Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Madhya-lila

Chapter 1

The Later Pastimes of Lord Sri Caitanya Mahaprabhu

In this chapter there is a summary description of all the pastimes performed by Sri Caitanya Mahaprabhu 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 Sri Caitanya Mahaprabhu’s ecstasy that occurred when He recited the verse beginning yah kaumara-harah, and there is also an explanation of that ecstasy given in the verse priyah so ’yam krsnah, by Srila Rupa Gosvami. Because he wrote that verse, Srila Rupa Gosvami was specifically blessed by the Lord. There is also a description of the many books written by Srila Rupa Gosvami, Srila Sanatana Gosvami and Srila Jiva Gosvami. There is also a description of the meeting between Sri Caitanya Mahaprabhu, Srila Rupa Gosvami and Srila Sanatana Gosvami in the village known as Ramakeli.

Madhya1.1

TEXT 1

yasya prasadad ajno ’pi

sadyah sarva-jnatam vrajet

sa sri-caitanya-devo me

bhagavan samprasidatu

SYNONYMS

yasya—of whom; prasadat—by the mercy; ajnah api—even a person who has no knowledge; sadyah—immediately; sarva-jnatam—all knowledge; vrajet—can achieve; sah—that; sri-caitanya-devah—Lord Sri Caitanya Mahaprabhu; me—on me; bhagavan—the Supreme Personality of Godhead; samprasidatu—may He bestow His causeless mercy.

TRANSLATION

Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Sri Caitanya Mahaprabhu. Therefore I am praying to the Lord for His causeless mercy upon me.

Madhya1.2

TEXT 2

vande sri-krsna-caitanya-

nityanandau sahoditau

gaudodaye puspavantau

citrau san-dau tamo-nudau

SYNONYMS

vande—I offer respectful obeisances; sri-krsna-caitanya—to Lord Sri Krsna Caitanya; nityanandau—and to Lord Nityananda; saha-uditau—simultaneously arisen; gauda-udaye—on the eastern horizon of Gauda; puspavantau—the sun and moon together; citrau—wonderful; sam-dau—bestowing benediction; tamah-nudau—dissipating darkness.

TRANSLATION

I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

Madhya1.3

TEXT 3

jayatam suratau pangor

mama manda-mater gati

mat-sarvasva-padambhojau

radha-madana-mohanau

SYNONYMS

jayatam—all glory to; su-ratau—most merciful, or attached in conjugal love; pangoh—of one who is lame; mama—of me; manda-mateh—foolish; gati—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; radha-madana-mohanau—Radharani and Madana-mohana.

TRANSLATION

Glory to the all-merciful Radha 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

divyad-vrndaranya-kalpa-drumadhah-

srimad-ratnagara-simhasana-sthau

srimad-radha-srila-govinda-devau

presthalibhih sevyamanau smarami

SYNONYMS

divyat—shining; vrnda-aranya—in the forest of Vrndavana; kalpa-druma—desire tree; adhah—beneath; srimat—most beautiful; ratna-agara—in a temple of jewels; simha-asana-sthau—sitting on a throne; srimat—very beautiful; radha—Srimati Radharani; srila-govinda-devau—and Sri Govindadeva; prestha-alibhih—by most confidential associates; sevyamanau—being served; smarami—I remember.

TRANSLATION

In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

Madhya1.5

TEXT 5

sriman rasa-rasarambhi

vamsi-vata-tata-sthitah

karsan venu-svanair gopir

gopinathah sriye ’stu nah

SYNONYMS

sriman—the most beautiful form; rasa—of the rasa dance; rasa-arambhi—the initiator of the mellow; vamsi-vata—the celebrated place named Vamsivata; tata—on the bank of Yamuna; sthitah—being situated; karsan—attracting; venu-svanaih—by the sounds of the flute; gopih—all the gopis; gopi-nathah—the master of all the gopis; sriye—the opulence of love and affection; astu—let there be; nah—upon us.

TRANSLATION

May Gopinathaji, who attracts all the gopis with the song of His flute and who has begun the most melodious rasa dance on the bank of the Yamuna in Vamsivata, be merciful upon us.

Madhya1.6

TEXT 6

jaya jaya gauracandra jaya krpa-sindhu

jaya jaya saci-suta jaya dina-bandhu

SYNONYMS

jaya jaya—all glories; gauracandra—to Sri Caitanya Mahaprabhu; jaya—all glories; krpa-sindhu—to the ocean of mercy; jaya jaya—all glories unto You; saci-suta—the son of Saci; jaya—all glories unto You; dina-bandhu—the friend of the fallen.

TRANSLATION

All glories unto Sri Gaurahari, who is an ocean of mercy! All glories unto You, the son of Sacidevi, for You are the only friend of all fallen souls!

Madhya1.7

TEXT 7

jaya jaya nityananda jayadvaita-candra

jaya srivasadi jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya—all glories; nityananda—to Lord Nityananda; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; srivasa-adi—to all the devotees, headed by Srivasa Thakura; jaya gaura-bhakta-vrnda—all glories unto the devotees of Lord Gaurasundara.

TRANSLATION

All glories unto Lord Nityananda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Srivasa Thakura!

Madhya1.8

TEXT 8

purve kahilun adi-lilara sutra-gana

yaha vistariyachena dasa-vrndavana

SYNONYMS

purve—previously; kahilun—I have described; adi-lilara—of the adi-lila; sutra-gana—the synopsis; yaha—which; vistariyachena—has elaborately explained; dasa-vrndavana—Vrndavana dasa Thakura.

TRANSLATION

I have previously described in synopsis the adi-lila [initial pastimes], which have already been fully described by Vrndavana dasa Thakura.

Madhya1.9

TEXT 9

ataeva tara ami sutra-matra kailun

ye kichu visesa, sutra-madhyei kahilun

SYNONYMS

ataeva—therefore; tara—of that; ami—I; sutra-matra—only the synopsis; kailun—did; ye kichu—whatever; visesa—specifics; sutra-madhyei kahilun—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 sesa-lilara mukhya sutra-gana

prabhura asesa lila na yaya varnana

SYNONYMS

ebe—now; kahi—I describe; sesa-lilara—of the pastimes at the end; mukhya—chief; sutra-gana—synopsis; prabhura—of Lord Caitanya Mahaprabhu; asesa—unlimited; lila—pastimes; na yaya varnana—it is not possible to describe.

TRANSLATION

To describe the unlimited pastimes of Sri Caitanya Mahaprabhu 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

tara madhye yei bhaga dasa-vrndavana

’caitanya-mangale’ vistari’ karila varnana

sei bhagera ihan sutra-matra likhiba

tahan ye visesa kichu, ihan vistariba

SYNONYMS

tara madhye—amongst them; yei—which; bhaga—portion; dasa-vrndavana—Srila Vrndavana dasa Thakura; caitanya-mangale—in his book Caitanya-mangala; vistari’-elaborating; karila varnana—has described; sei bhagera—of that portion; ihan—here in this book; sutra-matra—the synopsis only; likhiba—I shall write; tahan—there; ye—whatever; visesa—special details; kichu—something; ihan vistariba—I shall describe elaborately.

TRANSLATION

I shall describe only in synopsis that portion which Vrndavana dasa Thakura has described very elaborately in his book Caitanya-mangala. Whatever incidents are outstanding, however, I shall later elaborate.

Madhya1.13

TEXT 13

caitanya-lilara vyasa--dasa vrndavana

tanra ajnaya karon tanra ucchista carvana

SYNONYMS

caitanya-lilara vyasa—the Vyasadeva, or compiler of the pastimes, of Lord Caitanya Mahaprabhu; dasa vrndavana—Vrndavana dasa Thakura; tanra—of him; ajnaya—upon the order; karon—I do; tanra—his; ucchista—of the remnants of food; carvana—chewing.

TRANSLATION

Actually the authorized compiler of the pastimes of Sri Caitanya Mahaprabhu is Srila Vrndavana dasa, the incarnation of Vyasadeva. Only upon his orders am I trying to chew the remnants of food that he has left.

Madhya1.14

TEXT 14

bhakti kari’ sire dhari tanhara carana

sesa-lilara sutra-gana kariye varnana

SYNONYMS

bhakti kari’-with great devotion; sire—on my head; dhari—I hold; tanhara—his; carana—lotus feet; sesa-lilara—of the pastimes at the end; sutra-gana—the synopsis; kariye—I do; varnana—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

cabbisa vatsara prabhura grhe avasthana

tahan ye karila lila--’adi-lila’ nama

SYNONYMS

cabbisa vatsara—for twenty-four years; prabhura—of the Lord; grhe—at home; avasthana—residing; tahan—there; ye—whatever; karila—He performed; lila—pastimes; adi-lila nama—are called adi-lila.

TRANSLATION

For twenty-four years, Lord Sri Caitanya Mahaprabhu remained at home, and whatever pastimes He performed during that time are called the adi-lila.

Madhya1.16

TEXT 16

cabbisa vatsara sese yei magha-masa

tara sukla-pakse prabhu karila sannyasa

SYNONYMS

cabbisa vatsara—of those twenty-four years; sese—at the end; yei—which; magha-masa—the month of Magha (January-February); tara—of that month; sukla-pakse—during the fortnight of the waxing moon; prabhu—the Lord; karila—accepted; sannyasa—the renounced order of life.

TRANSLATION

At the end of His twenty-fourth year, in the month of Magha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyasa.

Madhya1.17

TEXT 17

sannyasa kariya cabbisa vatsara avasthana

tahan yei lila, tara ’sesa-lila’ nama

SYNONYMS

sannyasa kariya—after accepting the order of sannyasa; cabbisa vatsara—the twenty-four years; avasthana—remaining in this material world; tahan—in that portion; yei lila—whatever pastimes (were performed); tara—of those pastimes; sesa-lila—the pastimes at the end; nama—named.

TRANSLATION

After accepting sannyasa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the sesa-lila, or pastimes occurring at the end.

Madhya1.18

TEXT 18

sesa-lilara ’madhya’ ’antya’,--dui nama haya

lila-bhede vaisnava saba nama-bheda kaya

SYNONYMS

sesa-lilara—of the sesa-lila, or pastimes at the end; madhya—the middle; antya—the final; dui—two; nama—names; haya—are; lila-bhede—by the difference of pastimes; vaisnava—the devotees of the Supreme Lord; saba—all; nama-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

tara madhye chaya vatsara--gamanagamana

nilacala-gauda-setubandha-vrndavana

SYNONYMS

tara madhye—within that period; chaya vatsara—for six years; gamana-agamana—going and coming; nilacala—from Jagannatha Puri; gauda—to Bengal; setubandha—and from Cape Comorin; vrndavana—to Vrndavana-dhama.

TRANSLATION

For six years of the last twenty-four, Sri Caitanya Mahaprabhu traveled all over India from Jagannatha Puri to Bengal and from Cape Comorin to Vrndavana.

Madhya1.20

TEXT 20

tahan yei lila, tara ’madhya-lila’ nama

tara pache lila--’antya-lila’ abhidhana

SYNONYMS

tahan—in those places; yei lila—all the pastimes; tara—of those; madhya-lila—the middle pastimes; nama—named; tara pache lila—all the pastimes after that period; antya-lila—last pastimes; abhidhana—the nomenclature.

TRANSLATION

All the pastimes performed by the Lord in those places are known as the madhya-lila, and whatever pastimes were performed after that are called the antya-lila.

Madhya1.21

TEXT 21

’adi-lila’, ’madhya-lila’, ’antya-lila’ ara

ebe ’madhya-lilara’ kichu kariye vistara

SYNONYMS

adi-lila madhya-lila antya-lila ara—therefore there are three periods, namely the adi-lila, madhya-lila and antya-lila; ebe—now; madhya-lilara—of the madhya-lila; kichu—something; kariye—I shall do; vistara—elaboration.

TRANSLATION

The pastimes of the Lord are therefore divided into three periods-the adi-lila, madhya-lila and antya-lila. Now I shall very elaborately describe the madhya-lila.

Madhya1.22

TEXT 22

astadasa-varsa kevala nilacale sthiti

apani acari’ jive sikhaila bhakti

SYNONYMS

astadasa-varsa—for eighteen years; kevala—only; nilacale—in Jagannatha Puri; sthiti—staying; apani—personally; acari’-behaving; jive—unto the living entities; sikhaila—instructed; bhakti—devotional service.

TRANSLATION

For eighteen continuous years, Lord Sri Caitanya Mahaprabhu remained at Jagannatha Puri and, through His personal behavior, instructed all living entities in the mode of devotional service.

Madhya1.23

TEXT 23

tara madhye chaya vatsara bhakta-gana-sange

prema-bhakti pravartaila nrtya-gita-range

SYNONYMS

tara madhye—within that period; chaya vatsara—for six years; bhakta-gana-sange—with all the devotees; prema-bhakti—the loving service of the Lord; pravartaila—introduced; nrtya-gita-range—in the matter of chanting and dancing.

TRANSLATION

Of these eighteen years at Jagannatha Puri, Sri Caitanya Mahaprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.

Madhya1.24

TEXT 24

nityananda-gosanire pathaila gauda-dese

tenho gauda-desa bhasaila prema-rase

SYNONYMS

nityananda-gosanire—Nityananda Gosvami; pathaila—sent; gauda-dese—to Bengal; tenho—He; gauda-desa—the tract of land known as Gauda-desa, or Bengal; bhasaila—overflooded; prema-rase—with ecstatic love of Krsna.

TRANSLATION

Lord Sri Caitanya Mahaprabhu sent Nityananda Prabhu from Jagannatha Puri to Bengal, which was known as Gauda-desa, and Lord Nityananda Prabhu overflooded this country with the transcendental loving service of the Lord.

Madhya1.25

TEXT 25

sahajei nityananda--krsna-premoddama

prabhu-ajnaya kaila yahan tahan prema-dana

SYNONYMS

sahajei—by nature; nityananda—Lord Nityananda Prabhu; krsna-prema-uddama—very much inspired in transcendental loving service to Lord Krsna; prabhu-ajnaya—by the order of the Lord; kaila—did; yahan tahan—anywhere and everywhere; prema-dana—distribution of that love.

TRANSLATION

Sri Nityananda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Krsna. Now, being ordered by Sri Caitanya Mahaprabhu, He distributed this loving service anywhere and everywhere.

Madhya1.26

TEXT 26

tanhara carane mora koti namaskara

caitanyera bhakti yenho laoyaila samsara

SYNONYMS

tanhara carane—unto His lotus feet; mora—my; koti—unlimited; namaskara—obeisances; caitanyera—of Lord Sri Caitanya Mahaprabhu; bhakti—the devotional service; yenho—one who; laoyaila—caused to take; samsara—the whole world.

TRANSLATION

I offer innumerable obeisances unto the lotus feet of Sri Nityananda Prabhu, who is so kind that He spread the service of Sri Caitanya Mahaprabhu all over the world.

Madhya1.27

TEXT 27

caitanya-gosani yanre bale ’bada bhai’

tenho kahe, mora prabhu--caitanya-gosani

SYNONYMS

caitanya-gosani—Lord Sri Caitanya Mahaprabhu; yanre—unto whom; bale—says; bada bhai—elder brother; tenho—He; kahe—says; mora prabhu—My Lord; caitanya-gosani—the supreme master, Lord Caitanya Mahaprabhu.

TRANSLATION

Caitanya Mahaprabhu used to address Nityananda Prabhu as His elder brother, whereas Nityananda Prabhu addressed Sri Caitanya Mahaprabhu as His Lord.

Madhya1.28

TEXT 28

yadyapi apani haye prabhu balarama

tathapi caitanyera kare dasa-abhimana

SYNONYMS

yadyapi—although; apani—personally; haye—is; prabhu—Lord; balarama—Balarama; tathapi—still; caitanyera—of Lord Sri Caitanya Mahaprabhu; kare—accepts; dasa-abhimana—conception as the eternal servant.

TRANSLATION

Although Nityananda Prabhu is none other than Balarama Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Sri Caitanya Mahaprabhu.

Madhya1.29

TEXT 29

’caitanya’ seva, ’caitanya’ gao, lao ’caitanya’-nama

’caitanye’ ye bhakti kare, sei mora prana

SYNONYMS

caitanya seva—serve Sri Caitanya Mahaprabhu; caitanya gao—chant about Sri Caitanya Mahaprabhu; lao—always take; caitanya-nama—the name of Lord Caitanya Mahaprabhu; caitanye—unto Lord Sri Caitanya Mahaprabhu; ye—anyone who; bhakti—devotional service; kare—renders; sei—that person; mora—My; prana—life and soul.

TRANSLATION

Nityananda Prabhu requested everyone to serve Sri Caitanya Mahaprabhu, chant His glories and utter His name. Nityananda Prabhu claimed that person to be His life and soul who rendered devotional service unto Sri Caitanya Mahaprabhu.

Madhya1.30

TEXT 30

ei mata loke caitanya-bhakti laoyaila

dina-hina, nindaka, sabare nistarila

SYNONYMS

ei mata—in this way; loke—the people in general; caitanya—of Lord Caitanya Mahaprabhu; bhakti—the devotional service; laoyaila—He caused to accept; dina-hina—poor fallen souls; nindaka—blasphemers; sabare—everyone; nistarila—He delivered.

TRANSLATION

In this way, Srila Nityananda Prabhu introduced the cult of Sri Caitanya Mahaprabhu 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 pathaila rupa-sanatana

prabhu-ajnaya dui bhai aila vrndavana

SYNONYMS

tabe—after this; prabhu—Lord Sri Caitanya Mahaprabhu; vraje—to Vrndavana-dhama; pathaila—sent; rupa-sanatana—the two brothers Rupa Gosvami and Sanatana Gosvami; prabhu-ajnaya—upon the order of Sri Caitanya Mahaprabhu; dui bhai—the two brothers; aila—came; vrndavana—to Vrndavana-dhama.

TRANSLATION

Lord Sri Caitanya Mahaprabhu then sent the two brothers Srila Rupa Gosvami and Srila Sanatana Gosvami to Vraja. By His order, they went to Sri Vrndavana-dhama.

Madhya1.32

TEXT 32

bhakti pracariya sarva-tirtha prakasila

madana-gopala-govindera seva pracarila

SYNONYMS

bhakti pracariya—broadcasting devotional service; sarva-tirtha—all the places of pilgrimage; prakasila—discovered; madana-gopala—of Sri Radha-Madana-mohana; govindera—of Sri Radha-Govindaji; seva—the service: pracarila—introduced.

TRANSLATION

After going to Vrndavana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindaji.

Madhya1.33

TEXT 33

nana sastra ani’ kaila bhakti-grantha sara

mudha adhama-janere tenho karila nistara

SYNONYMS

nana sastra—different types of scriptures; ani’-collecting; kaila—compiled; bhakti-grantha—of books on devotional service; sara—the essence; mudha—rascals; adhama-janere—and fallen souls; tenho—they; karila nistara—delivered.

TRANSLATION

Both Rupa Gosvami and Sanatana Gosvami brought various scriptures to Vrndavana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls.

PURPORT

Srila Srinivasa Acarya has sung:

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

The six Gosvamis, under the direction of Srila Rupa Gosvami and Srila Sanatana Gosvami, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvamis 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-gita (15.15): vedais ca sarvair aham eva vedyah. All the Vedic literature aims at understanding Krsna, and how to understand Krsna through devotional service has been explained by Srila Rupa and Sanatana Gosvamis, with evidence from all the Vedic scriptures. 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 Gosvamis.

Madhya1.34

TEXT 34

prabhu ajnaya kaila saba sastrera vicara

vrajera nigudha bhakti karila pracara

SYNONYMS

prabhu ajnaya—upon the order of Lord Sri Caitanya Mahaprabhu; kaila—they did; saba sastrera—of all scriptures; vicara—analytical study; vrajera—of Sri Vrndavana-dhama; nigudha—most confidential; bhakti—devotional service; karila—did; pracara—preaching.

TRANSLATION

The Gosvamis carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic scriptures. This was in compliance with the order of Sri Caitanya Mahaprabhu. Thus one can understand the most confidential devotional service of Vrndavana.

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 prakrta-sahajiyas. The prakrta-sahajiyas do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of ganja. 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 prakrta-sahajiyas do not realize that they are violating the orders of Sri Caitanya Mahaprabhu, who specifically said that to understand Vrndavana and the pastimes of Vrndavana one must have sufficient knowledge of the sastras (Vedic scriptures). As stated in Srimad-Bhagavatam (1.2.12), bhaktya sruta-grhitaya. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhanah munayah. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktya sruta-grhitaya). It is not that one should create something out of sentimentality, become a sahajiya and advocate such concocted devotional service. However, Srila Bhaktisiddhanta Sarasvati Thakura considered such sahajiyas 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 sahajiyas is far better than that of the Mayavadi sannyasis. Although the sahajiyas do not think much of Vedic knowledge, they nonetheless have accepted Lord Krsna as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.

Madhya1.35

TEXT 35

hari-bhakti-vilasa, ara bhagavatamrta

dasama-tippani, ara dasama-carita

SYNONYMS

hari-bhakti-vilasa—the scripture named Hari-bhakti-vilasa; ara—and; bhagavatamrta—the scripture named Brhad-bhagavatamrta; dasama-tippani—comments on the Tenth Canto of Srimad-Bhagavatam; ara—and; dasama-carita—poetry about the Tenth Canto of Srimad-Bhagavatam.

TRANSLATION

Some of the books compiled by Srila Sanatana Gosvami were the Hari-bhakti-vilasa, Brhad-bhagavatamrta, Dasama-tippani and Dasama-carita.

PURPORT

In the First Wave of the book known as Bhakti-ratnakara, it is said that Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained it in his commentary known as Vaisnava-tosani All the knowledge that Sri Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service. Sanatana Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing, and Srila Jiva Gosvami edited this under the name of Laghu-tosani. Whatever he immediately put down in writing was finished in the year 1476 Saka (A.D. 1555). Srila Jiva Gosvami completed Laghu-tosani in the year Sakabda 1504 (A.D. 1583).

The subject matter of the Hari-bhakti-vilasa, by Sri Sanatana Gosvami, was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti. This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas. In the first vilasa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilasa, the process of initiation is described. In the third vilasa, the methods of Vaisnava 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 vilasa are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-puja, worship of the spiritual master. In the fifth vilasa, 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 salagrama-sila representation of Lord Visnu. In the sixth vilasa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Visnu. In the eighth vilasa, 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 vilasa, there are descriptions about collecting tulasi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food. In the tenth vilasa there are descriptions of the devotees of the Lord (Vaisnavas, or saintly persons). In the eleventh vilasa, 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 vilasa, Ekadasi is described. In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadasi ceremony. In the fourteenth vilasa, different duties for different months are outlined. In the fifteenth vilasa, there are instructions on how to observe Ekadasi fasting without even drinking water. There are also descriptions of branding the body with the symbols of Visnu, discussions of Caturmasya observations during the rainy season, and discussions of Janmastami, Parsvaikadasi, Sravana-dvadasi, Rama-navami and Vijaya-dasami. The sixteenth vilasa discusses duties to be observed in the month of Karttika (October-November), or the Damodara month, or Urja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-puja and Ratha-yatra. The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa. In the eighteenth vilasa the different forms of Sri Visnu are described. The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilasa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilasa-grantha are given by Sri Kaviraja Gosvami in the Madhya-lila (24.329-345). The descriptions given in those verses by Krsnadasa Kaviraja Gosvami are actually a description of those portions compiled by Gopala Bhatta Gosvami. According to Srila Bhaktisiddhanta Sarasvati Thakura, the regulative principles of devotional service compiled by Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles. Actually, Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of Vaisnava regulative principles from the Hari-bhakti-vilasa. It is Srila Bhaktisiddhanta Sarasvati Gosvami’s opinion, however, that to follow the Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in perfect order. He claims that the smarta-samaja, which is strictly followed by caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected from the original Hari-bhakti-vilasa. It is therefore very difficult to find out Vaisnava directions from the book of Gopala Bhatta Gosvami. It is better to consult the commentary made by Sanatana Gosvami himself for the Hari-bhakti-vilasa under the name of Dig-darsini-tika. Some say that the same commentary was compiled by Gopinatha-puja Adhikari, who was engaged in the service of Sri Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta Gosvami.

Regarding the Brhad-bhagavatamrta, there are two parts dealing 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 Vaikuntha-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-mahatmya-nirupana, 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.

Dasama-tippani is a commentary on the Tenth Canto of Srimad-Bhagavatam. Another name for this commentary is Brhad-vaisnava-tosani-tika. In the Bhakti-ratnakara, it is said that Dasama-tippani was finished in 1476 Sakabda (A.D. 1555).

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