Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 8
Madhya8.274
TEXT 274
sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
SYNONYMS
sthavara-jangama—movable and inert; dekhe—he sees; na—not; dekhe—sees; tara—its; murti—form; sarvatra—everywhere; haya—there is; nija—his own; ista-deva—worshipable Lord; sphurti—manifestation.
TRANSLATION
“The maha-bhagavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.”
PURPORT
Due to his deep ecstatic love for Krsna, the maha-bhagavata sees Krsna everywhere and nothing else. This is confirmed in the Brahma-samhita (5.38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti.
As soon as a devotee sees something-be it movable or inert-he immediately remembers Krsna. An advanced devotee is advanced in knowledge. This knowledge is very natural to a devotee, for he has already read in the Bhagavad-gita how to awaken Krsna consciousness. According to Lord Krsna in the Bhagavad-gita (7.8):
raso ’ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
sabdah khe paurusam nrsu
“O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.”
Thus when a devotee drinks water or any other liquid, he immediately remembers Krsna. For a devotee there is no difficulty in awakening Krsna consciousness twenty-four hours a day. Caitanya Mahaprabhu therefore says here:
sthavara jangama dekhe na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
A saintly person, an advanced devotee, sees Krsna twenty-four hours a day and nothing else. As far as movable and inert things are concerned, a devotee sees them all as transformations of Krsna’s energy. As Lord Krsna states in the Bhagavad-gita (7.4):
bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
“Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight constitute My separated material energies.”
Actually nothing is separate from Krsna. When a devotee sees a tree, he knows that the tree is a combination of two energies-material and spiritual. The inferior energy, which is material, forms the body of the tree; however, within the tree is the living entity, the spiritual spark, which is part and parcel of Krsna. This is the superior energy of Krsna within this world. Whatever living thing we see is simply a combination of these two energies. When an advanced devotee thinks of these energies, he immediately understands that they are manifestations of the Supreme Lord. As soon as we see the sun rise in the morning, we arise and set about doing our morning duties. Similarly, as soon as a devotee sees the energy of the Lord, he immediately remembers Lord Sri Krsna. This is explained in this verse: sarvatra haya nija ista-deva-sphurti
A devotee who has purified his existence through devotional service sees only Krsna in every step of life. This is also explained in the next verse, which is a quotation from Srimad-Bhagavatam (11.2.45).
Madhya8.275
TEXT 275
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmany
esa bhagavatottamah
SYNONYMS
sarva-bhutesu—in all objects (in matter, spirit and combinations of matter and spirit); yah—anyone who; pasyet—sees; bhagavat-bhavam—the ability to be engaged in the service of the Lord; atmanah—of the supreme spirit soul or the Transcendence beyond the material conception of life; bhutani—all beings; bhagavati—in the Supreme Personality of Godhead; atmani—the basic principle of all existence; esah—this; bhagavata-uttamah—a person advanced in devotional service.
TRANSLATION
Sri Caitanya Mahaprabhu continued, " ’A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.’
Madhya8.276
TEXT 276
vana-latas tarava atmani visnum
vyanjayantya iva puspa-phaladhyah
pranata-bhara-vitapa madhu-dharah
prema-hrsta-tanavo vavrsuh sma
SYNONYMS
vana-latah—the herbs and plants; taravah—the trees; atmani—in the Supreme Soul; visnum—the Supreme Personality of Godhead; vyanjayantyah—manifesting; iva—like; puspa-phala-adhyah—filled with luxuriant fruits and flowers; pranata-bhara—bowed down because of loads; vitapah—the trees; madhu-dharah—showers of honey; prema-hrsta—inspired by love of Godhead; tanavah—whose bodies; vavrsuh—constantly rained; sma—certainly.
TRANSLATION
“ ’The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Krsna. Indeed, being so full, they were bowing down. They were inspired by such deep love for Krsna that they were constantly pouring showers of honey. In this way the gopis saw all the forest of Vrndavana.’ ”
PURPORT
This verse (Bhag. 10.35.9) is one of the songs the gopis sang during Krsna’s absence. In Krsna’s absence the gopis were always absorbed in thought of Him. Similarly, the maha-bhagavata, the advanced devotee, sees everything as potentially serving the Lord. Srila Rupa Gosvami states:
prapancikataya buddhya
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate
(Bhakti-rasamrta-sindhu 1.2.126)
The advanced devotee does not see anything that is not connected with Krsna. Unlike the Mayavadi philosophers, a devotee does not see the material world as false. Rather, he sees everything in the material world connected to Krsna. A devotee knows how to utilize such things in the service of the Lord, and this is characteristic of the maha-bhagavata. The gopis saw the plants, creepers and forest trees loaded with fruits and flowers and ready to serve Krsna. In this way they immediately remembered their worshipable Lord Sri Krsna. They did not simply see plants, creepers and trees the way a mundaner sees them.
Madhya8.277
TEXT 277
radha-krsne tomara maha-prema haya
yahan tahan radha-krsna tomare sphuraya
SYNONYMS
radha-krsne—unto Radha and Krsna; tomara—your; maha-prema—great love; haya—there is; yahan tahan—anywhere and everywhere; radha-krsna—Lord Krsna and Srimati Radharani; tomare—unto you; sphuraya—appear.
TRANSLATION
Lord Caitanya Mahaprabhu continued, “My dear Raya, you are an advanced devotee and are always filled with ecstatic love for Radha and Krsna. Therefore whatever you see-anywhere and everywhere-simply awakens your Krsna consciousness.”
Madhya8.278
TEXT 278
raya kahe,--prabhu tumi chada bhari-bhuri
mora age nija-rupa na kariha curi
SYNONYMS
raya kahe—Ramananda Raya replied; prabhu—my Lord; tumi—You; chada—give up; bhari-bhuri—these grave talks; mora—of me; age—in front; nija-rupa—Your real form; na—not; kariha—do; curi—stealing.
TRANSLATION
Ramananda Raya replied, “My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me.”
Madhya8.279
TEXT 279
radhikara bhava-kanti kari’ angikara
nija-rasa asvadite kariyacha avatara
SYNONYMS
radhikara—of Srimati Radharani; bhava-kanti—ecstatic love and luster; kari’-making; angikara—acceptance; nija-rasa—Your own transcendental mellow; asvadite—to taste; kariyacha—You have made; avatara—incarnation.
TRANSLATION
Ramananda Raya continued, "My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Srimati Radharani. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Sri Caitanya Mahaprabhu.
Madhya8.280
TEXT 280
nija-gudha-karya tomara--prema asvadana
anusange prema-maya kaile tribhuvana
SYNONYMS
nija-gudha-karya—own confidential business; tomara—Your; prema—transcendental love; asvadana—tasting; anusange—simultaneously; prema-maya—transformed into love of God; kaile—You have made; tri-bhuvana—all the world.
TRANSLATION
"My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.
Madhya8.281
TEXT 281
apane aile more karite uddhara
ebe kapata kara,--tomara kona vyavahara
SYNONYMS
apane—personally; aile—You have come; more—unto me; karite—to make; uddhara—deliverance; ebe—now; kapata—duplicity; kara—You do; tomara—Your; kona—what; vyavahara—behavior.
TRANSLATION
“My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?”
Madhya8.282
TEXT 282
tabe hasi’ tanre prabhu dekhaila svarupa
’rasa-raja’ ’mahabhava’--dui eka rupa
SYNONYMS
tabe—therefore; hasi’-smiling; tanre—unto him (Ramananda Raya); prabhu—the Lord; dekhaila—showed; svarupa—His personal form; rasa-raja—the king of all transcendental humors; maha-bhava—the condition of ecstatic love; dui—two; eka—one; rupa—form.
TRANSLATION
Lord Sri Krsna is the reservoir of all pleasure, and Srimati Radharani is the personification of ecstatic love of Godhead. These two forms has combined as one in Sri Caitanya Mahaprabhu. This being the case, Lord Sri Caitanya Mahaprabhu revealed His real form to Ramananda Raya.
PURPORT
This is described as radha-bhava-dyuti-suvalitam naumi krsna-svarupam. Lord Sri Krsna was absorbed in the features of Srimati Radharani. This was disclosed to Ramananda Raya when he saw Lord Sri Caitanya Mahaprabhu. An advanced devotee can understand sri-krsna-caitanya, radha-krsna nahe anya. Sri Caitanya Mahaprabhu, being a combination of Krsna and Radha, is nondifferent from Radha-Krsna combined. This is explained by Svarupa Damodara Gosvami:
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
Radha-Krsna is one. Radha-Krsna is Krsna and Krsna’s pleasure potency combined. When Krsna exhibits His pleasure potency, He appears to be two-Radha and Krsna. Otherwise, Radha and Krsna are one. This oneness may be perceived by advanced devotees through the grace of Sri Caitanya Mahaprabhu. This was the case with Ramananda Raya. One may aspire to attain such a position, but one should not try to imitate the maha-bhagavata.
Madhya8.283
TEXT 283
dekhi’ ramananda haila anande murcchite
dharite na pare deha, padila bhumite
SYNONYMS
dekhi’-seeing this form; ramananda—Ramananda Raya; haila—there was; anande—in ecstasy; murcchite—fainting; dharite—to hold him; na—not; pare—able; deha—the body; padila—fell down; bhumite—on the ground.
TRANSLATION
Upon seeing this form, Ramananda Raya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.
Madhya8.284
TEXT 284
prabhu tanre hasta sparsi’ karaila cetana
sannyasira vesa dekhi’ vismita haila mana
SYNONYMS
prabhu—the Lord; tanre—unto Ramananda Raya; hasta—the hand; sparsi’-touching; karaila—made; cetana—conscious; sannyasira—of the sannyasi; vesa—the dress; dekhi’-seeing; vismita—struck with wonder; haila—became; mana—the mind.
TRANSLATION
When Ramananda Raya fell to the ground unconscious, Caitanya Mahaprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyasi, he was struck with wonder.
Madhya8.285
TEXT 285
alingana kari’ prabhu kaila asvasana
toma vina ei-rupa na dekhe anya-jana
SYNONYMS
alingana kari’-embracing him; prabhu—the Lord; kaila—did; asvasana—pacifying; toma vina—but for you; ei-rupa—this form; na—not; dekhe—sees; anya-jana—anyone else.
TRANSLATION
After embracing Ramananda Raya, the Lord pacified him, informing him, “But for you, no one has ever seen this form.”
In the Bhagavad-gita (7.25) Lord Krsna states:
naham prakasah sarvasya
yoga-maya-samavrtah
mudho ’yam nabhijanati
loko mam ajam avyayam
“I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency [yogamaya], and so they do not know Me, who am unborn and infallible.”
The Lord always reserves the right of not being exposed to everyone. The devotees, however, are always engaged in the service of the Lord, serving with the tongue by chanting the Hare Krsna mantra and tasting maha-prasada. Gradually the sincere devotee pleases the Supreme Personality of Godhead, and the Supreme Lord reveals Himself. One cannot see the Supreme Lord by making personal efforts. Rather, when the Lord is pleased by the service of a devotee, He reveals Himself.
Madhya8.286
TEXT 286
mora tattva-lila-rasa tomara gocare
ataeva ei-rupa dekhailun tomare
SYNONYMS
mora—My; tattva-lila—truth and pastimes; rasa—and mellows; tomara—of you; gocare—within the knowledge; ataeva—therefore; ei-rupa—this form; dekhailun—I have shown; tomare—unto you.
TRANSLATION
Sri Caitanya Mahaprabhu confirmed, "All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.
Madhya8.287
TEXT 287
gaura anga nahe mora--radhanga-sparsana
gopendra-suta vina tenho na sparse anya-jana
SYNONYMS
gaura—golden; anga—body; nahe—not; mora—My; radha-anga—of the body of Srimati Radharani; sparsana—the touching; gopendra-suta—the son of Nanda Maharaja; vina—except; tenho—Srimati Radharani; na—not; sparse—touches; anya-jana—anyone else.
TRANSLATION
"Actually My body does not have a golden complexion. It only appears so because it has touched the body of Srimati Radharani. However, She does not touch anyone but the son of Nanda Maharaja.
Madhya8.288
TEXT 288
tanra bhave bhavita kari’ atma-mana
tabe nija-madhurya kari asvadana
SYNONYMS
tanra—of Srimati Radharani; bhave—in the ecstasy; bhavita—enlightened; kari’-making; atma-mana—body and mind; tabe—thereupon; nija-madhurya—My own transcendental humor; kari—I do; asvadana—tasting.
TRANSLATION
“I have now converted My body and mind into the ecstasy of Srimati Radharani; thus I am tasting My own personal sweetness in that form.”
PURPORT
Gaurasundara here informed Sri Ramananda Raya, “My dear Ramananda Raya, you were actually seeing a separate person with a golden-complexioned body. Actually I am not golden. Being Sri Krsna, the son of Nanda Maharaja, I am blackish, but when I come in touch with Srimati Radharani I become golden-complexioned eternally. Srimati Radharani does not touch the body of anyone but Krsna. I taste My own transcendental features by accepting the complexion of Srimati Radharani. Without Radharani, one cannot taste the transcendental pleasure of Krsna’s conjugal love.” In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments on the prakrta-sahajiya-sampradaya, which considers Krsna and Lord Caitanya to possess different bodies. They misinterpret the words gaura anga nahe mora in Text 287. From that verse and the present verse we can understand that Lord Caitanya Mahaprabhu is nondifferent from Krsna. Both are the same Supreme Personality of Godhead. In the form of Krsna, the Lord enjoys spiritual bliss and remains the shelter of all devotees, visaya-vigraha. And in His Gauranga feature Krsna tastes separation from Krsna in the ecstasy of Srimati Radharani. This ecstatic form is Sri Krsna Caitanya. Sri Krsna is always the transcendental reservoir of all pleasure, and He is technically called dhira-lalita. Srimati Radharani is the embodiment of spiritual energy, personified as ecstatic love for Krsna; therefore only Krsna can touch Her. The dhira-lalita aspect is not seen in any other form of the Lord, including Visnu nor in Narayana. Srimati Radharani is therefore known as Govinda-nandini and Govinda-mohini, for She is the only source of transcendental pleasure for Sri Krsna and the only person who can enchant His mind.
Madhya8.289
TEXT 289
tomara thani amara kichu gupta nahi karma
lukaile prema-bale jana sarva-marma
SYNONYMS
tomara thani—before you; amara—My; kichu—anything; gupta—hidden; nahi—is not; karma—action; lukaile—even if I conceal; prema-bale—by the force of your love; jana—you know; sarva-marma—everything in detail.
TRANSLATION
Lord Caitanya Mahaprabhu then admitted to His pure devotee, Ramananda Raya, “Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me.”
Madhya8.290
TEXT 290
gupte rakhiha, kahan na kario prakasa
amara batula-cesta loke upahasa
SYNONYMS
gupte—in secret; rakhiha—keep; kahan—anywhere; na—not; kario—make; prakasa—exposure; amara—My; batula-cesta—activities like a madman; loke—among the general people; upahasa—laughter.
TRANSLATION
The Lord then requested Ramananda Raya, “Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh.”
Madhya8.291
TEXT 291
ami--eka batula, tumi--dvitiya batula
ataeva tomaya amaya ha-i sama-tula
SYNONYMS
ami—I; eka—one; batula—madman; tumi—you; dvitiya—second; batula—madman; ataeva—therefore; tomaya—you; amaya—Me; ha-i—are; sama-tula—on an equal level.
TRANSLATION
Caitanya Mahaprabhu then said, “Indeed, I am a madman, and you are also a madman. Therefore both of us are on the same platform.”
PURPORT
All these conversations between Ramananda Raya and Sri Caitanya Mahaprabhu appear ludicrous to a common man who is not a devotee. The entire world is filled with material conceptions, and people are unable to understand these conversations due to the conditioning of mundane philosophy. Those who are overly attached to mundane activities cannot understand the ecstatic conversations between Ramananda Raya and Caitanya Mahaprabhu. Consequently the Lord requested that Ramananda Raya keep all these conversations secret and not expose them to the general populace. If one is actually advanced in Krsna consciousness, he can understand these confidential talks; otherwise they appear crazy. Sri Caitanya Mahaprabhu therefore informed Ramananda Raya that they both appeared like madmen and were therefore on the same platform. It is confirmed in the Bhagavad-gita (2.69):
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
“What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.”
Sometimes Krsna consciousness appears like a type of madness to mundane people, just as the activities of mundaners are considered a form of madness by Krsna conscious men.
Madhya8.292
TEXT 292
ei-rupa dasa-ratri ramananda-sange
sukhe gonaila prabhu krsna-katha-range
SYNONYMS
ei-rupa—in this way; dasa-ratri—ten nights; ramananda sange—with Sri Ramananda Raya; sukhe—in great happiness; gonaila—passed; prabhu—Lord Sri Caitanya Mahaprabhu; krsna-katha-range—in transcendental pleasure by discussing talks of Krsna.
TRANSLATION
For ten nights Lord Caitanya Mahaprabhu and Ramananda Raya spent a happy time discussing the pastimes of Krsna.
Madhya8.293
TEXT 293
nigudha vrajera rasa-lilara vicara
aneka kahila, tara na paila para
SYNONYMS
nigudha—very confidential; vrajera—of Vrndavana, or Vrajabhumi; rasa-lilara—of the pastimes of conjugal love between Krsna and the gopis; vicara—consideration; aneka—various; kahila—spoke; tara—of that; na—not; paila—got; para—the limit.
TRANSLATION
The conversations between Ramananda Raya and Sri Caitanya Mahaprabhu contain the most confidential subject matters touching the conjugal love between Radha and Krsna in Vrndavana [Vrajabhumi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.
Madhya8.294
TEXT 294
tama, kansa, rupa, sona, ratna-cintamani
keha yadi kahan pota paya eka-khani
SYNONYMS
tama—copper; kansa—bell metal; rupa—silver; sona—gold; ratna-cintamani—touchstone the basis of all metals; keha—somebody; yadi—if; kahan—somewhere; pota—buried; paya—finds; eka-khani—in one place.
TRANSLATION
Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals-copper, bell metal, silver and gold-and also touchstone, the basis of all metals.
PURPORT
Srila Bhaktivinoda Thakura gives the following summary of the conversations between Ramananda Raya and Sri Caitanya Mahaprabhu. Ramananda Raya replied to five questions of Sri Caitanya Mahaprabhu, and these questions and their replies are recorded in verses 57-67. The first answer is compared to copper, the second to a better metal, bell metal, the third to a still better metal, silver, and the fourth to the best metal of all, gold. But the fifth answer is compared to the most valuable gem, touchstone, because it deals with unalloyed devotion, the ultimate goal of devotional life, and illuminates the preceding four subordinate answers.
Srila Bhaktisiddhanta Sarasvati Thakura points out that in Vrajabhumi there is the Yamuna River with its sandy banks. There are kadamba trees, cows, Krsna’s sticks with which He herds cows, and Krsna’s flute. All of these belong to the santa-rasa, the mellow of neutrality in devotional service. There are also the direct servants of Krsna, such as Citraka, Patraka and Raktaka, and these are the embodiments of service in the mellow of servitude. There are also friends like Sridama and Sudama who embody service in fraternity. Nanda Maharaja and mother Yasoda are the embodiments of paternal love. Above all of these are Srimati Radharani and Her assistants, the gopis Lalita, Visakha and others, who embody conjugal love. In this way all five mellows-santa, dasya, sakhya, vatsalya and madhurya-exist eternally in Vrajabhumi. They are compared respectively to copper, bell metal, silver, gold and touchstone, the basis of all metals. Srila Kaviraja Gosvami therefore refers to a mine eternally existing in Vrndavana, Vrajabhumi.
Madhya8.295
TEXT 295
krame uthaite seha uttama vastu paya
aiche prasnottara kaila prabhu-ramaraya
SYNONYMS
krame—gradually; uthaite—to raise; seha—that person; uttama—best; vastu—metal; paya—gets; aiche—so also; prasna-uttara—the questions and answers; kaila—have done; prabhu—Sri Caitanya Mahaprabhu; rama-raya—and Ramananda Raya.
TRANSLATION
Sri Caitanya Mahaprabhu and Ramananda Raya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.
Madhya8.296
TEXT 296
ara dina raya-pase vidaya magila
vidayera kale tanre ei ajna dila
SYNONYMS
ara dina—the next day; raya-pase—before Ramananda Raya; vidaya magila—begged farewell; vidayera kale—at the time of departure; tanre—unto him; ei—this; ajna—order; dila—gave.
TRANSLATION
The next day Sri Caitanya Mahaprabhu begged Ramananda Raya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.
Madhya8.297
TEXT 297
visaya chadiya tumi yaha nilacale
ami tirtha kari’ tanha asiba alpa-kale
SYNONYMS
visaya—material engagement; chadiya—giving up; tumi—you; yaha—go; nilacale—to Jagannatha Puri; ami—I; tirtha kari’-finishing My touring and pilgrimage; tanha—there; asiba—shall return; alpa-kale—very soon.
TRANSLATION
Sri Caitanya Mahaprabhu told him, "Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage.
Madhya8.298
TEXT 298
dui-jane nilacale rahiba eka-sange
sukhe gonaiba kala krsna-katha-range
SYNONYMS
dui-jane—both of us; nilacale—at Jagannatha Puri; rahiba—shall stay; eka-sange—together; sukhe—in happiness; gonaiba—shall pass; kala—time; krsna-katha-range—in the pleasure of discussing topics about Krsna.
TRANSLATION
“The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krsna.”
Madhya8.299
TEXT 299
eta bali’ ramanande kari’ alingana
tanre ghare pathaiya karila sayana
SYNONYMS
eta bali’-saying this; ramanande—to Sri Ramananda Raya; kari’-doing; alingana—embracing; tanre—him; ghare—to his home; pathaiya—sending; karila—did; sayana—lying down.
TRANSLATION
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya, and after sending him back to his home, the Lord took rest.
Madhya8.300
TEXT 300
pratah-kale uthi’ prabhu dekhi’ hanuman
tanre namaskari’ prabhu daksine karila prayana
SYNONYMS
pratah-kale—in the morning; uthi’-rising; prabhu—Lord Sri Caitanya Mahaprabhu; dekhi’-visiting; hanuman—the village deity Hanuman; tanre—unto him; namaskari’-offering obeisances; prabhu—Sri Caitanya Mahaprabhu; daksine—to the south; karila—made; prayana—departure.
TRANSLATION
After rising from bed the next morning, Sri Caitanya Mahaprabhu visited the local temple, where there was a deity of Hanuman. After offering him obeisances, the Lord departed for South India.
PURPORT
In almost all the cities and towns of India there are temples of Hanumanji, the eternal servant of Lord Ramacandra. There is even a temple of Hanuman near Govindaji temple in Vrndavana. Formerly this temple was in front of the Gopalaji temple, but that Deity Gopalaji went to Orissa to remain as Saksi-gopala. Being the eternal servant of Lord Ramacandra, Hanumanji has been respectfully worshiped for many hundreds and thousands of years. Here even Lord Sri Caitanya Mahaprabhu set the example in showing how one should offer respects to Hanumanji.
Madhya8.301
TEXT 301
’vidyapure’ nana-mata loka vaise yata
prabhu-darsane ’vaisnava’ haila chadi’ nija-mata
SYNONYMS
vidyapure-in the town of Vidyanagara; nana-mata-various opinions; loka-people; vaise-reside; yata-all; prabhu-darsane-in seeing Sri Caitanya Mahaprabhu; vaisnava-devotees of Lord Visnu; haila-became; chadi’-giving up; nija-mata-own opinions.
TRANSLATION
All the residents of Vidyanagara were of different faiths, but after seeing Sri Caitanya Mahaprabhu, they abandoned their own faiths and became Vaisnavas.
Madhya8.302
TEXT 302
ramananda haila prabhura virahe vihvala
prabhura dhyane rahe visaya chadiya sakala
SYNONYMS
ramananda—Srila Ramananda Raya; haila—became; prabhura—of Lord Sri Caitanya Mahaprabhu; virahe—in separation; vihvala—overwhelmed; prabhura dhyane—in meditation on Sri Caitanya Mahaprabhu; rahe—remains; visaya—worldly business; chadiya—giving up; sakala—all.
TRANSLATION
When Ramananda Raya began to feel separation from Sri Caitanya Mahaprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.
Madhya8.303
TEXT 303
sanksepe kahilun ramanandera milana
vistari’ varnite nare sahasra-vadana
SYNONYMS
sanksepe—in brief; kahilun—I have described; ramanandera milana—meeting with Srila Ramananda Raya; vistari’-expanding; varnite—to describe; nare—not able; sahasra-vadana—Lord Sesa Naga, who has thousands of hoods.
TRANSLATION
I have briefly described the meeting between Sri Caitanya Mahaprabhu and Ramananda Raya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Sesa Naga, who has thousands of hoods.
Madhya8.304
TEXT 304
sahaje caitanya-caritra--ghana-dugdha-pura
ramananda-caritra tahe khanda pracura
SYNONYMS
sahaje—generally; caitanya-caritra—the activities of Sri Caitanya Mahaprabhu; ghana-dugdha-pura—like condensed milk; ramananda-caritra—the story of Ramananda Raya; tahe—in that; khanda—sugar candy; pracura—a large quantity.
TRANSLATION
The activities of Sri Caitanya Mahaprabhu are like condensed milk, and the activities of Ramananda Raya are like large quantities of sugar candy.
Madhya8.305
TEXT 305
radha-krsna-lila--tate karpura-milana
bhagyavan yei, sei kare asvadana
SYNONYMS
radha-krsna-lila—the pastimes of Sri Radha and Krsna; tate—in that composition; karpura—the camphor; milana—mixture; bhagyavan—fortunate; yei—one who; sei—that person; kare—does; asvadana—tasting.
TRANSLATION
Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Radha and Krsna, camphor is added. One who tastes this combined preparation is most fortunate.
Madhya8.306
TEXT 306
ye iha eka-bara piye karna-dvare
tara karna lobhe iha chadite na pare
SYNONYMS
ye—anyone; iha—this; eka-bara—once; piye—drinks; karna-dvare—through aural reception; tara—his; karna—ears; lobhe—in greed; iha—this; chadite—to give up; na—not; pare—are able.
TRANSLATION
This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.
Madhya8.307
TEXT 307
’rasa-tattva-jnana’ haya ihara sravane
’prema-bhakti’ haya radha-krsnera carane
SYNONYMS
rasa-tattva-jnana—transcendental knowledge of the humors of conjugal love between Radha and Krsna; haya—is; ihara—of this; sravane—by hearing; prema-bhakti—pure love of Godhead; haya—becomes possible; radha-krsnera carane—at the lotus feet of Radha and Krsna.
TRANSLATION
By hearing the talks between Ramananda Raya and Sri Caitanya Mahaprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Radha’s and Krsna’s pastimes. Thus one can develop unalloyed love for the lotus feet of Radha and Krsna.
Madhya8.308
TEXT 308
caitanyera gudha-tattva jani iha haite
visvasa kari’ suna, tarka na kariha citte
SYNONYMS
caitanyera—of Lord Sri Caitanya Mahaprabhu; gudha-tattva—the confidential truth; jani—we can learn; iha haite—from these talks; visvasa kari’-having firm faith; suna—hear; tarka—arguments; na—not; kariha—do; citte—within the heart.
TRANSLATION
The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Sri Caitanya Mahaprabhu.
Madhya8.309
TEXT 309
alaukika lila ei parama nigudha
visvase paiye, tarke haya bahu-dura
SYNONYMS
alaukika—uncommon; lila—pastimes; ei—this; parama—most; nigudha—confidential; visvase—by faith; paiye—we can get; tarke—by argument; haya—is; bahu-dura—far away.
TRANSLATION
This part of Sri Caitanya Mahaprabhu’s pastimes is most confidential. One can derive benefit quickly only by faith; otherwise by arguing one will always remain far away.
Madhya8.310
TEXT 310
sri-caitanya-nityananda-advaita-carana
yanhara sarvasva, tanre mile ei dhana
SYNONYMS
sri-caitanya—of Lord Sri Caitanya Mahaprabhu; nityananda—of Lord Nityananda; advaita-carana—and the lotus feet of Sri Advaita Prabhu; yanhara sarva-sva—whose everything; tanre—him; mile—meets; ei—this; dhana—treasure.
TRANSLATION
He who has accepted as everything the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu and Advaita Prabhu can attain this transcendental treasure.
PURPORT
Sri Bhaktisiddhanta Sarasvati Thakura says that Krsna is obtainable for the faithful, but for those who are accustomed to argue, Krsna is far, far away. Similarly, these talks between Ramananda Raya and Sri Caitanya Mahaprabhu can be understood by a person who has firm faith. Those who are not in the disciplic succession, the asauta-panthis, cannot have faith in these talks. They are always doubting and engaging in mental concoctions. These talks cannot be understood by such whimsical people. Transcendental topics remain far, far away from those engaged in mundane arguments. In this regard, the Vedic mantras in the Katha Upanisad (1.2.9) state, naisa tarkena matir apaneya proktanyenaiva su-jnanaya prestha. According to the Mundaka Upanisad (3.2.3):
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
And according to the Brahma-sutra (2.1.11), tarkapratisthanat.
All Vedic scriptures declare that transcendental subjects cannot be understood simply by argument or logic. Spiritual matters are far above experimental knowledge. Only by Krsna’s mercy can one who is interested in His transcendental loving affairs understand them. If one tries to understand these transcendental topics simply by using one’s material brain substance, the attempt will be futile. Whether one is a prakrta-sahajiya or a mundane opportunist or scholar, one’s labor to understand these topics by mundane means will ultimately be frustrated. One therefore has to give up all mundane attempts and try to become a pure devotee of Lord Visnu. When a devotee follows the regulative principles, the truth of these talks will be revealed to him. This is confirmed in the Bhakti-rasamrta-sindhu (1.2.234):
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
One cannot understand the Lord’s holy name, pastimes, form, qualities, or entourage with one’s blunt material senses. However, when the senses are purified by the constant rendering of service, the spiritual truth of the pastimes of Radha and Krsna are revealed. As confirmed in the Mundaka Upanisad: yam evaisa vrnute tena labhyas. Only one who is favored by the Supreme Personality of Godhead can understand the transcendental features of Sri Caitanya Mahaprabhu.
Madhya8.311
TEXT 311
ramananda raye mora koti namaskara
yanra mukhe kaila prabhu rasera vistara
SYNONYMS
ramananda raye—unto Sri Ramananda Raya; mora—my; koti—ten million; namaskara—obeisances; yanra mukhe—in whose mouth; kaila—did; prabhu—Sri Caitanya Mahaprabhu; rasera vistara—the expansion of transcendental mellows.
TRANSLATION
I offer ten million obeisances unto the lotus feet of Sri Ramananda Raya because from his mouth much spiritual information has been expanded by Sri Caitanya Mahaprabhu.
Madhya8.312
TEXT 312
damodara-svarupera kadaca-anusare
ramananda-milana-lila karila pracare
SYNONYMS
damodara-svarupera—of Svarupa Damodara Gosvami; kadaca—with the notebooks; anusare—in accordance; ramananda-milana-lila—the pastimes of the meeting with Ramananda; karila—have done; pracare—distribution.
TRANSLATION
I have tried to preach the pastimes of Lord Sri Caitanya Mahaprabhu’s meeting with Ramananda Raya in accordance with the notebooks of Sri Svarupa Damodara.
PURPORT
At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarupa Damodara, Raghunatha dasa Gosvami and other authoritative persons. This is the way of writing transcendental books, which are never meant for so-called scholars and research workers. The process is maha-jano yena gatah sa panthah: one has to strictly follow great personalities and acaryas. Acarya-van puruso veda: one who has the favor of the acarya knows everything. This statement made by Kaviraja Gosvami is very valuable for all pure devotees. Sometimes the prakrta sahajiyas claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his bona fide guru. Only then will his message be accepted as bona fide. Lord Krsna confirms this in the Bhagavad-gita (4.1):
sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave ’bravit
“The Supreme Lord said, ’I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.”
In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Srila Kaviraja Gosvami therefore as usual concludes this chapter by reasserting his faith in the lotus feet of the six Gosvamis. Thus he is able to set forth this transcendental scripture, Caitanya-caritamrta.
Madhya8.313
TEXT 313
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, Eighth Chapter, describing the talks between Sri Caitanya Mahaprabhu and Ramananda Raya.