A Devotee Is Impartial (Sajjana – Sama)

December 15, 2025

Overview

Sajjana – Sama (A Devotee is Impartial) was written by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda and published in Sajjana Toṣaṇī, Vol. 20, Issue 5 in 1917. Continuing with his elaboration on the twenty-six qualities of a devotee, Śrīla Sarasvatī Ṭhākura explains how only Vaiṣṇavas see all things with equanimity .

Articles in This Series:

When two objects are of the same type, they are called equal. If two objects are dissimilar, they are called different rather than equal. If there is a difference in definition, a difference in form, a difference in quality and a difference in activities among material things that are inferior to Kṛṣṇa, then those things are not called equal. That is why all perceivable objects, or objects that are acquired through knowledge in the material world, are characterised as possessing unequal or variegated qualities. Differences are perceived amongst unequal objects. However, acknowledging the inherent nature of an object, devotee-scholars continue to view even diverse material objects that have been transformed by the bahirāṅga-śakti (external energy), with equanimity. In other words, they understand objects produced by the bahirāṅga-śakti as equal. Furthermore, if there is no perception of something being produced by the bahirāṅga-śakti, and there is perception of non-difference with the svarūpa-śakti, then they recognise such variety to be divine harmony, or coherence. The proponents of non-duality, desiring to be freed from the grip of material dualism, eliminate the power of variagatedness, and extensively praise the non-duality of objects. Even if they are not proponents of non-duality, devotees never accept the doctrine opposing the unity of objects. Devotees believe in the concept of śakti-pariṇāma (the transformation of potency). Therefore, material objects, which are transformed by the Lord’s potency, are identified by their attributes, while the bahiraṅga-śakti of Bhagavān manifests their mutual dissimilarities or diversity.

Even when there is a strong perception of diversity amongst objects within the material creation, devotees still see the intrinsic unity within them. Variety or material enjoyment is merely a property of matter; such variety and material enjoyment cannot exist in the eternal, non-material realm. Devotees are never polluted by the biased flaws of imaginary conceptions such as māyāvāda. The transcendental mahājanas affirm that there are indeed varieties of eternal potencies in the eternal world, yet, devotees or sādhus never establish inequality or differences amongst them. With the transcendental mahājanas, there is equality amongst the devotees. Therefore, Vaiṣṇavas are the only ones who are sama-darśī (those who see with equal vision).

The māyāvādīs, who see with a biased perspective, state, “The transformation of the world by śakti is false. There is no difference between the words śakti-pariṇāma and māyā. The mutual distinction between Bhagavān’s svarūpa-śakti and Bhagavān Himself is false. If there is a distinction between śakti (the potency) and śaktimān (the possessor of potency), then it gives rise to a duality amongst objects. Then the concept of sama-darśana (seeing all things equally) will be ruined.”

The devotee says, “Even though śakti and śaktimān are inseparable, they are distinct in terms of one being the viṣaya (supporter) and one being the āśraya (supported), and due to their diversity within the same existence, they are ultimately one or equal. Śaktimān is one Reality, but amongst all of His eternal potencies there exists the differences of svajātīya, vijātīya and svagata.*1 Even though He is a different Reality, He is the possessor of all potencies – He is not powerless. He is the refuge of mutually opposing potencies.”

Although objects manifested by the external māyā-śakti may be perceived as different by the jīva-śakti who is situated on the periphery of the external world, they assist the pure jīva who is disposed towards service in his devotion to Hari. Thus, devotees do not consider them to be dissimilar. For the pure jīva who is disposed towards service, criticism and praise are the same. Being content, he does not become overwhelmed by unbearable sorrow. He does not harbour desires and, being sama-darśi in relation to all beings, he attains the highest bhakti. A devotee who is inclined towards devotional service does not praise or criticise the nature and actions of others. A devotee remains sama-darśi, tolerating the intensity of both cold and heat. A devotee possesses equal vision towards a learned and humble brāhmaṇa as well as a lowly caṇḍāla, *(2) viewing with equanimity a sacred cow and an untouchable dog. It is his nature to see with equality an ant and a dog, or a giant and a dwarf. Due to the gradations in potency, there is no necessity to see difference in the nature of things. Even though there may be māyika differences between a brāhmaṇa and a caṇḍāla, a dog and a cow, or a cow and an elephant, a servant of Hari knows the inherent nature of them all. Mundane attachment does not act upon a sādhu. With a mood of detachment, they do not blindly attribute inequality to all those objects related to Hari. He knows that they can all assist in service to Kṛṣṇa.

To the extent that servitude to māyā is forgotten, the jīvas turn towards Kṛṣṇa. At that time, they develop prema for Hari, friendship with Hari’s servants, compassion towards those inclined towards Kṛṣṇa, and renouncing the association of those opposed to Hari, they become sama-darśi. If, at this stage of madhyama-adhikāra, they cunningly try to show off their impartiality, and instead of showing mercy to the innocent, they see them with equal vision, then a blemish will arise in the impartial considerations of a sādhu. If they consider the devotees to be equal to those who are hostile to Kṛṣṇa, then their aversion to the Lord increases even more. If one considers objects related to Hari to be products of matter and seeks refuge in their differences, rejecting any connection with them, then such a desire for renunciation will destroy one’s equanimity. *(3) No good result is achieved by violating one’s eligibility in regards to equality, yet when false renunciation is initiated, it damages one’s equanimity.

In consideration of impartiality, when wicked individuals imagine Brahmā, Rudra, and other Devas to be equal to Viṣṇu, the sama-darśi Vaiṣṇavas never approve of such notions. All the fluctuating states of the material world, which are temporary and produced by the time factor are never equal to that which is eternal. But for the sake of Kṛṣṇa, the all-endeavouring sādhu, rejects the mundane equality of material objects, perceives Bhagavān’s presence within them, and understands all things to be transcendental items to be used in the service of Kṛṣna, rather than for one’s own enjoyment.

Driven by lust, anger etc., the eternal companions of this material world tend to contemplate the inequality of objects, and by not perceiving the true nature of things, they create various kinds of anarthas. However, the transcendental devotees use lust in the service of Kṛṣṇa, anger towards those who hate the devotees, greed in associating with sādhus for kṛṣṇa-kathā, bewilderment in chanting Hari’s qualities, and madness in engaging in endeavours to attain their beloved Lord etc. Considering themselves as adversaries to all those Vaiṣṇavas who possess equal vision, biased persons who are opposed to Hari, bring about their own destruction. A devotee does not harbour inequality even towards his enemies – he always possesses impartiality.

NOTES

(1) Svajātīya (that which appears between things of the same category)

Vijātīya (that which appears between things of different categories)

Svagata (that which manifests itself in one and the same thing, either between its essence and form, or between its component parts)

*(2) A caṇḍāla is an outcaste who eats dog flesh.

*(3) The jṣānīs, yogīs and māyāvādīs who desire mokṣa consider everything in this world as mundane and dualistic, therefore they reject everything.

Śrīla Bhaktivinoda Ṭhākura At The Bhajana Kuṭīra Of Śrīla Jagannātha Dāsa Bābāji

TeamVedavarsity

December 15, 2025

Overview

Should one constantly chant or just do service? This eternal question on the lips of every sādhaka is answered by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda in this instructive pastime concerning some errant disciples of Jagannātha Dāsa Bābāji and Śrīla Bhaktivinoda Ṭhākura. This article is extracted from the hari-kathā of Sarasvatī Ṭhākura originally spoken at Śrī Caitanya Maṭha on the evening of December 21st, 1927.
Sārvabhauma Śrī Jagannātha Dāsa Bābājī Mahārāja held the position of guru of all the renunciates in the Gauḍīya Vaiṣṇava sampradāya. He excelled everyone in age and bhajana. Therefore, all renounced members of the Gauḍīya Vaiṣṇava sampradāya followed him. In Vraja-maṇḍala, all those in the renounced community who had taken shelter of Mahāprabhu followed his instructions. When Śrīman Mahāprabhu was established in Śrī Māyāpura, many vraja-vāsīs who were very advanced Vaiṣṇavas, following the order of Śrī Jagannātha Dāsa Bābājī Mahārāja, came to Gauḍa-maṇḍala for darśana of Śrī Mayapura-candra.*(1)

At that time, Paramahaṁsa Śrīla Gaura Kiśora Dāsa Bābājī Mahārāja left Vraja-maṇḍala to come and reside in Gauḍa-maṇḍala. Having arrived in Navadvīpa Dhāma, Paramahaṁsa Bābājī Mahārāja never left it throughout his manifest presence. His determination to reside in the dhāma was unparalleled.

Śrī Jagannātha Dāsa Bābājī Mahārāja used to visit Bhakti Bhavan*(2) in Kolkata to be close to Bhaktivinoda Ṭhākura. His own servant, Śrī Bihāri Dāsa Vraja-vāsī, would bring him on his shoulders. We had darśana of Śrī Jagannātha Dāsa Bābājī Mahārāja many times at his bhajana-kuṭīra in Kuliyā.

No one could ever get away with any injustice in the presence of Śrī Jagannātha Dāsa Bābājī Mahārāja. He used to administer appropriate punishment to everyone. Three persons who considered themselves to be his disciples and externally looked like bābājīs, had secretly engaged in dishonest work. Two other persons, who also looked like bābājīs, used to stay with Śrī Jagannātha Dāsa Bābājī Mahārāja at his bhajana-kuṭīra. They simply complained that Bābājī Mahārāja did not allow them to engage in constant hari-bhajana – “He keeps us busy all day long, watering the gourds and pumpkin plants, fencing the land, and doing this and that. We came here to engage in hari-bhajana, leaving worldly affairs behind – yet, even after coming here, we continue with the same worldly activities as before! If one has to engage in the same household duties as before, even when one is close proximity to Bābājī Mahāśaya, then it’s better to return home and enjoy worldly pleasures. What’s the benefit of working in the fields as unpaid labour?”

One day, Bhaktivinoda Ṭhākura came to have darśana of Śrī Jagannātha Dāsa Bābājī Mahārāja at his bhajana-kuṭīra in Nabadvipa. Upon seeing Bhaktivinoda Ṭhākura, Bābājī Mahārāja, expressed great joy and said, “It’s very good that you’ve come today. Your honour, you should judge these criminals and arrange appropriate punishment for them! See, these three atheists in the robes of renunciates who are tarnishing the purity of that cloth! Can they be punished? You please tell me! Two of them always bring up my name and complain to whoever comes here – they say that I don’t let them chant hari-nāma. They claim to have come here only to chant hari-nāma near to Bābājī Mahārāja. They didn’t come here to water gourds and pumpkin plants, or to fix fences around the trees. By leaving aside their beads and watering, they will benefit. You please consider their complaints.”

Śrī Bhaktivinoda Ṭhākura said to one of the three individuals, “You should tour the four dhāmas, then your tendency for enjoyment will go away.” Another individual he told, “Go to Śrīkṣetra and spend time near to Śrī Jagannāthadeva, constantly shedding tears while submitting words of your misfortune. Always remember Mahāprabhu’s daṇḍa-līlā (pastime of punishment) in regards to Choṭa Hari Dāsa, and follow the practice of Ṭhākura (Brahmā) Hari Dāsa by spending your days constantly taking shelter of the Name.”

Not wanting to accept any punishment, the third person built himself an ākhaḍā (āśrama) in Kuliyā at a place on the banks of the Gaṅgā, dressed as a ‘Vaiṣṇava’, and secretly indulged in illicit activities with another man’s wife. This atheist used to collect money to buy coconut oil for that woman and would blaspheme Śrī Jagannātha Dāsa Bābājī Mahārāja.

After this incident, one day Bhaktivinoda Ṭhākura was going to the bhajana-kuṭīra of Śrī Jagannātha Dāsa Bābājī Mahārāja. On the way, that atheist saw Bhaktivinoda Ṭhākura and said, “You should not go to Śrī Jagannātha Dāsa Bābājī anymore. He has no actual hari-bhakti; he does not know anything about hari-bhajana. Come to me instead! We will relish līlā-kathā together.”

Completely ignoring that guru-drohī *(3) who was an offender and a hypocritical, materialistic atheist, Bhaktivinoda Ṭhākura eventually brought all these matters to Śrī Jagannātha Dāsa Bābājī Mahārāja. Bābājī Mahārāja said in a very grave voice, “If you see the face of that atheist, you should bathe in the Gaṅgā. He is not my disciple – he is an atheist, an offender, a monkey-renunciant. He has already gone to hell and there is no escape for him.”

Previously, on the order of Bābājī Mahārāja, Śrī Bhaktivinoda Ṭhākura also made arrangements for those other two deceitful chanters of hari-nāma. He called them and said, “If you desire auspiciousness, then leave aside your chanting beads, which have become the deity of laziness due to the influence of your propensity for karma. You must water the gourds, pumpkin plants and tie the fences – you have to work for the service of Hari. There is no other path to your good fortune except by watering those gourds, pumpkins, and trees! If you deviate from this path, the Name will never come from your mouth. You will not find the path to auspiciousness at any time. Watering squash and pumpkin plants and tying fences in the service of Hari is never equal to the pleasures that accompany worldly life or various household chores. Externally both may look the same, but one takes a man to hell and the other transforms the jīva into a traveller to Vaikuṇṭha. Even after going to Goloka Vaikuṇṭha, one will water the plants in Kṛṣṇa’s garden – laziness cannot be called hari-bhajana. Service to Hari and Hari’s devotee is called hari-bhajana. Those who, after chanting hari-nāma, become addicted to laziness, become either sense-enjoyers or impersonalists – they are never the performers of hari-bhajana or servants of Hari.”

After hearing all these instructions from the lips of Śrī Bhaktivinoda Ṭhākura, they said, “If we mend the fences, water the gourds and pumpkin plants, and are busy all day with these activities, when will we have time to do hari-nāma?”

Bhaktivinoda Ṭhākura replied, “You don’t require beads in consideration of your activities. You should try to serve with your hands, and you should always chant the Name with your mouth. Then certainly the Name will always appear on your lips. At some point, you will indeed develop a taste for the Name while engaged in kṛṣṇa-sevā by serving the gourds and pumpkin plants. Now you have an inclination towards laziness – a taste for enjoyment. The external act of chanting the Name is merely a pretense of eagerness so that one can indulge in laziness. If you do not serve as per your actual capability and qualification, and you do not serve accordingly, you will never engage in hari-bhajana at any time. The path of auspiciousness will be closed once and for all. Therefore, from today you should always serve with your hands and chant hari-nāma with your mouth. If you neglect Bābājī Mahārāja’s instructions and follow your own desires, then difficulties will be inevitable for you. From today onward, be careful!”

NOTES:

(1) This refers to the Deity of Mahāprabhu established at Yogapīṭha by Śrīla Bhaktivinoa Ṭhākura.
*(2) Bhakti Bhavan was the name of the house where Śrīla Bhaktivinoda Ṭhākura and his family resided.
*(3) A guru-drohī is one who betrays the guru by willingly rejecting his instructions, regarding himself as more intelligent.

(Translated into English by Swami B.V. Giri)

How Often Can Someone Go For A Panchakarma Procedure?

TeamVedavarsity

December 15, 2025

What is Panchakarma therapy?
Panchakarma is a traditional Ayurvedic cleanse – a detoxification program designed to remove accumulated toxins and dosha from the body, which are ultimately the root cause of dis-ease and imbalance.

Panchakarma is something we should all be doing at least annually if we desire optimal health and longevity.

What do you eat during Panchakarma?
Pre-cleanse: you slowly wean off of heavier foods like dairy, gluten and meat as well as processed foods and sugars, caffeine, and alcohol in order to gently begin the process of detoxification (and thus make the following week a bit easier on your body, mind and spirit).

Mono-diet: throughout the cleanse you eat only kitchari – a combination of mung daal, rice, ghee and spices. It’s a complete protein that’s easy to digest, which means you’re fully nourished yet your body has the energy it needs to work on toxins.

The ins and outs of Panchakarma therapy:
Internal and External Oleation: You will be taking ghee internally and applying oil externally to help loosen the sticky toxins lodged in the deeper tissues and guide them back to the GI tract to be eliminated.

Purgation: you will take some sort of purgative such as castor oil that serves to empty the intestines and bowels of these accumulated toxins.

Bastis and Other Therapies: After resting post-purgation, it’s time for a sequence of herbal tea enemas to support in cleansing any residual toxins from the system as well as nourish the colon. You may also receive other wonderful panchakarma basti procedures such as netra basti, where the eyes bathe in melted ghee, or kati basti where a ring of dough is placed over the sacrum and filled with warm oil.

Panchakarma Procedures

Panchakarma directly translates from Sanskrit as “five actions” or procedures:

Vamana – therapeutic vomiting for excess kapha dosha
Virechana – therapeutic purgation for excess pitta dosha
Basti – therapeutic enema for excess vata dosha
Rakta moksha – therapeutic bloodletting for pitta dosha
Nasya – nasal administration of herbs or medicated oils for residual dosha

As you can imagine just from seeing these five panchakarma procedures, the process of panchakarma therapy depends on the unique individual and their prakruti or constitution as well as their current state of imbalance and requires proper guidance from a highly trained and experienced Ayurvedic practitioner.

Currently in the United States, the panchakarma procedures most often used are virechana, basti and nasya.

Which month is best for Panchakarma?

The optimal month for panchakarma therapy depends on the climate where you are, since each dosha is predominant in a particular season:

vata – fall and early winter season – ether and air elements

pitta – summer season – fire and water elements

kapha – later winter and early spring season – earth and water elements

You want to undergo Ayurvedic panchakarma treatments at the junctions between these three major seasons (rutu sandhi), the timing of which uniquely depends on the environment where you live.

How often can you do panchakarma?

Ideally, panchakarma is done three times a year at the junction between the three seasons when the dosha of that particular season is utklishta or excited and ripe for removal from the system.

As certain qualities increase in the external environment around us, they increase in the microcosm within us, which is primetime for panchakarma procedures.

Why do we cleanse 3 times a year?

Cleansing three times a year allows the body to remove this ripe, accumulated or utklishta dosha at the end of its respective season and prevents excess accumulation of both dosha and ama, which are commonly the root cause of disease.

How long does the effect of panchakarma last?

The beauty of Ayurveda is that each person is unique, so the length of time you experience the benefits of panchakarma will depend on your state of health going into the process as well as how slowly and effectively you transition out of it and the diet and lifestyle you resume afterwards.

The post-cleanse transition, particularly with regards to your diet, is often revered as the most important part. It is essential to slowly reintroduce the heavier, more difficult to digest food items so that your digestive fire isn’t immediately overwhelmed, thereby re-creating an abundance of toxins.

Eating only when you have true hunger and favoring warm, cooked, spiced foods is generally a safe guideline, particularly right after undergoing panchakarma therapy.

Are there any side effects of panchakarma?

One of the best ways to minimize or avoid the common detoxification symptoms of headaches, fatigue, aches and pains is to spend more time in the pre-cleanse period slowly weaning off of everything but whole, plant-based foods. This elimination includes gluten, dairy, meat, caffeine, alcohol and all processed foods and sugars.

This is particularly important for those who don’t tend to follow a healthy, plant-based diet and lifestyle with regular exercise and sleep, as your symptoms of detoxification will likely be much more intense.

It is also very common to experience a wide array of emotions and interesting dreams over the course of panchakarma since undigested toxins are released at all levels of our being, including undigested thoughts and emotions. It is always wise to let your loved ones know you may be extra sensitive at this time and to be very gentle with yourself, simply witnessing as feelings flower and flourish.

For some individuals, the mono-diet of kitchari can be constipating, but your supervising practitioner will make appropriate modifications in terms of fiber, hydration, ghee, and herbs to ensure you’re properly eliminating.

When to Not Cleanse

In order to undergo panchakarma therapy, your body and mind should have enough strength for physical, mental, and emotional cleansing and detoxification.

In other words, you don’t want to do panchakarma if you are sick or feeling weak, depleted, or if you just experienced a major trauma, incident, or loss.

It’s always best to consult with your doctor to know if undergoing panchakarma is right for you.

Should you have any other questions or concerns about receiving panchakarma, please call our office and they will be happy to support you.

End Of Life Care Comes To ISKCON Midrand Temple Grounds

TeamVedavarsity

December 15, 2025

Rama Govinda Swami and Rathim Krishna Das cut the ribbon to officially open the new facility.

On November 25, 2025, devotees gathered at ISKCON Midrand for the opening of a facility that many described as long overdue. The new End of Life Care Room, developed by Devotee Care South Africa under the regional leadership of Jayananda Das, marks a turning point in how the South African devotee community supports its members in their final days.

The vision did not appear suddenly. It began almost a decade ago, when a devotee care workshop in 2019 inspired Jayananda and others to think more seriously about structured care for devotees nearing the end of life. “It touched our hearts,” he recalled. “We felt the need to be loved and to love. If the Lord comes for His devotees, then we should assist Him by helping the ones He loves.”

For Jayananda, this service carries deep personal meaning. After joining ISKCON in 1978, he served in many areas of the movement across South Africa and helped establish various programs, temples, and festivals. Yet this initiative has moved him in a different direction. “I see people happy. I see people appreciate what you do,” he said. “When we make devotees, so much effort goes in. We cannot lose them at the end when they need us most.”

The Journey to Finding a Home

Finding a home for the project was one of its greatest challenges. Devotee Care South Africa approached several temples around the country, but although leaders supported the idea in principle, no one had space or the means to host the facility. The team struggled without a location, funding, or formal support, relying only on their determination to keep the vision alive. “We were struggling very hard,” Jayananda said. “We could only give ourselves.”

Eventually, the team approached ISKCON Midrand. They explained that Midrand was their last hope. The management listened carefully and offered a small room in good faith. It was far from ideal, but it was enough to ignite momentum. Around the same time, Jayananda received encouragement from Rathim Krishna Das, a longtime friend. During a simple phone conversation, Rathim Krishna heard the difficulties and urged him not to give up, and helped secure the first donated hospital bed. It was a small item, but it gave the project new strength.

With renewed determination, Jayananda began contacting hospitals, suppliers, and various departments in search of further medical equipment. The process took months of phone calls and emails and required persistence at every step. Eventually, he secured two high-quality hospital beds. When they were brought to ISKCON Midrand, the management immediately recognized that the original room was too small. They then offered a new, much larger space on the quiet outer side of the property. The room was open, peaceful, and wheelchair friendly. “Once people saw that we were moving, they believed in the project,” he said. “Midrand management has been incredible. They give everything freely, from the space to water and lights. Their mood matches ours.”

What the Exit Room Provides

The new room has been named “The Exit Room,” a gentle and dignified description for a space intended to help devotees prepare for their final journey in a Krishna-conscious setting. The facility is not yet a full hospice, but it provides a calm, spiritually nourishing environment for devotees nearing the end of life who need support. High-quality beds and basic medical equipment allow devotees to rest comfortably, while volunteers offer companionship and spiritual care. Daily chanting, reading, and prayer create a devotional atmosphere, and families receive guidance and emotional support as their loved ones approach their final moments. “We see so many elderly Vaishnavas leaving the world in painful or unfavorable situations,” Jayananda said. “We cannot watch this and do nothing. Even if we start small, at least we start.”

The facility offers its services free of charge to both full-time devotees and members of the congregation. This was an important principle for the team. “We are one family,” he said. “Rich or poor, the price is the same. Zero. Only love and care.” The heart of the room lies in its emotional and spiritual support. Volunteers plan to sit with devotees, chant softly, read scripture, and provide the presence and comfort that is essential at the end of life. “We want to send as many devotees as we can back home, back to Godhead in a nice situation,” he said. “Not alone. Not in distress. Surrounded by devotees.”

Rathim Krishna Das offers arati to Srila Prabhupada in celebration of the opening.

Rama Govinda Swami offers flowers to Srila Prabhupada; devotees dance in kirtan; a view of the hospital bed and equipment.

Official logo for Devotee Care South Africa’s new End of Life Care Exit Room.

The First Reactions

The opening ceremony revealed just how meaningful the project had become to the community. Ram Govinda Swami and Rathim Krishna Das presided over the ribbon-cutting and toured the facility. When they saw the quality of the beds and the thought put into the space, they expressed genuine appreciation. Jayananda explained that the feedback was immediate and emotional. People approached him with tears in their eyes. Some hugged him, expressing relief that such care was finally available. One elderly devotee told him quietly, “In my old age, I know where I am going now. My bed is here.”

Moments like these brought new life to the Devotee Care team. For many years, the concept existed only in discussions and internal planning. Now there was something real, something tangible, something that the community could walk into and experience. “Now that people can see, they believe,” he said. “The team has new energy.”

Sustaining the Facility

Running the facility presents financial challenges. Devotee Care South Africa cannot draw from the same pool of donations that temples depend on, and they do not yet have NPO or PBO status. For now, they rely on private sponsors, donated equipment, and volunteer service. ISKCON Midrand continues to support the project by offering the facility and covering utilities. Jayananda remains hopeful. “The groundwork has been done,” he said. “Many doors are now open. Donations will come.”

Looking Ahead

The team sees the Midrand facility as the first step in a broader vision. They hope to develop a fully functional hospice in time, along with palliative care, frail care, day care, and wellness programs. A national website and database are planned for early next year to help track devotee needs and coordinate care across South Africa. The team also hopes to open similar facilities in other provinces where devotees require this level of support. “We want to make sure no devotee leaves this world neglected,” he said. “This is only the start.”

A Service of the Heart

As the first visitors entered the Exit Room on opening day, a sense of something important having shifted was palpable. Years of patient work and personal investment had finally come to fruition. The room felt peaceful and purposeful. “I am so happy just to see others happy,” Jayananda said. “This is a glorious service. The future is bright. Krishna will arrange. We just need to keep serving.”

BRC Collaborates With IIT Bhubaneswar To Host Global Dharma Studies Conference

TeamVedavarsity

December 15, 2025

Some of the dignitaries gathered at the conference.

On December 5, 2025, the Bhaktivedanta Research Center (BRC), Kolkata, collaborated with the Indian Institute of Technology (IIT) Bhubaneswar in a three-day Dharma Studies Conference (DSC 2025), marking a milestone in establishing Dharma Studies as a legitimate interdisciplinary academic field. The event brought together scholars, researchers, and spiritual practitioners from India and around the world to explore the contemporary relevance and application of dharma principles in modern society.

The conference was organized in partnership with premier institutions, including Banaras Hindu University, Bhaktivedanta Institute, Bhubaneswar, Bhaktivedanta Research Center, Kolkata, IIT Roorkee, Sammakka Sarakka Central Tribal University, FLAME University, and The English and Foreign Languages University, Hyderabad.

It featured over 100 scholarly presentations, keynote addresses, and panel discussions exploring dharma through diverse perspectives, including ecology, ethics, sustainability, literature, social justice, artificial intelligence, and indigenous knowledge systems.

Gauranga Das, GBC and Director of Administration at BRC, graced the occasion as the Chief Guest. Emphasizing how dharma addresses today’s global challenges, he said, “The world today is confronting psychological stress, environmental imbalance, and social fragmentation at an unprecedented scale, and dharma offers a framework to restore harmony.”

He continued, “The Bhagavad-gita outlines three pillars of dharma—stability in identity, purity in intention, and intensity in action—reflected respectively in its first six chapters, next six, and final six. If we apply these consciously, they can guide individuals and institutions toward responsible, sustainable, and value-based progress. This conference is not just timely—it can influence how the world reimagines ethics, leadership, and wellbeing.”

Speaking about the conference’s broader impact, he stated, “This Dharma Studies Conference has multifaceted ramifications. When people learn to align their lives with dharma, they naturally create a blueprint for the world—demonstrating self-control, harmony with the Divine, harmony with nature, and harmony within the community. Therefore, when there is spirituality, sustainability, and social impact, this S3 impact will actually create the full-fledged solution to the 17 UN SDGs, which the UN has been trying to accomplish by 2030.”

Dr. Sumanta Rudra, Dean of Academic Affairs at BRC, said, “The Dharma Studies Conference marks a transformative moment for global academia. By bringing BRC and IIT Bhubaneswar together on one platform, we are demonstrating that dharma is not merely a philosophical ideal but a practical framework for addressing modern challenges.”

Prof. Shreepad Karmalkar, Director of IIT Bhubaneswar, who presided over the inaugural ceremony, emphasized the importance of rigorous academic engagement. He said, “Dharma is one of India’s most profound and non-translatable ideas, and it deserves rigorous academic attention beyond simplified interpretations. By hosting this conference, IIT Bhubaneswar hopes to strengthen scholarly engagement with dharma as a civilizational framework and inspire future research that connects language, culture, and knowledge systems with contemporary inquiry.”

The inauguration lamp being lit at the Dharma Studies Conference at IIT Bhubaneswar.

The BRC table and banner displayed at the event

In a significant announcement, conference convener Dr. Naresh Chandra Sahu announced the institution of two jury awards for outstanding scholarship, including The A.C. Bhaktivedanta Swami Prabhupada Award, introduced by BRC to recognize excellence in Dharma Studies research and to honor the legacy of ISKCON’s Founder-Acharya.

Day Two included keynote addresses by Pranava Das (Prof. Ferdinando Sardella) from Stockholm University and Prof. Graham M. Schweig from Christopher Newport University, followed by a conference dinner for academic networking.

Reflecting on his participation, Pranava Das shared, “What has struck me most is that the conference brought together very different ways of approaching dharma—classical textual study, historical analysis, social and gender perspectives, and reflections on lived practice and institutions. For someone like me, working mainly on modern bhakti movements and the history of religions, it is inspiring to see how dharma can be studied as something that continues to shape debates about society, justice, education, and religious life today. The conversation here showed that dharma studies can become a truly interdisciplinary field in which Indian and international scholars work together and also listen to the voices of practitioners. I leave with many new questions and with a strong sense that this kind of dialogue is very important for the future of our discipline.”

Madhavananda Das, Director at GORA (The Gaudiya-Odia Research Association), Puri BRC, said, “This was a super, super fantastic program today with some of the prominent scholars in the world attending. Thank you so much for helping organize it. And thank you for allowing me a tiny role.”

The final day featured a keynote by renowned scholar Shrivatsa Goswami and concluded with a valedictory ceremony.

This historic gathering represents a collaborative effort between spiritual institutions and leading academic bodies to elevate Dharma Studies as a serious field of interdisciplinary research. By bringing together expertise from the humanities, science, law, philosophy, cultural studies, and technology, DSC 2025 demonstrated the enduring relevance of Vedic wisdom in addressing contemporary global challenges.

The Bhaktivedanta Research Center remains committed to supporting scholarly research that illuminates the timeless principles of the Bhagavad-gita and Vedic literature for the benefit of modern society.

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The First Chapter describes how Rūpa Gosvāmī met Śrī Caitanya Mahāprabhu for the second time and how the Lord heard his two dramas [Vidagdha- mādhava and Lalita- mādhava]. (103) That chapter also describes the incident of Śivānanda Sena’s dog, who was induced by Śrī Caitanya Mahāprabhu to chant the holy name of Kṛṣṇa and was thus liberated. (104) The Second Chapter tells how the Lord instructively punished Junior Haridāsa. Also in that chapter is a description of the wonderful vision of Śivānanda Sena. (105) In the Third Chapter is a description of the forceful glories of Haridāsa Ṭhākura. That chapter also mentions how Dāmodara Paṇḍita spoke words of criticism to Śrī Caitanya Mahāprabhu. (106) The Third Chapter also tells how Śrī Caitanya Mahāprabhu delivered everyone by bestowing upon the universe the holy name of the Lord, and it describes how Haridāsa Ṭhākura established the glories of the holy name by his practical example. (107)

The Fourth Chapter describes Sanātana Gosvāmī’s second visit with Śrī Caitanya Mahāprabhu and how the Lord saved him from committing suicide. (108) The Fourth Chapter also tells how Sanātana Gosvāmī was tested in the sunshine of Jyaiṣṭha [May-June] and was then empowered and sent back to Vṛndāvana. (109) The Fifth Chapter tells how the Lord showed His favor to Pradyumna Miśra and made him hear topics of Kṛṣṇa from Rāmānanda Rāya. (110) That chapter also describes how Svarūpa Dāmodara Gosvāmī rejected the drama of a poet from Bengal and established the glories of the Deity. (111) The Sixth Chapter describes how Raghunātha dāsa Gosvāmī met Śrī Caitanya Mahāprabhu and performed the chipped rice festival in accordance with Nityānanda Prabhu’s order. (112) That chapter also tells how the Lord entrusted Raghunātha dāsa Gosvāmī to the care of Svarūpa Dāmodara Gosvāmī and gave Raghunātha dāsa the gift of a stone from Govardhana Hill and a garland of small conchshells. (113)

The Seventh Chapter tells how Śrī Caitanya Mahāprabhu met Vallabha Bhaṭṭa and dismantled his false pride in various ways. (114) The Eighth Chapter describes the arrival of Rāmacandra Purī and how Śrī Caitanya Mahāprabhu minimized His eating due to fear of him. (115) In the Ninth Chapter is a description of how Gopīnātha Paṭṭanāyaka was delivered and how the people of the three worlds were able to see Śrī Caitanya Mahāprabhu. (116) In the Tenth Chapter I have described how Śrī Caitanya Mahāprabhu tasted the food given by His devotees, and I have also described the assortment of prasādam in the bags of Rāghava Paṇḍita. (117) Also in that chapter is a description of how the Lord examined Govinda and how He danced in the temple. (118) The Eleventh Chapter describes the disappearance of Haridāsa Ṭhākura and how Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, showed His affection for His devotees. (119)

In the Twelfth Chapter are descriptions of how Jagadānanda Paṇḍita broke a pot of oil and how Lord Nityānanda chastised Śivānanda Sena. (120) The Thirteenth Chapter tells how Jagadānanda Paṇḍita went to Mathurā and returned and how Śrī Caitanya Mahāprabhu by chance heard a song sung by a deva- dāsī dancing girl. (121) Also in the Thirteenth Chapter is an account of how Raghunātha Bhaṭṭa met Śrī Caitanya Mahāprabhu, who by His causeless mercy sent him to Vṛndāvana. (122) The Fourteenth Chapter describes the beginning of the Lord’s spiritual trance, in which His body was at Jagannātha Purī but His mind was in Vṛndāvana. (123) Also in that chapter is a description of how Śrī Caitanya Mahāprabhu fell down in front of the Siṁha- dvāra gate of the Jagannātha temple, His bones separated at the joints, and how various transcendental symptoms awakened in Him. (124)

Also in that chapter is a description of how Śrī Caitanya Mahāprabhu ran toward Caṭaka- parvata and spoke like a madman. (125) In the Fifteenth Chapter is a description of how Śrī Caitanya Mahāprabhu entered a garden on the seashore and mistook it for Vṛndāvana. (126) Also in that chapter is a description of the attraction of Lord Caitanya’s five senses to Kṛṣṇa and how He searched for Kṛṣṇa in the rāsa dance. (127) The Sixteenth Chapter tells how Śrī Caitanya Mahāprabhu showed His mercy to Kālidāsa and thus demonstrated the result of eating the remnants of the food of Vaiṣṇavas. (128) It also describes how Śivānanda’s son composed a verse and how the doorkeeper of the Siṁha- dvāra showed Kṛṣṇa to Śrī Caitanya Mahāprabhu. (129) Also in that chapter, the glories of mahā- prasādam are explained, and a verse is tasted describing the effect of nectar from the lips of Kṛṣṇa. (130) The Seventeenth Chapter recounts how Śrī Caitanya Mahāprabhu fell among the cows and assumed the form of a tortoise as His ecstatic emotions awakened. (131)

That chapter also tells how the attributes of Kṛṣṇa’s sound attracted the mind of Śrī Caitanya Mahāprabhu, who then described in ecstasy the meaning of the “kā stry aṅga te” verse. (132) The Seventeenth Chapter also tells how Śrī Caitanya Mahāprabhu, due to the conjunction of various ecstatic emotions, again began speaking like a madman and described in detail the meaning of a verse from the Kṛṣṇa- karṇāmṛta. (133) In the Eighteenth Chapter is an account of how the Lord fell into the ocean and in ecstasy saw in a dream the pastimes of a water fight between Kṛṣṇa and the gopīs. (134) In that dream, Śrī Caitanya Mahāprabhu saw Kṛṣṇa’s picnic in the forest. As Lord Caitanya floated in the sea, a fisherman caught Him, and then the Lord returned to His own residence. All this is recounted in the Eighteenth Chapter. (135) In the Nineteenth Chapter is a description of how Lord Śrī Caitanya Mahāprabhu rubbed His face against the walls and spoke like a madman because of separation from Kṛṣṇa. (136)

That chapter also describes Kṛṣṇa’s wandering in a garden on a spring night, and it fully describes the meaning of a verse about the scent of Kṛṣṇa’s body. (137) The Twentieth Chapter tells how Lord Śrī Caitanya Mahāprabhu recited His own eight stanzas of instruction and tasted their meaning in ecstatic love. (138) Śrī Caitanya Mahāprabhu composed those eight stanzas to instruct the devotees, but He also personally tasted their meaning. (139) I have thus repeated the principal pastimes and their meaning, for by such repetition one can remember the descriptions in the book. (140) In every chapter there are various topics, but I have repeated only those that are principal, for not all of them could be described again. (141) The Vṛndāvana Deities of Madana- mohana with Śrīmatī Rādhārāṇī, Govinda with Śrīmatī Rādhārāṇī, and Gopīnātha with Śrīmatī Rādhārāṇī are the life and soul of the Gauḍīya Vaiṣṇavas. (142-143)

So that my desires may be fulfilled, I place the lotus feet of these personalities on my head: Lord Śrī Caitanya Mahāprabhu, with Lord Nityānanda, Advaita Ācārya and Their devotees, as well as Śrī Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrīla Jīva Gosvāmī. (144-146) The mercy of their lotus feet is my spiritual master, and my words are my disciples, whom I have made dance in various ways. (147) Seeing the fatigue of the disciples, the spiritual master has stopped making them dance, and because that mercy no longer makes them dance, my words now sit silently. (148) My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest. (149)

I now worship the lotus feet of all my readers, for by the mercy of their lotus feet there is all good fortune. (150) If one hears the pastimes of Lord Śrī Caitanya Mahāprabhu as described in Śrī Caitanya- caritāmṛta, I wash his lotus feet and drink the water. (151) I decorate my head with the dust of the lotus feet of my audience. Now you have all drunk this nectar, and therefore my labor is successful. (152) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (153) Śrī Caitanya- caritāmṛta is filled with the activities of Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of Śrī Caitanya- caritāmṛta with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet. (154)

Since this book, Caitanya- caritāmṛta, is now complete, having been written for the satisfaction of the most opulent Deities Madana- mohanajī and Govindajī, let it be offered at the lotus feet of Śrī Kṛṣṇa Caitanyadeva. (155) Realized devotees are like bumblebees maddened by their own mellows at Kṛṣṇa’s lotus feet. The scent of those lotus feet perfumes the entire world. Who is the realized soul that could give them up? (156) In Vṛndāvana in the year 1537 Śakābda Era [A.D 1615], in the month of Jyaiṣṭha [May-June], on Sunday, the fifth day of the waning moon, this Caitanya- caritāmṛta has been completed. (157)

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“If Kṛṣṇa, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Kṛṣṇa to engage her for His happiness. (53) “When a beloved gopī shows symptoms of anger toward Kṛṣṇa, Kṛṣṇa is very satisfied. Indeed, He is extremely pleased when chastised by such a gopī. She shows her pride suitably, and Kṛṣṇa enjoys that attitude. Then she gives up her pride with a little endeavor. (54) “Why does a woman continue to live who knows that Kṛṣṇa’s heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Kṛṣṇa. (55)

“If a gopī envious of Me satisfies Kṛṣṇa and Kṛṣṇa desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened. (56) “The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara]. (57) “Kṛṣṇa is My life and soul. Kṛṣṇa is the treasure of My life. Indeed, Kṛṣṇa is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation. (58) “My happiness is in the service of Kṛṣṇa, and Kṛṣṇa’s happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Kṛṣṇa, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant. (59)

“Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Nārāyaṇa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly.” (60) These statements by Śrīmatī Rādhārāṇī show the symptoms of pure love for Kṛṣṇa tasted by Śrī Caitanya Mahāprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind. (61) The pure devotional service in Vṛndāvana is like the golden particles in the river Jāmbū. In Vṛndāvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Śrī Caitanya Mahāprabhu has written the previous verse and explained its meaning. (62)

Thus overwhelmed by ecstatic love, Śrī Caitanya Mahāprabhu spoke like a madman and recited suitable verses. (63) The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Śikṣāṣṭaka. (64) If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, his ecstatic love and devotion for Kṛṣṇa increase day by day. (65) Although Śrī Caitanya Mahāprabhu is as deep and grave as millions of oceans, when the moon of His various emotions rises, He becomes restless. (66) When Śrī Caitanya Mahāprabhu read the verses of Jayadeva’s Gīta- govinda, of Śrīmad- Bhāgavatam, of Rāmānanda Rāya’s drama Jagannātha- vallabha- nāṭaka, and of Bilvamaṅgala Ṭhākura’s Kṛṣṇa- karṇāmṛta, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports. (67-68)

For twelve years, Śrī Caitanya Mahāprabhu remained in that state day and night. With His two friends He tasted the meaning of those verses, which consists of nothing but the transcendental bliss and mellows of Kṛṣṇa consciousness. (69) Even Anantadeva, who has thousands of faces, could not reach the end of describing the transcendental bliss of Śrī Caitanya Mahāprabhu’s pastimes. (70) How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify myself. (71) There is no limit to Śrī Caitanya Mahāprabhu’s activities and His words of madness. Therefore describing them all would greatly increase the size of this book. (72) Whatever pastimes Śrīla Vṛndāvana dāsa Ṭhākura has first described I have merely summarized. (73) I have only very briefly described the pastimes of Śrī Caitanya Mahāprabhu not described by Vṛndāvana dāsa Ṭhākura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased. (74)

It is impossible to describe all the pastimes elaborately. I shall therefore end this description and offer them my respectful obeisances. (75) What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of Śrī Caitanya Mahāprabhu. (76) I cannot understand the very deep, meaningful pastimes of Śrī Caitanya Mahāprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them. (77) After offering my respectful obeisances to the lotus feet of all my Vaiṣṇava readers, I shall therefore end this description of the characteristics of Śrī Caitanya Mahāprabhu. (78) The sky is unlimited, but many birds fly higher and higher according to their own abilities. (79) The pastimes of Śrī Caitanya Mahāprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all? (80)

I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean. (81) Vṛndāvana dāsa Ṭhākura is Lord Nityānanda’s favorite devotee, and therefore he is the original Vyāsadeva in describing the pastimes of Śrī Caitanya Mahāprabhu. (82) Although Vṛndāvana dāsa Ṭhākura has within his jurisdiction the full store of Śrī Caitanya Mahāprabhu’s pastimes, he has left aside most of them and described but a small portion. (83) What I have described was left aside by Vṛndāvana dāsa Ṭhākura, but although he could not describe these pastimes, he gave us a synopsis. (84) In his book named Caitanya- maṅgala [Caitanya- bhāgavata], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence. (85)

I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately. (86) In the Caitanya- maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe the Lord’s pastimes elaborately. (87) The ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu is like the ocean of milk. According to his thirst, Vṛndāvana dāsa Ṭhākura filled his pitcher and drank from that ocean. (88) Whatever remnants of milk Vṛndāvana dāsa Ṭhākura has given me are sufficient to fill my belly. Now my thirst is completely satiated. (89) I am a very insignificant living being, like a small red- beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Śrī Caitanya Mahāprabhu’s pastimes. From this example, you may all understand how expansive are the pastimes of Śrī Caitanya Mahāprabhu. (90-91) I infer that “I have written” is a false understanding, for my body is like a wooden doll. (92)

I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady. (93) I am infected with so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of diseases. I may die at any time of the day or night. (94) I have previously given an account of my inabilities. Please hear the reason why I nevertheless still write. (95) I am writing this book by the mercy of the lotus feet of Śrī Govindadeva, Śrī Caitanya Mahāprabhu, Lord Nityānanda, Advaita Ācārya, other devotees and the readers of this book, as well as Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrī Jīva Gosvāmī. I have also been specifically favored by another Supreme Personality. (96-98)

Śrī Madana- mohana Deity of Vṛndāvana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent. (99) If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me. (100) It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about Śrī Caitanya Mahāprabhu has been possible. (101) Now let me repeat all the pastimes of the Antya-līlā, for if I do so I shall taste the pastimes again. (102)

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Only the most fortunate will relish the mad words of Śrī Caitanya Mahāprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions. (1) All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) While Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī [Nīlācala], He was continuously overwhelmed, night and day, by separation from Kṛṣṇa. (3) Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. (4)

He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction. (5) He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends. (6) Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste. (7) In great jubilation, Śrī Caitanya Mahāprabhu said, “My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali. (8) “In this Age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa. (9)

“‘In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.’ (10) “Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa. (11) “‘Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’ (12) “By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service. (13)

“The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love.” (14) Lamentation and humility awoke within Śrī Caitanya Mahāprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation. (15) “‘My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as “Kṛṣṇa” and “Govinda,” by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.’ (16)

“Because people vary in their desires, You have distributed various holy names by Your mercy. (17) “Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. (18) “You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names.” (19) Śrī Caitanya Mahāprabhu continued, “O Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, hear from Me the symptoms of how one should chant the Hare Kṛṣṇa mahā- mantra to awaken very easily one’s dormant love for Kṛṣṇa. (20) “‘One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.’ (21) “These are the symptoms of one who chants the Hare Kṛṣṇa mahā- mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways. (22)

“When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water. (23) “The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others. (24) “Although a Vaiṣṇava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Kṛṣṇa. (25) “If one chants the holy name of Lord Kṛṣṇa in this manner, he will certainly awaken his dormant love for Kṛṣṇa’s lotus feet.” (26) As Lord Caitanya spoke in this way, His humility increased, and He began praying to Kṛṣṇa that He could discharge pure devotional service. (27) Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa. (28)

“‘O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.’ (29) “My dear Lord Kṛṣṇa, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life.” (30) In great humility, considering Himself a conditioned soul of the material world, Śrī Caitanya Mahāprabhu again expressed His desire to be endowed with service to the Lord. (31) “‘O My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.’ (32) “I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy. (33)

“Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant.” (34) Natural humility and eagerness then awoke in Lord Śrī Caitanya Mahāprabhu. He prayed to Kṛṣṇa to be able to chant the mahā- mantra in ecstatic love. (35) “‘My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?’ (36) “Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God.” (37) Separation from Kṛṣṇa awoke various mellows of distress, lamentation and humility. Thus Śrī Caitanya Mahāprabhu spoke like a crazy man. (38) “‘My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.’ (39)

“In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season. (40) “The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire. (41) “Lord Kṛṣṇa has become indifferent to Me just to test My love, and My friends say, ‘Better to disregard Him.'” (42) While Śrīmatī Rādhārāṇī was thinking in this way, the characteristics of natural love became manifest because of Her pure heart. (43) The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once. (44) In that mood, the mind of Śrīmatī Rādhārāṇī was agitated, and therefore She spoke a verse of advanced devotion to Her gopī friends. (45) In the same spirit of ecstasy, Śrī Caitanya Mahāprabhu recited that verse, and as soon as He did so, He felt like Śrīmatī Rādhārāṇī. (46)

“Let Kṛṣṇa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart. (47) “I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life. (48) “My dear friend, just hear the decision of My mind. Kṛṣṇa is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness. (49)

“Sometimes Kṛṣṇa gives up the company of other gopīs and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me. (50) “Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life. (51) “I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness. (52)

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Svarūpa Dāmodara and Rāmānanda Rāya then devised various means to pacify the Lord. They sang songs of meeting that transformed His heart and made His mind peaceful. (54) As Śrī Caitanya Mahāprabhu lamented in this way, half the night passed. Then Svarūpa Dāmodara made the Lord lie down in the room known as the Gambhīrā. (55) After the Lord was made to lie down, Rāmānanda Rāya returned home, and Svarūpa Dāmodara and Govinda lay down at the door of the Gambhīrā. (56) Śrī Caitanya Mahāprabhu stayed awake all night, chanting the Hare Kṛṣṇa mahā- mantra, His mind overwhelmed by spiritual ecstasy. (57) Feeling separation from Kṛṣṇa, Śrī Caitanya Mahāprabhu was so distraught that in great anxiety He stood up and began rubbing His face against the walls of the Gambhīrā. (58) Blood oozed from the many injuries on His mouth, nose and cheeks, but due to His ecstatic emotions, the Lord did not know it. (59)

In ecstasy, Śrī Caitanya Mahāprabhu rubbed His face against the walls all night long, making a peculiar sound, “goṅ- goṅ,” which Svarūpa Dāmodara could hear through the door. (60) Lighting a lamp, Svarūpa Dāmodara and Govinda entered the room. When they saw the Lord’s face, they were filled with sorrow. (61) They brought the Lord to His bed, calmed Him and then asked, “Why have You done this to Yourself?” (62) Śrī Caitanya Mahāprabhu replied, “I was in such anxiety that I could not stay in the room. I wanted to go out, and therefore I wandered about the room, looking for the door. (63) “Unable to find the door, I kept hitting the four walls with My face. My face was injured, and it bled, but I still could not get out.” (64) In this state of madness, Śrī Caitanya Mahāprabhu’s mind was unsteady. Whatever He said or did was all symptomatic of madness. (65)

Svarūpa Dāmodara was very anxious, but then he had an idea. The following day, he and the other devotees considered it together. (66) After consulting with one another, they entreated Śrī Caitanya Mahāprabhu to allow Śaṅkara Paṇḍita to lie down in the same room with Him. (67) Thus Śaṅkara Paṇḍita lay at the feet of Śrī Caitanya Mahāprabhu, and the Lord placed His legs upon Śaṅkara’s body. (68) Śaṅkara became celebrated by the name Prabhu- pādopādhāna [“the pillow of Śrī Caitanya Mahāprabhu”]. He was like Vidura, as Śukadeva Gosvāmī previously described him. (69) “When submissive Vidura, the resting place of the legs of Lord Kṛṣṇa, had thus spoken to Maitreya, Maitreya began speaking, his hair standing on end due to the transcendental pleasure of discussing topics concerning Lord Kṛṣṇa.” (70) Śaṅkara massaged the legs of Śrī Caitanya Mahāprabhu, but while massaging he would fall asleep and thus lie down. (71)

He would lie asleep without a covering on his body, and Śrī Caitanya Mahāprabhu would get up and wrap him with His own quilt. (72) Śaṅkara Paṇḍita would always fall asleep, but he would quickly awaken, sit up and again begin massaging the legs of Śrī Caitanya Mahāprabhu. In this way he would stay awake the entire night. (73) Out of fear of Śaṅkara, Śrī Caitanya Mahāprabhu could neither leave His room nor rub His lotuslike face against the walls. (74) This pastime of Śrī Caitanya Mahāprabhu’s has been described very nicely by Raghunātha dāsa Gosvāmī in his book known as Gaurāṅga- stava- kalpavṛkṣa. (75) “Because of separation from His many friends in Vṛndāvana, who were like His own life, Śrī Caitanya Mahāprabhu spoke like a madman. His intelligence was transformed. Day and night He rubbed His moonlike face against the walls, and blood flowed from the injuries. May that Śrī Caitanya Mahāprabhu rise in my heart and make me mad with love.” (76) In this way Śrī Caitanya Mahāprabhu stayed immersed day and night in an ocean of ecstatic love for Kṛṣṇa. Sometimes He was submerged, and sometimes He floated. (77)

One full- moon night in the month of Vaiśākha [April May], Śrī Caitanya Mahāprabhu went to a garden. (78) The Lord, along with His devotees, entered one of the nicest gardens, called Jagannātha- vallabha. (79) In the garden were fully blossomed trees and creepers exactly like those in Vṛndāvana. Bumblebees and birds like the śuka, śārī and pika talked with one another. (80) A mild breeze was blowing, carrying the fragrance of aromatic flowers. The breeze had become a guru and was teaching all the trees and creepers how to dance. (81) Brightly illuminated by the full moon, the trees and creepers glittered in the light. (82) The six seasons, especially spring, seemed present there. Seeing the garden, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, was very happy. (83) In this atmosphere, the Lord had His associates sing the verse from the Gīta- govinda beginning with the words “lalita- lavaṅga- latā” as He danced and wandered about with them. (84)

As He thus wandered around every tree and creeper, He came beneath an aśoka tree and suddenly saw Lord Kṛṣṇa. (85) When He saw Kṛṣṇa, Śrī Caitanya Mahāprabhu began running very swiftly, but Kṛṣṇa smiled and disappeared. (86) Having gotten Kṛṣṇa and then lost Him, Śrī Caitanya Mahāprabhu fell to the ground unconscious. (87) The entire garden was filled with the scent of Lord Śrī Kṛṣṇa’s transcendental body. When Śrī Caitanya Mahāprabhu smelled it, He fell unconscious at once. (88) But the scent of Kṛṣṇa’s body incessantly entered His nostrils, and the Lord became mad to relish it. (89) Śrīmatī Rādhārāṇī once spoke a verse to Her gopī friends describing how She hankers for the transcendental scent of Kṛṣṇa’s body. Śrī Caitanya Mahāprabhu recited that same verse and made its meaning clear. (90)

“‘The scent of Kṛṣṇa’s transcendental body surpasses the aroma of musk and attracts the minds of all women. The eight lotuslike parts of His body distribute the fragrance of lotuses mixed with that of camphor. His body is anointed with aromatic substances like musk, camphor, sandalwood and aguru. O My dear friend, that Personality of Godhead, also known as the enchanter of Cupid, always increases the desire of My nostrils.’ (91) “The scent of Kṛṣṇa’s body surpasses the fragrances of musk and the bluish lotus flower. Spreading throughout the fourteen worlds, it attracts everyone and makes the eyes of all women blind. (92) “My dear friend, the scent of Kṛṣṇa’s body enchants the entire world. It especially enters the nostrils of women and remains seated there. Thus it captures them and forcibly brings them to Kṛṣṇa. (93) “Kṛṣṇa’s eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body. (94)

“When sandalwood pulp is mixed with aguru, kuṅkuma, musk and camphor and spread on Kṛṣṇa’s body, it combines with Kṛṣṇa’s own original bodily perfume and seems to cover it. (95)”The scent of Kṛṣṇa’s transcendental body is so attractive that it enchants the bodies and minds of all women. It bewilders their nostrils, loosens their belts and hair, and makes them madwomen. All the women of the world come under its influence, and therefore the scent of Kṛṣṇa’s body is like a plunderer. (96) “Falling completely under its influence, the nostrils yearn for it continuously, although sometimes they obtain it and sometimes not. When they do they drink their fill, though they still want more and more, but if they don’t, out of thirst they die. (97)

“The dramatic actor Madana- mohana has opened a shop of scents that attract the women of the world to be His customers. He delivers the scents freely, but they make the women all so blind they cannot find the path returning home.” (98) Śrī Caitanya Mahāprabhu, His mind thus stolen by the scent of Kṛṣṇa’s body, ran here and there like a bumblebee. He ran to the trees and plants, hoping that Lord Kṛṣṇa would appear, but instead He found only that scent. (99) Both Svarūpa Dāmodara and Rāmānanda Rāya sang to the Lord, who danced and enjoyed happiness until the morning arrived. Then the Lord’s two associates devised a plan to bring Him to external consciousness. (100) Thus, I, Kṛṣṇadāsa, the servant of Śrīla Rūpa Gosvāmī, have sung of four divisions of the Lord’s pastimes in this chapter: the Lord’s devotion to His mother, His words of madness, His rubbing His face against the walls at night, and His dancing at the appearance of Lord Kṛṣṇa’s fragrance. (101) Śrī Caitanya Mahāprabhu thus returned to external consciousness. He then bathed and went to see Lord Jagannātha. (102)

The pastimes of Lord Kṛṣṇa are uncommonly full of transcendental potency. It is a characteristic of such pastimes that they do not fall within the jurisdiction of experimental logic and arguments. (103) When transcendental love of Kṛṣṇa awakens in someone’s heart, even a learned scholar cannot comprehend his activities. (104) “The activities and symptoms of that exalted personality in whose heart love of Godhead has awakened cannot be understood even by the most learned scholar.” (105) The activities of Śrī Caitanya Mahāprabhu are undoubtedly uncommon, especially His talking like a madman. Therefore, one who hears of these pastimes should not put forward mundane arguments. He should simply hear the pastimes with full faith. (106) The evidence of the truth of these talks is found in Śrīmad- Bhāgavatam. There, in the section of the Tenth Canto known as the Bhramara- gīta, “The Song to the Bumblebee,” Śrīmatī Rādhārāṇī speaks insanely in ecstatic love for Kṛṣṇa. (107)

The songs of the queens at Dvārakā, which are mentioned at the end of the Tenth Canto of Śrīmad- Bhāgavatam, have a very special meaning. They are not understood even by the most learned scholars. (108) If one becomes a servant of the servants of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu and is favored by Them, he can believe in all these discourses. (109) Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well. (110) Śrī Caitanya- caritāmṛta is ever- increasingly fresh. For one who hears it again and again, the heart and ear become pacified. (111) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (112)

Chaitanya Charitamrta | Antya Lila | Chapter 19 | Section 210

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Lord Śrī Caitanya Mahāprabhu, the most exalted of all devotees of mothers, spoke like a madman and rubbed His face against the walls. Overwhelmed by emotions of ecstatic love, He would sometimes enter the Jagannātha- vallabha garden to perform His pastimes. I offer my respectful obeisances unto Him. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya Mahāprabhu! (2) In the ecstasy of love of Kṛṣṇa, Śrī Caitanya Mahāprabhu thus behaved like a madman, talking insanely all day and night. (3) Jagadānanda Paṇḍita was a very dear devotee of Śrī Caitanya Mahāprabhu. The Lord derived great pleasure from his activities. (4) Knowing His mother to be greatly afflicted by separation from Him, the Lord would send Jagadānanda Paṇḍita to Navadvīpa every year to console her. (5)

Śrī Caitanya Mahāprabhu told Jagadānanda Paṇḍita, “Go to Nadia and offer My obeisances to My mother. Touch her lotus feet in My name. (6) “Tell her for Me, ‘Please remember that I come here every day and offer My respects to your lotus feet. (7) “‘Any day you desire to feed Me, I certainly come and accept what you offer. (8) “‘I have given up service to you and have accepted the vow of sannyāsa. I have thus become mad and have destroyed the principles of religion. (9) “‘Mother, please do not take this as an offense, for I, your son, am completely dependent upon you. (10) “‘I am staying here at Nīlācala, Jagannātha Purī, according to your order. As long as I live, I shall not leave this place.'” (11) Following the order of Paramānanda Purī, Śrī Caitanya Mahāprabhu sent His mother the prasāda clothing left by Lord Jagannātha after His pastimes as a cowherd boy. (12)

Śrī Caitanya Mahāprabhu very carefully brought first- class prasādam from Lord Jagannātha and sent it in separate packages to His mother and the devotees at Nadia. (13) Śrī Caitanya Mahāprabhu is the topmost gem of all devotees of mothers. He rendered service to His mother even after He had accepted the vow of sannyāsa. (14) Jagadānanda Paṇḍita thus went to Nadia, and when he met Śacīmātā, he conveyed to her all the Lord’s salutations. (15) He then met all the other devotees, headed by Advaita Ācārya, and gave them the prasādam of Jagannātha. After staying for one month, he took permission from mother Śacī to leave. (16) When he went to Advaita Ācārya and also asked His permission to return, Advaita Prabhu gave him a message to deliver to Śrī Caitanya Mahāprabhu. (17) Advaita Ācārya had written a sonnet in equivocal language with an import that Śrī Caitanya Mahāprabhu could understand but others could not. (18)

In His sonnet, Advaita Prabhu first offered His obeisances hundreds and thousands of times unto the lotus feet of Lord Śrī Caitanya Mahāprabhu. He then submitted the following statement at His lotus feet. (19) “Please inform Śrī Caitanya Mahāprabhu, who is acting like a madman, that everyone here has become mad like Him. Inform Him also that in the marketplace rice is no longer in demand. (20) “Further tell Him that those now mad in ecstatic love are no longer interested in the material world. Also tell Śrī Caitanya Mahāprabhu that one who has also become a madman in ecstatic love [Advaita Prabhu] has spoken these words.” (21) When he heard Advaita Ācārya’s statement, Jagadānanda Paṇḍita began to laugh, and when he returned to Jagannātha Purī, Nīlācala, he informed Caitanya Mahāprabhu of everything. (22) After hearing the equivocal sonnet by Advaita Ācārya, Śrī Caitanya Mahāprabhu quietly smiled. “That is His order,” He said. Then He fell silent. (23) Although he knew the secret, Svarūpa Dāmodara Gosvāmī inquired from the Lord, “What is the meaning of this sonnet? I could not understand it.” (24)

Śrī Caitanya Mahāprabhu replied, “Advaita Ācārya is a great worshiper of the Lord and is very expert in the regulative principles enjoined in the Vedic literatures. (25) “Advaita Ācārya invites the Lord to come and be worshiped, and to perform the worship He keeps the Deity for some time. (26) “After the worship is completed, He sends the Deity somewhere else. I do not know the meaning of this sonnet, nor do I know what is in Advaita Prabhu’s mind. (27) “Advaita Ācārya is a great mystic. No one can understand Him. He is expert in writing sonnets that even I Myself cannot understand.” (28) Hearing this, all the devotees were astonished, especially Svarūpa Dāmodara, who became somewhat morose. (29) From that day on, Śrī Caitanya Mahāprabhu’s emotional state changed markedly; His feelings of separation from Kṛṣṇa doubled in intensity. (30) As His feelings of separation in the ecstasy of Śrīmatī Rādhārāṇī increased at every moment, the Lord’s activities, both day and night, were now wild, insane performances. (31)

Suddenly there awoke within Śrī Caitanya Mahāprabhu the scene of Lord Kṛṣṇa’s departure to Mathurā, and He began exhibiting the symptom of ecstatic madness known as udghūrṇā. (32) Śrī Caitanya Mahāprabhu spoke like a madman, holding Rāmānanda Rāya by the neck, and He questioned Svarūpa Dāmodara, thinking him to be His gopī friend. (33) Just as Śrīmatī Rādhārāṇī inquired from Her personal friend Viśākhā, Śrī Caitanya Mahāprabhu, reciting that very verse, began speaking like a madman. (34) “‘My dear friend, where is Kṛṣṇa, who is like the moon rising from the ocean of Mahārāja Nanda’s dynasty? Where is Kṛṣṇa, His head decorated with a peacock feather? Where is He? Where is Kṛṣṇa, whose flute produces such a deep sound? Oh, where is Kṛṣṇa, whose bodily luster is like the luster of the blue indranīla jewel? Where is Kṛṣṇa, who is so expert in rāsa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Kṛṣṇa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny.’ (35)

“The family of Mahārāja Nanda is just like an ocean of milk, wherein Lord Kṛṣṇa has arisen like the full moon to illuminate the entire universe. The eyes of the residents of Vraja are like cakora birds that continuously drink the nectar of His bodily luster and thus live peacefully. (36) “My dear friend, where is Kṛṣṇa? Kindly let Me see Him. My heart breaks at not seeing His face even for a moment. Kindly show Him to Me immediately; otherwise I cannot live. (37) “The women of Vṛndāvana are just like lilies growing hot in the sun of lusty desires. But moonlike Kṛṣṇa makes them all jubilant by bestowing upon them the nectar of His hands. O My dear friend, where is My moon now? Save My life by showing Him to Me! (38) “My dear friend, where is that beautiful helmet with a peacock feather upon it like a rainbow upon a new cloud? Where are those yellow garments, shining like lightning? And where is that necklace of pearls that resemble flocks of ducks flying in the sky? The blackish body of Kṛṣṇa triumphs over the new blackish rain cloud. (39)

“If a person’s eyes even once capture that beautiful body of Kṛṣṇa, it remains always prominent within his heart. Kṛṣṇa’s body resembles the sap of the mango tree, for when it enters the minds of women, it will not come out, despite great endeavor. Thus Kṛṣṇa’s extraordinary body is like a thorn of the seyā berry tree. (40) “Kṛṣṇa’s bodily luster shines like the indranīla gem and surpasses the luster of the tamāla tree. The luster of His body drives the entire world mad because Providence has made it transparent by refining the essence of the mellow of conjugal love and mixing it with moonshine. (41) “The deep vibration of Kṛṣṇa’s flute surpasses the thundering of new clouds and attracts the aural reception of the entire world. Thus the inhabitants of Vṛndāvana rise and pursue that sound, drinking the showering nectar of Kṛṣṇa’s bodily luster like thirsty cātaka birds. (42) “Kṛṣṇa is the reservoir of art and culture, and He is the panacea that saves My life. O My dear friend, since I live without Him, who is the best among My friends, I condemn the duration of My life. I think that Providence has cheated Me in many ways. (43)

“Why does Providence continue the life of one who does not wish to live?” This thought aroused anger and lamentation in Śrī Caitanya Mahāprabhu, who then recited a verse from Śrīmad- Bhāgavatam that chastises Providence and makes an accusation against Kṛṣṇa. (44) “‘O Providence, you have no mercy! You bring embodied souls together through friendship and affection, but before their desires are fulfilled, you separate them. Your activities are like the foolish pranks of children.’ (45) “Providence, you do not know the purport of loving affairs, and therefore you baffle all Our endeavors. This is very childish of you. If We could catch you, We would give you such a lesson that you would never again make such arrangements. (46)

“Oh, cruel Providence! You are very unkind, for you bring together in love people who are rarely in touch with each other. Then, after you have made Them meet but before They are fulfilled, you again spread Them far apart. (47) “O Providence, you are so unkind! You reveal the beautiful face of Kṛṣṇa and make the mind and eyes greedy, but after they have drunk that nectar for only a moment, you whisk Kṛṣṇa away to another place. This is a great sin because you thus take away what you have given as charity. (48) “O misbehaved Providence! If you reply to Us, ‘Akrūra is actually at fault; why are You angry with me?’ then I say to you, ‘Providence, you have taken the form of Akrūra and have stolen Kṛṣṇa away. No one else would behave like this.’ (49)

“But this is the fault of My own destiny. Why should I needlessly accuse you? There is no intimate relationship between you and Me. Kṛṣṇa, however, is My life and soul. It is We who live together, and it is He who has become so cruel. (50) “He for whom I have left everything is personally killing Me with His own hands. Kṛṣṇa has no fear of killing women. Indeed, I am dying for Him, but He doesn’t even turn back to look at Me. Within a moment, He has broken off Our loving affairs. (51) “Yet why should I be angry with Kṛṣṇa? It is the fault of My own misfortune. The fruit of My sinful activities has ripened, and therefore Kṛṣṇa, who has always been dependent on My love, is now indifferent. This means that My misfortune is very strong.” (52) In this way, Śrī Caitanya Mahāprabhu lamented in the mood of separation, “Alas, alas! O Kṛṣṇa, where have You gone?” Feeling in His heart the ecstatic emotions of the gopīs, Śrī Caitanya Mahāprabhu agonized in their words, saying, “O Govinda! O Dāmodara! O Mādhava!” (53)

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A Devotee Is Impartial (Sajjana – Sama)

Śrīla Bhaktivinoda Ṭhākura At The Bhajana Kuṭīra Of Śrīla Jagannātha Dāsa Bābāji

How Often Can Someone Go For A Panchakarma Procedure?

Panchakarma Procedures

Which month is best for Panchakarma?

How often can you do panchakarma?

Why do we cleanse 3 times a year?

How long does the effect of panchakarma last?

Are there any side effects of panchakarma?

When to Not Cleanse

End Of Life Care Comes To ISKCON Midrand Temple Grounds

The First Reactions

Sustaining the Facility

Looking Ahead

A Service of the Heart

BRC Collaborates With IIT Bhubaneswar To Host Global Dharma Studies Conference

Chaitanya Charitamrta | Antya Lila | Chapter 20 | Section 214

Chaitanya Charitamrta | Antya Lila | Chapter 20 | Section 213

Chaitanya Charitamrta | Antya Lila | Chapter 20 | Section 212

Chaitanya Charitamrta | Antya Lila | Chapter 19 | Section 211

Chaitanya Charitamrta | Antya Lila | Chapter 19 | Section 210

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