Madhya2.31

TEXT 31

krsnera madhura vani, amrtera tarangini,

tara pravesa nahi ye sravane

kanakadi-chidra sama, janiha se sravana,

tara janma haila akarane

SYNONYMS

krsnera—of Lord Krsna; madhura—sweet; vani—words; amrtera—of nectar; tarangini—waves; tara—of those; pravesa—entrance; nahi—there is not; ye—which; sravane—in the ear; kanakadi—of a damaged conchshell; chidra—the hole; sama—like; janiha—please know; se—that; sravana—ear; tara—his; janma—birth; haila—was; akarane—without purpose.

TRANSLATION

"Topics about Krsna are like waves of nectar. If such nectar does not enter one’s ear, the ear is no better than the hole of a damaged conchshell. Such an ear is created for no purpose.

PURPORT

Madhya2.32

TEXT 32

krsnera adharamrta, krsna-guna-carita,

sudha-sara-svada-vinindana

tara svada ye na jane, janmiya na maila kene,

se rasana bheka jihva sama

SYNONYMS

krsnera—of Lord Krsna; adhara-amrta—the nectar of the lips; krsna—of Lord Krsna; guna—the qualities; carita—the activities; sudha-sara—of the essence of all nectar; svada—the taste; vinindana—surpassing; tara—of that; svada—the taste; ye—anyone who; na jane—does not know; janmiya—taking birth; na maila—did not die; kene—why; se—that; rasana—tongue; bheka—of the frog; jihva—the tongue; sama—like.

TRANSLATION

"The nectar from the lips of Lord Krsna and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog.

Madhya2.33

TEXT 33

mrga-mada nilotpala, milane ye parimala,

yei hare tara garva-mana

hena krsna-anga-gandha, yara nahi se sambandha,

sei nasa bhastrara samana

SYNONYMS

mrga-mada—the fragrance of musk; nila-utpala—and the bluish lotus flower; milane—in mixing; ye—that; parimala—fragrance; yei—which; hare—vanquishes; tara—of them; garva—pride; mana—and prestige; hena—such; krsna—of Lord Krsna; anga—of the body; gandha—the aroma; yara—whose; nahi—not; se—that; sambandha—relationship; sei—such; nasa—nose; bhastrara—to the bellows; samana—equal.

TRANSLATION

"One’s nostrils are no better than the bellows of a blacksmith if he has not smelled the fragrance of Krsna’s body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Krsna’s body.

Madhya2.34

TEXT 34

krsna-kara-pada-tala, koti-candra-susitala,

tara sparsa yena sparsa-mani

tara sparsa nahi yara, se yauk charakhara,

sei vapu lauha-sama jani

SYNONYMS

krsna—of Lord Krsna; kara—the palms; pada-tala—the soles of His feet; koti-candra—like the light of millions of moons; su-sitala—cool and pleasing; tara—of them; sparsa—the touch; yena—like; sparsa-mani—touchstone; tara—his; sparsa—touch; nahi—not; yara—of whom; se—that person; yauk—let him go; charakhara—to ruin; sei vapu—that body; lauha-sama—like iron; jani—I know.

TRANSLATION

“The palms of Krsna’s hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron.”

Madhya2.35

TEXT 35

kari’ eta vilapana, prabhu saci-nandana,

ughadiya hrdayera soka

dainya-nirveda-visade, hrdayera avasade,

punarapi pade eka sloka

SYNONYMS

kari’-doing; eta—such; vilapana—lamenting; prabhu—the Lord; saci-nandana—the son of mother Saci; ughadiya—opening; hrdayera—of the heart; soka—the lamentation; dainya—humility; nirveda—disappointment; visade—in moroseness; hrdayera—of the heart; avasade—in despondency; punarapi—again and again; pade—recites; eka—one; sloka—verse.

TRANSLATION

Lamenting in this way, Sri Caitanya Mahaprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart.

PURPORT

In the Bhakti-rasamrta-sindhu, the word dainya (humility) is explained as follows: “When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dinata, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible.”1.
Can you look this quote up and see if it ends where we indicate?
(1) The word nirveda is also explained in the Bhakti-rasamrta-sindhu: “One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one’s duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result.” Visada is also explained in the Bhakti-rasamrta-sindhu: “When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called visada.” The symptoms of avasada are also explained: “One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue.”

In the Bhakti-rasamrta-sindhu thirty-three such destructive symptoms are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicari bhava, destructive ecstasy. If they continue, they are sometimes called sancari, or continued ecstasy.

Madhya2.36

TEXT 36

yada yato daivan madhu-ripur asau locana-patham

tadasmakam ceto madana-hatakenahrtam abhut

punar yasminn esa ksanam api drsor eti padavim

vidhasyamas tasminn akhila-ghatika ratna-khacitah

SYNONYMS

yada—when; yatah—entered upon; daivat—by chance; madhu-ripuh—the enemy of the demon Madhu; asau—He; locana-patham—the path of the eyes; tada—at that time; asmakam—our; cetah—consciousness; madana-hatakena—by wretched Cupid; ahrtam—stolen; abhut—has become; punah—again; yasmin—when; esah—Krsna; ksanam api—even for a moment; drsoh—of the two eyes; eti—goes to; padavim—the path; vidhasyamah—we shall make; tasmin—at that time; akhila—all; ghatikah—indications of time; ratna-khacitah—bedecked with jewels

TRANSLATION

“ ’If by chance the transcendental form of Krsna comes before My path of vision, My heart, injured from being beaten, will be stolen away by Cupid, happiness personified. Because I could not see the beautiful form of Krsna to My heart’s content, when I again see His form I shall decorate the phases of time with many jewels.’ ”

PURPORT

This verse is spoken by Srimati Radharani in the Jagannatha-vallabha-nataka (3.11), by Ramananda Raya.

Madhya2.37

TEXT 37

ye kale va svapane, dekhinu vamsi-vadane,

sei kale aila dui vairi

’ananda’ ara ’madana’, hari’ nila mora mana,

dekhite na painu netra bhari’

SYNONYMS

ye kale—at the time; va svapane—or in dreams; dekhinu—I saw; vamsi-vadane—Lord Krsna’s face with His flute; sei kale—at that time; aila—appeared; dui—two; vairi—enemies; ananda—pleasure; ara—and; madana—Cupid; hari’-stealing; nila—took; mora—My; mana—mind; dekhite—to see; na—not; painu—I was able; netra—eyes; bhari’-fulfilling.

TRANSLATION

"Whenever I had the chance to see Lord Krsna’s face and His flute, even in a dream, two enemies would appear before Me. They were pleasure and Cupid, and since they took away My mind, I was not able to see the face of Krsna to the full satisfaction of My eyes.

Madhya2.38

TEXT 38

punah yadi kona ksana, kayaya krsna darasana

tabe sei ghati-ksana-pala

diya malya-candana, nana ratna-abharana,

alankrta karimu sakala

SYNONYMS

punah—again; yadi—if; kona—some; ksana—moment; kayaya—helps; krsna—Lord Krsna; darasana—seeing; tabe—then; sei—that; ghati-ksana-pala—seconds, moments and hours; diya—offering; malya-candana—garlands and sandalwood pulp; nana—various; ratna—jewels; abharana—ornaments; alankrta—decorated; karimu—I shall make; sakala—all.

TRANSLATION

“If by chance such a moment comes when I can once again see Krsna, then I shall worship those seconds, moments and hours with flower garlands and pulp of sandalwood and decorate them with all kinds of jewels and ornaments.”

Madhya2.39

TEXT 39

ksane bahya haila mana, age dekhe dui jana,

tanre puche,--ami na caitanya?

svapna-praya ki dekhinu, kiba ami pralapinu,

tomara kichu suniyacha dainya?

SYNONYMS

ksane—in an instant; bahya—outside; haila—became; mana—the mind; age—in front; dekhe—sees; dui jana—two persons; tanre—unto them; puche—inquires; ami—I; na—not; caitanya—conscious; svapna-praya—almost dreaming; ki—what; dekhinu—I have seen; kiba—what; ami—I; pralapinu—spoke in craziness; tomara—you; kichu—something; suniyacha—have heard; dainya—humility.

TRANSLATION

In an instant, Sri Caitanya Mahaprabhu regained external consciousness and saw two persons before Him. Questioning them, He asked, "Am I conscious? What dreams have I been seeing? What craziness have I spoken? Have you heard some expressions of humility?’’

PURPORT

When Sri Caitanya Mahaprabhu thus spoke in ecstasy, He saw two persons before Him. One was His secretary, Svarupa Damodara, and the other was Raya Ramananda. Coming to His external consciousness, He saw them both present, and although He was still talking in the ecstasy of Srimati Radharani, He immediately began to question whether He was the same Sri Caitanya Mahaprabhu.

Madhya2.40

TEXT 40

suna mora pranera bandhava

nahi krsna-prema-dhana, daridra mora jivana,

dehendriya vrtha mora saba

SYNONYMS

suna—kindly hear; mora—My; pranera—of life; bandhava—friends; nahi—there is none; krsna-prema-dhana—wealth of love of Krsna; daridra—poverty-stricken; mora—My; jivana—life; deha-indriya—all the limbs and senses of My body; vrtha—fruitless; mora—My; saba—all.

TRANSLATION

Sri Caitanya Mahaprabhu continued, “My dear friends, you are all My life and soul; therefore I tell you that I possess no wealth of love for Krsna. Consequently My life is poverty-stricken. My limbs and senses are useless.”

Madhya2.41

TEXT 41

punah kahe,--haya haya, suna, svarupa-ramaraya,

ei mora hrdaya-niscaya

suni karaha vicara, haya, naya--kaha sara,

eta bali’ sloka uccaraya

SYNONYMS

punah—again; kahe—says; haya haya—alas; suna—kindly hear; svarupa-rama-raya—My dear Svarupa Damodara and Ramananda Raya; ei—this; mora—My; hrdaya-niscaya—the certainty in My heart; suni—hearing; karaha—just make; vicara—judgment; haya, naya—correct or not; kaha sara—tell Me the essence; eta bali’-saying this; sloka—another verse; uccaraya—recites.

TRANSLATION

Again He addressed both Svarupa Damodara and Raya Ramananda, speaking despondently, “Alas! My friends, you can now know the certainty within My heart, and after knowing My heart you should judge whether I am correct or not. You can speak of this properly.” Sri Caitanya Mahaprabhu then began to chant another verse.

Madhya2.42

TEXT 42

ka-i-avarahi-am pemmam na hi hoi manuse loe

ja-i hoi kassa virahe hontammi ko jia-i

SYNONYMS

ka-i-avarahi-am—without any cheating propensity, without any motive concerning the four principles of material existence (namely, religiosity, economic development, sense gratification and liberation); pemmam—love of Godhead; na—never; hi—certainly; hoi—becomes; manuse—in human society; loe—in this world; ja-i—if; hoi—there is; kassa—whose; virahe—in separation; hontammi—is; ko—who; jia-i—lives.

TRANSLATION

" ’Love of Godhead, devoid of cheating propensities, is not possible within this material world. If there is such a love, there cannot be separation, for if there is separation, how can one live?’

PURPORT

This is a verse in a common language called prakrta, and the exact Sanskrit transformation is kaitava-rahitam prema na hi bhavati manuse loke yadi bhavati kasya viraho virahe saty api ko jivati.

Madhya2.43

TEXT 43

akaitava krsna-prema, yena jambunada-hema,

sei prema nrloke na haya

yadi haya tara yoga, na haya tabe viyoga,

viyoga haile keha na jiyaya

SYNONYMS

akaitava krsna-prema—unalloyed love of Krsna; yena—like; jambu-nada-hema—gold from the Jambu River; sei prema—that love of Godhead; nr-loke—in the material world; na haya—is not possible; yadi—if; haya—there is; tara—with it; yoga—connection; na—not; haya—is; tabe—then; viyoga—separation; viyoga—separation; haile—if there is; keha—someone; na jiyaya—cannot live.

TRANSLATION

“Pure love for Krsna, just like gold from the Jambu River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live.”

Madhya2.44

TEXT 44

eta kahi’ saci-suta, sloka pade adbhuta,

sune dunhe eka-mana hana

apana-hrdaya-kaja, kahite vasiye laja,

tabu kahi laja-bija khana

SYNONYMS

eta kahi’-thus saying; saci-suta—the son of Srimati Sacimata; sloka—verse; pade—recites; adbhuta—wonderful; sune—hear; dunhe—the two persons; eka-mana hana—with rapt attention; apana-hrdaya-kaja—the activities of one’s own heart; kahite—to speak; vasiye—I feel; laja—shameful; tabu—still; kahi—I speak; laja-bija—the seed of bashfulness; khana—finishing.

TRANSLATION

Thus speaking, the son of Srimati Sacimata recited another wonderful verse, and Ramananda Raya and Svarupa Damodara heard this verse with rapt attention. Sri Caitanya Mahaprabhu said, “I feel shameful to disclose the activities of My heart. Nonetheless, I shall be done with all formalities and speak from the heart. Please hear.”

Madhya2.45

TEXT 45

na prema-gandho ’sti darapi me harau

krandami saubhagya-bharam prakasitum

vamsi-vilasy-anana-lokanam vina

bibharmi yat prana-patangakan vrtha

SYNONYMS

na—never; prema-gandhah—a scent of love of Godhead; asti—there is; dara api—even in a slight proportion; me—My; harau—in the Supreme Personality of Godhead; krandami—I cry; saubhagya-bharam—the volume of My fortune; prakasitum—to exhibit; vamsi-vilasi—of the great flute-player; anana—at the face; lokanam—looking; vina—without; bibharmi—I carry; yat—because; prana-patangakan—My insectlike life; vrtha—with no purpose.

TRANSLATION

Sri Caitanya Mahaprabhu continued, " ’My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Krsna playing His flute, I continue to live My life like an insect, without purpose.’

Madhya2.46

TEXT 46

dure suddha-prema-gandha, kapata premera bandha,

seha mora nahi krsna-paya

tabe ye kari krandana, sva-saubhagya prakhyapana,

kari, iha janiha niscaya

SYNONYMS

dure—far away; suddha-prema-gandha—a scent of pure devotional love; kapata—false; premera—of love of Godhead; bandha—binding; seha—that; mora—My; nahi—there is not; krsna-paya—at the lotus feet of Krsna; tabe—but; ye—that; kari—I do; krandana—crying; sva-saubhagya—My own fortune; prakhyapana—demonstration; kari—I do; iha—this; janiha—know; niscaya—certainly.

TRANSLATION

"Actually, My love for Krsna is far, far away. Whatever I do is actually false. When you see Me cry, I am simply exhibiting My great fortune. Please try to understand this beyond a doubt.

Madhya2.47

TEXT 47

yate vamsi-dhvani-sukha, na dekhi’ se canda mukha,

yadyapi nahika ’alambana’

nija-dehe kari priti, kevala kamera riti,

prana-kitera kariye dharana

SYNONYMS

yate—in which; vamsi-dhvani-sukha—the happiness of hearing the playing of the flute; na dekhi’-not seeing; se—that; canda mukha—moonlike face; yadyapi—although; nahika—there is not; ’alambana’-the meeting of the lover and beloved; nija—own; dehe—in the body; kari—I do; priti—affection; kevala—only; kamera—of lust; riti—the way; prana—of life; kitera—of the fly; kariye—I do; dharana—continuing.

TRANSLATION

"Even though I do not see the moonlike face of Krsna playing on His flute and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My flylike life.

PURPORT

In this connection, Srila Bhaktisiddhanta Sarasvati Thakura says that the lovable Supreme Lord is the supreme shelter. The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called alambana. The object hears, and the subject plays the flute. That the object cannot see the moonlike face of Krsna and has no eagerness to see Him is the sign of being without alambana. Externally imagining such a thing simply satisfies one’s lusty desires, and thus one lives without purpose.

Madhya2.48

TEXT 48

krsna-prema sunirmala, yena suddha-ganga-jala,

sei prema--amrtera sindhu

nirmala se anurage, na lukaya anya dage,

sukla-vastre yaiche masi-bindu

SYNONYMS

krsna-prema—love of Krsna; su-nirmala—without material contamination; yena—exactly like; suddha-ganga-jala—the pure water of the Ganges; sei prema—that love; amrtera sindhu—the ocean of nectar; nirmala—pure; se—that; anurage—attraction; na lukaya—does not conceal; anya—other; dage—spot; sukla-vastre—on white cloth; yaiche—as; masi-bindu—a spot of ink.

TRANSLATION

"Love for Lord Krsna is very pure, just like the waters of the Ganges. That love is an ocean of nectar. That pure attachment to Krsna does not conceal any spot, which would appear just like a spot of ink on a white cloth.

PURPORT

Unalloyed love of Krsna is just like a big sheet of white cloth. Absence of attachment is compared to a black spot on that white cloth. Just as the black spot is prominent, so the absence of love of Godhead is prominent on the platform of pure love of Godhead.

Madhya2.49

TEXT 49

suddha-prema-sukha-sindhu, pai tara eka bindu,

sei bindu jagat dubaya

kahibara yogya naya, tathapi baule kaya,

kahile va keba patiyaya

SYNONYMS

suddha-prema—unalloyed love; sukha-sindhu—an ocean of happiness; pai—if I get; tara—of that; eka—one; bindu—drop; sei bindu—that drop; jagat—the whole world; dubaya—drowns; kahibara—to speak; yogya naya—is not fit; tathapi—still; baule—a madman; kaya—speaks; kahile—if spoken; va—or; keba patiyaya—who believes.

TRANSLATION

“Unalloyed love of Krsna is like an ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. However, even though he speaks, no one believes him.”

Madhya2.50

TEXT 50

ei mata dine dine, svarupa-ramananda-sane,

nija-bhava karena vidita

bahye visa-jvala haya, bhitare ananda-maya,

krsna-premara adbhuta carita

SYNONYMS

ei mata—in this way; dine dine—day after day; svarupa—Svarupa Damodara; ramananda—Ramananda Raya; sane—with; nija—own; bhava—ecstasy; karena—makes; vidita—known; bahye—externally; visa-jvala haya—there is suffering from poisonous effects; bhitare—within; ananda-maya—transcendental ecstasy; krsna-premara—of love of Krsna; adbhuta—wonderful; carita—characteristic.

TRANSLATION

In this way, Lord Caitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarupa and Ramananda Raya. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Krsna.

Madhya2.51

TEXT 51

ei prema-asvadana, tapta-iksu-carvana,

mukha jvale, na yaya tyajana

sei prema yanra mane, tara vikrama sei jane,

visamrte ekatra milana

SYNONYMS

ei—this; prema—love of Krsna; asvadana—tasting; tapta—hot; iksu-carvana—chewing sugarcane; mukha jvale—the mouth burns; na yaya tyajana—still not possible to give up; sei—that; prema—love of Godhead; yanra mane—in someone’s mind; tara—of that; vikrama—the power; sei jane—he knows; visa-amrte—poison and nectar; ekatra—in oneness; milana—meeting.

TRANSLATION

If one tastes such love of Godhead, he can compare it to hot sugarcane. When one chews hot sugarcane, his mouth burns, yet he cannot give it up. Similarly, if one has but a little love of Godhead, he can perceive its powerful effects. It can only be compared to poison and nectar mixed together.

Madhya2.52

TEXT 52

pidabhir nava-kala-kuta-katuta-garvasya nirvasano

nisyandena mudam sudha-madhurimahankara-sankocanah

prema sundari nanda-nandana-paro jagarti yasyantare

jnayante sphutam asya vakra-madhuras tenaiva vikrantayah

SYNONYMS

pidabhih—by the sufferings; nava—fresh; kala-kuta—of poison; katuta—of the severity; garvasya—of pride; nirvasanah—banishment; nisyandena—by pouring down; mudam—happiness; sudha—of nectar; madhurima—of the sweetness; ahankara—the pride; sankocanah—minimizing; prema—love; sundari—beautiful friend; nanda-nandana-parah—fixed upon the son of Maharaja Nanda; jagarti—develops; yasya—of whom; antare—in the heart; jnayante—are perceived; sphutam—explicitly; asya—of that; vakra—crooked; madhurah—and sweet; tena—by him; eva—alone; vikrantayah—the influences.

TRANSLATION

Lord Caitanya Mahaprabhu spoke, “ ’My dear beautiful friend, if one develops love of Godhead, love of Krsna, the son of Nanda Maharaja, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value. In other words, love of Krsna is so powerful that it simultaneously defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one’s head. It is perceived as doubly effective, simultaneously poisonous and nectarean.’ ”

PURPORT

This verse is spoken by Paurnamasi to Nandimukhi in the Vidagdha-madhava (2.18), by Srila Rupa Gosvami.

Madhya2.53

TEXT 53

ye kale dekhe jagannatha-srirama-subhadra-satha,

tabe jane--ailama kuruksetra

saphala haila jivana, dekhilun padma-locana,

judaila tanu-mana-netra

SYNONYMS

ye kale—at that time when; dekhe—He sees; jagannatha—Lord Jagannatha; sri-rama—Balarama; subhadra—Subhadra; satha—with; tabe—at that time; jane—knows; ailama—I have come; kuruksetra—to the pilgrimage site known as Kuruksetra; sa-phala—successful; haila—has become; jivana—life; dekhilun—I have seen; padma-locana—the lotus eyes; judaila—pacified; tanu—body; mana—mind; netra—eyes.

TRANSLATION

When Sri Caitanya Mahaprabhu would see Jagannatha along with Balarama and Subhadra, He would immediately think that He had reached Kuruksetra, where all of them had come. He would think that His life was successful because He had seen the lotus-eyed one, whom, if seen, pacifies the body, mind and eyes.