonder, Caitanya Mahaprabhu asked him how Rupa Gosvami could understand the intentions of His mind.

PURPORT

We had the opportunity to receive a similar blessing from Srila Bhaktisiddhanta Sarasvati Gosvami when we presented an essay at his birthday ceremony. He was so much pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Srila Prabhupada?

Madhya1.72

TEXT 72

svarupa kahe,--yate janila tomara mana

tate jani,--haya tomara krpara bhajana

SYNONYMS

svarupa kahe—Svarupa Damodara replied; yate—since; janila—he knew; tomara—Your; mana—intention; tate—therefore; jani—I can understand; haya—he is; tomara—Your; krpara—of the mercy; bhajana—recipient.

TRANSLATION

Srila Svarupa Damodara Gosvami replied to Lord Caitanya Mahaprabhu, “If Rupa Gosvami can understand Your mind and intentions, he must have Your Lordship’s special benediction.”

Madhya1.73

TEXT 73

prabhu kahe,--tare ami santusta hana

alingana kailu sarva-sakti sancariya

SYNONYMS

prabhu kahe—the Lord said; tare—him; ami—I; santusta hana—being very much satisfied; alingana kailu—embraced; sarva-sakti—all potencies; sancariya—bestowing.

TRANSLATION

The Lord said, "I was so much pleased with Rupa Gosvami that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult.

Madhya1.74

TEXT 74

yogya patra haya gudha-rasa-vivecane

tumio kahio tare gudha-rasakhyane

SYNONYMS

yogya—suitable; patra—recipient; haya—is; gudha—confidential; rasa—the mellows; vivecane—in analyzing; tumio—you also; kahio—instruct; tare—him; gudha—confidential; rasa—the mellows; akhyane—in describing.

TRANSLATION

“I accept Srila Rupa Gosvami as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further.”

Madhya1.75

TEXT 75

e-saba kahiba age vistara karina

sanksepe uddesa kaila prastava paina

SYNONYMS

e-saba—all these; kahiba—I shall narrate; age—later; vistara—elaboration; karina—making; sanksepe—in brief; uddesa—reference; kaila—did; prastava—opportunity; paina—getting.

TRANSLATION

I shall describe all these incidents elaborately later on. Now I have given only a brief reference.

Madhya1.76

TEXT 76

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 bank; vipinaya—the trees; sprhayati—desires.

TRANSLATION

[This is a verse spoken by Srimati Radharani.] “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 still I would 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.”

PURPORT

This verse also appears in the Padyavali (387), compiled by Srila Rupa Gosvami.

Madhya1.77

TEXT 77

ei slokera sanksepartha suna, bhakta-gana

jagannatha dekhi’ yaiche prabhura bhavana

SYNONYMS

ei—this; slokera—of the verse; sanksepa-artha—a brief explanation; suna—hear; bhakta-gana—O devotees; jagannatha—Lord Jagannatha; dekhi’-after seeing; yaiche—just as; prabhura—of Lord Caitanya; bhavana—the thinking.

TRANSLATION

Now, O devotees, please hear a brief explanation of this verse. Lord Caitanya Mahaprabhu was thinking in this way after having seen the Jagannatha Deity.

Madhya1.78

TEXT 78

sri-radhika kuruksetre krsnera darasana

yadyapi payena, tabu bhavena aichana

SYNONYMS

sri-radhika—Srimati Radharani; kuru-ksetre—on the field of Kuruksetra; krsnera—of Lord Krsna; darasana—meeting; yadyapi—although; payena—She gets; tabu—still; bhavena—thinks; aichana—in this way.

TRANSLATION

The subject of His thoughts was Srimati Radharani, who met Krsna on the field of Kuruksetra. Although She met Krsna there, She was nonetheless thinking of Him in the following way.

Madhya1.79

TEXT 79

raja-vesa, hati, ghoda, manusya gahana

kahan gopa-vesa, kahan nirjana vrndavana

SYNONYMS

raja-vesa—royal dress; hati—elephants; ghoda—horses; manusya—men; gahana—crowds; kahan—where; gopa-vesa—the dress of a cowherd boy; kahan—where; nirjana—solitary; vrndavana—of the name Vrndavana.

TRANSLATION

She thought of Him in the calm and quiet atmosphere of Vrndavana, dressed as a cowherd boy. But at Kuruksetra He was in a royal dress and was accompanied by elephants, horses and crowds of men. Thus the atmosphere was not congenial for Their meeting.

Madhya1.80

TEXT 80

sei bhava, sei krsna, sei vrndavana

yabe pai, tabe haya vanchita purana

SYNONYMS

sei bhava—that circumstance; sei krsna—that Krsna; sei vrndavana—that Vrndavana; yabe pai—if I get; tabe—then; haya—is; vanchita—desired object; purana—fulfilled.

TRANSLATION

Thus meeting with Krsna and thinking of the Vrndavana atmosphere, Radharani longed for Krsna to take Her to Vrndavana again to fulfill Her desire in that calm atmosphere.

Madhya1.81

TEXT 81

ahus ca te nalina-nabha padaravindam

yogesvarair hrdi vicintyam agadha-bodhaih

samsara-kupa-patitottaranavalambam

geham jusam api manasy udiyat sada nah

SYNONYMS

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

TRANSLATION

The gopis spoke thus, “Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.”

PURPORT

This is a verse from Srimad-Bhagavatam (10.82.48).

Madhya1.82

TEXT 82

tomara carana mora vraja-pura-ghare

udaya karaye yadi, tabe vancha pure

SYNONYMS

tomara—Your; carana—lotus feet; mora—my; vraja-pura-ghare—at the home in Vrndavana; udaya—awaken; karaye—I do; yadi—if; tabe—then; vancha—desires; pure—are fulfilled.

TRANSLATION

The gopis thought, “Dear Lord, if Your lotus feet again come to our home in Vrndavana, our desires will be fulfilled.”

PURPORT

In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura comments: “The gopis are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Krsna, nor by the understanding that He is the Supreme Personality of Godhead.” Naturally the gopis were inclined to love Krsna, for He was an attractive young boy of Vrndavana village. Being village girls, they were not very much attracted to the field of Kuruksetra, where Krsna was present with elephants, horses and royal dress. Indeed, they did not very much appreciate Krsna in that atmosphere. Krsna was not attracted by the opulence or personal beauty of the gopis but by their pure devotional service. Similarly, the gopis were attracted to Krsna as a cowherd boy, not in sophisticated guise. Lord Krsna is inconceivably powerful. To understand Him, great yogis and saintly persons give up all material engagements and meditate upon Him. Similarly, those who are overly attracted to material enjoyment, to enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead. But such activities and motivations are unknown to the gopis; they are not at all expert in executing such auspicious activities. Already transcendentally enlightened, they simply engage their purified senses in the service of the Lord in the remote village of Vrndavana. The gopis are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are bereft of all understanding of material enjoyment and renunciation. Their only desire is to see Krsna return and enjoy spiritual, transcendental pastimes with them. The gopis want Him simply to stay in Vrndavana so that they can render service unto Him, for His pleasure. There is not even a tinge of personal sense gratification.

Madhya1.83

TEXT 83

bhagavatera sloka-gudhartha visada karina

rupa-gosani sloka kaila loka bujhaina

SYNONYMS

bhagavatera—of Srimad-Bhagavatam; sloka—the verse; gudha-artha—confidential meaning; visada—elaborate description; karina—doing; rupa-gosani—Srila Rupa Gosvami; sloka—the verse; kaila—compiled; loka—the people in general; bujhaina—making understand.

TRANSLATION

In one verse, Srila Rupa Gosvami has explained the confidential meaning of the verse of Srimad-Bhagavatam for the understanding of the general populace.

Madhya1.84

TEXT 84

ya te lila-rasa-parimalodgari-vanyaparita

dhanya ksauni vilasati vrta mathuri madhuribhih

tatrasmabhis catula-pasupi-bhava-mugdhantarabhih

samvitas tvam kalaya vadanollasi-venur viharam

SYNONYMS

ya—that; te—Your; lila-rasa—of the mellows tasted in the pastimes; parimala—the fragrance; udgari—spreading; vanya-aparita—filled with forests; dhanya—glorious; ksauni—the land; vilasati—enjoys; vrta—surrounded; mathuri—the Mathura district; madhuribhih—by the beauties; tatra—there; asmabhih—by us; catula—flickering; pasupi-bhava—with ecstatic enjoyment as gopis; mugdha-antarabhih—by those whose hearts are enchanted; samvitah—surrounded; tvam—You; kalaya—kindly perform; vadana—on the mouth; ullasi—playing; venuh—with the flute; viharam—playful pastimes.

TRANSLATION

The gopis continued, “Dear Krsna, the fragrance of the mellows of Your pastimes is spread throughout the forests of the glorious land of Vrndavana, which is surrounded by the sweetness of the district of Mathura. In the congenial atmosphere of that wonderful land, You may enjoy Your pastimes, with Your flute dancing on Your lips, and surrounded by us, the gopis, whose hearts are always enchanted by unpredictable ecstatic emotions.”

PURPORT

This is a verse from the Lalita-madhava (10.38), by Srila Rupa Gosvami.

Madhya1.85

TEXT 85

ei-mata mahaprabhu dekhi’ jagannathe

subhadra-sahita dekhe, vamsi nahi hate

SYNONYMS

ei-mata—in this way; mahaprabhu—Sri Caitanya Mahaprabhu; dekhi’-after seeing; jagannathe—Lord Jagannatha; subhadra—Subhadra; sahita—with; dekhe—He sees; vamsi—the flute; nahi—not; hate—in the hand.

TRANSLATION

In this way, when Sri Caitanya Mahaprabhu saw Jagannatha, He saw that the Lord was with His sister Subhadra and was not holding a flute in His hand.

Madhya1.86

TEXT 86

tri-bhanga-sundara vraje vrajendra-nandana

kahan paba, ei vancha bade anuksana

SYNONYMS

tri-bhanga—bent in three places; sundara—beautiful; vraje—in Vrndavana; vrajendra-nandana—the son of Nanda Maharaja; kahan—where; paba—shall I get; ei—this; vancha—desire; bade—increases; anuksana—incessantly.

TRANSLATION

Absorbed in the ecstasy of the gopis, Lord Caitanya Mahaprabhu wished to see Lord Jagannatha in His original form as Krsna, the son of Nanda Maharaja, standing in Vrndavana and appearing very beautiful, His body curved in three places. His desire to see that form was always increasing.