Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 9
Madhya9.133
TEXT 133
sruti-gana gopi-ganera anugata hana
vrajesvari-suta bhaje gopi-bhava lana
SYNONYMS
sruti-gana—the authorities of Vedic hymns; gopi-ganera—of the gopis; anugata hana—following in the footsteps; vrajesvari-suta—the son of mother Yasoda; bhaje—worship; gopi-bhava—the ecstasy of the gopis; lana—accepting.
TRANSLATION
"The authorities in the Vedic literature who are known as the sruti-gana worshiped Lord Krsna in the ecstasy of the gopis and followed in their footsteps.
PURPORT
The authorities in the Vedic literature known as the sruti-gana desired to enter into Lord Sri Krsna’s rasa dance; therefore they began to worship the Lord in the ecstasy of the gopis. In the beginning, however, they were unsuccessful. When they could not enter the dance simply by thinking of Krsna in the ecstasy of the gopis, they actually accepted bodies like those of the gopis. They even took birth in Vrajabhumi just like the gopis and consequently became engrossed in the ecstasy of the gopis’ love. In this way they were allowed to enter into the rasa-lila dance of the Lord.
Madhya9.134
TEXT 134
bahyantare gopi-deha vraje yabe paila
sei dehe krsna-sange rasa-krida kaila
SYNONYMS
bahya-antare—externally and internally; gopi-deha—the body of a gopi; vraje—in Vrajabhumi; yabe—when; paila—they got; sei dehe—in that body; krsna-sange—with Krsna; rasa-krida—pastimes of the rasa dance; kaila—performed.
TRANSLATION
"The personified authorities on the Vedic hymns acquired bodies like those of the gopis and took birth in Vrajabhumi. In those bodies they were allowed to enter into the Lord’s rasa-lila dance.
Madhya9.135
TEXT 135
gopa-jati krsna, gopi--preyasi tanhara
devi va anya stri krsna na kare angikara
SYNONYMS
gopa-jati—belonging to the cowherd community; krsna—Lord Krsna; gopi—the damsels of Vrajabhumi, the gopis; preyasi—dearmost; tanhara—His; devi—the wives of the demigods; va—or; anya—other; stri—women; krsna—Lord Krsna; na—does not; kare—do; angikara—acceptance.
TRANSLATION
"Lord Krsna belongs to the cowherd community, and the gopis are the dearmost lovers of Krsna. Although the wives of the denizens of the heavenly planets are most opulent within the material world, neither they nor any other women in the material universe can acquire Krsna’s association.
Madhya9.136
TEXT 136
laksmi cahe sei dehe krsnera sangama
gopika-anuga hana na kaila bhajana
SYNONYMS
laksmi—the goddess of fortune; cahe—wants; sei—that; dehe—in the body; krsnera sangama—the association of Krsna; gopika—of the gopis; anuga—follower; hana—becoming; na—did not; kaila—perform; bhajana—worship.
TRANSLATION
"The goddess of fortune, Laksmi, wanted to enjoy Krsna and at the same time retain her spiritual body in the form of Laksmi. However, she did not follow in the footsteps of the gopis in her worship of Krsna.
Madhya9.137
TEXT 137
anya dehe na paiye rasa-vilasa
ataeva ’nayam’ sloka kahe veda-vyasa
SYNONYMS
anya dehe—in a body other than those of the gopis; na—not; paiye—one gets; rasa-vilasa—the pastimes of the rasa dance; ataeva—therefore; nayam—beginning with the word nayam; sloka—the Sanskrit verse; kahe—says; veda-vyasa—Dvaipayana Vedavyasa.
TRANSLATION
“Vyasadeva, the supreme authority on Vedic literature, composed the verse beginning ’nayam sukhapo bhagavan’ because no one can enter into the rasa-lila dance in any body other than that of a gopi.”
PURPORT
This verse confirms a verse of the Bhagavad-gita (9.25):
yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino ’pi mam
“[Lord Krsna said:] ’Those who worship the demigods will take birth among the demigods; those who worship the ancestors go the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.’ ”
In the material world, every conditioned soul changes his material body again and again, but when the spirit soul is purified of all material coverings, there is no longer a chance of his accepting a material body. Such a soul then remains in his original, spiritual identity, a state that is possible to achieve only by understanding Krsna in truth through the practice of Krsna consciousness. As Krsna says in the Bhagavad-gita (4.9),
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna
“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”
Only when one regains his original spiritual body can he enter into the spiritual kingdom. As far as the rasa-lila pastimes of the Lord are concerned, it is futile for one who is within the material world to attempt to imitate the Lord’s dances.. One has to attain a spiritual body like that of a gopi to enter into the pastimes of the rasa-lila. In the nayam sukhapo verse, the devotees are referred to as bhaktimat, that is, fully engaged in devotional service and devoid of material contamination. One cannot enter into Krsna’s rasa-lila dance simply by artificially imitating it or artificially thinking oneself a sakhi and dressing up like one. Krsna’s rasa-lila dance is completely spiritual. It has nothing to do with material contamination; therefore no one can enter into this pastime by artificial, material means. That is the instruction of the nayam sukhapo verse, and it must be strictly understood.
Madhya9.138
TEXT 138
purve bhattera mane eka chila abhimana
’sri-narayana’ hayena svayam-bhagavan
SYNONYMS
purve—before this; bhattera—of Venkata Bhatta; mane—in the mind; eka—one; chila—there was; abhimana—an impression; sri-narayana—the form of the Lord as Narayana; hayena—is; svayam—personally; bhagavan—the Supreme Personality of Godhead.
TRANSLATION
Before this explanation was given by Sri Caitanya Mahaprabhu, Venkata Bhatta thought that Sri Narayana was the Supreme Personality of Godhead.
Madhya9.139
TEXT 139
tanhara bhajana sarvopari-kaksa haya
sri-vaisnave’ra bhajana ei sarvopari haya
SYNONYMS
tanhara bhajana—worship of Narayana; sarva-upari—topmost; kaksa—department; haya—is; sri-vaisnavera—of the followers of Ramanujacarya; bhajana—worship; ei—this; sarva-upari haya—is the topmost.
TRANSLATION
Thinking in this way, Venkata Bhatta believed that worship of Narayana was the supreme form of worship, superior to all other processes of devotional service, for it was followed by the Sri Vaisnava disciples of Ramanujacarya.
Madhya9.140
TEXT 140
ei tanra garva prabhu karite khandana
parihasa-dvare uthaya eteka vacana
SYNONYMS
ei—this; tanra—his (Venkata Bhatta’s); garva—pride; prabhu—Lord Caitanya Mahaprabhu; karite khandana—to curb; parihasa-dvare—by joking; uthaya—raises; eteka—so many; vacana—words.
TRANSLATION
Sri Caitanya Mahaprabhu had understood this misconception of Venkata Bhatta’s, and to correct it the Lord talked so much in a joking way.
Madhya9.141
TEXT 141
prabhu kahe,--bhatta, tumi na kariha samsaya
’svayam-bhagavan’ krsna ei ta’ niscaya
SYNONYMS
prabhu kahe—the Lord said; bhatta—My dear Venkata Bhatta; tumi—you; na kariha—do not do; samsaya—doubt; svayam-bhagavan—the Supreme Personality of Godhead; krsna—is Lord Krsna; ei ta’ niscaya—this is the conclusion.
TRANSLATION
The Lord then continued, "My dear Venkata Bhatta, please do not continue doubting. Lord Krsna is the Supreme Personality of Godhead, and this is the conclusion of the Vedic literature.
Madhya9.142
TEXT 142
krsnera vilasa-murti--sri-narayana
ataeva laksmi-adyera hare tenha mana
SYNONYMS
krsnera—of Lord Krsna; vilasa-murti—form for enjoyment; sri-narayana—Lord Narayana; ataeva—therefore; laksmi-adyera—of the goddess of fortune and her followers; hare—attracts; tenha—He (Lord Narayana); mana—the mind.
TRANSLATION
"Lord Narayana, the opulent form of Krsna, attracts the minds of the goddess of fortune and her followers.
Madhya9.143
TEXT 143
ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
ete—these; ca—and; amsa—plenary portions; kalah—parts of plenary portions; pumsah—of the purusa-avataras; krsnah—Lord Krsna; tu—but; bhagavan—the Supreme Personality of Godhead; svayam—Himself; indra-ari—the enemies of Lord Indra; vyakulam—full of; lokam—the world; mrdayanti—make happy; yuge yuge—at the right time in each age.
TRANSLATION
" ’All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purusa-avataras. But Krsna is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.’
PURPORT
This is a verse from Srimad-Bhagavatam (1.3.28).
Madhya9.144
TEXT 144
narayana haite krsnera asadharana guna
ataeva laksmira krsne trsna anuksana
SYNONYMS
narayana haite—over and above Narayana; krsnera—of Lord Krsna; asadharana guna—uncommon qualities; ataeva—therefore; laksmira—of the goddess of fortune; krsne—unto Krsna; trsna—desire; anuksana—always.
TRANSLATION
"Because Krsna has four extraordinary qualities not possessed by Lord Narayana, the goddess of fortune, Laksmi, always desires His company.
PURPORT
Lord Narayana has sixty transcendental qualities. Over and above these, Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are: (1) His wonderful pastimes, which are compared to an ocean; (2) His association in the circle of the supreme devotees in conjugal love (the gopis); (3) His playing on the flute, whose vibration attracts the three worlds; and (4) His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Krsna’s beauty is unequaled and unsurpassed.
Madhya9.145
TEXT 145
tumi ye padila sloka, se haya pramana
sei sloke aise ’krsna--svayam bhagavan’
SYNONYMS
tumi—you; ye—which; padila—have recited; sloka—verse; se—that; haya—is; pramana—evidence; sei sloke—in that verse; aise krsna—Krsna is; svayam bhagavan—the Supreme Personality of Godhead.
TRANSLATION
"You have recited the sloka beginning with ’siddhantatas tv abhede ’pi.’ That very verse is evidence that Krsna is the Supreme Personality of Godhead.
Madhya9.146
TEXT 146
siddhantatas tv abhede ’pi
srisa-krsna-svarupayoh
rasenotkrsyate krsna-
rupam esa rasa-sthitih
SYNONYMS
siddhantatah—in reality; tu—but; abhede—no difference; api—although; sri-isa—of the husband of Laksmi, Narayana; krsna—of Lord Krsna; svarupayoh—between the forms; rasena—by transcendental mellows; utkrsyate—is superior; krsna-rupam—the form of Lord Krsna; esa—this; rasa-sthitih—the reservoir of pleasure.
TRANSLATION
" ’According to transcendental realization, there is no difference between the forms of Krsna and Narayana. Yet in Krsna there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Narayana. This is the conclusion of transcendental mellows.’
PURPORT
This is a verse from the Bhakti-rasamrta-sindhu (1.2.59). Here Srila Krsnadasa Kaviraja says that Lord Caitanya spoke the verse to Venkata Bhatta, and earlier he said that Venkata Bhatta spoke it to the Lord. But since their conversation took place long, long before the Bhakti-rasamrta-sindhu was composed, the question my be raised as to how either of them quoted the verse. Srila Bhaktivinoda Thakura explains that this verse and many others like it were current among devotees long before the Bhakti-rasamrta-sindhu was composed. Thus devotees would always quote them and explain their purport in ecstasy.
Madhya9.147
TEXT 147
svayam bhagavan ’krsna’ hare laksmira mana
gopikara mana harite nare ’narayana’
SYNONYMS
svayam bhagavan—the Supreme Personality of Godhead; krsna—is Lord Krsna; hare—attracts; laksmira—of the goddess of fortune; mana—the mind; gopikara—of the gopis; mana—the minds; harite—to attract; nare—is not able; narayana—Lord Narayana.
TRANSLATION
"The Supreme Personality of Godhead, Krsna, attracts the mind of the goddess of fortune, but Lord Narayana cannot attract the minds of the gopis. This proves the superexcellence of Krsna.
Madhya9.148
TEXT 148
narayanera ka katha, sri-krsna apane
gopikare hasya karaite haya ’narayane’
SYNONYMS
narayanera—of Lord Narayana; ka katha—what to speak; sri-krsna—Lord Sri Krsna; apane—Himself; gopikare—the gopis; hasya karaite—to make them jubilant; haya—becomes; narayane—in the form of Narayana.
TRANSLATION
"To say nothing of Lord Narayana personally, Lord Krsna Himself appeared as Narayana just to play a joke on the gopis.
Madhya9.149
TEXT 149
’catur-bhuja-murti’ dekhaya gopi-ganera age
sei ’krsne’ gopikara nahe anurage
SYNONYMS
catur-bhuja-murti—four-handed form; dekhaya—exhibits; gopi-ganera—of the gopis; age—in front; sei krsne—unto that Krsna; gopikara—of the gopis; nahe—not; anurage—attraction.
TRANSLATION
"Although Krsna assumed the four-armed form of Narayana, He could not attract the serious attention of the gopis in ecstatic love.
Madhya9.150
TEXT 150
gopinam pasupendra-nandana-juso bhavasya kas tam krti
vijnatum ksamate duruha-padavi-sancarinah prakriyam
aviskurvati vaisnavim api tanum tasmin bhujair jisnubhir
yasam hanta caturbhir adbhuta-rucim ragodayah kuncati
SYNONYMS
gopinam—of the gopis; pasupa-indra-nandana-jusah—of the service of the son of Vraja’s King, Maharaja Nanda; bhavasya—ecstatic; kah—what; tam—that; krti—learned man; vijnatum—to understand; ksamate—is able; duruha—very difficult to understand; padavi—the position; sancarinah—which provokes; prakriyam—activity; aviskurvati—He manifests; vaisnavim—of Visnu; api—certainly; tanum—the body; tasmin—in that; bhujaih—with arms; jisnubhih—very beautiful; yasam—of whom (the gopis); hanta—alas; caturbhih—four; adbhuta—wonderfully; rucim—beautiful; raga-udayah—the evoking of ecstatic feelings; kuncati—cripples.
TRANSLATION
“ ’Once Lord Sri Krsna playfully manifested Himself as Narayana, with four victorious hands and a very beautiful form. When the gopis saw this exalted form, however, their ecstatic feelings were crippled. A learned scholar, therefore, cannot understand the gopis’ ecstatic feelings, which are firmly fixed upon the original form of Lord Krsna as the son of Nanda Maharaja. The wonderful feelings of the gopis in ecstatic parama-rasa with Krsna constitute the greatest mystery in spiritual life.’ ”
PURPORT
This is a verse spoken by Narada Muni in the Lalita-madhava-nataka (6.14), a drama written by Srila Rupa Gosvami.
Madhya9.151
TEXT 151
eta kahi’ prabhu tanra garva curna kariya
tanre sukha dite kahe siddhanta phiraiya
SYNONYMS
eta kahi’-saying this; prabhu—Lord Sri Caitanya Mahaprabhu; tanra—his (of Venkata Bhatta); garva—pride; curna kariya—smashing into pieces; tanre—unto him; sukha dite—to give happiness; kahe—says; siddhanta phiraiya—turning the whole conversation.
TRANSLATION
In this way Lord Sri Caitanya Mahaprabhu deflated the pride of Venkata Bhatta, but just to make him happy again, He spoke as follows.
Madhya9.152
TEXT 152
duhkha na bhaviha, bhatta, kailun parihasa
sastra-siddhanta suna, yate vaisnava-visvasa
SYNONYMS
duhkha—unhappiness; na—do not; bhaviha—bear; bhatta—My dear Venkata Bhatta; kailun parihasa—I was simply making a joke; sastra-siddhanta—the conclusion of the revealed scriptures; suna—hear; yate—in which; vaisnava-visvasa—the faith of the Vaisnavas.
TRANSLATION
The Lord pacified Venkata Bhatta by saying, "Actually whatever I have said is by way of jest. Now you can hear from Me the conclusion of the sastras, in which every Vaisnava devotee has firm faith.
Madhya9.153
TEXT 153
krsna-narayana, yaiche eka-i svarupa
gopi-laksmi-bheda nahi haya eka-rupa
SYNONYMS
krsna-narayana—Lord Krsna and Lord Narayana; yaiche—as; eka-i—one; svarupa—form; gopi—the gopis; laksmi—the goddess of fortune; bheda—difference; nahi—there is not; haya—there is; eka-rupa—one form.
TRANSLATION
"There is no difference between Lord Krsna and Lord Narayana, for They are of the same form. Similarly, there is no difference between the gopis and the goddess of fortune, for they also are of the same form.
Madhya9.154
TEXT 154
gopi-dvare laksmi kare krsna-sangasvada
isvaratve bheda manile haya aparadha
SYNONYMS
gopi-dvare—through the gopis; laksmi—the goddess of fortune; kare—does; krsna-sanga-asvada—tasting the sweetness of the association of Lord Krsna; isvaratve—in the Supreme Personality of Godhead; bheda—difference; manile—if one considers; haya—there is; aparadha—offense.
TRANSLATION
"The goddess of fortune enjoys the association of Krsna through the gopis. One should not see a difference between the forms of the Lord, for such a conception is offensive.
Madhya9.155
TEXT 155
eka isvara--bhaktera dhyana-anurupa
eka-i vigrahe kare nanakara rupa
SYNONYMS
eka isvara—the Lord is one; bhaktera—of the devotees; dhyana—meditation; anurupa—according to; eka-i—one; vigrahe—in form; kare—exhibits; nana-akara—different; rupa—forms.
TRANSLATION
"There is no difference between the transcendental forms of the Lord. Different forms are manifest due to different attachments of different devotees. Actually the Lord is one, but He appears in different forms just to satisfy His devotees.
PURPORT
In the Brahma-samhita (5.33) it is stated:
advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
The Lord is advaita, without differentiation. There is no difference between the forms of Krsna, Rama, Narayana and Visnu. All of them are one. Sometimes foolish people ask whether when we chant “Rama” in the Hare Krsna mantra we refer to Lord Ramacandra or Lord Balarama. If a devotee says that the name Rama in the Hare Krsna maha-mantra refers to Balarama, a foolish person may become angry because to him the name Rama refers to Lord Ramacandra. Actually there is no difference between Balarama and Lord Rama. It does not matter if one chants Hare Rama referring to Balarama or Lord Ramacandra, for there is no difference between Them. However, it is offensive to think that Balarama is superior to Lord Ramacandra or vice versa. Neophyte devotees do not understand this sastric conclusion, and consequently they unnecessarily create an offensive situation. In text 154 Sri Caitanya Mahaprabhu clarified this in a very lucid way: isvaratve bheda manile haya aparadha. “It is offensive for one to differentiate between the forms of the Lord.” On the other hand, one should not think that the forms of the Lord are the same as the forms of the demigods. This is certainly offensive, as confirmed by the Vaisnava-tantra:
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam
“A pasandi is one who considers the great demigods such as Lord Brahma and Lord Siva equal to the Supreme Personality of Godhead, Narayana.” (Hari-bhakti-vilasa 7.117)
The conclusion is that we should neither differentiate between the forms of the Lord nor equate the forms of the Lord with the forms of demigods or human beings. For instance, sometimes foolish sannyasis, thinking the body of the Lord to be material, equate daridra-narayana with Narayana, and this is certainly offensive. Unless one is instructed by a bona fide spiritual master, he cannot perfectly understand these different forms. The Brahma-samhita confirms, vedesu durlabham adurlabham atma-bhaktau. One cannot understand the differences between the forms of the Lord simply by academic study or by reading Vedic literature. One must learn from a realized devotee. Only then can one learn how to distinguish between one form of the Lord and another. The conclusion is that there is no difference between the forms of the Lord, but there is a difference between His forms and those of the demigods.
Madhya9.156
TEXT 156
manir yatha vibhagena
nila-pitadibhir yutah
rupa-bhedam avapnoti
dhyana-bhedat tathacyutah
SYNONYMS
manih—jewel, specifically the jewel known as vaidurya; yatha—as; vibhagena—separately; nila—blue; pita—yellow; adibhih—and with other colors; yutah—joined; rupa-bhedam—difference of form; avapnoti—gets; dhyana-bhedat—by different types of meditation; tatha—similarly; acyutah—the infallible Supreme Personality of Godhead.
TRANSLATION
“ ’When the jewel known as vaidurya touches various other materials, it appears to be separated into different colors, and consequently its forms also appear different. Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta [infallible], appears in different forms, although He is essentially one.’ ”
PURPORT
This is a verse quoted from Sri Narada-pancaratra.
Madhya9.157
TEXT 157
bhatta kahe,--kahan ami jiva pamara
kahan tumi sei krsna,--saksat isvara
SYNONYMS
bhatta kahe—Venkata Bhatta said; kahan—whereas; ami—I; jiva—an ordinary living being; pamara—fallen; kahan—whereas; tumi—You; sei krsna—the same Supreme Personality of Godhead, Krsna; saksat isvara—directly the Lord.
TRANSLATION
Venkata Bhatta then said, "I am an ordinary fallen living entity, but You are Krsna, the Supreme Personality of Godhead Himself.
Madhya9.158
TEXT 158
agadha isvara-lila kichui na jani
tumi yei kaha, sei satya kari’ mani
SYNONYMS
agadha—unfathomable; isvara-lila—pastimes of the Lord; kichui—anything; na jani—I do not know; tumi—You; yei—whatever; kaha—say; sei satya—that is right; kari’ mani—I accept.
TRANSLATION
"The transcendental pastimes of the Lord are unfathomable, and I do not know anything about them. Whatever You say I accept as the truth.
PURPORT
This is the way to understand the truth about the Supreme Personality of Godhead. After hearing the Bhagavad-gita, Arjuna said very much the same thing:
sarvam etad rtam manye
yan mam vadasi kesava
na hi te bhagavan vyaktim
vidur deva na danavah
“O Krsna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.” (Bg. 10.14)
It is not possible to understand the truth about the pastimes of the Lord simply by using our own logic, argument and academic education. We must receive bona fide information from the Supreme Personality of Godhead, just as Arjuna received information when Krsna spoke the Bhagavad-gita. We have to accept the Bhagavad-gita or any other Vedic literature in good faith. These Vedic scriptures are the only source of knowledge about the Lord. We must understand that we cannot comprehend the Absolute Truth by the speculative process.
Madhya9.159
TEXT 159
more purna krpa kaila laksmi-narayana
tanra krpaya painu tomara carana-darasana
SYNONYMS
more—unto me; purna—complete; krpa—mercy; kaila—did; laksmi-narayana—the Deity of mother goddess of fortune and Narayana; tanra krpaya—by Their mercy; painu—I have gotten; tomara—Your; carana-darasana—vision of the lotus feet.
TRANSLATION
"I have been engaged in the service of Laksmi-Narayana, and it is due to Their mercy that I have been able to see Your lotus feet.
Madhya9.160
TEXT 160
krpa kari’ kahile more krsnera mahima
yanra rupa-gunaisvaryera keha na paya sima
SYNONYMS
krpa kari’-showing causeless mercy; kahile—You have spoken; more—unto me; krsnera—of Lord Krsna; mahima—the glories; yanra—whose; rupa-guna-aisvaryera—of forms, qualities and opulence; keha—anyone; na—not; paya—gets; sima—the limit.
TRANSLATION
"Out of Your causeless mercy You have told me of the glories of Lord Krsna. No one can reach the end of the opulence, qualities and forms of the Lord.
Madhya9.161
TEXT 161
ebe se janinu krsna-bhakti sarvopari
krtartha karile, more kahile krpa kari’
SYNONYMS
ebe—now; se—that; janinu—I understand; krsna-bhakti—devotional service to Lord Krsna; sarva-upari—above all; krta-artha—successful; karile—You have made; more—unto me; kahile—You have spoken; krpa kari’-by Your causeless mercy.
TRANSLATION
“I can now understand that devotional service unto Lord Krsna is the supreme form of worship. Out of Your causeless mercy You have made my life successful simply by explaining the facts.”
Madhya9.162
TEXT 162
eta bali’ bhatta padila prabhura carane
krpa kari’ prabhu tanre kaila alingane
SYNONYMS
eta bali’-saying this; bhatta-Venkata Bhatta; padila-fell down; prabhura carane-at the lotus feet of the Lord; krpa kari’-showing him mercy; prabhu-Lord Sri Caitanya Mahaprabhu; tanre-unto him; kaila-did; alingane-embracing.
TRANSLATION
After saying this, Venkata Bhatta fell down before the lotus feet of the Lord, and the Lord, out of His causeless mercy, embraced him.
Madhya9.163
TEXT 163
caturmasya purna haila, bhatta-ajna lana
daksina calila prabhu sri-ranga dekhiya
SYNONYMS
caturmasya—the period of Caturmasya; purna haila—became completed; bhatta-ajna lana—taking permission from Venkata Bhatta; daksina—south; calila—proceeded; prabhu—Sri Caitanya Mahaprabhu; sri-ranga dekhiya—visiting Sri Ranga.
TRANSLATION
When the period of Caturmasya was completed, Sri Caitanya Mahaprabhu took permission to leave Venkata Bhatta, and after visiting Sri Ranga He proceeded further toward southern India.
Madhya9.164
TEXT 164
sangete calila bhatta, na yaya bhavane
tanre vidaya dila prabhu aneka yatane
SYNONYMS
sangete—along with Him; calila—began to go; bhatta—Venkata Bhatta; na yaya bhavane—does not return to his home; tanre—unto him; vidaya dila—gave farewell; prabhu—Sri Caitanya Mahaprabhu; aneka yatane—with great endeavor.
TRANSLATION
Venkata Bhatta did not want to return home but also wanted to go with the Lord. It was with great endeavor that Sri Caitanya Mahaprabhu bade him farewell.
Madhya9.165
TEXT 165
prabhura viyoge bhatta haila acetana
ei ranga-lila kare sacira nandana
SYNONYMS
prabhura viyoge—on account of separation from Sri Caitanya Mahaprabhu; bhatta—Venkata Bhatta; haila—became; acetana—unconscious; ei—this; ranga-lila—pastime at Sri Ranga-ksetra; kare—does; sacira nandana—the son of mother Saci.
TRANSLATION
When He did so, Venkata Bhatta fell down unconscious. Such are the pastimes of Lord Sri Caitanya Mahaprabhu, the son of mother Saci, at Sri Ranga-ksetra.