Śrī Caitanya-caritāmṛta: Madhya-līlā
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 1
The Later Pastimes of Lord Śrī Caitanya Mahāprabhu
In this chapter there is a summary description of all the pastimes performed by Śrī Caitanya Mahāprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief. There is also a description of Śrī Caitanya Mahāprabhu’s ecstasy that occurred when He recited the verse beginning yaḥ kaumāra-haraḥ, as well as a description of how that ecstasy was explained in the verse beginning priyaḥ so ’yaṁ kṛṣṇaḥ, by Śrīla Rūpa Gosvāmī. Because he wrote that verse, Śrīla Rūpa Gosvāmī was specifically blessed by the Lord. There is also a description of the many books written by Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī and Śrīla Jīva Gosvāmī. There is also a description of the meeting between Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī in the village known as Rāmakeli.
Madhya1.1 TEXT 1 yasya prasādād ajño ’pi sadyaḥ sarva-jñatāṁ vrajet sa śrī-caitanya-devo me bhagavān samprasīdatu SYNONYMS yasya—of whom; prasādāt—by the mercy; ajñaḥ api—even a person who has no knowledge; sadyaḥ—immediately; sarva-jñatām—all knowledge; vrajet—can achieve; saḥ—that; śrī-caitanya-devaḥ—Lord Śrī Caitanya Mahāprabhu; me—on me; bhagavān—the Supreme Personality of Godhead; samprasīdatu—may He bestow His causeless mercy.
TRANSLATION Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Śrī Caitanya Mahāprabhu. Therefore I am praying to the Lord for His causeless mercy upon me. Madhya1.2 TEXT 2 vande śrī-kṛṣṇa-caitanya- nityānandau sahoditau gauḍodaye puṣpavantau citrau śan-dau tamo-nudau SYNONYMS vande—I offer respectful obeisances; śrī-kṛṣṇa-caitanya—to Lord Śrī Kṛṣṇa Caitanya; nityānandau—and to Lord Nityānanda; saha-uditau—simultaneously arisen; gauḍa-udaye—on the eastern horizon of Gauḍa; puṣpavantau—the sun and moon together; citrau—wonderful; śam-dau—bestowing benediction; tamaḥ-nudau—dissipating darkness.
TRANSLATION I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all. Madhya1.3 TEXT 3 jayatāṁ suratau paṅgor mama manda-mater gatī mat-sarvasva-padāmbhojau rādhā-madana-mohanau SYNONYMS jayatām—all glory to; su-ratau—most merciful, or attached in conjugal love; paṅgoḥ—of one who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rādhā-madana-mohanau—Rādhārāṇī and Madana-mohana.
TRANSLATION Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me. Madhya1.4 TEXT 4 dīvyad-vṛndāraṇya-kalpa-drumādhaḥ- śrīmad-ratnāgāra-siṁhāsana-sthau śrīmad-rādhā-śrīla-govinda-devau preṣṭhālībhiḥ sevyamānau smarāmi SYNONYMS dīvyat—shining; vṛndā-araṇya—in the forest of Vṛndāvana; kalpa-druma—desire tree; adhaḥ—beneath; śrīmat—most beautiful; ratna-āgāra—in a temple of jewels; siṁha-āsana-sthau—sitting on a throne; śrīmat—very beautiful; rādhā—Śrīmatī Rādhārāṇī; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ—by most confidential associates; sevyamānau—being served; smarāmi—I remember.
TRANSLATION In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them. Madhya1.5 TEXT 5 śrīmān rāsa-rasārambhī vaṁśī-vaṭa-taṭa-sthitaḥ karṣan veṇu-svanair gopīr gopīnāthaḥ śriye ’stu naḥ SYNONYMS śrīmān—the most beautiful form; rāsa—of the rāsa dance; rasa-ārambhī—the initiator of the mellow; vaṁśī-vaṭa—the celebrated place named Vaṁśīvaṭa; taṭa—on the bank of Yamunā; sthitaḥ—being situated; karṣan—attracting; veṇu-svanaiḥ—by the sounds of the flute; gopīḥ—all the gopīs; gopī-nāthaḥ—the master of all the gopīs; śriye—the opulence of love and affection; astu—let there be; naḥ—upon us.
TRANSLATION May Gopīnāthajī, who attracts all the gopīs with the song of His flute and who has begun the most melodious rāsa dace on the bank of the Yamunā in Vaṁśīvaṭa, be merciful upon us. Madhya1.6 TEXT 6 jaya jaya gauracandra jaya kṛpā-sindhu jaya jaya śacī-suta jaya dīna-bandhu SYNONYMS jaya jaya—all glories; gauracandra—to Śrī Caitanya Mahāprabhu; jaya—all glories; kṛpā-sindhu—to the ocean of mercy; jaya jaya—all glories unto You; śacī-suta—the son of Śacī; jaya—all glories unto You; dīna-bandhu—the friend of the fallen.
TRANSLATION All glories unto Śrī Gaurahari, who is an ocean of mercy! All glories unto You, the son of Śacīdevī, for You are the only friend of all fallen souls! Madhya1.7 TEXT 7 jaya jaya nityānanda jayādvaita-candra jaya śrīvāsādi jaya gaura-bhakta-vṛnda SYNONYMS jaya jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; śrīvāsa-ādi—to all the devotees, headed by Śrīvāsa Ṭhākura; jaya gaura-bhakta-vṛnda—all glories unto the devotees of Lord Gaurasundara.
TRANSLATION All glories unto Lord Nityānanda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura! Madhya1.8 TEXT 8 pūrve kahiluṅ ādi-līlāra sūtra-gaṇa yāhā vistāriyāchena dāsa-vṛndāvana SYNONYMS pūrve—previously; kahiluṅ—I have described; ādi-līlāra—of the ādi-līlā; sūtra-gaṇa—the synopsis; yāhā—which; vistāriyāchena—has elaborately explained; dāsa-vṛndāvana—Vṛndāvana dāsa Ṭhākura.
TRANSLATION I have previously described in synopsis the ādi-līlā [initial pastimes], which have already been fully described by Vṛndāvana dāsa Ṭhākura. Madhya1.9 TEXT 9 ataeva tāra āmi sūtra-mātra kailuṅ ye kichu viśeṣa, sūtra-madhyei kahiluṅ SYNONYMS ataeva—therefore; tāra—of that; āmi—I; sūtra-mātra—only the synopsis; kailuṅ—did; ye kichu—whatever; viśeṣa—specifics; sūtra-madhyei kahiluṅ—I have already stated within the synopsis.
TRANSLATION I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis. Madhya1.10 TEXT 10 ebe kahi śeṣa-līlāra mukhya sūtra-gaṇa prabhura aśeṣa līlā nā yāya varṇana SYNONYMS ebe—now; kahi—I describe; śeṣa-līlāra—of the pastimes at the end; mukhya—chief; sūtra-gaṇa—synopsis; prabhura—of Lord Caitanya Mahāprabhu; aśeṣa—unlimited; līlā—pastimes; nā yāya varṇana—it is not possible to describe.
TRANSLATION To describe the unlimited pastimes of Śrī Caitanya Mahāprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end. Madhya1.11-12 TEXTS 11–12 tāra madhye yei bhāga dāsa-vṛndāvana ‘caitanya-maṅgale’ vistāri’ karilā varṇana sei bhāgera ihāṅ sūtra-mātra likhiba tāhāṅ ye viśeṣa kichu, ihāṅ vistāriba SYNONYMS tāra madhye—amongst them; yei—which; bhāga—portion; dāsa-vṛndāvana—Śrīla Vṛndāvana dāsa Ṭhākura; caitanya-maṅgale—in his book Caitanya-maṅgala; vistāri’—elaborating; karilā varṇana—has described; sei bhāgera—of that portion; ihāṅ—here in this book; sūtra-mātra—the synopsis only; likhiba—I shall write; tāhāṅ—there; ye—whatever; viśeṣa—special details; kichu—something; ihāṅ vistāriba—I shall describe elaborately.
TRANSLATION I shall describe only in synopsis that portion which Vṛndāvana dāsa Ṭhākura has described very elaborately in his book Caitanya-maṅgala. Whatever incidents are outstanding, however, I shall later elaborate. Madhya1.13 TEXT 13 caitanya-līlāra vyāsa——dāsa vṛndāvana tāṅra ājñāya karoṅ tāṅra ucchiṣṭa carvaṇa SYNONYMS caitanya-līlāra vyāsa—the Vyāsadeva, or compiler of the pastimes, of Lord Caitanya Mahāprabhu; dāsa vṛndāvana—Vṛndāvana dāsa Ṭhākura; tāṅra—of him; ājñāya—upon the order; karoṅ—I do; tāṅra—his; ucchiṣṭa—of the remnants of food; carvaṇa—chewing.
TRANSLATION Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left. Madhya1.14 TEXT 14 bhakti kari’ śire dhari tāṅhāra caraṇa śeṣa-līlāra sūtra-gaṇa kariye varṇana SYNONYMS bhakti kari’—with great devotion; śire—on my head; dhari—I hold; tāṅhāra—his; caraṇa—lotus feet; śeṣa-līlāra—of the pastimes at the end; sūtra-gaṇa—the synopsis; kariye—I do; varṇana—describe.
TRANSLATION Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord’s final pastimes. Madhya1.15 TEXT 15 cabbiśa vatsara prabhura gṛhe avasthāna tāhāṅ ye karilā līlā——‘ādi-līlā’ nāma SYNONYMS cabbiśa vatsara—for twenty-four years; prabhura—of the Lord; gṛhe—at home; avasthāna—residing; tāhāṅ—there; ye—whatever; karilā—He performed; līlā—pastimes; ādi-līlā nāma—are called ādi-līlā.
TRANSLATION For twenty-four years, Lord Śrī Caitanya Mahāprabhu remained at home, and whatever pastimes He performed during that time are called the ādi-līlā. Madhya1.16 TEXT 16 cabbiśa vatsara śeṣe yei māgha-māsa tāra śukla-pakṣe prabhu karilā sannyāsa SYNONYMS cabbiśa vatsara—of those twenty-four years; śeṣe—at the end; yei—which; māgha-māsa—the month of Māgha (January-February); tāra—of that month; śukla-pakṣe—during the fortnight of the waxing moon; prabhu—the Lord; karilā—accepted; sannyāsa—the renounced order of life.
TRANSLATION At the end of His twenty-fourth year, in the month of Māgha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyāsa. Madhya1.17 TEXT 17 sannyāsa kariyā cabbiśa vatsara avasthāna tāhāṅ yei līlā, tāra ‘śeṣa-līlā’ nāma SYNONYMS sannyāsa kariyā—after accepting the order of sannyāsa; cabbiśa vatsara—the twenty-four years; avasthāna—remaining in this material world; tāhāṅ—in that portion; yei līlā—whatever pastimes (were performed); tāra—of those pastimes; śeṣa-līlā—the pastimes at the end; nāma—named.
TRANSLATION After accepting sannyāsa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the śeṣa-līlā, or pastimes occurring at the end. Madhya1.18 TEXT 18 śeṣa-līlāra ‘madhya’ ‘antya’,——dui nāma haya līlā-bhede vaiṣṇava saba nāma-bheda kaya SYNONYMS śeṣa-līlāra—of the śeṣa-līlā, or pastimes at the end; madhya—the middle; antya—the final; dui—two; nāma—names; haya—are; līlā-bhede—by the difference of pastimes; vaiṣṇava—the devotees of the Supreme Lord; saba—all; nāma-bheda—different names; kaya—say.
TRANSLATION The final pastimes of the Lord, occurring in His last twenty-four years, are called madhya [middle] and antya [final]. All the devotees of the Lord refer to His pastimes according to these divisions. Madhya1.19 TEXT 19 tāra madhye chaya vatsara——gamanāgamana nīlācala-gauḍa-setubandha-vṛndāvana SYNONYMS tāra madhye—within that period; chaya vatsara—for six years; gamana-āgamana—going and coming; nīlācala—from Jagannātha Purī; gauḍa—to Bengal; setubandha—and from Cape Comorin; vṛndāvana—to Vṛndāvana-dhāma.
TRANSLATION For six years of the last twenty-four, Śrī Caitanya Mahāprabhu traveled all over India, from Jagannātha Purī to Bengal and from Cape Comorin to Vṛndāvana. Madhya1.20 TEXT 20 tāhāṅ yei līlā, tāra ‘madhya-līlā’ nāma tāra pāche līlā——‘antya-līlā’ abhidhāna SYNONYMS tāhāṅ—in those places; yei līlā—all the pastimes; tāra—of those; madhya-līlā—the middle pastimes; nāma—named; tāra pāche līlā—all the pastimes after that period; antya-līlā—last pastimes; abhidhāna—the nomenclature.
TRANSLATION All the pastimes performed by the Lord in those places are known as the madhya-līlā, and whatever pastimes were performed after that are called the antya-līlā. Madhya1.21 TEXT 21 ‘ādi-līlā’, ‘madhya-līlā’, ‘antya-līlā’ āra ebe ‘madhya-līlāra’ kichu kariye vistāra SYNONYMS ādi-līlā madhya-līlā antya-līlā āra—therefore there are three periods, namely the ādi-līlā, madhya-līlā and antya-līlā; ebe—now; madhya-līlāra—of the madhya-līlā; kichu—something; kariye—I shall do; vistāra—elaboration.
TRANSLATION The pastimes of the Lord are therefore divided into three periods—the ādi-līlā, madhya-līlā and antya-līlā. Now I shall very elaborately describe the madhya-līlā. Madhya1.22 TEXT 22 aṣṭādaśa-varṣa kevala nīlācale sthiti āpani ācari’ jīve śikhāilā bhakti SYNONYMS aṣṭādaśa-varṣa—for eighteen years; kevala—only; nīlācale—in Jagannātha Purī; sthiti—staying; āpani—personally; ācari’—behaving; jīve—unto the living entities; śikhāilā—instructed; bhakti—devotional service.
TRANSLATION For eighteen continuous years, Lord Śrī Caitanya Mahāprabhu remained at Jagannātha Purī and, through His personal behavior, instructed all living entities in the mode of devotional service. Madhya1.23 TEXT 23 tāra madhye chaya vatsara bhakta-gaṇa-saṅge prema-bhakti pravartāilā nṛtya-gīta-raṅge SYNONYMS tāra madhye—within that period; chaya vatsara—for six years; bhakta-gaṇa-saṅge—with all the devotees; prema-bhakti—the loving service of the Lord; pravartāilā—introduced; nṛtya-gīta-raṅge—in the matter of chanting and dancing.
TRANSLATION Of these eighteen years at Jagannātha Purī, Śrī Caitanya Mahāprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord. Madhya1.24 TEXT 24 nityānanda-gosāñire pāṭhāila gauḍa-deśe teṅho gauḍa-deśa bhāsāila prema-rase SYNONYMS nityānanda-gosāñire—Nityānanda Gosvāmī; pāṭhāila—sent; gauḍa-deśe—to Bengal; teṅho—He; gauḍa-deśa—the tract of land known as Gauḍa-deśa, or Bengal; bhāsāila—overflooded; prema-rase—with ecstatic love of Kṛṣṇa.
TRANSLATION Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu from Jagannātha Purī to Bengal, which is known as Gauḍa-deśa, and Lord Nityānanda Prabhu overflooded that country with the transcendental loving service of the Lord. Madhya1.25 TEXT 25 sahajei nityānanda——kṛṣṇa-premoddāma prabhu-ājñāya kaila yāhāṅ tāhāṅ prema-dāna SYNONYMS sahajei—by nature; nityānanda—Lord Nityānanda Prabhu; kṛṣṇa-prema-uddāma—very much inspired in transcendental loving service to Lord Kṛṣṇa; prabhu-ājñāya—by the order of the Lord; kaila—did; yāhāṅ tāhāṅ—anywhere and everywhere; prema-dāna—distribution of that love.
TRANSLATION Śrī Nityānanda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Kṛṣṇa. Now, being ordered by Śrī Caitanya Mahāprabhu, He distributed this loving service anywhere and everywhere. Madhya1.26 TEXT 26 tāṅhāra caraṇe mora koṭi namaskāra caitanyera bhakti yeṅho laoyāila saṁsāra SYNONYMS tāṅhāra caraṇe—unto His lotus feet; mora—my; koṭi—unlimited; namaskāra—obeisances; caitanyera—of Lord Śrī Caitanya Mahāprabhu; bhakti—the devotional service; yeṅho—one who; laoyāila—caused to take; saṁsāra—the whole world.
TRANSLATION I offer innumerable obeisances unto the lotus feet of Śrī Nityānanda Prabhu, who is so kind that He spread the service of Śrī Caitanya Mahāprabhu all over the world. Madhya1.27 TEXT 27 caitanya-gosāñi yāṅre bale ‘baḍa bhāi’ teṅho kahe, mora prabhu——caitanya-gosāñi SYNONYMS caitanya-gosāñi—Lord Śrī Caitanya Mahāprabhu; yāṅre—unto whom; bale—says; baḍa bhāi—elder brother; teṅho—He; kahe—says; mora prabhu—My Lord; caitanya-gosāñi—the supreme master, Lord Caitanya Mahāprabhu.
TRANSLATION Caitanya Mahāprabhu used to address Nityānanda Prabhu as His elder brother, whereas Nityānanda Prabhu addressed Śrī Caitanya Mahāprabhu as His Lord. Madhya1.28 TEXT 28 yadyapi āpani haye prabhu balarāma tathāpi caitanyera kare dāsa-abhimāna SYNONYMS yadyapi—although; āpani—personally; haye—is; prabhu—Lord; balarāma—Balarāma; tathāpi—still; caitanyera—of Lord Śrī Caitanya Mahāprabhu; kare—accepts; dāsa-abhimāna—conception as the eternal servant.
TRANSLATION Although Nityānanda Prabhu is none other than Balarāma Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Śrī Caitanya Mahāprabhu. Madhya1.29 TEXT 29 ‘caitanya’ seva, ‘caitanya’ gāo, lao ‘caitanya’-nāma ‘caitanye’ ye bhakti kare, sei mora prāṇa SYNONYMS caitanya seva—serve Śrī Caitanya Mahāprabhu; caitanya gāo—chant about Śrī Caitanya Mahāprabhu; lao—always take; caitanya-nāma—the name of Lord Caitanya Mahāprabhu; caitanye—unto Lord Śrī Caitanya Mahāprabhu; ye—anyone who; bhakti—devotional service; kare—renders; sei—that person; mora—My; prāṇa—life and soul.
TRANSLATION Nityānanda Prabhu requested everyone to serve Śrī Caitanya Mahāprabhu, chant His glories and utter His name. Nityānanda Prabhu claimed that person to be His life and soul who rendered devotional service unto Śrī Caitanya Mahāprabhu. Madhya1.30 TEXT 30 ei mata loke caitanya-bhakti laoyāila dīna-hīna, nindaka, sabāre nistārila SYNONYMS ei mata—in this way; loke—the people in general; caitanya—of Lord Caitanya Mahāprabhu; bhakti—the devotional service; laoyāila—He caused to accept; dīna-hīna—poor fallen souls; nindaka—blasphemers; sabāre—everyone; nistārila—He delivered.
TRANSLATION In this way, Śrīla Nityānanda Prabhu introduced the cult of Śrī Caitanya Mahāprabhu to everyone without discrimination. Even though the people were fallen souls and blasphemers, they were delivered by this process. Madhya1.31 TEXT 31 tabe prabhu vraje pāṭhāila rūpa-sanātana prabhu-ājñāya dui bhāi āilā vṛndāvana SYNONYMS tabe—after this; prabhu—Lord Śrī Caitanya Mahāprabhu; vraje—to Vṛndāvana-dhāma; pāṭhāila—sent; rūpa-sanātana—the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; prabhu-ājñāya—upon the order of Śrī Caitanya Mahāprabhu; dui bhāi—the two brothers; āilā—came; vṛndāvana—to Vṛndāvana-dhāma.
TRANSLATION Lord Śrī Caitanya Mahāprabhu then sent the two brothers Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī to Vraja. By His order, they went to Śrī Vṛndāvana-dhāma. Madhya1.32 TEXT 32 bhakti pracāriyā sarva-tīrtha prakāśila madana-gopāla-govindera sevā pracārila SYNONYMS bhakti pracāriyā—broadcasting devotional service; sarva-tīrtha—all the places of pilgrimage; prakāśila—discovered; madana-gopāla—of Śrī Rādhā-Madana-mohana; govindera—of Śrī Rādhā-Govindajī; sevā—the service: pracārila—introduced.
TRANSLATION After going to Vṛndāvana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindajī. Madhya1.33 TEXT 33 nānā śāstra āni’ kailā bhakti-grantha sāra mūḍha adhama-janere teṅho karilā nistāra SYNONYMS nānā śāstra—different types of scriptures; āni’—collecting; kailā—compiled; bhakti-grantha—of books on devotional service; sāra—the essence; mūḍha—rascals; adhama-janere—and fallen souls; teṅho—they; karilā nistāra—delivered.
TRANSLATION Both Rūpa Gosvāmī and Sanātana Gosvāmī brought various scriptures to Vṛndāvana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls. PURPORT Śrīla Śrīnivāsa Ācārya has sung:
nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau The six Gosvāmīs, under the direction of Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, studied various Vedic literatures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvāmīs wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in the Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. All the Vedic literature aims at understanding Kṛṣṇa, and how to understand Kṛṣṇa through devotional service has been explained by Śrīla Rūpa and Sanātana Gosvāmīs, with evidence from all Vedic literatures. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvāmīs.
Madhya1.34 TEXT 34 prabhu ājñāya kaila saba śāstrera vicāra vrajera nigūḍha bhakti karila pracāra SYNONYMS prabhu ājñāya—upon the order of Lord Śrī Caitanya Mahāprabhu; kaila—they did; saba śāstrera—of all scriptures; vicāra—analytical study; vrajera—of Śrī Vṛndāvana-dhāma; nigūḍha—most confidential; bhakti—devotional service; karila—did; pracāra—preaching.
TRANSLATION The Gosvāmīs carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic literatures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vṛndāvana. PURPORT This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prākṛta-sahajiyās. The prākṛta-sahajiyās do not consult the Vedic literatures, and they are debauchees, woman-hunters and smokers of gañjā. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prākṛta-sahajiyās do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and the pastimes of Vṛndāvana one must have sufficient knowledge of the śāstras (Vedic literatures). As stated in Śrīmad-Bhāgavatam (1.2.12), bhaktyā śruta-gṛhītayā. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhānāḥ munayaḥ. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic literatures (bhaktyā śruta-gṛhītayā). It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura considered such sahajiyās to be more favorable than the impersonalists, who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyās is far better than that of the Māyāvādī sannyāsīs. Although the sahajiyās do not think much of Vedic knowledge, they nonetheless have accepted Lord Kṛṣṇa as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.
Madhya1.35 TEXT 35 hari-bhakti-vilāsa, āra bhāgavatāmṛta daśama-ṭippanī, āra daśama-carita SYNONYMS hari-bhakti-vilāsa—the scripture named Hari-bhakti-vilāsa; āra—and; bhāgavatāmṛta—the scripture named Bṛhad-bhāgavatāmṛta; daśama-ṭippanī—comments on the Tenth Canto of Śrīmad-Bhāgavatam; āra—and; daśama-carita—poetry about the Tenth Canto of Śrīmad-Bhāgavatam.
TRANSLATION Some of the books compiled by Śrīla Sanātana Gosvāmī were the Hari-bhakti-vilāsa, Bṛhad-bhāgavatāmṛta, Daśama-ṭippanī and Daśama-carita. PURPORT In the First Wave of the book known as the Bhakti-ratnākara, it is said that Sanātana Gosvāmī understood Śrīmad-Bhāgavatam by thorough study and explained it in his commentary known as Vaiṣṇava-toṣaṇī. All the knowledge that Śrī Sanātana Gosvāmī and Rūpa Gosvāmī directly acquired from Śrī Caitanya Mahāprabhu was broadcast all over the world by their expert service. Sanātana Gosvāmī gave his Vaiṣṇava-toṣaṇī commentary to Śrīla Jīva Gosvāmī for editing, and Śrīla Jīva Gosvāmī edited this under the name of Laghu-toṣaṇī. Whatever he immediately put down in writing was finished in the year 1476 Śaka (A.D. 1554). Śrīla Jīva Gosvāmī completed the Laghu-toṣaṇī in the year Śakābda 1504 (A.D. 1582).
The subject matter of the Hari-bhakti-vilāsa, by Śrī Sanātana Gosvāmī, was collected by Śrīla Gopāla Bhaṭṭa Gosvāmī and is known as a vaiṣṇava-smṛti. This vaiṣṇava-smṛti-grantha was finished in twenty chapters, known as vilāsas. In the first vilāsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilāsa, the process of initiation is described. In the third vilāsa, the methods of Vaiṣṇava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilāsa are descriptions of saṁskāra, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrā, marks on the body; mālā, chanting with beads; and guru-pūjā, worship of the spiritual master. In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilāsa, there are descriptions about collecting tulasī leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilāsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilāsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilāsa, Ekādaśī is described. In the thirteenth vilāsa, fasting is discussed, as well as observance of the Mahā-dvādaśī ceremony. In the fourteenth vilāsa, different duties for different months are outlined. In the fifteenth vilāsa, there are instructions on how to observe Ekādaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of Cāturmāsya observations during the rainy season, and discussions of Janmāṣṭamī, Pārśvaikādaśī, Śravaṇā-dvādaśī, Rāma-navamī and Vijayā-daśamī. The sixteenth vilāsa discusses duties to be observed in the month of Kārttika (October-November), or the Dāmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūjā and Ratha-yātrā. The seventeenth vilāsa discusses preparations for Deity worship, mahā-mantra chanting and the process of japa. In the eighteenth vilāsa the different forms of Śrī Viṣṇu are described. The nineteenth vilāsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilāsa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilāsa-grantha are given by Śrī Kavirāja Gosvāmī in the Madhya–līlā (24.329–345). The descriptions given in those verses by Kṛṣṇadāsa Kavirāja Gosvāmī are actually a description of those portions compiled by Gopāla Bhaṭṭa Gosvāmī. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī’s opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smārta-samāja, which is strictly followed by caste brāhmaṇas, has influenced portions that Gopāla Bhaṭṭa Gosvāmī collected from the original Hari-bhakti-vilāsa. It is therefore very difficult to find out Vaiṣṇava directions from the book of Gopāla Bhaṭṭa Gosvāmī. It is better to consult the commentary made by Sanātana Gosvāmī himself for the Hari-bhakti-vilāsa under the name of Dig-darśinī-ṭīkā. Some say that the same commentary was compiled by Gopīnātha-pūjā Adhikārī, who was engaged in the service of Śrī Rādhā-ramaṇajī and who happened to be one of the disciples of Gopāla Bhaṭṭa Gosvāmī.
Regarding the Bṛhad-bhāgavatāmṛta, there are two parts, both of which deal with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇṭha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-māhātmya-nirūpaṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life’s destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.
The Daśama-ṭippanī is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. Another name for this commentary is Bṛhad-vaiṣṇava-toṣaṇī-ṭīkā. In the Bhakti-ratnākara, it is said that the Daśama-ṭippanī was finished in 1476 Śakābda (A.D. 1554).
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