Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 12
Madhya12.192
TEXT 192
janma-kula-silacara na jani yahara
tara sange eka pankti-bada anacara
SYNONYMS
janma—birth; kula—family; sila—character; acara—behavior; na—not; jani—I know; yahara—of whom; tara sange—with him; eka pankti—in one line; bada anacara—a great discrepancy.
TRANSLATION
“It is not proper for householders to dine with those whose previous birth, family, character and behavior are unknown.”
Madhya12.193
TEXT 193
nityananda kahe-tumi advaita-acarya
’advaita-siddhante’ badhe suddha-bhakti-karya
SYNONYMS
nityananda kahe—Srila Nityananda Prabhu said; tumi—You; advaita-acarya—Advaita Acarya, or a teacher of impersonal monism; advaita-siddhante—in that monistic conclusion; badhe—is greatly hindered; suddha-bhakti-karya—the matter of pure devotional service.
TRANSLATION
Nityananda Prabhu immediately refuted Srila Advaita Acarya, saying, "You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service.
Madhya12.194
TEXT 194
tomara siddhanta-sanga kare yei jane
’eka’ vastu vina sei ’dvitiya’ nahi mane
SYNONYMS
tomara—Your; siddhanta-sanga—acceptance of the conclusion; kare—does; yei jane—the person who; eka—one; vastu—substance; vina—except; sei—such a person; dvitiya—a second thing; nahi mane—does not accept.
TRANSLATION
“One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman.”
PURPORT
The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants. According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhanta, the conclusion of the monists. Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as karma, or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.
Actually this discussion between Advaita Acarya and Nityananda was a mock fight to serve as a great instruction for all devotees. Sri Nityananda Prabhu wanted to point out that Advaita Acarya, a pure devotee, did not agree with the monistic conclusion. The conclusion of devotional service is:
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.” (Bhag. 1.2.11)
Absolute knowledge consists of Brahman, Paramatma and Bhagavan. This conclusion is not the same as that of the monists. Srila Advaita Acarya was given the title of acarya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhanta, expressed at the very beginning of the Caitanya-caritamrta (Adi 1.3
), is not the same as the philosophy of the monists. Here advaita-siddhanta means advaya-jnana, or oneness in variety. Actually Srila Nityananda Prabhu was praising Srila Advaita Acarya through friendly mock fighting. He was giving the Vaisnava conclusion in terms of the Bhagavatam’s conclusive words, vadanti tat tattva-vidah. This is also the conclusion of a mantra in the Chandogya Upanisad, ekam evadvitiyam.A devotee knows that there is oneness in diversity. The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Krsna says in the Bhagavad-gita (7.7), mattah parataram nanyat: there is no one superior to Krsna Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a difference between one’s personal self, between types of the same category and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable. Due to the eternal existence of knowledge, the knower and the knowable, devotees everywhere know about the eternal existence of the form, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monist’s preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.
The philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Sri Advaita Acarya, Sri Nityananda Prabhu was refuting this type of monistic philosophy. Vaisnavas certainly accept Lord Sri Krsna as the ultimate “one,” and that which is without Krsna is called maya, or that which has no existence. External maya is exhibited in two phases-jiva-maya, the living entities, and guna-maya, the material world. In the material world there is prakrti (material nature) and pradhana (the ingredients of material nature). However, for one who becomes Krsna conscious, the difference between material and spiritual varieties does not exist. An advanced devotee like Prahlada Maharaja sees everything as one-Krsna. As stated in Srimad-Bhagavatam (7.4.37), krsna-graha-grhitatma na veda jagad idrsama. One who is in full Krsna consciousness does not distinguish between things material and spiritual; he takes everything to be related to Krsna and therefore spiritual. By advaya-jnana-darsana, Srila Advaita Acarya has glorified pure devotional service. Srila Nityananda Prabhu herein sarcastically condemns the philosophy of the impersonal monists and praises the correct nondual philosophy of Sri Advaita Prabhu.
Madhya12.195
TEXT 195
hena tomara sange mora ekatre bhojana
na jani, tomara sange kaiche haya mana
SYNONYMS
hena—thus; tomara—Your; sange—in association; mora—My; ekatre—together; bhojana—eating; na jani—I do not know; tomara sange—by Your association; kaiche—how; haya mana—My mind will turn.
TRANSLATION
Nityananda Prabhu continued: “You are such a monist! And now I am eating beside You. I do not know how My mind will be affected in this way.”
PURPORT
Sangat sanjayate kamah (Bg. 2.62). One develops his consciousness according to society and association. As Srila Nityananda Prabhu admits, a devotee should be very careful when associating with those who are not devotees. When asked by a householder devotee what the behavior of a devotee should be, Sri Caitanya Mahaprabhu immediately replied:
asat-sanga-tyaga,--ei vaisnava-acara
’stri-sangi’--eka asadhu, ’krsnabhakta’ ara
A Vaisnava, a devotee, should simply discard intimate association with nondevotees. In his Upadesamrta, Srila Rupa Gosvami has described the symptoms of intimate relationships in this way:
dadati pratigrhnati
guhyam akhyati prcchati
bhunkte bhojayate caiva
sad-vidham priti-laksanam
The words bhunkte bhojayate indicate that one should eat with devotees. One should carefully avoid eating food offered by nondevotees. Indeed, a devotee should be very strict in not accepting food from a nondevotee, especially food prepared in restaurants or hotels or on airplanes. Srila Nityananda Prabhu’s reference in this connection is meant to emphasize that one should avoid eating with Mayavadis and covert Mayavadis like the sahajiya Vaisnavas, who are materially affected.
Madhya12.196
TEXT 196
ei-mata dui-jane kare balabali
vyaja-stuti kare dunhe, yena galagali
SYNONYMS
ei-mata—in this way; dui-jane—two persons; kare—do; balabali—accusing and counteraccusing; vyaja-stuti—praise in the form of accusations; kare—do; dunhe—both of Them; yena—as if; galagali—exchanges of ill names.
TRANSLATION
Thus They both went on talking and praising one another, although Their praise appeared negative, for it appeared as if They exchanged ill names.
Madhya12.197
TEXT 197
tabe prabhu sarva-vaisnavera nama lana
maha-prasada dena maha-amrta sinciya
SYNONYMS
tabe—thereafter; prabhu—Sri Caitanya Mahaprabhu; sarva-vaisnavera—of all the Vaisnavas; nama—names; lana—calling; maha-prasada—the remnants of the food of Lord Jagannatha; dena—delivers; maha-amrta—transcendental nectar; sinciya—sprinkling.
TRANSLATION
Thereafter, calling all the Vaisnavas, Sri Caitanya Mahaprabhu distributed maha-prasada as if sprinkling nectar. At that time the mock fight between Advaita Acarya and Nityananda Prabhu became more and more delicious.
Madhya12.198
TEXT 198
bhojana kari’ uthe sabe hari-dhvani kari’
hari-dhvani uthila saba svarga-martya bhari’
SYNONYMS
bhojana kari’-after eating; uthe—stood up; sabe—all; hari-dhvani—the sound of Hari; kari’—making; hari-dhvani—the sound of Hari; uthila—rose; saba—all; svarga-martya—the upper and lower planetary systems; bhari’—filling.
TRANSLATION
After taking their lunch, all the Vaisnavas stood up and chanted the holy name of Hari, and the resounding noise filled all the upper and lower planetary systems.
Madhya12.199
TEXT 199
tabe mahaprabhu saba nija-bhakta-gane
sabakare sri-haste dila malya-candane
SYNONYMS
tabe—thereafter; mahaprabhu—Sri Caitanya Mahaprabhu; saba—all; nija-bhakta-gane—personal devotees; sabakare—unto all of them; sri-haste—with His own hand; dila—delivered; malya-candane—flower garlands and sandalwood pulp.
TRANSLATION
After this, Sri Caitanya Mahaprabhu offered flower garlands and sandalwood pulp to all His devoted personal associates.
Madhya12.200
TEXT 200
tabe parivesaka svarupadi sata jana
grhera bhitare kaila prasada bhojana
SYNONYMS
tabe—thereafter; parivesaka—the distributors of prasada; svarupa-adi—headed by Svarupa Damodara; sata jana—seven men; grhera bhitare—within the room; kaila—did; prasada bhojana—eating of prasada.
TRANSLATION
The seven persons headed by Svarupa Damodara who were engaged in distributing prasada to others then took their meals within the room.
Madhya12.201
TEXT 201
prabhura avasesa govinda rakhila dhariya
sei anna haridase kichu dila lana
SYNONYMS
prabhura—of Lord Sri Caitanya Mahaprabhu; avasesa—remnants; govinda—Govinda; rakhila—saved; dhariya—keeping; sei anna—that prasada; haridase—unto Haridasa Thakura; kichu—some; dila—delivered; lana—taking.
TRANSLATION
Govinda saved some remnants of food left by Sri Caitanya Mahaprabhu and kept them carefully. Later, one portion of these remnants was delivered to Haridasa Thakura.
Madhya12.202
TEXT 202
bhakta-gana govinda-pasa kichu magi’ nila
sei prasadanna govinda apani paila
SYNONYMS
bhakta-gana—all the other devotees; govinda-pasa—from Govinda; kichu—a little; magi’—begging; nila—took; sei—those; prasada-anna—remnants of food; govinda—Govinda; apani—personally; paila—partook.
TRANSLATION
The remnants of food left by Sri Caitanya Mahaprabhu were later distributed among devotees who begged for them, and finally Govinda personally took the last remnants.
Madhya12.203
TEXT 203
svatantra isvara prabhu kare nana khela
’dhoya-pakhala’ nama kaila ei eka lila
SYNONYMS
svatantra isvara—the independent Personality of Godhead; prabhu—Sri Caitanya Mahaprabhu; kare—performs; nana—various; khela—pastimes; dhoya-pakhala—washing and cleansing; nama—named; kaila—performed; ei—this; eka—one; lila—pastime.
TRANSLATION
The fully independent Supreme Personality of Godhead performs various types of pastimes. The pastime of washing and cleansing the Gundica temple is but one of them.
Madhya12.204
TEXT 204
ara dine jagannathera ’netrotsava’ nama
mahotsava haila bhaktera prana-samana
SYNONYMS
ara dine—the next day; jagannathera—of Lord Jagannatha; netra-utsava—the festival of seeing the eyes; nama—named; maha-utsava—great festival; haila—performed; bhaktera—of the devotees; prana-samana—the life and soul.
TRANSLATION
The next day marked the performance of the festival of Netrotsava. This great festival was the life and soul of the devotees.
PURPORT
After the bathing ceremony of Lord Jagannatha, during the fortnight before the Ratha-yatra ceremony, the body of Lord Jagannatha, having been washed, needs repainting. This is known as anga-raga. The Netrotsava festival, performed gorgeously in the early morning of the Nava-yauvana day, constitutes the life and soul of the devotees.
Madhya12.205
TEXT 205
paksa-dina duhkhi loka prabhura adarsane
darsana kariya loka sukha paila mane
SYNONYMS
paksa-dina—for a fortnight; duhkhi—unhappy; loka—devotees; prabhura—of Lord Jagannatha; adarsane—without the sight; darsana kariya—by seeing; loka—all the devotees; sukha—happiness; paila—got; mane—in the mind.
TRANSLATION
Everyone was unhappy for a fortnight because they could not see the Deity of Lord Jagannatha. Upon seeing the Lord at the festival, the devotees were very happy.
Madhya12.206
TEXT 206
mahaprabhu sukhe lana saba bhakta-gana
jagannatha-darasane karila gamana
SYNONYMS
mahaprabhu—Sri Caitanya Mahaprabhu; sukhe—in great happiness; lana—taking; saba—all; bhakta-gana—devotees; jagannatha-darasane—for visiting Lord Jagannatha; karila gamana—went.
TRANSLATION
On this occasion, greatly happy, Sri Caitanya Mahaprabhu took all the devotees with Him and visited the Lord in the temple.
Madhya12.207
TEXT 207
age kasisvara yaya loka nivariya
pache govinda yaya jala-karanga lana
SYNONYMS
age—in front; kasisvara—Kasisvara; yaya—goes; loka—the crowd; nivariya—checking; pache—at the end; govinda—Govinda; yaya—goes; jala—of water; karanga—a pitcher carried by saintly persons; lana—taking.
TRANSLATION
When Sri Caitanya Mahaprabhu went to visit the temple, Kasisvara walked in front, checking the crowds of people, and Govinda walked in the rear, bringing the sannyasi’s pitcher filled with water.
PURPORT
The karanga is a kind of waterpot especially carried by Mayavadi sannyasis and generally carried by all other sannyasis.
Madhya12.208
TEXT 208
prabhura age puri, bharati,-dunhara gamana
svarupa, advaita,-dunhera parsve dui-jana
SYNONYMS
prabhura age—in front of Lord Sri Caitanya Mahaprabhu; puri—Paramananda Puri; bharati—Brahmananda Bharati; dunhara gamana—first they went; svarupa—Svarupa Damodara; advaita—Advaita Acarya; dunhera—of both; parsve—on the two sides; dui-jana—two persons.
TRANSLATION
When Sri Caitanya Mahaprabhu went toward the temple, Paramananda Puri and Brahmananda Bharati walked in front of Him, and at His two sides walked Svarupa Damodara and Advaita Acarya.
Madhya12.209
TEXT 209
pache pache cali’ yaya ara bhakta-gana
utkanthate gela saba jagannatha-bhavana
SYNONYMS
pache pache-following; cali’ yaya-walk; ara-other; bhakta-gana-devotees; utkanthate-in great anxiety; gela-they went; saba-all; jagannatha-bhavana-in the temple of Lord Jagannatha.
TRANSLATION
With great anxiety all the other devotees followed them into the temple of Lord Jagannatha.
Madhya12.210
TEXT 210
darsana-lobhete kari’ maryada langhana
bhoga-mandape yana kare sri-mukha darsana
SYNONYMS
darsana-lobhete—being very anxious to see; kari’—doing; maryada langhana—transgressions of regulative principles; bhoga-mandape—in the room for offering food; yana—going; kare—do; sri-mukha darsana—seeing the lotus face.
TRANSLATION
Out of great eagerness to see the Lord, they all neglected the regulative principles and, just to see the Lord’s face, went to the place where the food was offered.
PURPORT
There are many regulative principles of Deity worship. For example, one is not allowed to enter the room where food is offered to Lord Jagannatha. But in this case, being very anxious because of not having seen the Lord for fifteen days, all the people overruled the regulative principles and entered the room.
Madhya12.211
TEXT 211
trsarta prabhura netra-bhramara-yugala
gadha trsnaya piye krsnera vadana-kamala
SYNONYMS
trsa-arta—thirsty; prabhura—of Lord Sri Caitanya Mahaprabhu; netra—eyes; bhramara-yugala—like two bumblebees; gadha—deep; trsnaya—in thirst; piye—drinks; krsnera—of Lord Krsna; vadana-kamala—the lotuslike face.
TRANSLATION
Sri Caitanya Mahaprabhu was very thirsty to see the Lord, and His eyes became like two bumblebees drinking the honey from the lotuslike eyes of Lord Jagannatha, who is Krsna Himself.
Madhya12.212
TEXT 212
praphulla-kamala jini’ nayana-yugala
nilamani-darpana-kanti ganda jhalamala
SYNONYMS
praphulla-kamala—blossoming lotus flower; jini’—conquering; nayana-yugala—two eyes; nilamani—sapphire; darpana—mirror; kanti—luster; ganda—neck; jhalamala—bright.
TRANSLATION
The eyes of Lord Jagannatha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires.
PURPORT
Lord Sri Caitanya Mahaprabhu usually saw Lord Jagannatha from a distance, standing behind the column of Garuda. But because he had not seen Lord Jagannatha for fifteen days, Caitanya Mahaprabhu felt great separation from Him. In great anxiety, Caitanya Mahaprabhu crossed the meeting hall and entered the room where food was offered, just to see the face of Lord Jagannatha. In verse 210, this action is called maryada-langhana, a violation of the regulative principles. This indicates that one should not come very near a superior. Both the Lord’s Deity form and the spiritual master should be seen from a distant place. This is called maryada. Otherwise, as it is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.
Lord Sri Caitanya Mahaprabhu’s eyes have been compared to thirsty bumblebees, and Sri Jagannatha’s eyes have been compared to blossoming lotus flowers. The author has made these comparisons in order to describe Lord Sri Caitanya Mahaprabhu while the Lord was deeply absorbed in ecstatic love for Lord Jagannatha.
Madhya12.213
TEXT 213
bandhulira phula jini’ adhara suranga
isat hasita kanti-amrta-taranga
SYNONYMS
bandhulira phula—a kind of red flower named bandhuli; jini’—conquering; adhara—chin; su-ranga—buff color; isat—mild; hasita—smiling; kanti—luster; amrta—nectar; taranga—waves.
TRANSLATION
The chin of the Lord, tinged with buff color, conquered the beauty of the bandhuli flower. This increased the beauty of His mild smiling, which was like lustrous waves of nectar.
Madhya12.214
TEXT 214
sri-mukha-sundara-kanti badhe ksane ksane
koti-bhakta-netra-bhrnga kare madhu-pane
SYNONYMS
sri-mukha—of His beautiful face; sundara-kanti—attractive luster; badhe—increases; ksane ksane—at every moment; koti-bhakta—of millions of devotees; netra-bhrnga—eyes like bumblebees; kare—engaged; madhu-pane—in drinking the honey.
TRANSLATION
The luster of His beautiful face increased at every moment, and the eyes of hundreds and thousands of devotees drank its honey like bumblebees.
Madhya12.215
TEXT 215
yata piye tata trsna badhe nirantara
mukhambuja chadi’ netra na yaya antara
SYNONYMS
yata—as much; piye—they drink; tata—so much; trsna—thirst; badhe—increases; nirantara—incessantly; mukha-ambuja—the lotuslike face; chadi’—giving up; netra—the eyes; na—do not; yaya—go; antara—separate.
TRANSLATION
As their eyes began to drink the nectarean honey of His lotus face, their thirst increased. Thus their eyes did not leave Him.
PURPORT
In the Laghu-bhagavatamrta (1.5.538), Srila Rupa Gosvami has described the beauty of the Lord in this way:
asamanordhva-madhurya-
tarangamrta-varidhih
jangama-sthavarollasi-
rupo gopendra-nandanah
“The beauty of the son of Maharaja Nanda is incomparable. Nothing is higher than His beauty, and nothing can equal it. His beauty is like waves in an ocean of nectar. This beauty is attractive both for moving and for nonmoving objects.”
Similarly, in the Tantra-sastra, there is another description of the Lord’s beauty:
kandarpa-koty-arbuda-rupa-sobha-
nirajya-padabja-nakham calasya
kutrapy adrsta-sruta-ramya-kanter
dhyanam param nanda-sutasya vaksye
“I shall relate the supreme meditation upon Lord Sri Krsna, the son of Nanda Maharaja. The tips of the toes of His lotus feet reflect the beauty of the bodies of unlimited millions of Cupids, and His bodily luster has never been seen or heard of anywhere.”
One may also consult Srimad-Bhagavatam (10.29.14) in this connection.
Madhya12.216
TEXT 216
ei-mata mahaprabhu lana bhakta-gana
madhyahna paryanta kaila sri-mukha darasana
SYNONYMS
ei-mata—in this way; mahaprabhu—Sri Caitanya Mahaprabhu; lana—taking; bhakta-gana—His associates; madhyahna paryanta—up to midday; kaila—performs; sri-mukha darasana—seeing the face of Lord Jagannatha.
TRANSLATION
Thus Sri Caitanya Mahaprabhu and His devotees enjoyed transcendental bliss upon seeing the face of Jagannatha. This continued to midday.
Madhya12.217
TEXT 217
sveda, kampa, asru-jala vahe sarva-ksana
darsanera lobhe prabhu kare samvarana
SYNONYMS
sveda—perspiring; kampa—trembling; asru-jala—tears from the eyes; vahe—flowed; sarva-ksana—always; darsanera—of seeing; lobhe—by greed; prabhu—Sri Caitanya Mahaprabhu; kare—does; samvarana—checking.
TRANSLATION
As usual, there were transcendental blissful symptoms in Caitanya Mahaprabhu’s body. He perspired and trembled, and a constant flow of tears fell from His eyes. But the Lord checked these tears so they would not disturb His seeing the face of the Lord.
Madhya12.218
TEXT 218
madhye madhye bhoga lage, madhye darasana
bhogera samaye prabhu karena kirtana
SYNONYMS
madhye madhye—at intervals; bhoga lage—there were offerings of food; madhye—sometimes; darasana—seeing; bhogera samaye—at the time of offering prasada; prabhu—Sri Caitanya Mahaprabhu; karena kirtana—performed congregational chanting.
TRANSLATION
Their looking at the face of Lord Jagannatha was interrupted only when He was offered food. Afterwards they would again look upon His face. When the food was being offered to the Lord, Sri Caitanya Mahaprabhu performed His kirtana.
Madhya12.219
TEXT 219
darsana-anande prabhu saba pasarila
bhakta-gana madhyahna karite prabhure lana gela
SYNONYMS
darsana-anande—because of pleasure due to seeing the face of the Lord; prabhu—Sri Caitanya Mahaprabhu; saba—everything; pasarila-forgot; bhakta-gana—the devotees; madhyahna—noontime lunch; karite—to accept; prabhure—Sri Caitanya Mahaprabhu; lana gela—took.
TRANSLATION
Feeling such great pleasure upon seeing the face of Lord Jagannatha, Sri Caitanya Mahaprabhu forgot everything. The devotees, however, took Him to His lunch at noontime.
Madhya12.220
TEXT 220
pratah-kale ratha-yatra habeka janiya
sevaka lagaya bhoga dviguna kariya
SYNONYMS
pratah-kale—in the morning; ratha-yatra—the car festival; habeka—would take place; janiya—knowing; sevaka—the priestly servants of the Lord; lagaya—offer; bhoga—food; dvi-guna kariya—increasing to double.
TRANSLATION
Knowing that the car festival would take place in the morning, all the servants of Lord Jagannatha were doubling their offerings of food.
Madhya12.221
TEXT 221
gundica-marjana-lila sanksepe kahila
yaha dekhi’ suni’ papira krsna-bhakti haila
SYNONYMS
gundica-marjana-lila—the pastimes of washing the Gundica temple; sanksepe kahila—I have described in brief; yaha dekhi’ suni’-by seeing and hearing which; papira—of sinful men; krsna-bhakti haila—there was awakening of Krsna consciousness.
TRANSLATION
I have briefly described the pastimes of the Lord in washing and cleansing the Gundica temple. By seeing or hearing these pastimes, even sinful men can awaken their Krsna consciousness.
Madhya12.222
TEXT 222
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa—Srila Rupa Gosvami; raghunatha—Srila Raghunatha dasa Gosvami; pade—at the lotus feet; yara—whose; asa—expectation; caitanya-caritamrta—the book named Caitanya-caritamrta; kahe—describes; krsnadasa—Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Chapter Twelve, describing the washing and cleansing of the Gundica temple.