Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
krsnera madhura vani, amrtera tarangini,
tara pravesa nahi ye sravane
kanakadi-chidra sama, janiha se sravana,
tara janma haila akarane
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.
"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.
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura quotes the following verses from Srimad-Bhagavatam (2.3.17-24):
ayur harati vai pumsam
udyann astam ca yann asau
tasyarte yat-ksano nita
taravah kim na jivanti
bhastrah kim na svasanty uta
na khadanti na mehanti
kim grame pasavo ’pare
samstutah purusah pasuh
jatu nama gadagrajah
bile batorukrama-vikraman ye
na srnvatah karna-pute narasya
jihvasati dardurikeva suta
na copagayaty urugaya-gathah
bharah param patta-kirita-justam
apy uttamangam na namen mukundam
savau karau no kurute saparyam
harer lasat-kancana-kankanau va
barhayite te nayane naranam
lingani visnor na niriksato ye
padau nrnam tau druma-janma-bhajau
ksetrani nanuvrajato harer yau
na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham
tad asma-saram hrdayam batedam
yad grhyamanair hari-nama-dheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
“Both by rising and setting, the sun decreases the duration of life of everyone except one who utilizes the time by discussing topics of the all-good Personality of Godhead. Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord should be considered to possess ears like the holes of snakes and a tongue like that of a frog. The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead, who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari. The eyes which do not look at the symbolic representations of the Personality of Godhead Visnu [His forms, name, quality, etc.] are like those printed on the plumes of a peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks. The person who has not at any time received upon his head the dust from the feet of a pure devotee of the Lord is certainly a dead body. And the person who has never experienced the flavor of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing. Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with concentration, does not change and feel ecstasy, at which time tears fill the eyes and the hairs stand on end.”
krsnera adharamrta, krsna-guna-carita,
tara svada ye na jane, janmiya na maila kene,
se rasana bheka jihva sama
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.
"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.
mrga-mada nilotpala, milane ye parimala,
yei hare tara garva-mana
hena krsna-anga-gandha, yara nahi se sambandha,
sei nasa bhastrara samana
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.
"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.
tara sparsa yena sparsa-mani
tara sparsa nahi yara, se yauk charakhara,
sei vapu lauha-sama jani
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.
“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.”
kari’ eta vilapana, prabhu saci-nandana,
ughadiya hrdayera soka
dainya-nirveda-visade, hrdayera avasade,
punarapi pade eka sloka
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.
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.
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.
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
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
“ ’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.’ ”
This verse is spoken by Srimati Radharani in the Jagannatha-vallabha-nataka (3.11), by Ramananda Raya.
ye kale va svapane, dekhinu vamsi-vadane,
sei kale aila dui vairi
’ananda’ ara ’madana’, hari’ nila mora mana,
dekhite na painu netra bhari’
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.
"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.
punah yadi kona ksana, kayaya krsna darasana
tabe sei ghati-ksana-pala
diya malya-candana, nana ratna-abharana,
alankrta karimu sakala
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.
“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.”
ksane bahya haila mana, age dekhe dui jana,
tanre puche,--ami na caitanya?
svapna-praya ki dekhinu, kiba ami pralapinu,
tomara kichu suniyacha dainya?
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.
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?’’
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.
suna mora pranera bandhava
nahi krsna-prema-dhana, daridra mora jivana,
dehendriya vrtha mora saba
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.
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.”
punah kahe,--haya haya, suna, svarupa-ramaraya,
ei mora hrdaya-niscaya
suni karaha vicara, haya, naya--kaha sara,
eta bali’ sloka uccaraya
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.
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.
ka-i-avarahi-am pemmam na hi hoi manuse loe
ja-i hoi kassa virahe hontammi ko jia-i
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.
" ’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?’
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.
akaitava krsna-prema, yena jambunada-hema,
sei prema nrloke na haya
yadi haya tara yoga, na haya tabe viyoga,
viyoga haile keha na jiyaya
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.
“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.”
eta kahi’ saci-suta, sloka pade adbhuta,
sune dunhe eka-mana hana
apana-hrdaya-kaja, kahite vasiye laja,
tabu kahi laja-bija khana
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.
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.”
na prema-gandho ’sti darapi me harau
krandami saubhagya-bharam prakasitum
bibharmi yat prana-patangakan vrtha
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.
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.’
dure suddha-prema-gandha, kapata premera bandha,
seha mora nahi krsna-paya
tabe ye kari krandana, sva-saubhagya prakhyapana,
kari, iha janiha niscaya
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.
"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.
yate vamsi-dhvani-sukha, na dekhi’ se canda mukha,
yadyapi nahika ’alambana’
nija-dehe kari priti, kevala kamera riti,
prana-kitera kariye dharana
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.
"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.
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.
krsna-prema sunirmala, yena suddha-ganga-jala,
sei prema--amrtera sindhu
nirmala se anurage, na lukaya anya dage,
sukla-vastre yaiche masi-bindu
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.
"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.
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.
suddha-prema-sukha-sindhu, pai tara eka bindu,
sei bindu jagat dubaya
kahibara yogya naya, tathapi baule kaya,
kahile va keba patiyaya
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.
“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.”
ei mata dine dine, svarupa-ramananda-sane,
nija-bhava karena vidita
bahye visa-jvala haya, bhitare ananda-maya,
krsna-premara adbhuta carita
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.
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.
ei prema-asvadana, tapta-iksu-carvana,
mukha jvale, na yaya tyajana
sei prema yanra mane, tara vikrama sei jane,
visamrte ekatra milana
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.
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.
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
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.
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.’ ”
This verse is spoken by Paurnamasi to Nandimukhi in the Vidagdha-madhava (2.18), by Srila Rupa Gosvami.
ye kale dekhe jagannatha-srirama-subhadra-satha,
tabe jane--ailama kuruksetra
saphala haila jivana, dekhilun padma-locana,
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.
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.