Hera Panchami & Return Rathyatra
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Sri Caitanya Caritamrta
Madhya 1.144
upavane kaila prabhu vividha viläsa
prabhura abhiñeka kaila vipra kåñëadäsa
TRANSLATION
In the garden along the road from the Jagannätha temple to Guëòicä, Lord
Caitanya Mahäprabhu performed various pastimes. A brähmaëa named Kåñëadäsa
performed the bathing ceremony of Lord Çré Caitanya Mahäprabhu.
Madhya 1.145
guëòicäte nåtya-ante kaila jala-keli
herä-païcaméte dekhila lakñmé-devéra kelé
TRANSLATION
After dancing in the Guëòicä temple, the Lord sported in the water with His
devotees, and on Herä-païcamé day they all saw the activities of the goddess of
fortune, Lakñmédevé.
Madhya 14.106
TEXT
‘herä-païcamé’ra dina äila jäniyä
käçé-miçre kahe räjä sayatna kariyä
TRANSLATION
Knowing that the Herä-païcamé festival was drawing near, King Pratäparudra
attentively talked with Käçé Miçra.
Madhya 14.107
kalya ‘herä-païcamé’ habe lakñméra vijaya
aiche utsava kara yena kabhu nähi haya
TRANSLATION
“Tomorrow will be the function of Herä-païcamé or Lakñmé-vijaya. Hold this
festival in a way that it has never been held before.”
PURPORT
This Herä-païcamé festival takes place five days after the Ratha-yäträ festival.
Lord Jagannätha has left His wife, the goddess of fortune, and gone to Våndävana,
which is the Guëòicä temple. Due to separation from the Lord, the goddess of
fortune decides to come to see the Lord at Guëòicä. The coming of the goddess of
fortune to Guëòicä is celebrated by Herä-païcamé. Sometimes this is misspelled
as Harä-païcamé the section known as ativäòé. The word herä means “to see” and
refers to the goddess of fortune going to see Lord Jagannätha. The word païcamé
means “the fifth day” and is used because this takes place on the fifth day of
the moon.
Madhya 14.108
mahotsava kara taiche viçeña sambhära
dekhi’ mahäprabhura yaiche haya camatkära
TRANSLATION
King Pratäparudra said, “Hold this festival in such a gorgeous way that upon
seeing it, Caitanya Mahäprabhu will be completely pleased and astonished.
Madhya 14.109
öhäkurera bhäëòäre ära ämära bhäëòäre
citra-vastra-kiìkiëé, ära chatra-cämare
TRANSLATION
“Take as many printed cloths, small bells, umbrellas and cämaras as there are in
my storehouse and in the Deity’s storehouse.
Madhya 14.110
dhvajävånda-patäkä-ghaëöäya karaha maëòana
nänä-vädya-nåtya-doläya karaha säjana
TRANSLATION
“Collect all kinds of small and large flags and ringing bells. Then decorate the
carrier and have various musical and dancing parties accompany it. In this way
decorate the carrier attractively.
Madhya 14.111
dviguëa kariyä kara saba upahära
ratha-yäträ haite yaiche haya camatkära
TRANSLATION
“You should also double the quantity of prasäda. Make so much that it will even
surpass the Ratha-yäträ festival.
Madhya 14.112
seita’ kariha,—prabhu laïä bhakta-gaëa
svacchande äsiyä yaiche karena daraçana
TRANSLATION
“Arrange the festival in such a way that Çré Caitanya Mahäprabhu may freely go
with His devotees to visit the Deity without difficulty.”
Madhya 14.113
prätaù-käle mahäprabhu nija-gaëa laïä
jagannätha darçana kaila sundaräcale yäïä
TRANSLATION
In the morning, Çré Caitanya Mahäprabhu took His personal associates with Him to
see Lord Jagannätha at Sundaräcala.
PURPORT
Sundaräcala is the Guëòicä temple. The temple of Jagannätha at Jagannätha Puré
is called Néläcala, and the temple at Guëòicä is called Sundaräcala.
Madhya 14.114
néläcale äilä punaù bhakta-gaëa-saìge
dekhite utkaëöhä herä-païcaméra raìge
TRANSLATION
Çré Caitanya Mahäprabhu and His personal devotees returned to Néläcala with
great eagerness to see the Herä-païcamé festival.
Madhya 14.115
käçé-miçra prabhure bahu ädara kariyä
svagaëa-saha bhäla-sthäne vasäila laïä
TRANSLATION
Käçé Miçra received Caitanya Mahäprabhu with great respect, and taking the Lord
and His associates to a very nice place, he had them seated.
Madhya 14.116
rasa-viçeña prabhura çunite mana haila
éñat häsiyä prabhu svarüpe puchila
TRANSLATION
After taking His seat, Çré Caitanya Mahäprabhu wanted to hear about a particular
mellow of devotional service; therefore, mildly smiling, He began to question
Svarüpa Dämodara.
Madhya 14.117-118
yadyapi jagannätha karena dvärakäya vihära
sahaja prakaöa kare parama udära
tathäpi vatsara-madhye haya eka-bära
våndävana dekhite täìra utkaëöhä apära
TRANSLATION
“Although Lord Jagannätha enjoys His pastimes at Dvärakä-dhäma and naturally
manifests sublime liberality there, still, once a year, He becomes unlimitedly
eager to see Våndävana.”
Madhya 14.119
våndävana-sama ei upavana-gaëa
tähä dekhibäre utkaëöhita haya mana
TRANSLATION
Pointing out the neighboring gardens, Çré Caitanya Mahäprabhu said, “All these
gardens exactly resemble Våndävana; therefore Lord Jagannätha is very eager to
see them again.
Madhya 14.120
bähira ha-ite kare ratha-yäträ-chala
sundaräcale yäya prabhu chäòi’ néläcala
TRANSLATION
“Externally He gives the excuse that He wants to participate in the Ratha-yäträ
festival, but actually He wants to leave Jagannätha Puré to go to Sundaräcala,
Guëòicä temple, the replica of Våndävana.
Madhya 14.121
nänä-puñpodyäne tathä khele rätri-dine
lakñmédevére saìge nähi laya ki käraëe?
TRANSLATION
“The Lord enjoys His pastimes day and night in various flower gardens there. But
why did He not take Lakñmédevé, the goddess of fortune, with Him?”
Madhya 14.122
svarüpa kahe,—çuna, prabhu, käraëa ihära
våndävana-kréòäte lakñméra nähi adhikära
TRANSLATION
Svarüpa Dämodara replied, “My dear Lord, please hear the reason for this.
Lakñmédevé, the goddess of fortune, cannot be admitted to the pastimes of
Våndävana.
Madhya 14.123
våndävana-léläya kåñëera sahäya gopé-gaëa
gopé-gaëa vinä kåñëera harite näre mana
TRANSLATION
“In the pastimes of Våndävana, the only assistants are the gopés. But for the
gopés, no one can attract the mind of Kåñëa.”
Madhya 14.124
prabhu kahe,—yäträ-chale kåñëera gamana
subhadrä ära baladeva, saìge dui jana
TRANSLATION
The Lord said, “Using the car festival as an excuse, Kåñëa goes there with
Subhadrä and Baladeva.
Madhya 14.125
gopé-saìge yata lélä haya upavane
nigüòha kåñëera bhäva keha nähi jäne
TRANSLATION
“All the pastimes with the gopés that take place in those gardens are very
confidential ecstasies of Lord Kåñëa. No one knows them.
Madhya 14.126
ataeva kåñëera präkaöye nähi kichu doña
tabe kene lakñmédevé kare eta roña?
TRANSLATION
“Since there is no fault at all in Kåñëa’s pastimes, why does the goddess of
fortune become angry?”
Madhya 14.127
svarüpa kahe,—premavatéra ei ta’ svabhäva
käntera audäsya-leçe haya krodha-bhäva
TRANSLATION
Svarüpa Dämodara replied, “It is the nature of a girl afflicted by love to
become immediately angry upon finding neglect on the part of her lover.”
Madhya 14.128
hena-käle, khacita yähe vividha ratana
suvarëera caudolä kari’ ärohaëa
TRANSLATION
While Svarüpa Dämodara and Çré Caitanya Mahäprabhu were talking, the procession
of the goddess of fortune came by. She was riding upon a golden palanquin
carried by four men and bedecked with a variety of jewels.
Madhya 14.129
chatra-cämara-dhvajä patäkära gaëa
nänä-vädya-äge näce deva-däsé-gaëa
TRANSLATION
The palanquin was also surrounded by people carrying umbrellas, cämara whisks
and flags, and it was preceded by musicians and dancing girls.
Madhya 14.130
tämbüla-sampuöa, jhäri, vyajana, cämara
säthe däsé çata, hära divya bhüñämbara
TRANSLATION
The maidservants were carrying water pitchers, cämara whisks and boxes for betel
nuts. There were hundreds of maidservants, all attractively dressed with
valuable necklaces.
Madhya 14.131
alaukika aiçvarya saìge bahu-parivära
kruddha haïä lakñmédevé äilä siàha-dvära
TRANSLATION
In an angry mood, the goddess of fortune arrived at the main gate of the temple
accompanied by many members of her family, all of whom exhibited uncommon
opulence.
Madhya 14.132
jagannäthera mukhya mukhya yata bhåtya-gaëe
lakñmédevéra däsé-gaëa karena bandhane
TRANSLATION
When the procession arrived, the maidservants of the goddess of fortune began to
arrest all the principal servants of Lord Jagannätha.
Madhya 14.133
bändhiyä äniyä päòe lakñméra caraëe
core yena daëòa kari’ laya nänä-dhane
TRANSLATION
The maidservants bound the servants of Jagannätha, handcuffed them, and made
them fall down at the lotus feet of the goddess of fortune. Indeed, they were
arrested just like thieves who have all their riches taken away.
PURPORT
When Lord Jagannätha starts His car festival, He gives assurance to the goddess
of fortune that He will return the next day. When He does not return, the
goddess of fortune, after waiting two or three days, begins to feel that her
husband has neglected her. She naturally becomes quite angry. Gorgeously
decorating herself and her associates, she comes out of the temple and stands
before the main gate. All the principal servants of Lord Jagannätha are then
arrested by her maidservants, brought before her and forced to fall down at her
lotus feet.
Madhya 14.134
acetanavat täre karena täòane
nänä-mata gäli dena bhaëòa-vacane
TRANSLATION
When the servants fall down before the lotus feet of the goddess of fortune,
they almost fall unconscious. They are chastised and made the butt of jokes and
loose language.
Madhya 14.135
lakñmé-saìge däsé-gaëera prägalbhya dekhiyä
häse mahäprabhura gaëa mukhe hasta diyä
TRANSLATION
When Çré Caitanya Mahäprabhu’s associates saw such impudence exhibited by the
maidservants of the goddess of fortune, they covered their faces with their
hands and began to smile.
Madhya 14.136
dämodara kahe,—aiche mänera prakära
trijagate kähäì nähi dekhi çuni ära
TRANSLATION
Svarüpa Dämodara said, “There is no egoistic pride like this within the three
worlds. At least I have neither seen nor heard of it.
Madhya 14.137
mäniné nirutsähe chäòe vibhüñaëa
bhüme vasi’ nakhe lekhe, malina-vadana
TRANSLATION
“When a woman is neglected and disappointed, out of egoistic pride she gives up
her ornaments and morosely sits down on the floor, marking lines on it with her
nails.
Madhya 14.138
pürve satyabhämära çuni evaà-vidha mäna
vraje gopé-gaëera mäna—rasera nidhäna
TRANSLATION
“I have heard of this kind of pride in Satyabhämä, Kåñëa’s proudest Queen, and I
have also heard of it in the gopés of Våndävana, who are the reservoirs of all
transcendental mellows.
Madhya 14.139
iìho nija-sampatti saba prakaöa kariyä
priyera upara yäya sainya säjäïa
TRANSLATION
“But in the case of the goddess of fortune, I see a different kind of pride. She
manifests her own opulences and even goes with her soldiers to attack her
husband.”
PURPORT
After seeing the impudence of the goddess of fortune, Svarüpa Dämodara Gosvämé
wanted to inform Çré Caitanya Mahäprabhu about the superexcellence of the gopés’
loving affairs. He therefore said, “My Lord, I never experienced anything like
the behavior of the goddess of fortune. We sometimes see a beloved wife becoming
proud of her position and then frustrated due to some neglect. She then gives up
caring for her appearance, accepts dirty clothes and morosely sits on the floor
and draws lines with her nails. We have heard of such egoistic pride in
Satyabhämä and the gopés of Våndävana, but what we see in the goddess of fortune
here at Jagannätha Puré is completely different. She becomes very angry with her
husband, and attacks Him with her great opulence.”
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Madhya-lila
14:106-139. texts and purports).
Madhya 14.140
prabhu kahe,—kaha vrajera mänera prakära
svarüpa kahe,—gopé-mäna-nadé çata-dhära
TRANSLATION
Çré Caitanya Mahäprabhu said, “Please tell me of the varieties of egoistic pride
manifest in Våndävana.” Svarüpa Dämodara replied, “The pride of the gopés is
like a river flowing with hundreds of tributaries.
Madhya 14.141
näyikära svabhäva, prema-våtte bahu bheda
sei bhede nänä-prakära mänera udbheda
TRANSLATION
“The characteristics and modes of love are different in different women. Their
jealous anger also takes on different varieties and qualities.
Madhya 14.142
samyak gopikära mäna nä yäya kathana
eka-dui-bhede kari dig-daraçana
TRANSLATION
“It is not possible to give a complete statement about the different types of
jealous anger manifest by the gopés, but a few principles may serve as an
indication.
Madhya 14.143
mäne keha haya ‘dhérä,’ keha ta’ ‘adhérä’
ei tina-bhede, keha haya ‘dhérädhérä’
TRANSLATION
“There are three types of women experiencing jealous anger: sober women,
restless women and women both restless and sober.
Madhya 14.144
‘dhérä’ känte düre dekhi’ kare pratyutthäna
nikaöe äsile, kare äsana pradäna
TRANSLATION
“When a sober heroine sees her hero approaching from a distance, she immediately
stands up to receive him. When he comes near, she immediately offers him a place
to sit.
Madhya 14.145
hådaye kopa, mukhe kahe madhura vacana
priya äliìgite, täre kare äliìgana
TRANSLATION
“The sober heroine conceals her anger within her heart and externally speaks
sweet words. When her lover embraces her, she also returns his embrace.
Madhya 14.146
sarala vyavahära, kare mänera poñaëa
kimvä solluëöha-väkye kare priya-nirasana
TRANSLATION
“The sober heroine is very simple in her behavior. She keeps her jealous anger
within her heart, but with mild words and smiles she refutes the advances of her
lover.
Madhya 14.147
‘adhérä’ niñöhura-väkye karaye bhartsana
karëotpale täòe, kare mäläya bandhana
TRANSLATION
“The restless heroine, however, sometimes chastises her lover with cruel words,
sometimes pulls his ear and sometimes binds him with a flower garland.
Madhya 14.148
‘dhérädhérä’ vakra-väkye kare upahäsa
kabhu stuti, kabhu nindä, kabhu vä udäsa
TRANSLATION
“The heroine who is a combination of sobriety and restlessness always jokes with
equivocal words. She sometimes praises her lover, sometimes blasphemes him and
sometimes remains indifferent.
Madhya 14.149
‘mugdhä’, ‘madhyä’, ‘pragalbhä’,—tina näyikära bheda
‘mugdhä’ nähi jäne mänera vaidagdhya-vibheda
TRANSLATION
“Heroines may also be classified as captivated, intermediate and impudent. The
captivated heroine does not know very much about the cunning intricacies of
jealous anger.
Madhya 14.150
mukha äcchädiyä kare kevala rodana
käntera priya-väkya çuni’ haya parasanna
TRANSLATION
“The captivated heroine simply covers her face and goes on crying. When she
hears sweet words from her lover, she is very satisfied.
Madhya 14.151
‘madhyä’ ‘pragalbhä’ dhare dhérädi-vibheda
tära madhye sabära svabhäve tina bheda
TRANSLATION
“Both the intermediate and impudent heroines can be classified as sober,
restless and both sober and restless. All their characteristics can be further
classified in three divisions.
Madhya 14.152
keha ‘prakharä’, keha ‘mådu’, keha haya ‘samä’
sva-svabhäve kåñëera bäòäya prema-sémä
TRANSLATION
“Some of them are very talkative, some are mild, and some are equipoised. Each
heroine, according to her own character, increases Çré Kåñëa’s loving ecstasy.
Madhya 14.153
präkharya, märdava, sämya svabhäva nirdoña
sei sei svabhäve kåñëe karäya santoña
TRANSLATION
“Although some of the gopés are talkative, some mild and some equipoised, all of
them are transcendental and faultless. They please Kåñëa by their unique
characteristics.”
Madhya 14.154
e-kathä çuniyä prabhura änanda apära
‘kaha, kaha, dämodara’,—bale bära bära
TRANSLATION
Çré Caitanya Mahäprabhu felt unlimited happiness upon hearing these
descriptions, and He again and again requested Svarüpa Dämodara to continue
speaking.
Madhya 14.155
dämodara kahe,—kåñëa rasika-çekhara
rasa-äsvädaka, rasamaya-kalevara
TRANSLATION
Dämodara Gosvämé said, “Kåñëa is the master of all transcendental mellows. He is
the taster of transcendental mellows, and His body is composed of transcendental
bliss.
Madhya 14.156
premamaya-vapu kåñëa bhakta-premädhéna
çuddha-preme, rasa-guëe, gopikä—pravéëa
TRANSLATION
“Kåñëa is full of ecstatic love and always subordinate to the love of his
devotees. The gopés are very experienced in pure love and in the dealings of
transcendental mellows.
Madhya 14.157
gopikära preme nähi rasäbhäsa-doña
ataeva kåñëera kare parama santoña
TRANSLATION
“There is no flaw or adulteration in the love of the gopés; therefore they give
Kåñëa the highest pleasure.
PURPORT
Rasäbhäsa occurs when one’s relationship with Kåñëa is adulterated. There are
different types of rasäbhäsa—first-, second-and third-class. The word räsa means
“mellow,” and äbhäsa means “a shadow.” If one tastes one kind of mellow and
something extra is imposed, that is uparasa. If something is derived from the
original mellow, it is called anurasa. If something is appreciated that is far
removed from the original mellow, it is called aparasa. Uparasa, anurasa and
aparasa are, respectively, first-, second-and third-class rasäbhäsas. As stated
in the Bhakti-rasämåta-sindhu (4.9):
pürvam evänuçiñöena vikalä rasa-lakñaëä
rasä eva rasäbhäsä rasa-jïair anukértitäù
syus tridhoparasäç cänurasäç cäparasäç ca te
uttamä madhyamäù proktäù kaniñöhäç cety amé kramät
Madhya 14.158
evaà çaçaìkäàçu-viräjitä niçäù
sa satya-kämo ’nuratäbalä-gaëaù
siñeva ätmany avaruddha-saurataù
sarväù çarat-kävya-kathä-rasäçrayäù
TRANSLATION
“ ‘Lord Çré Kåñëa, who is the Absolute Truth, enjoyed His räsa dance every night
during the autumn season. He performed this dance in the moonlight and with full
transcendental mellows. He used poetic words and surrounded Himself with women
who were very much attracted to Him.’
PURPORT
This verse is a quotation from Çrémad-Bhägavatam (10.33.25). The gopés are all
transcendental spirit souls. One should never think that the gopés and Kåñëa
have material bodies. Våndävana-dhäma is also a spiritual abode, and there the
days and nights, the trees, flowers, water and everything else are spiritual.
There is not even a trace of material contamination. Kåñëa, who is the Supreme
Brahman and Supersoul, is not at all interested in anything material. His
activities with the gopés are all spiritual and take place within the spiritual
world. They have nothing to do with the material world. Lord Kåñëa’s lusty
desires and ail His dealings with the gopés are on the spiritual platform. One
has to be transcendentally realized before even considering relishing the
pastimes of Kåñëa with the gopés. One who is on the mundane platform must first
purify himself by following the regulative principles. Only then can he try to
understand Kåñëa and the gopés. Çré Caitanya Mahäprabhu and Svarüpa Dämodara
Gosvämé are here talking about the relationship between Kåñëa and the gopés:
therefore the subject matter is neither mundane nor erotic. Being a sannyäsé,
Çré Caitanya Mahäprabhu was very strict in His dealings with women. Unless the
gopés were on the spiritual platform, Çré Caitanya Mahäprabhu would have never
even mentioned them to Svarüpa Dämodara Gosvämé. Therefore these descriptions do
not at all pertain to material activity.
Madhya 14.159
‘vämä’ eka gopé-gaëa, ‘dakñiëä’ eka gaëa
nänä-bhäve karäya kåñëe rasa äsvädana
TRANSLATION
“The gopés can be divided into a left wing and a right wing. Both wings induce
Kåñëa to taste transcendental mellows by various manifestations of ecstatic
love.
Madhya 14.160
gopé-gaëa-madhye çreñöhä rädhä-öhäkuräëé
nirmala-ujjvala-rasa-prema-ratna-khani
TRANSLATION
“Of all the gopés, Çrématé Rädhäräëé is the chief. She is a jewel mine of
ecstatic love and the source of all purified transcendental conjugal mellows.
Madhya 14.161
vayase ‘madhyamä’ teìho svabhävete ‘samä’
gäòha prema-bhäve teìho nirantara ‘vämä’
TRANSLATION
“Rädhäräëé is grown up, and Her character is equipoised. She is always deeply
absorbed in ecstatic love and always feeling in the mood of a left-wing gopé.
PURPORT
The left wing and right wing of the gopés has been explained by Rüpa Gosvämé in
Ujjvala-nélamaëi. The left wing is described in this way:
mana-grahe sadodyuktä
tac-chaithilye ca kopanä
abhedyä näyake präyaù
krürä vämeti kértyate
“A gopé who is always eager to be jealously angered, who is very enthusiastic
for that position, who immediately becomes angry when defeated, who is never
under the control of a hero and who always opposes Him is called vämä, or a
leftwing gopé.”
Çréla Rüpa Gosvämé describes the right-wing gopés in this way:
asahyä mäna-nirbandhe
näyake yukta-vädiné
sämabhis tena bhedyä ca
dakñiëä parikértitä
“A gopé who cannot tolerate womanly anger, who speaks suitable words to the hero
and who is satisfied by His sweet words is called a dakñiëä, or a right-wing
gopi.”
Madhya 14.162
vämya-svabhäve mäna uöhe nirantara
tära madhye uöhe kåñëera änanda-sägara
TRANSLATION
“Because She is a left-wing gopé, Her womanly anger is always awakening, but
Kåñëa derives transcendental bliss from Her activities.
Madhya 14.163
aher iva gatiù premëaù
svabhäva-kuöilä bhavet
ato hetor ahetoç ca
yünor mäna udaïcati
TRANSLATION
“ ‘The progress of loving affairs between young couples is by nature crooked,
like the movement of a snake. Because of this, two types of anger arise between
young couples—anger with a cause and anger without a cause.’ ”
PURPORT
This is a quotation from Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi (Çåìgära-bheda-prakaraëa
102).
Madhya 14.164
eta çuni’ bäòe prabhura änanda-sägara
‘kaha, kaha’ kahe prabhu, bale dämodara
TRANSLATION
When Çré Caitanya Mahäprabhu heard these talks, His ocean of transcendental
bliss increased. He therefore told Svarüpa Dämodara, “Go on speaking, go on
speaking.” And thus Svarüpa Dämodara continued.
Madhya 14.165
‘adhirüòha mahäbhäva’—rädhikära prema
viçuddha, nirmala, yaiche daça-väëa hema
TRANSLATION
“Çrématé Rädhäräëé’s love is a highly advanced ecstasy. All Her dealings are
completely pure and devoid of material tinge. Indeed, Her dealings are ten times
purer than gold.
Madhya 14.166
kåñëera darçana yadi päya äcambite
nänä-bhäva-vibhüñaëe haya vibhüñite
TRANSLATION
“As soon as Rädhäräëé gets a chance to see Kåñëa, Her body is suddenly decorated
with various ecstatic ornaments.
Madhya 14.167
añöa ‘sättvika’, harñädi ‘vyabhicäré’ yäìra
‘sahaja prema’, viàçati ‘bhäva’-alaìkära
TRANSLATION
“The transcendental ornaments of Çrématé Rädhäräëé’s body include the eight
sättvikas, or transcendental symptoms, the thirty-three vyabhicärébhävas,
beginning with harña, or jubilation in natural love, and the twenty bhävas, or
ecstatic emotional ornaments.
PURPORT
The thirty-three vyabhicäré-bhävas, bodily symptoms manifest in ecstatic love,
are as follows: (1) nirveda, indifference; (2) viñäda, moroseness; (3) dainya,
meekness; (4) gläni, a feeling that one is in a faulty position; (5) çrama,
fatigue; (6) mada, madness; (7) garva, pride; (8) çaìkä, doubt; (9) träsa,
shock; (10) ävega, intense emotion; (11) unmäda, craziness; (12) apasmära,
forgetfulness; (13) vyädhi, disease; (14) moha, bewilderment; (15) måti, death;
(16) älasya, laziness; (17) jäòya, invalidity; (18) vréòä, shame; (19) avahitthä,
concealment; (20) småti, remembrance; (21) vitarka, argument; (22) cintä,
contemplation; (23) mati, attention; (24) dhåti, forbearance; (25) harña,
jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarña, anger;
(29) asüyä, jealousy; (30) cäpalya, impudence; (31) nidrä, sleep; (32) supti,
deep sleep and (33) prabodha, awakening.
Madhya 14.168
‘kila-kiïcita’, ‘kuööamita’, ‘viläsa’, ‘lalita’
‘vivvoka’, ‘moööäyita’, ära ‘maugdhya’, ‘cakita’
TRANSLATION
“Some of the symptoms critically explained in the following verses are
kilakiïcita, kuööamita, viläsa, lalita, vivvoka, moööäyita, maugdhya and cakita.
Madhya 14.169
eta bhäva-bhüñäya bhüñita çré-rädhära aìga
dekhite uthale kåñëa-sukhäbdhi-taraìga
TRANSLATION
“When Çrématé Rädhäräëé’s body manifests the ornaments of many ecstatic
symptoms, the ocean of Kåñëa’s happiness immediately displays transcendental
waves.
Madhya 14.170
kila-kiïcitädi-bhävera çuna vivaraëa
ye bhäva-bhüñäya rädhä hare kåñëa-mana
TRANSLATION
“Now hear a description of different ecstasies, beginning with kila-kiïcita.
With these ecstatic ornaments, Çrématé Rädhäräëé enchants the mind of Kåñëa.
Madhya 14.171
rädhä dekhi’ kåñëa yadi chuìite kare mana
däna-ghäöi-pathe yabe varjena gamana
TRANSLATION
“When Çré Kåñëa sees Çrématé Rädhäräëé and wants to touch Her body, He prohibits
Her from going to the spot where one can cross the River Yamunä.
Madhya 14.172
yabe äsi’ mänä kare puñpa uöhäite
sakhé-äge cähe yadi gäye häta dite
TRANSLATION
“Approaching Her, Kåñëa prohibits Çrématé Rädhäräëé from picking flowers. He may
also touch Her in front of Her friends.
Madhya 14.173
ei-saba sthäne ‘kila-kiïcita’ udgama
prathame ‘harña’ saïcäré—müla käraëa
TRANSLATION
“At such times, the ecstatic symptoms of kila-kiïcita are awakened. First there
is jubilation in ecstatic love, which is the root cause of these symptoms.
PURPORT
Whenever Çrématé Rädhäräëé leaves Her house, She is always well-dressed and
attractive. It is Her womanly nature to attract Çré Kåñëa’s attention, and upon
seeing Her so attractively dressed, Çré Kåñëa desires to touch Her body. The
Lord then finds some fault in Her and prohibits Her from going to a river
crossing and stops Her from picking flowers. Such are the pastimes between
Çrématé Rädhäräëé and Çré Kåñëa. Being a cowherd girl, Çrématé Rädhäräëé
regularly carries a container of milk and often goes to sell it on the other
side of the Yamunä. To cross the river, She has to pay the boatman, and the spot
where the boatman collects his fares is called the däna-ghäöi. Lord Çré Kåñëa
stops Her from going, telling Her, “First You have to pay the fee; then You will
be allowed to go.” This pastime is called däna-keli-lélä. Similarly, if Çrématé
Rädhäräëé wants to pick a flower, Çré Kåñëa claims to be the garden’s proprietor
and prohibits Her. This pastime is called kila-kiïcita. Rädhäräëé’s shyness
arises due to Çré Kåñëa’s prohibitions, and ecstatic loving bodily symptoms
called kila-kiïcita-bhäva are manifest at this time. These ecstatic symptoms are
explained in the following verse, which is from Çréla Rüpa Gosvämé’s
Ujjvala-nélamaëi (Anubhäva-prakaraëa 44).
Madhya 14.174
garväbhiläña-rudita-
smitäsüyä-bhaya-krudhäm
saìkaré-karaëaà harñäd
ucyate kila-kiïcitam
TRANSLATION
“ ‘Pride, ambition, weeping, smiling, envy, fear and anger are the seven
ecstatic loving symptoms manifest by a jubilant shrinking away, and these
symptoms are called kila-kiïcita-bhäva.’
Madhya 14.175
ära säta bhäva äsi’ sahaje milaya
asta-bhäva-sammilane ‘mahäbhäva’ haya
TRANSLATION
“There are seven other transcendental ecstatic symptoms, and when they combine
on the platform of jubilation, the combination is called mahäbhäva.
Madhya 14.176
garva, abhiläña, bha ya, çuñka-rudita
krodha, asüyä haya, ära manda-smita
TRANSLATION
“The seven combined ingredients of mahäbhäva are pride, ambition, fear, dry
artificial crying, anger, envy and mild smiling.
Madhya 14.177
nänä-svädu añöa-bhäva ekatra milana
yähära äsväde tåpta haya kåñëa-mana
TRANSLATION
“There are eight symptoms of ecstatic love on the platform of transcendental
jubilation, and when they are combined and tasted by Kåñëa, the Lord’s mind is
completely satisfied.
Madhya 14.178
dadhi, khaëòa, ghåta, madhu, maréca, karpüra
eläci-milane yaiche rasälä madhura
TRANSLATION
“Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black
pepper, camphor and cardamom, which, when mixed together, are very tasty and
sweet.
Madhya 14.179
ei bhäva-yukta dekhi’ rädhäsya-nayana
saìgama ha-ite sukha päya koöi-guëa
TRANSLATION
“Lord Çré Kåñëa is thousands upon thousands of times more satisfied when He sees
Çrématé Rädhäräëé’s face light up from this combination of ecstatic love than He
is by direct union with Her.
This is further explained in the following verse from the Ujjvala-nélamaëi (Anubhäva-prakaraëa
46) of Çréla Rüpa Gosvämé.
Madhya 14.180
antaù smeratayojjvalä jala-kaëa-vyäkérëa-pakñmäìkurä
kiïcit päöalitäïcalä rasikatotsiktä puraù kuïcaté
ruddhäyäù pathi mädhavena madhura-vyäbhugna-torottarä
rädhäyäù kila-kiïcita-stavakiné dåñöiù çriyaà vaù kriyät
TRANSLATION
“ ‘May the sight of Çrématé Rädhäräëé’s kila-kiïcita ecstasy, which is like a
bouquet, bring good fortune to all. When Çré Kåñëa blocked Rädhäräëé’s way to
the däna-ghäöi, there was laughter within Her heart. Her eyes grew bright, and
fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship
with Kåñëa, Her eyes were enthusiastic, and when Her crying subsided, She
appeared even more beautiful.’
Madhya 14.181
bäñpa-vyäkulitäruëäïcala-calan-netraà rasolläsitaà
helolläsa-calädharaà kuöilita-bhrü-yugmam udyat-smitam
rädhäyäù kila-kiïcitäïcitam asau vékñyänanaà saìgamäd
änandaà tam aväpa koöi-guëitaà yo ’bhün na gér-gocaraù
TRANSLATION
“ ‘Agitated by tears, Çrématé Rädhäräëé’s eyes were tinged with red, just like
the eastern horizon at sunrise. Her lips began to move with jubilation and lusty
desire. Her eyebrows curved, and Her lotus-like face smiled mildly. Seeing
Rädhäräëé’s face exhibit such emotion, Lord Çré Kåñëa felt a million times
happier than when He embraced Her. Indeed, Lord Çré Kåñëa’s happiness is not at
all mundane.’ ”
PURPORT
This is a quotation from the Govinda-lélämåta (9.18).
Madhya 14.182
eta çuni’ prabhu hailä änandita mana
sukhäviñöa haïä svarüpe kailä äliìgana
TRANSLATION
Upon hearing this, Çré Caitanya Mahäprabhu became very happy, and, being
absorbed in this happiness, He embraced Svarüpa Dämodara Gosvämé.
Madhya 14.183
‘viläsädi’-bhäva-bhüñära kaha ta’ lakñaëa
yei bhäve rädhä hare govindera mana?
TRANSLATION
Çré Caitanya Mahäprabhu then asked Svarüpa Dämodara, “Please speak of the
ecstatic ornaments decorating the body of Çrématé Rädhäräëé, by which She
enchants the mind of Çré Govinda.”
Madhya 14.184
tabe ta’ svarüpa-gosäïi kahite lägilä
çuni’ prabhura bhakta-gaëa mahä-sukha päilä
TRANSLATION
Being thus requested, Svarüpa Dämodara began to speak. All the devotees of Çré
Caitanya Mahäprabhu were very happy to hear him.
Madhya 14.185
rädhä vasi’ äche, kibä våndävane yäya
tähäì yadi äcambite kåñëa-daraçana päya
TRANSLATION
“Sometimes when Çrématé Rädhäräëé is sitting or when She is going to Våndävana,
She sometimes sees Kåñëa.
Madhya 14.186
dekhite nänä-bhäva haya vilakñaëa
se vailakñaëyera näma ‘viläsa’-bhüñaëa
TRANSLATION
“The symptoms of various ecstasies that become manifest at that time are called
viläsa.
PURPORT
This is described in the following verse, taken from the Ujjvala-nélamaëi (Anubhäva-prakaraëa
31).
Madhya 14.187
gati-sthänäsanädénäà
mukha-neträdi-karmaëäm
tätkälikaà tu vaiçiñöyaà
viläsaù priya-saìgajam
TRANSLATION
“ ‘The various symptoms manifested in a woman’s face, eyes, and the other parts
of her body and the way she moves, stands or sits when she meets her beloved are
called viläsa.’ ”
Madhya 14.188
lajjä, harña, abhiläña, sambhrama, vämya, bhaya
eta bhäva mili’ rädhäya caïcala karaya
TRANSLATION
Svarüpa Dämodara said, “Timidity, jubilation, ambition, respect, fear and the
characteristics of the left-wing gopés were all ecstatic symptoms combined to
agitate Çrématé Rädhäräëé.
PURPORT
This is explained in the following verse found in the Govinda-lélämåta (9.11).
Madhya 14.189
puraù kåñëälokät sthagita-kuöiläsyä gatir abhüt
tiraçcénaà kåñëämbara-dara-våtaà çré-mukham api
calat-täraà sphäraà nayana-yugam äbhugnam iti sä
viläsäkhya-svälaìkaraëa-valitäsét priya-mude
TRANSLATION
“ ‘When Çrématé Rädhäräëé saw Lord Kåñëa just before Her, Her progress stopped,
and She assumed an attitude of opposition. Although Her face was slightly
covered by a blue garment, Her two starry eyes were agitated, being wide and
curved. Thus She was decorated with the ornaments of viläsa, and Her beauty
increased to give pleasure to Çré Kåñëa, the Supreme Personality of Godhead.’
Madhya 14.190
kåñëa-äge rädhä yadi rahe däëòäïä
tina-aìga-bhaìge rahe bhrü näcäïä
TRANSLATION
“When Çrématé Rädhäräëé stands before Kåñëa, She stands bent in three places—Her
neck, waist and legs—and Her eyebrows dance.
Madhya 14.191
mukhe-netre haya nänä-bhävera udgära
ei käntä-bhävera näma ‘lalita’-alaìkära
TRANSLATION
“When there is an awakening of various ecstatic features on Çrématé Rädhäräëé’s
face and in Her eyes, the lalita ornaments are manifest.
Madhya 14.192
vinyäsa-bhaìgir aìgänäà
bhrü-viläsa-manoharä
sukumärä bhaved yatra
lalitaà tad udähåtam
TRANSLATION
“ ‘When the bodily features are delicate and expertly curved, and when the
eyebrows are very beautifully agitated, the ornament of charm, called lalita
alaìkära, is manifest.’
PURPORT
This verse is from Ujjvala-nélamaëi (Anubhäva-prakaraëa 56).
Madhya 14.193
lalita-bhüñita rädhä dekhe yadi kåñëa
duìhe duìhä milibäre hayena satåñëa
TRANSLATION
“When Lord Çré Kåñëa happens to see Çrématé Rädhäräëé decorated with these
lalita ornaments, They both anxiously want to meet one another.
Madhya 14.194
hriyä tiryag-grévä-caraëa-kaöi-bhaìgé-sumadhurä
calac-cillé-vallé-dalita-ratinäthorjita-dhanuù
priya-premolläsollasita-lalitälälita-tanuù
priya-prétyai säséd udita-lalitälaìkåti-yutä
TRANSLATION
“ ‘When Çrématé Rädhäräëé was decorated with the ornament of lalita-alaìkära,
just to increase Çré Kåñëa’s love, an attractive curve was manifest by Her neck,
knees and waist. This was brought about by Her timidity and apparent desire to
avoid Kåñëa. The flickering movements of Her eyebrows could conquer the powerful
bow of Cupid. To increase the joy of Her beloved’s love, Her body was decorated
with the ornaments of lalita-alaìkära.’
PURPORT
This verse is quoted from the Govinda-lélämåta (9.14).
Madhya 14.195
lobhe äsi’ kåñëa kare kaïcukäkarñaëa
antare ulläsa, rädhä kare niväraëa
TRANSLATION
“When Kåñëa comes forward and greedily snatches at the border of Rädhäräëé’s
sari, She is actually very pleased within, but overtly She tries to stop Him.
Madhya 14.196
bähire vämatä-krodha, bhitare sukha mane
‘kuööamita’-näma ei bhäva-vibhüñaëe
TRANSLATION
“This ecstatic dress of Çrématé Rädhäräëé’s is called kuööamita. When it is
manifest, She externally tries to avoid Kåñëa, and She apparently becomes angry,
although She is very happy within.
Madhya 14.197
stanädharädi-grahaëe
håt-prétäv api sambhramät
bahiù krodho vyathitavat
proktaà kuööamitaà budhaiù
TRANSLATION
“ ‘When the border of Her sari and the cloth veiling Her face are caught, She
externally appears offended and angry, but within Her heart She is very happy.
Learned scholars call this attitude kuööamita.’
PURPORT
This is a quotation from Ujjvala-nélamaëi (Anubhäva-prakaraëa 49).
Madhya 14.198
kåñëa-väïchä pürëa haya, kare päëi-rodha
antare änanda rädhä, bähire vämya-krodha
TRANSLATION
“Although Çrématé Rädhäräëé was checking Her sari with Her hand, internally She
was thinking, ‘Let Kåñëa satisfy His desires.’ In this way She was very pleased
within, although She externally displayed opposition and anger.
Madhya 14.199
vyathä päïä’ kare yena çuñka rodana
éñat häsiyä kåñëe karena bhartsana
TRANSLATION
“Çrématé Rädhäräëé externally displays a kind of dry crying, as if She is
offended. Then She mildly smiles and admonishes Lord Kåñëa.
Madhya 14.200
päëi-rodham avirodhita-väïchaà
bhartsanäç ca madhura-smita-garbhäù
mädhavasya kurute karabhorur
häri çuñka-ruditaà ca mukhe ’pi
TRANSLATION
“ ‘Actually She has no desire to stop Kåñëa’s endeavor to touch Her body with
His hands, yet Çrématé Rädhäräëé, whose thighs are like the trunk of a baby
elephant, protests His advances and, sweetly smiling, admonishes Him. At such
times She cries without tears on Her charming face.’
Madhya 14.201
ei-mata ära saba bhäva-vibhüñaëa
yähäte bhüñita rädhä hare kåñëa mana
TRANSLATION
“In this way, Çrématé Rädhäräëé is ornamented and decorated with various
ecstatic symptoms, which attract the mind of Çré Kåñëa.
Madhya 14.202
ananta kåñëera lélä nä yäya varëana
äpane varëena yadi ‘sahasra-vadana’
TRANSLATION
“It is not at all possible to describe the unlimited pastimes of Çré Kåñëa, even
though He Himself describes them in His incarnation of Sahasra-vadana, the
thousand-mouthed Çeña Näga.”
Madhya 14.203
çréväsa häsiyä kahe,—çuna, dämodara
ämära lakñméra dekha sampatti vistara
TRANSLATION
This time, Çréväsa Öhäkura smiled and told Dämodara Paëòita, “My dear sir,
please hear! Just see how opulent my goddess of fortune is!
Madhya 14.204
våndävanera sampad dekha,—puñpa-kisalaya
giridhätu-çikhipiccha-guïjäphala-maya
TRANSLATION
“As far as Våndävana’s opulence is concerned, it consists of a few flowers and
twigs, some minerals from the hills, a few peacock feathers and the plant known
as guïjä.
Madhya 14.205
våndävana dekhibäre gelä jagannätha
çuni’ lakñmé-devéra mane haila äsoyätha
TRANSLATION
“When Jagannätha decided to see Våndävana, He went there, and upon hearing this,
the goddess of fortune experienced restlessness and jealousy.
Madhya 14.206
eta sampatti chäòi’ kene gelä våndävana
täìre häsya karite lakñmé karilä säjana
TRANSLATION
“She wondered, ‘Why did Lord Jagannätha give up so much opulence and go to
Våndävana?’ To make Him a laughingstock, the goddess of fortune made
arrangements for much decoration.
Madhya 14.207
“tomära öhäkura, dekha eta sampatti chäòi’
patra-phala-phula-lobhe gelä puñpa-bäòé
TRANSLATION
“Then the maidservants of the goddess of fortune said to the servants of Lord
Jagannätha, ‘Why did your Lord Jagannätha abandon the great opulence of the
goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see
the flower garden of Çrématé Rädhäräëé?
Madhya 14.208
ei karma kare kähäì vidagdha-çiromaëi?
lakñméra agrete nija prabhure deha’ äni’ ”
TRANSLATION
“ ‘Your master is so expert at everything, but why does He do such things?
Please bring your master before the goddess of fortune.’
Madhya 14.209
eta bali’ mahä-lakñméra saba däsé-gaëe
kaöi-vastre bändhi’ äne prabhura nija-gaëe
TRANSLATION
“In this way all the maidservants of the goddess of fortune arrested the
servants of Jagannätha, bound them around the waist and brought them before the
goddess of fortune.
Madhya 14.210
lakñméra caraëe äni’ karäya praëati
dhana-daëòa laya, ära karäya minati
TRANSLATION
“When all the maidservants brought Lord Jagannätha’s servants before the lotus
feet of the goddess of fortune, the Lord’s servants were fined and forced to
submit.
Madhya 14.211
rathera upare kare daëòera täòana
cora-präya kare jagannäthera sevaka-gaëa
TRANSLATION
“All the maidservants began to beat the Ratha car with sticks, and they treated
the servants of Lord Jagannätha almost like thieves.
Madhya 14.212
saba bhåtya-gaëa kahe,—yoòa kari’ häta
‘käli äni diba tomära äge jagannätha,
TRANSLATION
“Finally all of Lord Jagannätha’s servants submitted to the goddess of fortune
with folded hands, assuring her that they would bring Lord Jagannätha before her
the very next day.
Madhya 14.213
tabe çänta haïä lakñmé yäya nija ghara
ämära lakñméra sampad—väkya-agocara
TRANSLATION
“Being thus pacified, the goddess of fortune returned to her apartment. Just
see! My goddess of fortune is opulent beyond all description.”
Madhya 14.214
dugdha äuöi’ dadhi mathe tomära gopé-gaëe
ämära öhäkuräëé vaise ratna-siàhäsane
TRANSLATION
Çréväsa Öhäkura continued to address Svarüpa Dämodara: “Your gopés are engaged
in boiling milk and churning it to turn it into yogurt, but my mistress, the
goddess of fortune, sits on a throne made of jewels and gems.”
Madhya 14.215
närada-prakåti çréväsa kare parihäsa
çuni’ häse mahäprabhura yata nija-däsa
TRANSLATION
Çréväsa Öhäkura, who was enjoying the mood of Närada Muni, thus made jokes.
Hearing him, all the personal servants of Çré Caitanya Mahäprabhu began to
smile.
Madhya 14.216
prabhu kahe,—çréväsa, tomäte närada-svabhäva
aiçvarya-bhäve tomäte, éçvara-prabhäva
TRANSLATION
Çré Caitanya Mahäprabhu then told Çréväsa Öhäkura, “My dear Çréväsa, your nature
is exactly like that of Närada Muni. The Supreme Personality of Godhead’s
opulence is having a direct influence upon you.
Madhya 14.217
iìho dämodara-svarüpa—çuddha-vrajaväsé
aiçvarya nä jäne iìho çuddha-preme bhäsi’
TRANSLATION
“Svarüpa Dämodara is a pure devotee of Våndävana. He does not even know what
opulence is, for he is simply absorbed in pure devotional service.”
Madhya 14.218
svarüpa kahe,—çréväsa, çuna sävadhäne
våndävana-sampad tomära nähi paòe mane?
TRANSLATION
Svarüpa Dämodara then retorted, “My dear Çréväsa, please hear me with attention.
You have forgotten the transcendental opulence of Våndävana.
Madhya 14.219
våndävane sähajika ye sampat-sindhu
dvärakä-vaikuëöha-sampat—tära eka bindu
TRANSLATION
“The natural opulence of Våndävana is just like an ocean. The opulence of
Dvärakä and Vaikuëöha is not even to be compared to a drop.
Madhya 14.220
parama puruñottama svayaà bhagavän
kåñëa yähäì dhané tähäì våndävana-dhäma
TRANSLATION
“Çré Kåñëa is the Supreme Personality of Godhead full of all opulences, and His
complete opulences are exhibited only in Våndävana-dhäma.
Madhya 14.221
cintämaëi-maya bhümi ratnera bhavana
cintämaëi-gaëa däsé-caraëa-bhüñaëa
TRANSLATION
“Våndävana-dhäma is made of transcendental touchstone. Its entire surface is the
source of all valuable jewels, and the cintämaëi stone is used to decorate the
lotus feet of the maidservants of Våndävana.
Madhya 14.222
kalpavåkña-latära—yähäì sähajika-vana
puñpa-phala vinä keha nä mäge anya dhana
TRANSLATION
“Våndävana is a natural forest of desire trees and creepers, and the inhabitants
do not want anything but the fruits and flowers of those desire trees.
Madhya 14.223
ananta käma-dhenu tähäì phire vane vane
dugdha-mätra dena, keha nä mäge anya dhane
TRANSLATION
“In Våndävana there are cows that fulfill all desires [käma-dhenus], and their
number is unlimited. They graze from forest to forest and deliver only milk. The
people want nothing else.
Madhya 14.224
sahaja lokera kathä—yähäì divya-géta
sahaja gamana kare,—yaiche nåtya-pratéta
TRANSLATION
“In Våndävana, the natural speech of the people sounds like music, and their
natural motion resembles a dance.
Madhya 14.225
sarvatra jala—yähäì amåta-samäna
cid-änanda jyotiù svädya—yähäì mürtimän
TRANSLATION
“The water in Våndävana is nectar, and the brahmajyoti effulgence, which is full
of transcendental bliss, is directly perceived there in its form.
Madhya 14.226
lakñmé jini’ guëa yähäì lakñméra samäja
kåñëa-vaàçé kare yähäì priya-sakhé-käya
TRANSLATION
“The gopés there are also goddesses of fortune, and they surpass the goddess of
fortune who abides in Vaikuëöha. In Våndävana, Lord Kåñëa is always playing His
transcendental flute, which is His dear companion.
Madhya 14.227
çriyaù käntäù käntaù parama-puruñaù kalpa-taravo
drumä bhümiç cintämaëi-gaëa-mayé toyam amåtam
kathä gänaà näöyaà gamanam api vaàçé priya-sakhé
cid-änandaà jyotiù param api tad äsvädyam api ca
TRANSLATION
“ ‘The damsels of Våndävana, the gopés, are super goddesses of fortune. The
enjoyer in Våndävana is the Supreme Personality of Godhead Kåñëa. The trees
there are all wish-fulfilling trees, and the land is made of transcendental
touchstone. The water is all nectar, the talking is singing, the walking is
dancing, and the constant companion of Kåñëa is His flute. The effulgence of
transcendental bliss is experienced everywhere. Therefore Våndävana-dhäma is the
only relishable abode.’
PURPORT
This is a quotation from Brahma-saàhitä (5.56).
Madhya 14.228
cintämaëiç caraëa-bhüñaëam aìganänäà
çåìgära-puñpa-taravas taravaù suräëäm
våndävane vraja-dhanaà nanu käma-dhenu-
våndäni ceti sukha-sindhur aho vibhütiù
TRANSLATION
“ ‘The anklets on the damsels of Vraja-bhümi are made of cintämaëi stone. The
trees are wish-fulfilling trees, and they produce flowers with which the gopés
decorate themselves. There are also wish-fulfilling cows [käma dhenus], which
deliver unlimited quantities of milk. These cows constitute the wealth of
Våndävana. Thus Våndävana’s opulence is blissfully exhibited.’ ”
PURPORT
This is a verse written by Bilvamaìgala Öhäkura.
Madhya 14.229
çuni’ premäveçe nåtya kare çréniväsa
kakña-täli bäjäya, kare aööa-aööa häsa
TRANSLATION
Çréväsa then began to dance in ecstatic love. He vibrated sounds by slapping his
armpits with the palms of his hands, and he laughed very loudly.
Madhya 14.230
rädhära çuddha-rasa prabhu äveçe çunila
sei rasäveçe prabhu nåtya ärambhila
TRANSLATION
Thus Çré Caitanya Mahäprabhu heard these discussions about the pure
transcendental mellow of Çrématé Rädhäräëé. Absorbed in transcendental ecstasy,
the Lord began to dance.
Madhya 14.231
rasäveçe prabhura nåtya, svarüpera gäna
‘bala’ ‘bala’ bali’ prabhu päte nija-käëa
TRANSLATION
While Çré Caitanya Mahäprabhu was dancing in ecstatic love and Svarüpa Dämodara
was singing, the Lord said, “Go on singing! Go on singing!” The Lord then
extended His own ears.
Madhya 14.232
vraja-rasa-géta çuni’ prema uthalila
puruñottama-gräma prabhu preme bhäsäila
TRANSLATION
Thus Çré Caitanya Mahäprabhu’s ecstatic love was awakened by hearing the songs
of Våndävana. In this way He inundated Puruñottama, Jagannätha Puré, with love
of Godhead.
Madhya 14.233
lakñmé-evé yathä-käle gelä nija-ghara
prabhu nåtya kare, haila tåtéya prahara
TRANSLATION
Finally the goddess of fortune returned to her apartment. In due course of time,
as Çré Caitanya Mahäprabhu was dancing, afternoon arrived.
Madhya 14.234
cäri sampradäya gäna kari’ bahu çränta haila
mahäprabhura premäveça dviguëa bäòila
TRANSLATION
After much singing, all four saìkértana parties grew fatigued, but Çré Caitanya
Mahäprabhu’s ecstatic love increased twofold.
Madhya 14.235
rädhä-premäveçe prabhu hailä sei mürti
nityänanda düre dekhi’ karilena stuti
TRANSLATION
While dancing absorbed in Çrématé Rädhäräëé’s ecstatic love, Çré Caitanya
Mahäprabhu appeared in Her very form. Seeing this from a distant place,
Nityänanda Prabhu offered prayers.
Madhya 14.236
nityänanda dekhiyä prabhura bhäväveça
nikaöe nä äise, rahe kichu düra-deça
TRANSLATION
Seeing the ecstatic love of Çré Caitanya Mahäprabhu, Nityänanda Prabhu did not
approach but remained a little distance away.
Madhya 14.237
nityänanda vinä prabhuke dhare kon jana
prabhura äveça nä yäya, nä rahe kértana
TRANSLATION
Only Nityänanda Prabhu could catch Çré Caitanya Mahäprabhu, but the ecstatic
mood of the Lord would not stop. At the same time, kértana could not be
continued.
Madhya 14.238
bhaìgi kari’ svarüpa sabära çrama jänäila
bhakta-gaëera çrama dekhi’ prabhura bähya haila
TRANSLATION
Svarüpa Dämodara then informed the Lord that all the devotees were fatigued.
Seeing this situation, Çré Caitanya Mahäprabhu came to His external senses.
Madhya 14.239
saba bhakta laïä prabhu gelä puñpodyäne
viçräma kariyä kailä mädhyähnika snäne
TRANSLATION
Çré Caitanya Mahäprabhu then entered the flower garden with all His devotees.
After resting there for some time, He finished His afternoon bath.
Madhya 14.240
jagannäthera prasäda äila bahu upahära
lakñméra prasäda äila vividha prakära
TRANSLATION
Then there arrived in large quantities a variety of food that had been offered
to Çré Jagannätha and a variety that had been offered to the goddess of fortune.
Madhya 14.241
sabä laïä nänä-raìge karilä bhojana
sandhyä snäna kari’ kaila jagannätha daraçana
TRANSLATION
Çré Caitanya Mahäprabhu finished His afternoon lunch, and after His evening
bath, He went to see Lord Jagannätha.
Madhya 14.242
jagannätha dekhi’ karena nartana-kértana
narendre jala-kréòä kare laïä bhakta-gaëa
TRANSLATION
As soon as He saw Lord Jagannätha, Çré Caitanya Mahäprabhu began to chant and
dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the
lake called Narendra-sarovara.
Madhya 14.243
udyäne äsiyä kaila vana-bhojana
ei-mata kréòä kaila prabhu añöa-dina
TRANSLATION
Then, entering the flower garden, Çré Caitanya Mahäprabhu took His meal. In this
way He continuously performed all kinds of pastimes for eight days.
Madhya 14.244
ära dine jagannäthera bhitara-vijaya
rathe caòi’ jagannätha cale nijälaya
TRANSLATION
The next day Lord Jagannätha came out from the temple and, riding on the car,
returned to His own abode.
Madhya 14.245
pürvavat kaila prabhu laïä bhakta-gaëa
parama änande karena nartana-kértana
TRANSLATION
As previously, Çré Caitanya Mahäprabhu and His devotees again chanted and danced
with great pleasure.
Madhya 14.246
jagannäthera punaù päëòu-vijaya ha-ila
eka guöi paööa-òoré täìhä öuöi’ gela
TRANSLATION
During the Päëòu-vijaya, Lord Jagannätha was carried, and while He was being
carried, a bunch of silken ropes broke.
Madhya 14.247
päëòu-vijayera tuli phäöi-phuöi yäya
jagannäthera bhare tulä uòiyä paläya
TRANSLATION
When the Jagannätha Deity is carried, at intervals He is placed on cotton pads.
When the ropes broke, the cotton pads also broke due to the weight of Lord
Jagannätha, and the cotton floated in the air.
Madhya 14.248
kuléna-grämé rämänanda, satyaräja khäìna
täìre äjïä dila prabhu kariyä sammäna
TRANSLATION
Rämänanda and Satyaräja Khän were present from Kuléna-gräma, and Çré Caitanya
Mahäprabhu, with great respect, gave them the following orders.
Madhya 14.249
ei paööa-òoréra tumi hao yajamäna
prati-vatsara änibe ‘òoré’ kariyä nirmäëa
TRANSLATION
Çré Caitanya Mahäprabhu ordered Rämänanda and Satyaräja Khän to become the
worshipers of these ropes and every year bring silken ropes from their village.
PURPORT
It is understood that silken rope was being manufactured by the local
inhabitants of Kuléna-gräma; therefore Çré Caitanya Mahäprabhu asked Rämänanda
Vasu and Satyaräja Khän to get ropes every year for Lord Jagannätha’s service.
Madhya 14.250
eta bali’ dila täìre chiëòä paööa-òoré
ihä dekhi’ karibe òoré ati dåòha kari’
TRANSLATION
After telling them this, Çré Caitanya Mahäprabhu showed them the broken silken
ropes, saying, “Just look at this sample. You must make ropes that are much
stronger.”
Madhya 14.251
ei paööa-òoréte haya ‘çeña’-adhiñöhäna
daça-mürti haïä yeìho seve bhagavän
TRANSLATION
Çré Caitanya Mahäprabhu then informed Rämänanda and Satyaräja Khän that this
rope was the abode of Lord Çeña, who expands Himself into ten forms and serves
the Supreme Personality of Godhead.
PURPORT
For a description of Çeña Näga, refer to Ädi-lélä (5.123–124).
Madhya 14.252
bhägyavän satyaräja vasu rämänanda
sevä-äjïä päïä haila parama-änanda
TRANSLATION
After receiving orders from the Lord for the rendering of service, the fortunate
Satyaräja and Rämänanda Vasu were highly pleased.
Madhya 14.253
prati vatsara guëòicäte bhakta-gaëa-saìge
paööa-òoré laïä äise ati baòa raìge
TRANSLATION
Every year thereafter, when the Guëòicä temple was being cleansed, Satyaräja and
Rämänanda Vasu would come with other devotees and with great pleasure bring
silken rope.
Madhya 14.254
tabe jagannätha yäi’ vasilä siàhäsane
mahäprabhu ghare äilä laïä bhakta-gaëe
TRANSLATION
Thus Lord Jagannätha returned to His temple and sat on His throne while Çré
Caitanya Mahäprabhu returned to His residence with His devotees.
Madhya 14.255
ei-mata bhakta-gaëe yäträ dekhäila
bhakta-gaëa laïä våndävana-keli kaila
TRANSLATION
Thus Çré Caitanya Mahäprabhu showed the Ratha-yäträ ceremony to His devotees and
performed the Våndävana pastimes with them.
Madhya 14.256
caitanya-gosäïira lélä—ananta, apära
‘sahasra-vadana’ yära nähi päya pära
TRANSLATION
The pastimes of Lord Caitanya are unlimited and endless. Even Sahasravadana,
Lord Çeña, cannot reach the limits of His pastimes.
Madhya 14.257
çré-rüpa-raghunätha-pade yära äça
caitanya-caritämåta kahe kåñëadäsa
TRANSLATION
Praying at the lotus feet of Çré Rüpa and Çré Raghunätha, always desiring their
mercy, I, Kåñëadäsa, narrate Çré Caitanya-caritämåta, following in their
footsteps.
Thus end the Bhaktivedanta purports to Çré Caitanya-caritämåta, Madhya-lélä,
Fourteenth Chapter, describing the Herä-païcamé-yäträ.
Note: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages - http://www.hknet.org.nz
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