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)

“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)

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)

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)

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)

Hearing this, Svarūpa Dāmodara could understand the full truth of the matter. He spoke sweetly to the fisherman. (60) “I am a famous exorcist,” he said, “and I know how to rid you of this ghost.” He then chanted some mantras and placed his hand on top of the fisherman’s head. (61) He slapped the fisherman three times and said, “Now the ghost has gone away. Do not be afraid.” By saying this, he pacified the fisherman. (62) The fisherman was affected by ecstatic love, but he was also fearful. He had thus become doubly agitated. Now that his fear had subsided, however, he had become somewhat normal. (63) Svarūpa Dāmodara said to the fisherman, “My dear sir, the person you are thinking is a ghost is not actually a ghost but is the Supreme Personality of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu. (64) “Because of ecstatic love, the Lord fell into the sea, and you have caught Him in your net and rescued Him. (65)

“Simply touching Him has awakened your dormant love of Kṛṣṇa, but because you thought Him a ghost, you were very much afraid of Him. (66) “Now that your fear has gone and your mind is peaceful, please show me where He is.” (67) The fisherman replied, “I have seen the Lord many times, but this is not He. This body is very much deformed.” (68) Svarūpa Dāmodara said, “The Lord’s body becomes transformed in His love for God. Sometimes the joints of His bones separate, and His body becomes very much elongated.” (69) Hearing this, the fisherman became very happy. He brought all the devotees with him and showed them Śrī Caitanya Mahāprabhu. (70) The Lord was lying on the ground, His body elongated and bleached white by the water. He was covered from head to foot with sand. (71)

The Lord’s body was stretched, and His skin was slack and hanging loose. To lift Him and take Him the long distance home would have been impossible. (72) The devotees removed His wet undergarment and replaced it with a dry one. Then, laying the Lord on an outer cloth, they cleaned the sand from His body. (73) They all performed saṅkīrtana, loudly chanting the holy name of Kṛṣṇa into the Lord’s ear. (74) After some time the sound of the holy name entered the ear of the Lord, who immediately got up, making a great noise. (75) As soon as He got up, His bones assumed their proper places. With half- external consciousness, the Lord looked here and there. (76) The Lord remained in one of three different states of consciousness at all times: internal, external and half- external. (77)

When the Lord was deeply absorbed in internal consciousness but He nevertheless exhibited some external consciousness, devotees called His condition ardha- bāhya, or half- external consciousness. (78) In this half- external consciousness, Śrī Caitanya Mahāprabhu talked like a madman. The devotees could distinctly hear Him speaking to the sky. (79) “Seeing the river Yamunā,” He said, “I went to Vṛndāvana. There I saw the son of Nanda Mahārāja performing His sporting pastimes in the water. (80) “Lord Kṛṣṇa was in the water of the Yamunā in the company of the gopīs, headed by Śrīmatī Rādhārāṇī. They were performing pastimes in a great sporting manner. (81) “I saw this pastime as I stood on the bank of the Yamunā in the company of the gopīs. One gopī was showing some other gopīs the pastimes of Rādhā and Kṛṣṇa in the water. (82) “All the gopīs entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Lord Kṛṣṇa, taking His beloved gopīs with Him, bathed and performed very nice pastimes in the water of the Yamunā. (83)

“My dear friends, just see Lord Kṛṣṇa’s sporting pastimes in the water! Kṛṣṇa’s restless palms resemble lotus flowers. He is just like the chief of mad elephants, and the gopīs who accompany Him are like she- elephants. (84) “The sporting pastimes in the water began, and everyone started splashing water back and forth. In the tumultuous showers of water, no one could be certain which party was winning and which was losing. This sporting water fight increased unlimitedly. (85) “The gopīs were like steady streaks of lightning, and Kṛṣṇa resembled a blackish cloud. The lightning began sprinkling water upon the cloud, and the cloud upon the lightning. Like thirsty cātaka birds, the eyes of the gopīs joyously drank the nectarean water from the cloud. (86) “As the fight began, they splashed water on one another. Then they fought hand to hand, then face to face, then chest to chest, teeth to teeth and finally nail to nail. (87)

“Thousands of hands splashed water, and the gopīs saw Kṛṣṇa with thousands of eyes. With thousands of legs they came near Him, and they kissed Him with thousands of faces. Thousands of bodies embraced Him. The gopīs heard His joking words with thousands of ears. (88) “Kṛṣṇa forcibly swept Rādhārāṇī away and took Her into water up to Her neck. Then He released Her where the water was very deep. She grasped Kṛṣṇa’s neck, however, and floated on the water like a lotus flower plucked by the trunk of an elephant. (89) “Kṛṣṇa expanded Himself into as many forms as there were gopīs and then took away all the garments that covered them. The water of the river Yamunā was crystal clear, and Kṛṣṇa saw the glittering bodies of the gopīs in great happiness. (90)

“The lotus stems were friends of the gopīs and therefore helped them by offering them lotus leaves. The lotuses pushed their large, round leaves over the surface of the water with their hands, the waves of the Yamunā, to cover the gopīs’ bodies. Some gopīs undid their hair and kept it in front of them as dresses to cover the lower portions of their bodies and used their hands as bodices to cover their breasts. (91) “Then Kṛṣṇa quarreled with Rādhārāṇī, and all the gopīs hid themselves in a cluster of white lotus flowers. They submerged their bodies up to their necks in the water. Only their faces floated above the surface, and the faces were indistinguishable from the lotuses. (92) “In the absence of the other gopīs, Lord Kṛṣṇa behaved with Śrīmatī Rādhārāṇī as freely as He desired. When the gopīs began searching for Kṛṣṇa, Śrīmatī Rādhārāṇī, being of very fine intelligence and thus knowing the situation of Her friends, immediately mingled in their midst. (93)

“Many white lotus flowers were floating in the water, and as many bluish lotus flowers came nearby. As they came close together, the white and blue lotuses collided and began fighting with one another. The gopīs on the bank of the Yamunā watched with great amusement. (94) “When the raised breasts of the gopīs, which resembled the globelike bodies of cakravāka birds, emerged from the water in separate couples, the bluish lotuses of Kṛṣṇa’s hands rose to cover them. (95) “The hands of the gopīs, which resembled red lotus flowers, arose from the water in pairs to obstruct the bluish flowers. The blue lotuses tried to plunder the white cakravāka birds, and the red lotuses tried to protect them. Thus there was a fight between the two. (96) “Blue and red lotus flowers are unconscious objects, whereas cakravākas are conscious and alive. Nevertheless, in ecstatic love, the blue lotuses began to taste the cakravākas. This is a reversal of their natural behavior, but in Lord Kṛṣṇa’s kingdom such reversals are a principle of His pastimes. (97)

“The blue lotuses are friends of the sun- god, and though they all live together, the blue lotuses plunder the cakravākas. The red lotuses, however, blossom at night and are therefore strangers or enemies to the cakravākas. Yet in Kṛṣṇa’s pastimes the red lotuses, which are the hands of the gopīs, protect their cakravāka breasts. This is a metaphor of contradiction.” (98) Śrī Caitanya Mahāprabhu continued, “In His pastimes, Kṛṣṇa displayed the two ornaments of hyperbole and reverse analogy. Tasting them brought gladness to My mind and fully satisfied My ears and eyes. (99) “After performing such wonderful pastimes, Lord Śrī Kṛṣṇa went up on the shore of the Yamunā River, taking with Him all His beloved gopīs. Then the gopīs on the riverbank rendered service by massaging Kṛṣṇa and the other gopīs with scented oil and smearing paste of āmalakī fruit on their bodies. (100)

“Then they all bathed again, and after putting on dry clothing, they went to a small jeweled house, where the gopī Vṛndā arranged to dress them in forest clothing by decorating them with fragrant flowers, green leaves and all kinds of other ornaments. (101) “In Vṛndāvana, the trees and creepers are wonderful because throughout the entire year they produce all kinds of fruits and flowers. The gopīs and maidservants in the bowers of Vṛndāvana picked these fruits and flowers and brought them before Rādhā and Kṛṣṇa. (102) “The gopīs peeled all the fruits and placed them together on large plates on a platform in the jeweled cottage. They arranged the fruit in orderly rows for eating, and in front of it they made a place to sit. (103) “Among the fruits were many varieties of coconuts and mangoes, bananas, berries, jackfruits, dates, tangerines, oranges, blackberries, santarās, grapes, almonds and all kinds of dried fruit. (104)

“There were cantaloupes, kṣīrikās, palm fruits, keśuras, water fruits, lotus fruits, bel, pīlus, pomegranates and many others. Some of them are variously known in different places, but in Vṛndāvana all of them are always available in so many thousands of varieties that no one can fully describe them. (105) “At home Śrīmatī Rādhārāṇī had made various types of sweetmeats from milk and sugar, such as gaṅgājala, amṛtakeli, pīyūṣagranthi, karpūrakeli, sarapūrī, amṛti, padmacini and khaṇḍa- kṣīrisāra- vṛkṣa. She had then brought them all for Kṛṣṇa. (106) “When Kṛṣṇa saw the very nice arrangement of food, He happily sat down and had a forest picnic. Then, after Śrīmatī Rādhārāṇī and Her gopī friends partook of the remnants, Rādhā and Kṛṣṇa lay down together in the jeweled house. (107) “Some of the gopīs fanned Rādhā and Kṛṣṇa, others massaged Their feet, and some fed Them betel leaves to chew. When Rādhā and Kṛṣṇa fell asleep, all the gopīs also lay down. When I saw this, My mind was very happy. (108)

“Suddenly, all of you created a great tumult and picked Me up and brought Me back here. Where now is the river Yamunā? Where is Vṛndāvana? Where are Kṛṣṇa and the gopīs? You have broken My happy dream!” (109) Speaking in this way, Śrī Caitanya Mahāprabhu fully returned to external consciousness. Seeing Svarūpa Dāmodara Gosvāmī, the Lord questioned him. (110) “Why have you brought Me here?” He asked. Then Svarūpa Dāmodara answered Him. (111) “You mistook the sea for the Yamunā River,” he said, “and You jumped into it. You have been carried this far by the waves of the sea. (112) “This fisherman caught You in his net and rescued You from the water. Because of Your touch, he is now mad with ecstatic love for Kṛṣṇa. (113) “Throughout the night, we all walked about in search of You. After hearing from this fisherman, we came here and found You. (114)

“While apparently unconscious, You witnessed the pastimes in Vṛndāvana, but when we saw You unconscious, we suffered great agony in our minds. (115) “When we chanted the holy name of Kṛṣṇa, however, You came to semiconsciousness, and we have all been hearing You speak like a madman.” (116) Śrī Caitanya Mahāprabhu said, “In My dream I went to Vṛndāvana, where I saw Lord Kṛṣṇa perform the rāsa dance with all the gopīs. (117) “After sporting in the water, Kṛṣṇa enjoyed a picnic. I can understand that after seeing this I must certainly have talked like a madman.” (118 )  Thereafter, Svarūpa Dāmodara Gosvāmī had Lord Śrī Caitanya Mahāprabhu bathe in the sea, and then he very happily brought Him back home. (119) Thus I have described the incident of Lord Śrī Caitanya Mahāprabhu’s falling into the ocean. Anyone who listens to this pastime will certainly attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (120) 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. (121)

In the brilliant autumn moonlight, Śrī Caitanya Mahāprabhu mistook the sea for the river Yamunā. Greatly afflicted by separation from Kṛṣṇa, He ran and dove into the sea and remained unconscious in the water the entire night. In the morning, He was found by His personal devotees. May that Śrī Caitanya Mahāprabhu, the son of mother Śacī, protect us by His transcendental pastimes. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) While thus living at Jagannātha Purī, Śrī Caitanya Mahāprabhu floated all day and night in an ocean of separation from Kṛṣṇa. (3) During a night of the autumn season when a full moon brightened everything, Śrī Caitanya Mahāprabhu wandered all night long with His devotees. (4)

He walked from garden to garden, seeing the pastimes of Lord Kṛṣṇa and hearing and reciting songs and verses concerning the rāsa- līlā. (5) He sang and danced in ecstatic love and sometimes imitated the rāsa dance in emotional ecstasy. (6) He sometimes ran here and there in the madness of ecstasy and sometimes fell and rolled on the ground. Sometimes He became completely unconscious. (7) When He heard Svarūpa Dāmodara recite a verse concerning the rāsa- līlā or He Himself recited one, He would personally explain it, as He had previously done. (8) In this way, He explained the meaning of all the verses concerning the rāsa- līlā. Sometimes He would be very sad and sometimes very happy. (9) To explain fully all those verses and all the transformations that took place in the Lord’s body would require a very large volume. (10) So as not to increase the size of this book, I have not written about all the Lord’s pastimes, for He performed them every moment of every day for twelve years. (11)

As I have previously indicated, I am describing the mad speeches and bodily transformations of the Lord only in brief. (12) If Ananta, with His one thousand hoods, tried to describe even one day’s pastimes of Śrī Caitanya Mahāprabhu, He would find them impossible to describe fully. (13) If Gaṇeśa, Lord Śiva’s son and the expert scribe of the demigods, tried for millions of millenniums to fully describe one day of the Lord’s pastimes, he would be unable to find their limit. (14) Even Lord Kṛṣṇa is struck with wonder at seeing the transformations of ecstasy in His devotees. If Kṛṣṇa Himself cannot estimate the limits of such emotions, how could others? (15) Kṛṣṇa Himself cannot fully understand the conditions, the mode of progress, the happiness and unhappiness, and the moods of ecstatic love of His devotees. He therefore accepts the role of a devotee to taste these emotions fully. (16 17) Ecstatic love of Kṛṣṇa makes Kṛṣṇa and His devotees dance, and it also dances personally. In this way, all three dance together in one place. (18)

One who wants to describe the transformations of ecstatic love of Kṛṣṇa is like a dwarf trying to catch the moon in the sky. (19) As the wind can carry away but a drop of the water in the ocean, a living entity can touch only a particle of the ocean of love of Kṛṣṇa. (20) Endless waves arise moment after moment in that ocean of love. How could an insignificant living entity estimate their limits? (21) Only a person on the level of Svarūpa Dāmodara Gosvāmī can fully know what Lord Śrī Caitanya Mahāprabhu tastes in His love for Kṛṣṇa. (22) When an ordinary living entity describes the pastimes of Śrī Caitanya Mahāprabhu, he purifies himself by touching one drop of that great ocean. (23) Thus all the verses about the rāsa- līlā dance were recited. Then finally the verse concerning the pastimes in the water was recited. (24)

“As an independent leader among elephants enters the water with its female elephants, Kṛṣṇa, who is transcendental to the Vedic principles of morality, entered the water of the Yamunā with the gopīs. His chest had brushed against their breasts, crushing His flower garland and coloring it with red kuṅkuma powder. Attracted by the fragrance of that garland, humming bumblebees followed Kṛṣṇa like celestial beings of Gandharvaloka. In this way, Lord Kṛṣṇa mitigated the fatigue of the rāsa dance.” (25) While thus wandering near the temple of Āiṭoṭā, Śrī Caitanya Mahāprabhu suddenly saw the sea. (26) Brightened by the shining light of the moon, the high waves of the sea glittered like the waters of the river Yamunā. (27) Mistaking the sea for the Yamunā, the Lord ran swiftly and jumped into the water, unseen by the others. (28) Falling into the sea, He lost consciousness and could not understand where He was. Sometimes He sank beneath the waves, and sometimes He floated above them. (29)

The waves carried Him here and there like a piece of dry wood. Who can understand this dramatic performance by Śrī Caitanya Mahāprabhu? (30) Keeping the Lord sometimes submerged and sometimes afloat, the waves carried Him toward the Koṇārka temple. (31) Śrī Caitanya Mahāprabhu fully merged in the pastimes Lord Kṛṣṇa performed with the gopīs in the waters of the Yamunā. (32) Meanwhile, all the devotees, headed by Svarūpa Dāmodara, lost sight of Śrī Caitanya Mahāprabhu. Astonished, they began searching for Him, asking, “Where has the Lord gone?” (33) Śrī Caitanya Mahāprabhu had run off at the speed of the mind. No one could see Him. Thus everyone was puzzled as to His whereabouts. (34) “Has the Lord gone to the temple of Jagannātha, or has He fallen down in madness in some garden? (35) “Perhaps He went to the Guṇḍicā temple, or to Lake Narendra, or to the Caṭaka- parvata. Maybe He went to the temple at Koṇārka.” (36)

Talking like this, the devotees wandered here and there looking for the Lord. Finally they came to the shore, accompanied by many others. (37) While they were searching for the Lord, the night ended, and thus they all decided, “Lord Śrī Caitanya Mahāprabhu has now disappeared.” (38) In separation from the Lord, everyone felt as though he had lost his very life. The devotees concluded that there must have been some mishap. They could not think of anything else. (39) “A relative or intimate friend is always fearful of some injury to his beloved.” (40) When they arrived at the seashore, they conferred among themselves. Then some of them sought out Śrī Caitanya Mahāprabhu at Caṭaka- parvata. (41) Svarūpa Dāmodara proceeded east with others, looking for the Lord on the beach or in the water. (42)

Everyone was overwhelmed with moroseness and almost unconscious, but out of ecstatic love they continued to wander here and there, searching for the Lord. (43) Passing along the beach, they saw a fisherman approaching with his net over his shoulder. Laughing, crying, dancing and singing, he kept repeating the holy name “Hari, Hari.” (44) Seeing the activities of the fisherman, everyone was astonished. Svarūpa Dāmodara Gosvāmī, therefore, asked him for information. (45) “My dear fisherman,” he said, “why are you behaving like this? Have you seen someone hereabouts? What is the cause of your behavior? Please tell us.” (46) The fisherman replied, “I have not seen a single person here, but while casting my net in the water, I captured a dead body. (47)

“I lifted it with great care, thinking it a big fish, but as soon as I saw that it was a corpse, great fear arose in my mind. (48) “As I tried to release the net, I touched the body, and as soon as I touched it, a ghost entered my heart. (49) “I shivered in fear and shed tears. My voice faltered, and all the hairs on my body stood up. (50) “I do not know whether the corpse I found was the ghost of a dead brāhmaṇa or an ordinary man, but as soon as one looks upon it, the ghost enters his body. (51) The body of this ghost is very long, five to seven cubits. Each of its arms and legs is as much as three cubits long. (52) “Its joints are all separated beneath the skin, which is completely slack. No one could see it and remain alive in his body. (53)

“That ghost has taken the form of a corpse, but He keeps his eyes open. Sometimes He utters the sounds ‘goṅ- goṅ,’ and sometimes He remains unconscious. (54) “I have seen that ghost directly, and He is haunting me. But if I die, who will take care of my wife and children? (55) “The ghost is certainly very difficult to talk about, but I am going to find an exorcist and ask him if he can release me from it. (56) “I wander alone at night killing fish in solitary places, but because I remember the hymn to Lord Nṛsiṁha, ghosts do not touch me. (57) This ghost, however, overcomes me with redoubled strength when I chant the Nṛsiṁha mantra. When I even see the form of this ghost, great fear arises in my mind. (58) “Do not go near there. I forbid you. If you go, that ghost will catch you all.” (59)