Madhya2.54

TEXT 54

garudera sannidhane, rahi’ kare darasane,

se anandera ki kahiba ba’le

garuda-stambhera tale, ache eka nimna khale,

se khala bharila asru-jale

SYNONYMS

garudera—Garuda; sannidhane—near; rahi’-staying; kare—does; darasane—seeing; se anandera—of that bliss; ki—what; kahiba—I shall say; ba’le—on the strength; garuda—of the statue of Garuda; stambhera—of the column; tale—underneath; ache—there is; eka—one; nimna—low; khale—ditch; se khala—that ditch; bharila—became filled; asru-jale—with the water of tears.

TRANSLATION

Staying near the Garuda-stambha, the Lord would look upon Lord Jagannatha. What can be said about the strength of that love? On the ground beneath the column of the Garuda-stambha was a deep ditch, and that ditch was filled with the water of His tears.

PURPORT

In front of the temple of Jagannatha is a column on which the statue of Garuda is situated. It is called the Garuda-stambha. At the base of that column is a ditch, and that ditch was filled with the tears of the Lord.

Madhya2.55

TEXT 55

tahan haite ghare asi’, matira upare vasi’,

nakhe kare prthivi likhana

ha-ha kahan vrndavana, kahan gopendra-nandana,

kahan sei vamsi-vadana

SYNONYMS

tahan haite—from there; ghare asi’-coming back home; matira—the ground; upare—upon; vasi’-sitting; nakhe—by the nails; kare—does; prthivi—on the surface of the earth; likhana—marking; ha-ha—alas; kahan—where is; vrndavana—Vrndavana; kahan—where; gopa-indra-nandana—the son of the King of the cowherd men; kahan—where; sei—that; vamsi-vadana—the person with the flute.

TRANSLATION

When coming from the Jagannatha temple to return to His house, Sri Caitanya Mahaprabhu used to sit on the ground and mark it with His nails. At such times He would be greatly morose and would cry, “Alas, where is Vrndavana? Where is Krsna, the son of the King of the cowherd men? Where is that person who plays the flute?”

Madhya2.56

TEXT 56

kahan se tri-bhanga-thama, kahan sei venu-gana,

kahan sei yamuna-pulina

kahan se rasa-vilasa, kahan nrtya-gita-hasa,

kahan prabhu madana-mohana

SYNONYMS

kahan—where; se—that; tri-bhanga-thama—figure curved in three places; kahan—where; sei—that; venu-gana—sweet song of the flute; kahan—where; sei—that; yamuna-pulina—bank of the Yamuna River; kahan—where; se—that; rasa-vilasa—the rasa dance; kahan—where; nrtya-gita-hasa—dancing, music and laughing; kahan—where; prabhu—My Lord; madana-mohana—the enchanter of Madana (Cupid).

TRANSLATION

Sri Caitanya Mahaprabhu used to lament by saying, “Where is Sri Krsna, whose form is curved in three places? Where is the sweet song of His flute, and where is the bank of the Yamuna? Where is the rasa dance? Where is that dancing, singing, and laughing? Where is My Lord, Madana-mohana, the enchanter of Cupid?”

Madhya2.57

TEXT 57

uthila nana bhavavega, mane haila udvega,

ksana-matra nare gonaite

prabala virahanale, dhairya haila talamale,

nana sloka lagila padite

SYNONYMS

uthila—arose; nana—various; bhava-avega—forces of emotion; mane—in the mind; haila—there was; udvega—anxiety; ksana-matra—even for a moment; nare—not able; gonaite—to pass; prabala—powerful; viraha-anale—in the fire of separation; dhairya—patience; haila—became; talamale—tottering; nana—various; sloka—verses; lagila—began; padite—to recite.

TRANSLATION

In this way various ecstatic emotions evolved, and the Lord’s mind filled with anxiety. He could not escape even for a moment. In this way, because of fierce feelings of separation, His patience began to totter, and He began to recite various verses.

Madhya2.58

TEXT 58

amuny adhanyani dinantarani

hare tvad-alokanam antarena

anatha-bandho karunaika-sindho

ha hanta ha hanta katham nayami

SYNONYMS

amuni—all those; adhanyani—inauspicious; dina-antarani—other days; hare—O My Lord; tvat—of You; alokanam—seeing; antarena—without; anatha-bandho—O friend of the helpless; karuna-eka-sindho—O only ocean of mercy; ha hanta—alas; ha hanta—alas; katham—how; nayami—shall I pass.

TRANSLATION

" ’O My Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time.’

PURPORT

This is a verse from Krsna-karnamrta (41), by Bilvamangala Thakura.

Madhya2.59

TEXT 59

tomara darsana-vine, adhanya e ratri-dine,

ei kala na yaya katana

tumi anathera bandhu, apara karuna-sindhu,

krpa kari’ deha darasana

SYNONYMS

tomara—Your; darsana—audience; vine—without; adhanya—inauspicious; e—this; ratri-dine—night and day; ei kala—this time; na yaya—does not go; katana—passing; tumi—You; anathera bandhu—friend of the helpless; apara—unlimited; karuna-sindhu—ocean of mercy; krpa kari’-showing mercy; deha—kindly give; darasana—audience.

TRANSLATION

“All these inauspicious days and nights are not passing, for I have not met You. It is difficult to know how to pass all this time. But You are the friend of the helpless and an ocean of mercy. Kindly give Me Your audience, for I am in a precarious position.”

Madhya2.60

TEXT 60

uthila bhava-capala, mana ha-ila cancala,

bhavera gati bujhana na yaya

adarsane pode mana, kemane paba darasana,

krsna-thani puchena upaya

SYNONYMS

uthila—arose; bhava-capala—restlessness of ecstatic emotion; mana—mind; ha-ila—became; cancala—agitated; bhavera—of ecstatic emotion; gati—the course; bujhana—understanding; na yaya—not possible; adarsane—without seeing; pode—burns; mana—the mind; kemane—how; paba—I shall get; darasana—audience; krsna-thani—from Krsna; puchena—inquires; upaya—the means.

TRANSLATION

In this way, the Lord’s restlessness was awakened by ecstatic feelings, and His mind became agitated. No one could understand what course such ecstasy would take. Because Lord Caitanya could not meet the Supreme Personality of Godhead, Krsna, His mind burned. He began to ask Krsna of the means by which He could reach Him.

Madhya2.61

TEXT 61

tvac-chaisavam tri-bhuvanadbhutam ity avehi

mac-capalam ca tava va mama vadhigamyam

tat kim karomi viralam murali-vilasi

mugdham mukhambujam udiksitum iksanabhyam

SYNONYMS

tvat—Your; saisavam—early age; tri-bhuvana—within the three worlds; adbhutam—wonderful; iti—thus; avehi—know; mat-capalam—My unsteadiness; ca—and; tava—of You; va—or; mama—of Me; va—or; adhigamyam—to be understood; tat—that; kim—what; karomi—I do; viralam—in solitude; murali-vilasi—O player of the flute; mugdham—attractive; mukha-ambujam—lotuslike face; udiksitum—to see sufficiently; iksanabhyam—by the eyes.

TRANSLATION

" ’O Krsna, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful attractive face somewhere in a solitary place, but how can this be accomplished?’

PURPORT

This is another quote from the Krsna-karnamrta (32), of Bilvamangala Thakura.

Madhya2.62

TEXT 62

tomara madhuri-bala, tate mora capala,

ei dui, tumi ami jani

kahan karon kahan yan, kahan gele toma pan,

taha more kaha ta’ apani

SYNONYMS

tomara—Your; madhuri-bala—strength of sweetness; tate—in that; mora—My; capala—impotence; ei—these; dui—two; tumi—You; ami—I; jani—know; kahan—where; karon—I do; kahan—where; yan—I go; kahan—where; gele—by going; toma—You; pan—I can get; taha—that; more—unto Me; kaha—please speak; ta’ apani—You.

TRANSLATION

“My dear Krsna, only You and I know the strength of Your beautiful features and, because of them, My unsteadiness. Now, this is My position; I do not know what to do or where to go. Where can I find You? I am asking You to give directions.”

Madhya2.63

TEXT 63

nana-bhavera prabalya, haila sandhi-sabalya,

bhave-bhave haila maha-rana

autsukya, capalya, dainya, rosamarsa adi sainya,

premonmada--sabara karana

SYNONYMS

nana—various; bhavera—of ecstasies; prabalya—the force; haila—there was; sandhi—meeting; sabalya—contradiction; bhave-bhave—between ecstasies; haila—there was; maha-rana—a great fight; autsukya—eagerness; capalya—impotence; dainya—humility; rosa-amarsa—anger and impatience; adi—all these; sainya—soldiers; prema-unmada—madness in love; sabara—of all; karana—the cause.

TRANSLATION

Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause.

PURPORT

In the Bhakti-rasamrta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarupa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rupa-sandhi, the meeting of contradictory ecstasies. The simultaneous joining of different ecstasies-fear and happiness, regret and happiness-is called meeting (sandhi). The word sabalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called sabalya. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one’s mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and patience are observed. Similarly, the lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (capalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed. Similarly, when one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called rosa. When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarsa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy. The bearing of a grudge, aversion and chastisement are all visible symptoms.

Madhya2.64

TEXT 64

matta-gaja bhava-gana, prabhura deha--iksu-vana,

gaja-yuddhe vanera dalana

prabhura haila divyonmada, tanu-manera avasada,

bhavavese kare sambodhana

SYNONYMS

matta-gaja—mad elephant; bhava-gana—symptoms of ecstasy; prabhura—of the Lord; deha—body; iksu-vana—sugarcane forest; gaja-yuddhe—in the fight of the elephants; vanera—of the forest; dalana—trampling; prabhura—of the Lord; haila—was; divya-unmada—transcendental madness; tanu-manera—of the mind and body; avasada—despondency; bhava-avese—on account of absorption in ecstasy; kare—does; sambodhana—addressing.

TRANSLATION

The body of the Lord was just like a field of sugarcane into which the mad elephants of ecstasy entered. There was a fight amongst the elephants, and in the process the entire field of sugarcane was destroyed. Thus transcendental madness was awakened in the body of the Lord, and He experienced despondency in mind and body. In this ecstatic condition, He began to speak as follows.

Madhya2.65

TEXT 65

he deva he dayita he bhuvanaika-bandho

he krsna he capala he karunaika-sindho

he natha he ramana he nayanabhirama

ha ha kada nu bhavitasi padam drsor me

SYNONYMS

he deva—O Lord; he dayita—O most dear; he bhuvana-eka-bandho—O only friend of the universe; he krsna—O Lord Krsna; he capala—O restless one; he karuna-eka-sindho—O ocean of mercy; he natha—O My Lord; he ramana—O My enjoyer; he nayana-abhirama—O most beautiful to My eyes; ha ha—alas; kada—when; nu—certainly; bhavita asi—will You be; padam—the dwelling place; drsoh me—of My vision.

TRANSLATION

“ ’O My Lord! O dearest one! O only friend of the universe! O Krsna, O restless one, O ocean of mercy! O My Lord, O My enjoyer, O beloved to My eyes! Alas, when will You again be visible to Me?’ ”

PURPORT

This is text 40 of Krsna-karnamrta.

Madhya2.66

TEXT 66

unmadera laksana, karaya krsna-sphurana,

bhavavese uthe pranaya mana

solluntha-vacana-riti, mana, garva, vyaja-stuti,

kabhu ninda, kabhu va sammana

SYNONYMS

unmadera laksana—the symptoms of madness; karaya—causes; krsna—Lord Krsna; sphurana—impetus; bhava-avese—in an ecstatic condition; uthe—awakens; pranaya—love; mana—disdain; solluntha-vacana—of disrespect by sweet words; riti—the way; mana—honor; garva—pride; vyaja-stuti—indirect prayer; kabhu—sometimes; ninda—blasphemy; kabhu—sometimes; va—or; sammana—honor.

TRANSLATION

The symptoms of madness served as an impetus for remembering Krsna. The mood of ecstasy awoke love, disdain, defamation by words, pride, honor and indirect prayer. Thus Sri Krsna was sometimes blasphemed and sometimes honored.

PURPORT

The word unmada is explained in the Bhakti-rasamrta-sindhu as extreme joy, misfortune and bewilderment in the heart due to separation. Symptoms of unmada are laughing like a madman, dancing, singing, performing ineffectual activities, talking nonsense, running, shouting and sometimes working in contradictory ways. The word pranaya is explained thus: When there is a possibility of receiving direct honor but it is avoided, that love is called pranaya. Srila Rupa Gosvami, in his Ujjvala-nilamani, explains the word mana thus: When the lover feels novel sweetness by exchanging hearty loving words but wishes to hide his feelings by crooked means, mana is experienced.

Madhya2.67

TEXT 67

tumi deva--krida-rata, bhuvanera nari yata,

tahe kara abhista kridana

tumi mora dayita, mote vaise tomara cita,

mora bhagye kaile agamana

SYNONYMS

tumi—You; deva—the Supreme Lord; krida-rata—engaged in Your pastimes; bhuvanera—of all the universes; nari—women; yata—all; tahe—in those pastimes; kara—You do; abhista—desired; kridana—acting; tumi—You; mora—My; dayita—merciful; mote—to Me; vaise—rest; tomara—Your; cita—mind; mora—My; bhagye—by fortune; kaile—You have made; agamana—appearance.

TRANSLATION

"My dear Lord, You are engaged in Your pastimes, and You utilize all the women in the universe according to Your desire. You are so kind to Me. Please divert Your attention to Me, for by fortune You have appeared before Me.

Madhya2.68

TEXT 68

bhuvanera nari-gana, saba’ kara akarsana,

tahan kara saba samadhana

tumi krsna--citta-hara, aiche kona pamara,

tomare va keba kare mana

SYNONYMS

bhuvanera—of all the universe; nari-gana—women; saba’-all; kara—You do; akarsana—attraction; tahan—there; kara—You made; saba—all; samadhana—adjustment; tumi—You; krsna—Lord Krsna; citta-hara—the enchanter of the mind; aiche—in that way; kona—some; pamara—debauchee; tomare—You; va—or; keba—who; kare—does; mana—honor.

TRANSLATION

"My dear Lord, You attract all the women of the universe, and You make adjustments for all of them when they appear. You are Lord Krsna, and You can enchant everyone, but on the whole, You are nothing but a debauchee. Who can honor You?

Madhya2.69

TEXT 69

tomara capala-mati, ekatra na haya sthiti,

ta’te tomara nahi kichu dosa

tumi ta’ karuna-sindhu, amara parana-bandhu,

tomaya nahi mora kabhu rosa

SYNONYMS

tomara—Your; capala-mati—restless mind; ekatra—in one place; na—never; haya—is; sthiti—established; ta’te—in that; tomara—Your; nahi—there is not; kichu—any; dosa—fault; tumi—You are; ta’-certainly; karuna-sindhu—the ocean of mercy; amara—My; parana-bandhu—friend of the heart; tomaya—toward You; nahi—there is not; mora—My; kabhu—any time; rosa—anger.

TRANSLATION

"My dear Krsna, Your mind is always restless. You cannot remain in one place, but You are not at fault for this. You are actually the ocean of mercy, the friend of My heart. Therefore I have no reason to be angry with You.

Madhya2.70

TEXT 70

tumi natha--vraja-prana, vrajera kara paritrana,

bahu karye nahi avakasa

tumi amara ramana, sukha dite agamana,

e tomara vaidagdhya-vilasa

SYNONYMS

tumi—You; natha—the master; vraja-prana—the life of Vrajabhumi (Vrndavana); vrajera—of Vraja; kara—do; paritrana—deliverance; bahu—many; karye—in activities; nahi—there is not; avakasa—rest; tumi—You; amara—My; ramana—enjoyer; sukha—happiness; dite—to give; agamana—appearing; e—this; tomara—Your; vaidagdhya-vilasa—activities of expert transactions.

TRANSLATION

"My dear Lord, You are the master and the life and soul of Vrndavana. Kindly arrange for the deliverance of Vrndavana. We have no leisure hours away from our many activities. Actually, You are My enjoyer. You have appeared just to give Me happiness, and this is one of Your expert activities.

PURPORT

The word vaidagdhya means that one is very expert, learned, humorous, cunning, beautiful and expert in manifesting caricatures.

Madhya2.71

TEXT 71

mora vakya ninda mani, krsna chadi’ gela jani,

suna, mora e stuti-vacana

nayanera abhirama, tumi mora dhana-prana,

ha-ha punah deha darasana

SYNONYMS

mora—My; vakya—words; ninda—blasphemy; mani—accepting; krsna—Lord Krsna; chadi’-giving up; gela—went away; jani—I know; suna—hear; mora—My; e—this; stuti-vacana—words of praise; nayanera—of the eyes; abhirama—the satisfaction; tumi—You are; mora—My; dhana-prana—wealth and life; ha-ha—alas; punah—again; deha—give Me; darasana—audience.

TRANSLATION

“Taking My words as defamation, Lord Krsna has left Me. I know that He is gone, but kindly hear My prayers in praise. You are the satisfaction of My eyes. You are My wealth and My life. Alas, please give Me your audience once again.”

Madhya2.72

TEXT 72

stambha, kampa, prasveda, vaivarnya, asru, svara-bheda,

deha haila pulake vyapita

hase, kande, nace, gaya, uthi’ iti uti dhaya,

ksane bhume padiya murcchita

SYNONYMS

stambha—being stunned; kampa—trembling; prasveda—perspiration; vaivarnya—fading away of the color; asru—tears; svara-bheda—choking of the voice; deha—body; haila—was; pulake—in joy; vyapita—pervaded; hase—laughs; kande—cries; nace—dances; gaya—sings; uthi’-getting up; iti uti—here and there; dhaya—runs; ksane—sometimes; bhume—on the ground; padiya—falling down; murcchita—unconscious.

TRANSLATION

There were different transformations of the body of Lord Caitanya Mahaprabhu: being stunned, trembling, perspiring, fading away of color, weeping, and choking of the voice. In this way His whole body was pervaded by transcendental joy. As a result, sometimes Caitanya Mahaprabhu would laugh, sometimes cry, sometimes dance and sometimes sing. Sometimes He would get up and run here and there, and sometimes fall on the ground and lose consciousness.

PURPORT

In the Bhakti-rasamrta-sindhu, eight kinds of transcendental change taking place in the body are described. Stambha, being stunned, refers to the mind’s becoming transcendentally absorbed. In that state, the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called “stunned.” The emotions resulting from this condition are joy, fear, astonishment, moroseness and anger. In this condition the power of speech is lost, and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition. Many other symptoms are visible on the entire body in the beginning. These are very subtle, but gradually they become very apparent. When one cannot speak, naturally one’s active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the Bhakti-rasamrta-sindhu as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa. When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarnya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin. Asru is explained in the Bhakti-rasamrta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of asru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada. Sri Caitanya Mahaprabhu refers to gadgada-ruddhaya gira, or “a faltering voice.” In the Bhakti-rasamrta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka.

Madhya2.73

TEXT 73

murcchaya haila saksatkara, uthi’ kare huhunkara,

kahe--ei aila mahasaya

krsnera madhuri-gune, nana bhrama haya mane,

sloka padi’ karaye niscaya

SYNONYMS

murcchaya—in the swoon; haila—there was; saksatkara—direct meeting; uthi’-getting up; kare—does; hu-hun-kara—tumultuous sound; kahe—says; ei—thus; aila—He has come; maha-asaya—the great personality; krsnera—of Lord Krsna; madhuri—sweetness; gune—by qualities; nana—various; bhrama—mistakes; haya—are; mane—in the mind; sloka—the verse; padi’-reciting; karaye—does; niscaya—ascertainment.

TRANSLATION

When Sri Caitanya Mahaprabhu was thus unconscious, He happened to meet the Supreme Personality of Godhead. Consequently He got up and immediately made a tumultuous sound, very loudly declaring, “Now Krsna, the great personality, is present.” In this way, because of Krsna’s sweet qualities, Caitanya Mahaprabhu made different types of mistakes in His mind. Thus by reciting the following verse, He ascertained the presence of Lord Krsna.

Madhya2.74

TEXT 74

marah svayam nu madhura-dyuti-mandalam nu

madhuryam eva nu mano-nayanamrtam nu

veni-mrjo nu mama jivita-vallabho nu

krsno ’yam abhyudayate mama locanaya

SYNONYMS

marah—Cupid; svayam—personally; nu—whether; madhura—sweet; dyuti—of effulgence; mandalam—encirclement; nu—whether; madhuryam—sweetness; eva—even; nu—certainly; manah-nayana-amrtam—nectar for the mind and eyes; nu—whether; veni-mrjah—loosening of the hair; nu—whether; mama—My; jivita-vallabhah—the pleasure of the life and soul; nu—whether; krsnah—Lord Krsna; ayam—this; abhyudayate—manifests; mama—My; locanaya—for the eyes.

TRANSLATION

In the attitude of Radharani, Sri Caitanya Mahaprabhu addressed the gopis, “ ’My dear friends, where is that Krsna, Cupid personified, who has the effulgence of a kadamba flower, who is sweetness itself, the nectar of My eyes and mind, He who loosens the hair of the gopis, who is the supreme source of transcendental bliss and My life and soul? Has He come before My eyes again?’ ”

PURPORT

This is another verse from the Krsna-karnamrta (68).

Madhya2.75

TEXT 75

kiba ei saksat kama, dyuti-bimba murtiman,

ki madhurya svayam murtimanta

kiba mano-netrotsava, kiba prana-vallabha,

satya krsna aila netrananda

SYNONYMS

kiba—whether; ei—this; saksat—directly; kama—Cupid; dyuti-bimba—reflection of the effulgence; murtiman—personified; ki—whether; madhurya—sweetness; svayam—personally; murtimanta—personified; kiba—whether; manah-netra-utsava—festival of the mind and eyes; kiba—whether; prana-vallabha—My life and soul; satya—truly; krsna—Lord Krsna; aila—has come; netra-ananda—the pleasure of My eyes.

TRANSLATION

Sri Caitanya Mahaprabhu then would begin to talk like this: “Is Cupid personified present with the effulgence and reflection of the kadamba tree? Is He the same person, personified sweetness, who is the pleasure of My eyes and mind, who is My life and soul? Has Krsna actually come before My eyes ?”

Madhya2.76

TEXT 76

guru--nana bhava-gana, sisya--prabhura tanu-mana,

nana rite satata nacaya

nirveda, visada, dainya, capalya, harsa, dhairya, manyu,

ei nrtye prabhura kala yaya

SYNONYMS

guru—the teacher; nana—various; bhava-gana—ecstasies; sisya—disciples; prabhura—of Lord Caitanya; tanu-mana—body and mind; nana—various; rite—in ways; satata—always; nacaya—causes to dance; nirveda—despondency; visada—moroseness; dainya—humility; capalya—restlessness; harsa—joy; dhairya—endurance; manyu—anger; ei—this; nrtye—in dancing; prabhura—of the Lord; kala—time; yaya—passes.

TRANSLATION

As the spiritual master chastises the disciple and teaches him the art of devotional service, so all the ecstatic symptoms of Lord Caitanya Mahaprabhu-including despondency, moroseness, humility, restlessness, joy, endurance and anger-all instructed His body and mind. In this way, Sri Caitanya Mahaprabhu passed His time.

Madhya2.77

TEXT 77

candidasa, vidyapati, rayera nataka-giti,

karnamrta, sri-gita-govinda

svarupa-ramananda-sane, mahaprabhu ratri-dine,

gaya, sune--parama ananda

SYNONYMS

candidasa—the poet Candidasa; vidyapati—the poet Vidyapati; rayera—of the poet Raya Ramananda; nataka—the Jagannatha-vallabha-nataka; giti—songs; karnamrta—the Krsna-karnamrta of Bilvamangala Thakura; sri-gita-govinda—the Gita-govinda, by Jayadeva Gosvami; svarupa—Svarupa Damodara; ramananda-sane—with Raya Ramananda; mahaprabhu—Lord Caitanya Mahaprabhu; ratri-dine—day and night; gaya—sings; sune—hears; parama ananda—with great pleasure.

TRANSLATION

He also passed His time reading the books and singing the songs of Candidasa and Vidyapati, and listening to quotations from the Jagannatha-vallabha-nataka, Krsna-karnamrta and Gita-govinda. Thus in the association of Svarupa Damodara and Raya Ramananda, Sri Caitanya Mahaprabhu passed His days and nights chanting and hearing with great pleasure.