Antya14.38

TEXT 38

svapnavese preme prabhura gara gara mana

bahya haile haya--yena haraila dhana

SYNONYMS

svapna-avese—when absorbed in dreams; preme—in love of Krsna; prabhura—of Sri Caitanya Mahaprabhu; gara gara—fully absorbed; mana—mind; bahya haile—when He awakens; haya—it is; yena—as if; haraila—He has lost; dhana—something very precious.

TRANSLATION

When Sri Caitanya Mahaprabhu dreamed of the rasa dance, He was fully absorbed in transcendental bliss, but when His dream broke, He thought He had lost a precious jewel.

Antya14.39

TEXT 39

unmattera praya prabhu karena gana-nrtya

dehera svabhave karena snana-bhojana-krtya

SYNONYMS

unmattera praya—as if mad; prabhu—Sri Caitanya Mahaprabhu; karena—performs; gana-nrtya—singing and dancing; dehera—of the body; svabhave—by nature; karena—carries out; snana—bathing; bhojana—eating; krtya—duties.

TRANSLATION

Thus Sri Caitanya Mahaprabhu would chant and dance, always absorbed in the bliss of transcendental madness. He carried out the necessities of the body, such as eating and bathing, merely out of habit.

Antya14.40

TEXT 40

ratri haile svarupa-ramanande lana

apana manera bhava kahe ughadiya

SYNONYMS

ratri haile—when there was night; svarupa—Svarupa Damodara Gosvami; ramanande—Ramananda Raya; lana—taking together; apana manera—of His own mind; bhava—the ecstatic feelings; kahe—speaks; ughadiya—revealing.

TRANSLATION

At night, Lord Caitanya would reveal to Svarupa Damodara and Ramananda Raya the ecstatic feelings of His mind.

Antya14.41

TEXT 41

prapta-pranastacyuta-vitta atma

yayau visadojjhita-deha-gehah

grhita-kapalika-dharmako me

vrndavanam sendriya-sisya-vrndah

SYNONYMS

prapta—achieved; pranasta—lost; acyuta—Krsna; vittah—the treasure; atma—mind; yayau—went; visada—by lamentation; ujjhita—given up; deha-gehah—body and home; grhita—accepted; kapalika-dharmakah—the religious principles of a kapalika-yogi, a kind of mendicant; me—My; vrndavanam—to Vrndavana; sa—with; indriya—senses; sisya-vrndah—disciples.

TRANSLATION

Sri Caitanya Mahaprabhu said, “At first My mind somehow achieved the treasure of Krsna, but it again lost Him. Therefore it gave up My body and home because of lamentation and accepted the religious principles of a kapalika-yogi. Then My mind went to Vrndavana with its disciples, My senses.,”

PURPORT

This verse is clearly metaphorical.

Antya14.42

TEXT 42

prapta-ratna harana, tara guna sanariya,

mahaprabhu santape vihvala

raya-svarupera kantha dhari’, kahe ’haha hari hari’,

dhairya gela, ha-ila capala

SYNONYMS

prapta—acquired; ratna—gem; harana—having lost; tara—of it; guna—attributes; sanariya—remembering; mahaprabhu—Sri Caitanya Mahaprabhu; santape—in lamentation; vihvala—overwhelmed; raya—of Ramananda Raya; svarupera—of Svarupa Damodara Gosvami; kantha dhari’-catching the necks; kahe—said; haha hari hari—alas, where is Hari, where is Hari; dhairya—patience; gela—lost; ha-ila capala—became restless.

TRANSLATION

Having lost His acquired gem, Sri Caitanya Mahaprabhu became overwhelmed with lamentation by remembering its attributes. Then, grasping the necks of Ramananda Raya and Svarupa Damodara Gosvami, He cried, “Alas, where is My Lord Hari? Where is Hari?” Finally He became restless and lost all patience.

Antya14.43

TEXT 43

"suna, bandhava, krsnera madhuri

yara lobhe mora mana, chadi’ loka-veda-dharma,

yogi hana ha-ila bhikhari

SYNONYMS

suna—please hear; bandhava—My friends; krsnera madhuri—the sweetness of Lord Krsna; yara—for which; lobhe—by the greed; mora mana—My mind; chadi’-giving up; loka-veda-dharma—social and Vedic religious principles; yogi hana—having become a yogi; ha-ila bhikhari—has become a beggar.

TRANSLATION

“My dear friends,” He said, "please hear of Krsna’s sweetness. Because of a great desire for that sweetness, My mind has given up all social and Vedic religious principles and taken to the profession of begging, exactly like a mystic yogi.

Antya14.44

TEXT 44

krsna-lila-mandala, suddha sankha-kundala,

gadiyache suka karikara

sei kundala kane pari’, trsna-lau-thali dhari’,

asa-jhuli kandhera upara

SYNONYMS

krsna-lila-mandala—the ring of the pastimes of Krsna; suddha—pure; sankha-kundala—an earring of conchshell; gadiyache—has manufactured; suka—Sukadeva Gosvami; karikara—craftsman; sei kundala—that earring; kane pari,—putting on the ear; trsna—aspiration; lau—of squash or gourd; thali—the bowl; dhari’-taking; asa—expectation; jhuli—bag; kandhera upara—on the shoulder.

TRANSLATION

"The ring of Krsna’s rasa-lila, manufactured by Sukadeva Gosvami, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogi of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder.

Antya14.45

TEXT 45

cinta-kantha udhi gaya, dhuli-vibhuti-malina-kaya,

’haha krsna’ pralapa-uttara

udvega dvadasa hate, lobhera jhulani mathe,

bhiksabhave ksina kalevara

SYNONYMS

cinta—of anxiety; kantha—the torn quilt; udhi—covering; gaya—on the body; dhuli—dust; vibhuti—ashes; malina-kaya—dirty body; haha—alas; krsna—Krsna; pralapa-uttara—crazy replies; udvega—distress; dvadasa—twelve (bangles); hate—on the wrist; lobhera—of greed; jhulani—turban; mathe—on the head; bhiksa-abhave—in the absence of alms; ksina—skinny; kalevara—body.

TRANSLATION

"The yogi of My mind wears the torn quilt of anxiety on his dirty body, which is covered with dust and ashes. His only words are,’Alas! Krsna!’ He wears twelve bangles of distress on his wrist and a turban of greed on his head. Because he has not eaten anything, he is very thin.

Antya14.46

TEXT 46

vyasa, sukadi yogi-gana, krsna atma niranjana,

vraje tanra yata lila-gana

bhagavatadi sastra-gane, kariyache varnane,

sei tarja pade anuksana

SYNONYMS

vyasa—Dvaipayana Vyasa; suka-adi—and other sages, such as Sukadeva Gosvami; yogi-gana—great mystic yogis; krsna—Lord Krsna; atma—the Supersoul; niranjana—without material contamination; vraje—in Vrndavana; tanra—His; yata—all; lila-gana—pastimes; bhagavata-adi—Srimad-Bhagavatam and others; sastra-gane—in revealed scriptures; kariyache varnane—have described; sei tarja—that competition of poetry between two parties; pade—reads; anuksana—every moment.

TRANSLATION

"The great yogi of My mind always studies the poetry and discussions of Lord Krsna’s Vrndavana pastimes. In the Srimad-Bhagavatam and other scriptures, great saintly yogis like Vyasadeva and Sukadeva Gosvami have described Lord Krsna as the Supersoul, beyond all material contamination.

Antya14.47

TEXT 47

dasendriye sisya kari’, ’maha-baula’ nama dhari’,

sisya lana karila gamana

mora deha sva-sadana, visaya-bhoga maha-dhana,

saba chadi’ gela vrndavana

SYNONYMS

dasa-indriye—the ten senses; sisya kari’-making disciples; maha-baula—of a great mendicant; nama dhari’-taking the name; sisya lana—taking disciples; karila gamana—has gone; mora—My; deha—body; sva-sadana—own home; visaya-bhoga—material enjoyment; maha-dhana—great treasure; saba chadi’-leaving aside everything; gela vrndavana—has gone to Vrndavana.

TRANSLATION

"The mystic yogi of My mind has assumed the name Mahabaula and made disciples of My ten senses. Thus My mind has gone to Vrndavana, leaving aside the home of My body and the great treasure of material enjoyment.

PURPORT

Sri Caitanya Mahaprabhu compares His mind to one of the mystic yogis known as baula, who makes at least ten disciples.

Antya14.48

TEXT 48

vrndavane praja-gana, yata sthavara-jangama,

vrksa-lata grhastha-asrame

tara ghare bhiksatana, phala-mula-patrasana,

ei vrtti kare sisya-sane

SYNONYMS

vrndavane—in Vrndavana; praja-gana—the citizens; yata—all; sthavara-jangama—nonmoving and moving; vrksa-lata—the trees and creepers; grhastha-asrame—in household life; tara ghare—at his house; bhiksa-atana—begging from door to door; phala-mula-patra—fruits, roots and leaves; asana—eating; ei vrtti—this business; kare—performs; sisya-sane—with the disciples.

TRANSLATION

"In Vrndavana, he goes from door to door begging alms with all his disciples. He begs from both the moving and the inert inhabitants-the citizens, the trees and the creepers. In this way he lives on fruits, roots and leaves.

Antya14.49

TEXT 49

krsna-guna-rupa-rasa, gandha, sabda, parasa,

se sudha asvade gopi-gana

ta-sabara grasa-sese, ani’ pancendriya sisye,

se bhiksaya rakhena jivana

SYNONYMS

krsna—of Lord Krsna; guna-rupa-rasa—attributes, beauty and sweetness; gandha sabda parasa—aroma, sound and touch; se sudha—that nectar; asvade—taste; gopi-gana—all the gopis; ta-sabara—of all of them; grasa-sese—remnants of food; ani’-bringing; panca-indriya—five senses; sisye—the disciples; se bhiksaya—by such alms; rakhena—maintain; jivana—life.

TRANSLATION

"The gopis of Vrajabhumi always taste the nectar of Krsna’s attributes, His beauty, His sweetness, His aroma, the sound of His flute and the touch of His body. My mind’s five disciples, the senses of perception, gather the remnants of that nectar from the gopis and bring them to the yogi of My mind. The senses maintain their lives by eating those remnants.

Antya14.50

TEXT 50

sunya-kunja-mandapa-kone, yogabhyasa krsna-dhyane,

tahan rahe lana sisya-gana

krsna atma niranjana, saksat dekhite mana,

dhyane ratri kare jagarana

SYNONYMS

sunya-kunja-mandapa-kone—in the corner of a pavilion in a solitary garden; yoga-abhyasa—practice of mystic yoga; krsna-dhyane—by meditating on Krsna; tahan—there; rahe—remains; lana—taking; sisya-gana—disciples; krsna—Lord Krsna; atma—the Supersoul; niranjana—without material contamination; saksat—directly; dekhite—to see; mana—mind; dhyane—in meditation; ratri—at night; kare jagarana—keeps awake.

TRANSLATION

"There is a solitary garden where Krsna enjoys His pastimes, and in one corner of a pavilion in that garden, the yogi of My mind, along with his disciples, practices mystic yoga. Wanting to see Krsna directly, this yogi remains awake throughout the night, meditating on Krsna who is the Supersoul, uncontaminated by the three modes of nature.

Antya14.51

TEXT 51

mana krsna-viyogi, duhkhe mana haila yogi,

se viyoge dasa dasa haya

se dasaya vyakula hana, mana gela palana,

sunya mora sarira alaya"

SYNONYMS

mana—the mind; krsna-viyogi—bereft of Krsna’s association; duhkhe—in unhappiness; mana—the mind; haila—became; yogi—a mystic yogi; se viyoge—by that feeling of separation; dasa—ten; dasa—transcendental transformations; haya—there are; se dasaya—by those transcendental transformations; vyakula hana—being very agitated; mana—the mind; gela—went away; palana—fleeing; sunya—void; mora—My; sarira—body; alaya—place of residence.

TRANSLATION

“When My mind lost the association of Krsna and could no longer see Him, he became depressed and took up mystic yoga. In the void of separation from Krsna, he experienced ten transcendental transformations. Agitated by these transformations, My mind fled, leaving My body, his place of residence, empty. Thus I am completely in trance.”

PURPORT

In this verse, the outward activities of the kapalika mendicants have been described, but not their actual life. The kapalika mendicants are tantric materialists who carry skulls in their hands. They are not Vaisnavas and have nothing to do with spiritual life. Therefore they are untouchable. Only an outward comparison has been made between the mind and their activities, but their behavior should never be imitated.

Antya14.52

TEXT 52

krsnera viyoge gopira dasa dasa haya

sei dasa dasa haya prabhura udaya

SYNONYMS

krsnera viyoge—by separation from Krsna; gopira—of the gopis; dasa dasa—ten kinds of transcendental transformations of the body; haya—there are; sei—those; dasa dasa—ten kinds of transcendental transformations; haya—are; prabhura udaya—visible in the body of Sri Caitanya Mahaprabhu.

TRANSLATION

When the gopis felt separation from Krsna, they experienced ten kinds of bodily transformations. These same symptoms appeared on the body of Sri Caitanya Mahaprabhu.

Antya14.53

TEXT 53

cintatra jagarodvegau

tanavam malinangata

pralapo vyadhir unmado

moho mrtyur dasa dasa

SYNONYMS

cinta—anxiety; atra—here (because of separation from Krsna); jagara—wakefulness; udvegau—and mental agitation; tanavam—thinness; malina-angata—an unclean, almost dirty state of the body; pralapah—talking like a madman; vyadhih—disease; unmadah—madness; mohah—illusion; mrtyuh—death; dasa—conditions; dasa—ten.

TRANSLATION

“The ten bodily transformations resulting from separation from Krsna are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death.”

PURPORT

This verse is part of a description of Srimati Radharani’s different traits from Ujjvala-nilamani by Srila Rupa Gosvami. In this book, he elaborately explains the ten symptoms as follows.

Cinta. As stated in the Hamsaduta:

yada yato gopi-hrdaya-madano nanda-sadanan
mukundo gandinyas tanayam anurundhan madhu-purim
tadamanksic cinta-sariti ghana-ghurnaparicayair
agadhayam vadhamaya-payasi radha virahini

“At the request of Akrura, Krsna and Balarama left the house of Nanda Maharaja for Mathura. At that time, Srimati Radharani’s mind was disrupted, and She became almost mad because of extreme separation from Krsna. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety. She thought, ’Now I am going to die, and when I die, Krsna will surely come back to see Me again. But when He hears of My death from the people of Vrndavana, He will certainly be very unhappy. Therefore I shall not die.’ ” This is the explanation of the word cinta.

Jagara. As stated in the Padyavali:

yah pasyanti priyam svapne
dhanyastah sakhi yositah
asmakam tu gate krsne
gata nidrapi vairini

Thinking Herself very unfortunate, Srimati Radharani addressed Her very dear friend Visakha, “My dear friend, if I could see Krsna in My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep also plays mischievously with Me. Indeed, it has become My enemy. Therefore I have not slept since the departure of Krsna.”

Udvega. This word is also explained in the Hamsaduta as follows:

mano me ha kastam jvalati kim aham hanta karavai
na param navaram sumukhi kalayam yasya jaladheh
iyam vande murdhna sapadi tam upayam kathaya me
paramrsye yasmad dhrti-kanikayapi ksani-kaya

Srimati Radharani addressed Lalita, “My dear beautiful-faced Lalita, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer My obeisances at your lotus feet. What shall I do? Please consider My condition and advise Me how I can become peaceful. That is My desire.”

Tanava is described as follows:

udancad-vaktrambhoruha-vikrtir antah-kulasita
sadaharabhava-glapita-kucakoka yadu-pate
visusyanti radha tava viraha-tapad anudinam
nidaghe kuly eva krasima-paripakam prathayati

When Uddhava returned to Mathura after visiting Vrndavana, Lord Krsna inquired from him about Radharani and Visakha. Uddhava replied as follows: “Consider the condition of the gopis! Srimati Radharani especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breast has become black, as if diseased. Because of separation from You, all the gopis, especially Radharani, appear like dried-up water holes under the scorching heat of the sun.”

Malina-angata is described as follows:

hima-visara-visirnambhoja-tulyanana-srih
khara-marud-aparajyad-bandhu-jivopamausthi
agha-hara sarad-arkottapitendivaraksi
tava viraha-vipatti-mlapitasid visakha

Uddhava said to Krsna, “O most auspicious Krsna, please hear me. The tribulation caused by Your absence has made Visakha languid. Her lips tremble like trees in a strong wind. Her beautiful face is like a lotus flower that has withered under the snow, and Her eyes are like lotus petals scorched by the heat of the autumn sun.”

Pralapa is explained in Lalita-madhava as follows:

kva nanda-kula-candramah kva sikhi-candra-kalankrtih
kva manda-murali-ravah kva nu surendra-nila-dyutih
kva rasa-rasa-tandavi kva sakhi jiva-raksausadhir
nidhir mama suhrttamah kva tava hanta ha dhig-vidhih

This is Srimati Radharani’s lamentation for Her beloved Krsna, who was away from home. A woman whose husband has left home and gone to a foreign land is called prosita-bhartrka. Lamenting for Krsna in the same way as such a woman laments for her husband, Srimati Radharani said, “My dear friend, where is the glory of the family of Maharaja Nanda, who wears a half-moon ornament on His head? Where is Krsna, whose hue is like that of the indranila jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the rasa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Krsna.”

Vyadhi is also described in Lalita-madhava:

uttapi puta-pakato ’pi garala-gramad api ksobhano
dambholer api duhsahah katur alam hrn-magna-sulyad api
tivrah praudha-visucikani-cayato ’py uccair mamayam bali
marmany adya bhinatti gokula-pater vislesa-janma jvarah

Being greatly afflicted by the pain of separation from Krsna, Srimati Radharani said, “My dear Lalita, kindly hear Me. I cannot bear suffering the fever of separation from Krsna, nor can I explain it to you. It is something like gold melting in an earthen box. This fever produces more distress than poison, and it is more piercing than a thunderbolt. I suffer exactly like someone almost dead from cholera. To be giving Me so much pain, this fever must be very strong indeed.”

Unmada is explained as follows:

bhramati bhavana-garbhe nirnimittam hasanti
prathayati tava vartam cetanacetanesu
luthati ca bhuvi radha kampitangi murare
visama-viraha-khedodgari-vibhranta-citta

Uddhava said to Krsna, “My dear Krsna, all the gopis are so afflicted by Your absence that they have become almost mad. O Murari, at home Srimati Radharani laughs unnecessarily and, like a madwoman, inquires about You from every entity without distinction, even from the stones. She rolls on the ground, unable to bear the agony of Your absence.”

Moha is explained as follows:

nirundhe dainyabdhim harati guru-cinta paribhavam
vilumpaty unmadam sthagayati balad baspa-laharim
idanim kamsare kuvalaya-drsah kevalam idam
vidhatte sacivyam tava viraha-murccha-sahacari

Lalita wrote Krsna the following letter on Srimati Radharani’s behalf: “My dear Krsna, separation from You has greatly agitated Srimati Radharani’s mind, and She has fallen unconscious on the ground. O enemy of Kamsa, You have now become a first-class politician, and therefore You can supposedly give relief to everyone. Therefore please consider the plight of Srimati Radharani, or very soon You will hear of Her death. Maybe at that time You will lament, although now You are jubilant.”

Mrtyu is explained in the Hamsaduta:

aye rasa-krida-rasika mama sakhyam nava-nava
pura baddha yena pranaya-lahari hanta gahana
sa cen muktapeksas tvam asi dhig imam tulasakalam
yad etasya nasa-nihitam idam adyapi calati

In the following letter, Lalita chastised Krsna for staying in Mathura: “Simply by dancing in the circle of the rasa dance, You attracted Srimati Radharani’s love. Why are You now so indifferent to my dear friend Radharani? She is lying nearly unconscious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her.”

Antya14.54

TEXT 54

ei dasa-dasaya prabhu vyakula ratri-dine

kabhu kona dasa uthe, sthira nahe mane

SYNONYMS

ei—these; dasa-dasaya—by ten conditions; prabhu—Sri Caitanya Mahaprabhu; vyakula—overwhelmed; ratri-dine—night and day; kabhu—sometimes; kona—some; dasa—condition; uthe—arises; sthira—steady; nahe—is not; mane—the mind.

TRANSLATION

Sri Caitanya Mahaprabhu was overwhelmed night and day by these ten ecstatic conditions. Whenever such symptoms arose, His mind became unsteady.

Antya14.55

TEXT 55

eta kahi’ mahaprabhu mauna karila

ramananda-raya sloka padite lagila

SYNONYMS

eta kahi’-speaking this; mahaprabhu—Sri Caitanya Mahaprabhu; mauna karila—became silent; ramananda-raya—Ramananda Raya; sloka—verses; padite lagila—began to recite.

TRANSLATION

After speaking in this way, Sri Caitanya Mahaprabhu fell silent. Then Rama-nanda Raya began to recite various verses.

Antya14.56

TEXT 56

svarupa-gosani kare krsna-lila gana

dui jane kichu kaila prabhura bahya jnana

SYNONYMS

svarupa-gosani—Svarupa Damodara Gosani; kare—does; krsna-lila—of the pastimes of Krsna; gana—singing; dui jane—both of them; kichu—some; kaila—revived; prabhura—of Sri Caitanya Mahaprabhu; bahya jnana—external consciousness.

TRANSLATION

Ramananda Raya recited verses from Srimad-Bhagavatam, and Svarupa Damodara Gosvami sang of Krsna’s pastimes. In this way, they brought Sri Caitanya Mahaprabhu to external consciousness.

Antya14.57

TEXT 57

ei-mata ardha-ratri kaila niryapana

bhitara-prakosthe prabhure karaila sayana

SYNONYMS

ei-mata—in this way; ardha-ratri—half the night; kaila niryapana—passed; bhitara-prakosthe—in the inner room; prabhure—Sri Caitanya Mahaprabhu; karaila sayana—they made to lie down.

TRANSLATION

After half the night had passed in this way, Ramananda Raya and Svarupa Damodara Gosvami made Sri Caitanya Mahaprabhu lie down on His bed in the inner room.

Antya14.58

TEXT 58

ramananda-raya tabe gela nija ghare

svarupa-govinda dunhe suilena dvare

SYNONYMS

ramananda-raya—Ramananda Raya; tabe—thereupon; gela—returned; nija ghare—to his home; svarupa—Svarupa Damodara Gosvami; govinda—and Govinda; dunhe—both; suilena—lay down; dvare—at the door.

TRANSLATION

Then Ramananda Raya returned home, and Svarupa Damodara Gosvami, along with Govinda, lay down in front of the door to Sri Caitanya Mahaprabhu’s room.

Antya14.59

TEXT 59

saba ratri mahaprabhu kare jagarana

ucca kari’ kahe krsna-nama-sankirtana

SYNONYMS

saba ratri—all night; mahaprabhu—Sri Caitanya Mahaprabhu; kare—does; jagarana—remaining without sleep; ucca kari’-very loudly; kahe krsna-nama-sankirtana—chants the holy name of Krsna.

TRANSLATION

Sri Caitanya Mahaprabhu remained awake throughout the entire night, chanting the Hare Krsna mantra very loudly.

Antya14.60

TEXT 60

sabda na pana svarupa kapata kaila dure

tina-dvara deoya ache, prabhu nahi ghare!

SYNONYMS

sabda—sound; na—not; pana—hearing; svarupa—Svarupa Damodara Gosvami; kapata—the door; kaila dure—opened; tina-dvara—three doors; deoya ache—were locked; prabhu—Sri Caitanya Mahaprabhu; nahi ghare—was not within the room.

TRANSLATION

After some time, Svarupa Damodara could no longer hear Sri Caitanya Mahaprabhu chanting. When he entered the room, he found the three doors locked, but Sri Caitanya Mahaprabhu had gone.

Antya14.61

TEXT 61

cintita ha-ila sabe prabhure na dekhiya

prabhu cahi’ bule sabe deuti jvaliya

SYNONYMS

cintita ha-ila—became very anxious; sabe—all the devotees; prabhure—Sri Caitanya Mahaprabhu; na dekhiya—not seeing; prabhu—Sri Caitanya Mahaprabhu; cahi’-searching for; bule—wander; sabe—all of them; deuti—lamp; jvaliya—lighting.

TRANSLATION

All the devotees were very anxious when they saw that the Lord was not in His room. They wandered about searching for Him with a warning lamp.

Antya14.62

TEXT 62

simha-dvarera uttara-disaya ache eka thani

tara madhye padi’ achena caitanya-gosani

SYNONYMS

simha-dvarera—of the gate known as Simha-dvara; uttara-disaya—on the northern side; ache—there is; eka thani—a place; tara madhye—within that place; padi’-lying down; achena—was; caitanya-gosani—Sri Caitanya Mahaprabhu.

TRANSLATION

After searching for some time, they came upon Sri Caitanya Mahaprabhu lying in a corner by the northern side of the Simha-dvara gate.

Antya14.63

TEXT 63

dekhi’ svarupa-gosani-adi anandita haila

prabhura dasa dekhi’ punah cintite lagila

SYNONYMS

dekhi’-seeing; svarupa-gosani-adi—all the devotees, headed by Svarupa Damodara Gosvami; anandita haila—became very glad; prabhura—of Sri Caitanya Mahaprabhu; dasa—the condition; dekhi’-seeing; punah—again; cintite lagila—they began to feel anxiety.

TRANSLATION

At first they were overjoyed to see Him, but when they saw His condition, all the devotees, headed by Svarupa Damodara Gosvami, were very anxious.

Antya14.64

TEXT 64

prabhu padi’ achena dirgha hata panca-chaya

acetana deha, nasaya svasa nahi vaya

SYNONYMS

prabhu—the Lord; padi’ achena—was lying down; dirgha—prolonged; hata panca-chaya—five to six cubits (one cubit equals about a foot and a half); acetana deha—unconscious body; nasaya—in the nostrils; svasa—breath; nahi vaya—does not flow.

TRANSLATION

Sri Caitanya Mahaprabhu was lying unconscious, and His body had become elongated to five or six cubits [eight or nine feet]. There was no breath from His nostrils.

Antya14.65-66

TEXTS 65-66

eka eka hasta-pada--dirgha tina tina-hata

asthi-granthi bhinna, carma ache matra tata

hasta, pada, griva, kati, asthi sandhi yata

eka eka vitasti bhinna hanache tata

SYNONYMS

eka eka—each one; hasta-pada—arms and legs; dirgha—prolonged; tina tina-hata—three cubits; asthi-granthi—joints of the bones; bhinna—separated; carma—skin; ache—there is; matra—only; tata—a slight temperature indicating life; hasta—arms; pada—legs; griva—neck; kati—waist; asthi—bones; sandhi—joints; yata—as many; eka—one; eka—one; vitasti—about six inches; bhinna—separated; hanache—were; tata—so many.

TRANSLATION

Each of His arms and legs had become three cubits long; only skin connected the separated joints. The Lord’s body temperature, indicating life, was very low. All the joints in His arms, legs, neck and waist were separated by at least six inches.

Antya14.67

TEXT 67

carma-matra upare, sandhi ache dirgha hana

duhkhita ha-ila sabe prabhure dekhiya

SYNONYMS

carma-matra—only skin; upare—over; sandhi—joints; ache—are; dirgha—prolonged; hana—being; duhkhita—very sorry; ha-ila—became; sabe—all of them; prabhure—Sri Caitanya Mahaprabhu; dekhiya—seeing.

TRANSLATION

It appeared that only skin covered His elongated joints. Seeing the Lord’s condition, all the devotees were very unhappy.