I am simply trying to write about Lord Gauracandra’s transcendental activities and spiritual madness, which are very wonderful and uncommon. I dare to write of them only because I have heard from the mouths of those who have personally seen the Lord’s activities. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord! (2) Absorbed in ecstasy, Śrī Caitanya Mahāprabhu acted and talked like a madman day and night. (3) In the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, Śrī Caitanya Mahāprabhu once passed half the night talking about the pastimes of Lord Kṛṣṇa. (4) As they talked of Kṛṣṇa, Svarūpa Dāmodara Gosvāmī would sing songs exactly suitable for Śrī Caitanya Mahāprabhu’s transcendental emotions. (5) To complement the ecstasy of Śrī Caitanya Mahāprabhu, Rāmānanda Rāya would quote verses from the books of Vidyāpati and Caṇḍīdāsa, and especially from the Gīta- govinda, by Jayadeva Gosvāmī. (6)

At intervals, Śrī Caitanya Mahāprabhu would also recite a verse. Then, in great lamentation, He would explain it. (7) In this way Śrī Caitanya Mahāprabhu passed half the night experiencing varieties of emotions. Finally, after making the Lord lie down on His bed, Svarūpa Dāmodara and Rāmānanda Rāya returned to their homes. (8) Śrī Caitanya Mahāprabhu’s personal servant, Govinda, lay down at the door of His room, and the Lord very loudly chanted the Hare Kṛṣṇa mahā- mantra all night. (9) Suddenly, Śrī Caitanya Mahāprabhu heard the vibration of Kṛṣṇa’s flute. Then, in ecstasy, He began to depart to see Lord Kṛṣṇa. (10) All three doors were fastened as usual, but Śrī Caitanya Mahāprabhu, in great ecstasy, nevertheless got out of the room and left the house. (11) He went to a cow shed on the southern side of the Siṁha- dvāra. There the Lord fell down unconscious among cows from the district of Tailaṅga. (12) Meanwhile, not hearing any sounds from Śrī Caitanya Mahāprabhu, Govinda immediately sent for Svarūpa Dāmodara and opened the doors. (13)

Then Svarūpa Dāmodara Gosvāmī lit a torch and went out with all the devotees to search for Śrī Caitanya Mahāprabhu. (14) After searching here and there, they finally came to the cow shed near the Siṁha- dvāra. There they saw Śrī Caitanya Mahāprabhu lying unconscious among the cows. (15) His arms and legs had entered the trunk of His body, exactly like those of a tortoise. His mouth was foaming, there were eruptions on His body, and tears flowed from His eyes. (16) As the Lord lay there unconscious, His body resembled a large pumpkin. Externally He was completely inert, but within He felt overwhelming transcendental bliss. (17) All the cows around the Lord were sniffing His transcendental body. When the devotees tried to check them, they refused to give up their association with the transcendental body of Śrī Caitanya Mahāprabhu. (18) The devotees tried to rouse the Lord by various means, but His consciousness did not return. Therefore they all lifted Him and brought Him back home. (19)

All the devotees began to chant the Hare Kṛṣṇa mantra very loudly in the Lord’s ears, and after a considerable time Śrī Caitanya Mahāprabhu regained consciousness. (20) When He regained consciousness, His arms and legs came out of His body, and His whole body returned to normal. (21) Śrī Caitanya Mahāprabhu stood up and then sat down again. Looking here and there, He inquired from Svarūpa Dāmodara, “Where have you brought Me? (22) “After hearing the vibration of a flute, I went to Vṛndāvana, and there I saw that Kṛṣṇa, the son of Mahārāja Nanda, was playing on His flute in the pasturing grounds. (23) “He brought Śrīmatī Rādhārāṇī to a bower by signaling with His flute. Then He entered within that bower to perform pastimes with Her. (24) “I entered the bower just behind Kṛṣṇa, My ears captivated by the sound of His ornaments. (25) “I saw Kṛṣṇa and the gopīs enjoying all kinds of pastimes while laughing and joking together. Hearing their vocal expressions enhanced the joy of My ears. (26)

“Just then, all of you made a tumultuous sound and brought Me back here by force. (27) “Because you brought Me back here, I could no longer hear the nectarean voices of Kṛṣṇa and the gopīs, nor could I hear the sounds of their ornaments or the flute.” (28) In great ecstasy, Śrī Caitanya Mahāprabhu said to Svarūpa Dāmodara in a faltering voice, “My ears are dying of thirst. Please recite something to quench this thirst. Let Me hear it.” (29) Understanding the ecstatic emotions of Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara, in a sweet voice, recited the following verse from Śrīmad- Bhāgavatam. (30) “[The gopīs said:] ‘My dear Lord Kṛṣṇa, where is that woman within the three worlds who would not be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who would not fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest are stunned in jubilation.’ (31)

Upon hearing this verse, Śrī Caitanya Mahāprabhu, overwhelmed with the ecstasy of the gopīs, began to explain it. (32) Śrī Caitanya Mahāprabhu said, “The gopīs entered the arena of the rāsa dance in ecstasy, but after hearing Kṛṣṇa’s words of negligence and detachment, they understood that He was going to renounce them. Thus they began to chastise Him in anger. (33) “‘O dear lover,’ they said, ‘please answer just one question. Who among all the youthful women within this universe is not attracted by the sound of Your flute? (34) “‘When You play Your flute, the vibration acts like a messenger in the form of a yoginī perfect in the art of chanting mantras. This messenger enchants all the women in the universe and attracts them to You. Then she increases their great anxiety and induces them to give up the regulative principle of obeying superiors. Finally, she forcibly brings them to You to surrender in amorous love. (35)

“‘The vibration of Your flute, accompanied by Your glance, which pierces us forcibly with the arrows of lust, induces us to ignore the regulative principles of religious life. Thus we become excited by lusty desires and come to You, giving up all shame and fear. But now You are angry with us. You are finding fault with our violating religious principles and leaving our homes and husbands. And as You instruct us about religious principles, we become helpless. (36) “‘We know that this is all a well- planned trick. You know how to make jokes that cause the complete annihilation of women, but we can understand that Your real mind, words and behavior are different. Therefore please give up all these clever tricks. (37) “‘The nectarean buttermilk of Your flute’s vibration, the nectar of Your sweet words and the nectarean sound of Your ornaments mix together to attract our ears, minds and lives. In this way You are killing us.'” (38)

Śrī Caitanya Mahāprabhu spoke these words in a mood of anger as He floated on waves of ecstatic love. Merged in an ocean of anxiety, He recited a verse spoken by Śrīmatī Rādhārāṇī expressing the same emotion. Then He personally explained the verse and thus tasted the sweetness of Kṛṣṇa. (39) Śrī Caitanya Mahāprabhu continued, “‘My dear friend, the Supreme Personality of Godhead, Kṛṣṇa, has a voice as deep as a cloud resounding in the sky. With the tinkling of His ornaments He attracts the ears of the gopīs, and with the sound of His flute He attracts even the goddess of fortune and other beautiful women. That Personality of Godhead, known as Madana- mohana, whose joking words carry many indications and deep meanings, is increasing the lusty desires of My ears.’ (40) “Kṛṣṇa’s deep voice is more resonant than newly arrived clouds, and His sweet song defeats even the sweet voice of the cuckoo. Indeed, His song is so sweet that even one particle of its sound can inundate the entire world. If such a particle enters one’s ear, one is immediately bereft of all other types of hearing. (41)

“My dear friend, please tell Me what to do. My ears have been plundered by the qualities of Kṛṣṇa’s sound. Now, however, I cannot hear His transcendental sound, and I am almost dead for want of it. (42) “The tinkling of Kṛṣṇa’s ankle bells surpasses the songs of even the swan and crane, and the sound of His bangles puts the singing of the caṭaka bird to shame. Having allowed these sounds to enter the ears even once, one cannot tolerate hearing anything else. (43) “Kṛṣṇa’s speech is far sweeter than nectar. Each of His jubilant words is full of meaning, and when His speech mixes with His smile, which is like camphor, the resultant sound and the deep meaning of Kṛṣṇa’s words create various transcendental mellows. (44) “One particle of that transcendental, blissful nectar is the life and soul of the ear, which is like a cakora bird that lives in hope of tasting that nectar. Sometimes, by good fortune, the bird can taste it, but at other times he unfortunately cannot and therefore almost dies of thirst. (45)

“The transcendental vibration of Kṛṣṇa’s flute disturbs the hearts of women all over the world, even if they hear it only once. Thus their fastened belts become loose, and these women become the unpaid maidservants of Kṛṣṇa. Indeed, they run toward Kṛṣṇa exactly like madwomen. (46) “When she hears the vibration of Kṛṣṇa’s flute, even the goddess of fortune comes to Him, greatly hoping for His association, but nevertheless she does not get it. When the waves of thirst for His association increase, she performs austerities, but still she cannot meet Him. (47) “Only the most fortunate can hear these four nectarean sounds-Kṛṣṇa’s words, the tinkling of His ankle bells and bangles, His voice and the vibration of His flute. If one does not hear these sounds, his ears are as useless as small conchshells with holes.” (48) While Śrī Caitanya Mahāprabhu lamented in this way, agitation and ecstasy awoke in His mind, and He became very restless. Many transcendental ecstasies combined in Him, including anxiety, lamentation, attention, eagerness, fear, determination and remembrance. (49)

The aggregate of all these ecstasies once awoke a statement by Śrīmatī Rādhārāṇī in the mind of Bilvamaṅgala Ṭhākura [Līlā- śuka]. In the same ecstatic mood, Śrī Caitanya Mahāprabhu now recited that verse, and on the strength of madness He described its meaning, which is unknown to people in general. (50) Śrī Caitanya Mahāprabhu said, “‘Alas, what shall I do? To whom shall I speak? Let whatever I have done in hopes of meeting Kṛṣṇa be finished now. Please say something auspicious, but do not speak about Kṛṣṇa. Alas, Kṛṣṇa is lying within My heart like Cupid; therefore how can I possibly give up talking of Him? I cannot forget Kṛṣṇa, whose smile is sweeter than sweetness itself and who gives pleasure to My mind and eyes. Alas, My great thirst for Kṛṣṇa is increasing moment by moment!’ (51) “The anxiety caused by separation from Kṛṣṇa has made Me impatient, and I can think of no way to meet Him. O My friends, you are also deranged by lamentation. Who, therefore, will tell Me how to find Him? (52)

“O My dear friends, how shall I find Kṛṣṇa? What shall I do? Where shall I go? Where can I meet Him? Because I cannot find Kṛṣṇa, My life is leaving Me.” (53) Suddenly, Śrī Caitanya Mahāprabhu became calm and considered His state of mind. He remembered the words of Piṅgalā, and this aroused an ecstasy that moved Him to speak. Thus He explained the meaning of the verse. (54) Śrī Caitanya Mahāprabhu said, “If I give up hope of meeting Kṛṣṇa, I shall then be happy. Therefore, let us stop this most inglorious discussion of Kṛṣṇa. It would be better for us to talk of glorious topics and forget Him.” (55) While speaking in this way, Śrīmatī Rādhārāṇī suddenly remembered Kṛṣṇa. Indeed, He appeared within Her heart. Greatly astonished, She told Her friends, “The person I want to forget is lying in My heart.” (56) Śrīmatī Rādhārāṇī’s ecstasy also made Her think of Kṛṣṇa as Cupid, and this understanding frightened Her. She said, “This Cupid, who has conquered the whole world and entered My heart, is My greatest enemy, for He does not allow Me to forget Him.” (57)

Then great eagerness conquered all the other soldiers of ecstasy, and an uncontrollable desire arose in the kingdom of Śrīmatī Rādhārāṇī’s mind. Greatly unhappy, She then chastised Her own mind. (58) “If I do not think of Kṛṣṇa, My impoverished mind will die within a moment like a fish out of water. But when I see Kṛṣṇa’s sweetly smiling face, My mind and eyes are so pleased that My desire for Him redoubles. (59) “Alas! Where is Kṛṣṇa, the treasure of My life? Where is the lotus- eyed one? Alas! Where is the divine ocean of all transcendental qualities? Alas! Where is the beautiful blackish youth dressed in yellow garments? Alas! Where is the hero of the rāsa dance? (60) “Where shall I go? Where can I find You? Please tell Me. I shall go there.” Speaking in this way, Śrī Caitanya Mahāprabhu began running. But Svarūpa Dāmodara Gosvāmī stood up, caught Him and took Him on his lap. Then Svarūpa Dāmodara brought Him back to His place and made Him sit down. (61)

Suddenly Śrī Caitanya Mahāprabhu returned to external consciousness and said to Svarūpa Dāmodara Gosvāmī, “My dear Svarūpa, please sing some sweet songs.” The Lord’s ears were satisfied when He heard Svarūpa Dāmodara sing songs from the Gīta- govinda and those by the poet Vidyāpati. (62) Each day and night, Śrī Caitanya Mahāprabhu would become deranged in this way and talk like a madman. (63) Even Anantadeva, who possesses thousands of mouths, cannot fully describe the ecstatic transformations that Śrī Caitanya Mahāprabhu experienced in a single day. (64) What can a poor creature like me describe of those transformations? I can give only a hint of them, as if showing the moon through the branches of a tree. (65) This description, however, will satisfy the mind and ears of anyone who hears it, and he will be able to understand these uncommon activities of deep ecstatic love for Kṛṣṇa. (66)

Ecstatic love for Kṛṣṇa is wonderfully deep. By personally tasting the glorious sweetness of that love, Śrī Caitanya Mahāprabhu showed us its extreme limit. (67) Śrī Caitanya Mahāprabhu is wonderfully merciful and wonderfully magnanimous. We have heard of no one else within this world so merciful and charitable. (68) O people of the world, worship the lotus feet of Śrī Caitanya Mahāprabhu in all respects. Only in this way will you achieve the nectarean treasure of ecstatic love for Kṛṣṇa. (69) Thus I have described Śrī Caitanya Mahāprabhu’s ecstatic transformation of becoming like a tortoise. In that ecstasy, He talked and acted like a madman. (70)

Śrīla Raghunātha dāsa Gosvāmī has fully described this pastime in his book Gaurāṅga- stava- kalpavṛkṣa. (71) “How wonderful it is! Śrī Caitanya Mahāprabhu left His residence without opening the three strongly bolted doors. Then He crossed over three high walls, and later, because of strong feelings of separation from Kṛṣṇa, He fell down amidst the cows of the Tailaṅga district and retracted all the limbs of His body like a tortoise. Śrī Caitanya Mahāprabhu, who appeared in that way, rises in my heart and maddens me.” (72) 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. (73)

Therefore, giving up hatred and hesitation, try to eat the remnants of the food of Vaiṣṇavas, for you will thus be able to achieve your desired goal of life. (58) The remnants of food offered to Lord Kṛṣṇa are called mahā- prasādam. After this same mahā- prasādam has been taken by a devotee, the remnants are elevated to mahā- mahā- prasādam. (59) The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances. (60) By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again. (61)

Therefore, my dear devotees, please hear from me, for I insist again and again: please keep faith in these three and render service to them without hesitation. (62) From these three one achieves the highest goal of life-ecstatic love of Kṛṣṇa. This is the greatest mercy of Lord Kṛṣṇa. The evidence is Kālidāsa himself. (63) In this way Śrī Caitanya Mahāprabhu remained at Jagannātha Purī, Nīlācala, and He invisibly bestowed great mercy upon Kālidāsa. (64) That year, Śivānanda Sena brought with him his wife and youngest son, Purī dāsa. (65) Taking his son, Śivānanda Sena went to see Śrī Caitanya Mahāprabhu at His residence. He made his son offer respectful obeisances at the lotus feet of the Lord. (66) Again and again Śrī Caitanya Mahāprabhu asked the boy to chant the name of Kṛṣṇa, but the boy would not utter the holy name. (67) Although Śivānanda Sena tried with much endeavor to get his boy to speak Kṛṣṇa’s holy name, the boy would not utter it. (68) Śrī Caitanya Mahāprabhu said, “I have induced the whole world to take to the holy name of Kṛṣṇa. I have induced even the trees and immovable plants to chant the holy name. (69)

“But I could not induce this boy to chant the holy name of Kṛṣṇa.” Hearing this, Svarūpa Dāmodara Gosvāmī began to speak. (70) “My Lord,” he said, “You have given him initiation into the name of Kṛṣṇa, but after receiving the mantra he will not express it in front of everyone. (71) “This boy chants the mantra within his mind but does not say it aloud. That is his intention, as far as I can guess.” (72) Another day, when Śrī Caitanya Mahāprabhu said to the boy, “Recite, My dear Purī dāsa,” the boy composed the following verse and expressed it before everyone. (73) “Lord Śrī Kṛṣṇa is just like a bluish lotus flower for the ears; He is ointment for the eyes, a necklace of indranīla gems for the chest, and universal ornaments for the gopī damsels of Vṛndāvana. Let that Lord Śrī Hari, Kṛṣṇa, be glorified.” (74) Although the boy was only seven years old and still had no education, he composed such a nice verse. Everyone was struck with wonder. (75) This is the glory of Śrī Caitanya Mahāprabhu’s causeless mercy, which even the demigods, headed by Lord Brahmā, cannot estimate. (76) All the devotees remained with Śrī Caitanya Mahāprabhu continuously for four months. Then the Lord ordered them back to Bengal, and therefore they returned. (77)

As long as the devotees were in Nīlācala, Jagannātha Purī, Śrī Caitanya Mahāprabhu maintained His external consciousness, but after their departure His chief engagement was again the madness of ecstatic love for Kṛṣṇa. (78) Throughout the entire day and night, Śrī Caitanya Mahāprabhu directly relished Kṛṣṇa’s beauty, fragrance and taste as if He were touching Kṛṣṇa hand to hand. (79) One day, when Śrī Caitanya Mahāprabhu went to visit the temple of Lord Jagannātha, the gatekeeper at the Siṁha- dvāra approached Him and offered respectful obeisances. (80) The Lord asked him, “Where is Kṛṣṇa, My life and soul? Please show Me Kṛṣṇa.” Saying this, He caught the doorkeeper’s hand. (81) The doorkeeper replied, “The son of Mahārāja Nanda is here; please come along with me, and I shall show You.” (82) Lord Caitanya said to the doorman, “You are My friend. Please show Me where the Lord of My heart is.” After the Lord said this, they both went to the place known as Jagamohana, where everyone views Lord Jagannātha. (83)

“Just see!” the doorkeeper said. “Here is the best of the Personalities of Godhead. From here You may see the Lord to the full satisfaction of Your eyes.” (84) Śrī Caitanya Mahāprabhu stayed behind the huge column called the Garuḍa- stambha and looked upon Lord Jagannātha, but as He looked He saw that Lord Jagannātha had become Lord Kṛṣṇa, with His flute to His mouth. (85) In his book known as Gaurāṅga- stava- kalpavṛkṣa, Raghunātha dāsa Gosvāmī has described this incident very nicely. (86) “‘My dear friend the doorkeeper, where is Kṛṣṇa, the Lord of My heart? Kindly show Him to Me quickly.’ With these words, Lord Śrī Caitanya Mahāprabhu addressed the doorkeeper like a madman. The doorkeeper grasped His hand and replied very hastily, ‘Come, see Your beloved!’ May that Lord Śrī Caitanya Mahāprabhu rise within my heart and thus make me mad also.” (87) The offering of food known as gopāla- vallabha- bhoga was then given to Lord Jagannātha, and ārati was performed with the sound of the conch and the ringing of bells. (88) When the ārati finished, the prasādam was taken out, and the servants of Lord Jagannātha came to offer some to Śrī Caitanya Mahāprabhu. (89)

The servants of Lord Jagannātha first garlanded Śrī Caitanya Mahāprabhu and then offered Him Lord Jagannātha’s prasādam. The prasādam was so nice that its aroma alone, to say nothing of its taste, would drive the mind mad. (90) The prasādam was made of very valuable ingredients. Therefore the servant wanted to feed Śrī Caitanya Mahāprabhu a portion of it. (91) Śrī Caitanya Mahāprabhu tasted a portion of the prasādam. Govinda took the rest and bound it in the end of his wrapper. (92) To Śrī Caitanya Mahāprabhu the prasādam tasted millions upon millions of times better than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and incessant tears flowed from His eyes. (93) Śrī Caitanya Mahāprabhu considered, “Where has such a taste in this prasādam come from? Certainly it is due to its having been touched by the nectar of Kṛṣṇa’s lips.” (94) Understanding this, Śrī Caitanya Mahāprabhu felt an emotion of ecstatic love for Kṛṣṇa, but upon seeing the servants of Lord Jagannātha, He restrained Himself. (95)

The Lord said again and again, “Only by great fortune may one come by a particle of the remnants of food offered to the Lord.” The servants of the Jagannātha temple inquired, “What is the meaning of this?” (96) Śrī Caitanya Mahāprabhu replied, “These are remnants of food that Kṛṣṇa has eaten and thus turned to nectar with His lips. It surpasses heavenly nectar, and even such demigods as Lord Brahmā find it difficult to obtain. (97) “Remnants left by Kṛṣṇa are called phelā. Anyone who obtains even a small portion must be considered very fortunate. (98) “One who is only ordinarily fortunate cannot obtain such mercy. Only persons who have the full mercy of Kṛṣṇa can receive such remnants.(99) “The word ‘sukṛti’ refers to pious activities performed by the mercy of Kṛṣṇa. One who is fortunate enough to obtain such mercy receives the remnants of the Lord’s food and thus becomes glorious.” (100)

After saying this, Śrī Caitanya Mahāprabhu bade farewell to all the servants. After seeing the next offering of food to Lord Jagannātha, a function known as upala- bhoga, He returned to His own quarters. (101) After finishing His noon duties, Śrī Caitanya Mahāprabhu ate His lunch, but He constantly remembered the remnants of Kṛṣṇa’s food. (102) Śrī Caitanya Mahāprabhu performed His external activities, but His mind was filled with ecstatic love. With great difficulty He tried to restrain His mind, but it would always be overwhelmed by very deep ecstasy. (103) After finishing His evening duties, Śrī Caitanya Mahāprabhu sat down with His personal associates in a secluded place and discussed the pastimes of Kṛṣṇa in great jubilation. (104) Following the indications of Śrī Caitanya Mahāprabhu, Govinda brought the prasādam of Lord Jagannātha. The Lord sent some to Paramānanda Purī and Brahmānanda Bhāratī. (105)

Śrī Caitanya Mahāprabhu then gave shares of the prasādam to Rāmānanda Rāya, Sārvabhauma Bhaṭṭācārya, Svarūpa Dāmodara Gosvāmī and all the other devotees. (106) As they tasted the uncommon sweetness and fragrance of the prasādam, everyone’s mind was struck with wonder. (107) Śrī Caitanya Mahāprabhu said, “These ingredients, such as sugar, camphor, black pepper, cardamom, cloves, butter, spices and licorice, are all material. Everyone has tasted these material substances before. (108-109) “However,” the Lord continued, “in these ingredients there are extraordinary tastes and uncommon fragrances. Just taste them and see the difference in the experience. (110) “Apart from the taste, even the fragrance pleases the mind and makes one forget any other sweetness besides its own. (111)

“Therefore, it is to be understood that the spiritual nectar of Kṛṣṇa’s lips has touched these ordinary ingredients and transferred to them all their spiritual qualities. (112) “A fragrance and taste that are uncommon and greatly enchanting and that make one forget all other experiences are attributes of Kṛṣṇa’s lips. (113) “This prasādam has been made available only as a result of many pious activities. Now taste it with great faith and devotion.” (114) Loudly chanting the holy name of Hari, all of them tasted the prasādam. As they tasted it, their minds became mad in the ecstasy of love. (115) In ecstatic love, Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya to recite some verses. Thus Rāmānanda Rāya spoke as follows. (116) “‘O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.'” (117)

Upon hearing Rāmānanda Rāya quote this verse, Śrī Caitanya Mahāprabhu was very satisfied. Then He recited the following verse, which had been spoken by Śrīmatī Rādhārāṇī in great anxiety. (118) “‘My dear friend, the all- surpassing nectar from the lips of the Supreme Personality of Godhead, Kṛṣṇa, can be obtained only after many, many pious activities. For the beautiful gopīs of Vṛndāvana, that nectar vanquishes the desire for all other tastes. Madana- mohana always chews pan that surpasses the nectar of heaven. He is certainly increasing the desires of My tongue.'” (119) After saying this, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses. (120) “My dear lover,” Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, “let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical. (121-122)

“My dear Kṛṣṇa, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. But I am ashamed to say that Your impudent lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes. (123) “Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss. (124) “That flute is a very cunning male who drinks again and again the taste of another male’s lips. It advertises its qualities and says to the gopīs, ‘O gopīs, if you are so proud of being women, come forward and enjoy your property-the nectar of the lips of the Supreme Personality of Godhead.’ (125)

“Thereupon, the flute said angrily to Me, ‘Give up Your shame, fear and religion and come drink the lips of Kṛṣṇa. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kṛṣṇa’s lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw.’ (126) “The nectar of Kṛṣṇa’s lips, combined with the vibration of His flute, attracts all the people of the three worlds. But if we gopīs remain patient out of respect for religious principles, the flute then criticizes us. (127) “The nectar of Your lips and the vibration of Your flute join together to loosen our belts and induce us to give up shame and religion, even before our superiors. As if catching us by our hair, they forcibly take us away and deliver us unto You to become Your maidservants. Hearing of these incidents, people laugh at us. We have thus become completely subordinate to the flute. (128)

“This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent. (129) “Such is the policy of these lips. Just consider some other injustices. Everything that touches those lips-including food, drink or betel-becomes just like nectar. It is then called kṛṣṇa- phelā, or remnants left by Kṛṣṇa. (130) “Even after much prayer, the demigods themselves cannot obtain even a small portion of the remnants of such food. Just imagine the pride of those remnants! Only a person who has acted piously for many, many births and has thus become a devotee can obtain the remnants of such food. (131) “The betel chewed by Kṛṣṇa is priceless, and the remnants of such chewed betel from His mouth are said to be the essence of nectar. When the gopīs accept these remnants, their mouths become His spittoons. (132)

“Therefore, My dear Kṛṣṇa, please give up all the tricks You have set up so expertly. Do not try to kill the life of the gopīs with the vibration of Your flute. Because of Your joking and laughing, You are becoming responsible for the killing of women. It would be better for You to satisfy us by giving us the charity of the nectar of Your lips.” (133) While Śrī Caitanya Mahāprabhu was talking like this, His mind changed. His anger subsided, but His mental agitation increased. (134) Śrī Caitanya Mahāprabhu continued, “This nectar from Kṛṣṇa’s lips is supremely difficult to obtain, but if one gets some, his life becomes successful. (135) “When a person competent to drink that nectar does not do so, that shameless person continues his life uselessly. (136) “There are persons who are unfit to drink that nectar but who nevertheless drink it continuously, whereas some who are suitable never get it and thus die of greed. (137)

“It is therefore to be understood that such an unfit person must have obtained the nectar of Kṛṣṇa’s lips on the strength of some austerity.” (138) Again Śrī Caitanya Mahāprabhu said to Rāmānanda Rāya, “Please say something. I want to hear.” Understanding the situation, Rāmānanda Rāya recited the following words of the gopīs. (139) “‘My dear gopīs, what auspicious activities must the flute have performed to enjoy the nectar of Kṛṣṇa’s lips independently and leave only a taste for us gopīs, for whom that nectar is actually meant. The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.'” (140)

Upon hearing the recitation of this verse, Śrī Caitanya Mahāprabhu became absorbed in ecstatic love, and with a greatly agitated mind He began to explain its meaning like a madman. (141) “Some gopīs said to other gopīs, ‘Just see the astonishing pastimes of Kṛṣṇa, the son of Vrajendra! He will certainly marry all the gopīs of Vṛndāvana. Therefore, the gopīs know for certain that the nectar of Kṛṣṇa’s lips is their own property and cannot be enjoyed by anyone else. (142) “‘My dear gopīs, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed, or what perfect mantra he chanted. (143) “‘This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kṛṣṇa’s lips, which surpasses nectarean sweetness of every description. Only by hoping for that nectar do the gopīs continue to live. (144)

“‘Although the nectar of Kṛṣṇa’s lips is the absolute property of the gopīs, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gopīs to come drink it also. Just imagine the strength of the flute’s austerities and good fortune! Even great devotees drink the nectar of Kṛṣṇa’s lips after the flute has done so. (145) “‘When Kṛṣṇa takes His bath in universally purifying rivers like the Yamunā and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips. (146) “‘Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kṛṣṇa’s lips by drawing water from the river with their roots. We cannot understand why they drink like that. (147)

“‘The trees on the bank of the Yamunā and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiṣṇava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family.’ (148) “The gopīs considered, ‘The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kṛṣṇa’s lips. Seeing this, we qualified gopīs are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life.'” (149)

While thus speaking like a madman, Śrī Caitanya Mahāprabhu became full of ecstatic emotion. In the company of His two friends, Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, He sometimes danced, sometimes sang and sometimes became unconscious in ecstatic love. Śrī Caitanya Mahāprabhu passed His days and nights in this way. (150) Expecting the mercy of Svarūpa, Rūpa, Sanātana and Raghunātha dāsa, and taking their lotus feet on my head, I, the most fallen Kṛṣṇadāsa, continue chanting the epic Śrī Caitanya- caritāmṛta, which is sweeter than the nectar of transcendental bliss. (151)

Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who personally tasted the nectar of ecstatic love for Kṛṣṇa and then instructed His devotees how to taste it. Thus He enlightened them about ecstatic love of Kṛṣṇa to initiate them into transcendental knowledge. (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 the Lord! (2) Śrī Caitanya Mahāprabhu thus stayed at Jagannātha Purī in the association of His devotees, always merged in ecstatic devotional love. (3) The next year, as usual, all the devotees from Bengal went to Jagannātha Purī, and, as in previous years, there was a meeting between Śrī Caitanya Mahāprabhu and the devotees. (4)

Along with the devotees from Bengal came a gentleman named Kālidāsa. He never uttered anything but the holy name of Kṛṣṇa. (5) Kālidāsa was a very advanced devotee, yet he was simple and liberal. He would chant the holy name of Kṛṣṇa while performing all his ordinary dealings. (6) When he used to throw dice in jest, he would chant Hare Kṛṣṇa while throwing the dice. (7) Kālidāsa was an uncle of Raghunātha dāsa Gosvāmī. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiṣṇavas. (8) Kālidāsa ate the remnants of food of as many Vaiṣṇavas as there were in Bengal. (9) He would go to all the Vaiṣṇavas born in brāhmaṇa families, be they neophyte or advanced devotees, and present them with gifts of first- class eatables. (10) He would beg remnants of food from such Vaiṣṇavas, and if he did not receive any, he would hide. (11) After the Vaiṣṇavas finished eating, they would throw away their leaf dishes, and Kālidāsa would come out of hiding, take the leaves and lick up the remnants. (12)

He would also take gifts to the homes of Vaiṣṇavas born in śūdra families. Then he would hide and in this manner eat the remnants of food they threw away. (13) There was a great Vaiṣṇava named Jhaḍu Ṭhākura, who belonged to the bhūṅimāli caste. Kālidāsa went to his home, taking mangoes with him. (14) Kālidāsa presented the mangoes to Jhaḍu Ṭhākura and offered him respectful obeisances. Then he also offered respectful obeisances to the Ṭhākura’s wife. (15) When Kālidāsa went to Jhaḍu Ṭhākura, he saw that saintly person sitting with his wife. As soon as Jhaḍu Ṭhākura saw Kālidāsa, he likewise offered his respectful obeisances unto him. (16) After a discussion with Kālidāsa that lasted for some time, Jhaḍu Ṭhākura spoke the following sweet words. (17) “I belong to a low caste, and you are a very respectable guest. How shall I serve you? (18) “If you will permit me, I shall send some food to a brāhmaṇa’s house, and there you may take prasādam. If you do so, I shall then live very comfortably.” (19)

Kālidāsa replied, “My dear sir, please bestow your mercy upon me. I have come to see you, although I am very fallen and sinful. (20) “Simply by seeing you, I have become purified. I am very much obligated to you, for my life is now successful. (21) “My dear sir, I have one desire. Please be merciful to me by kindly placing your feet upon my head so that the dust on your feet may touch it.” (22) Jhaḍu Ṭhākura replied, “It does not befit you to ask this of me. I belong to a very low- caste family, whereas you are a respectable rich gentleman.” (23) Kālidāsa then recited some verses, which Jhaḍu Ṭhākura was very happy to hear. (24) “‘Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog- eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.’ (25)

“‘A person may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva- paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’ (26)

“‘My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brāhmaṇa. Although he may be born in a family of dog- eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the Āryan.'” (27) Hearing these quotations from the revealed scripture Śrīmad- Bhāgavatam, Jhaḍu Ṭhākura replied, “Yes, this is true, for it is the version of śāstra. It is true, however, for one who is genuinely advanced in devotion to Kṛṣṇa. (28) “Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Kṛṣṇa.” (29)

Kālidāsa again offered his obeisances to Jhaḍu Ṭhākura and asked his permission to go. The saint Jhaḍu Ṭhākura followed him as he left. (30) After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places. (31) Kālidāsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhaḍu Ṭhākura’s home. (32) Upon returning home, Jhaḍu Ṭhākura saw the mangoes Kālidāsa had presented. Within his mind he offered them to Kṛṣṇa- candra. (33) Jhaḍu Ṭhākura’s wife then took the mangoes from their covering of banana tree leaves and bark and offered them to Jhaḍu Ṭhākura, who began to suck and eat them. (34) When he finished eating, he left the seeds on the banana leaf, and his wife, after feeding her husband, later began to eat. (35) After she finished eating, she filled the banana leaves and bark with the seeds, picked up the refuse and then threw it into the ditch where all the refuse was thrown. (36)

Kālidāsa licked the banana bark and the mango seeds and skins, and while licking them he was overwhelmed with jubilation in ecstatic love. (37) In this way Kālidāsa ate the remnants of food left by all the Vaiṣṇavas residing in Bengal. (38) When Kālidāsa visited Jagannātha Purī, Nīlācala, Śrī Caitanya Mahāprabhu bestowed great mercy upon him. (39) Śrī Caitanya Mahāprabhu would regularly visit the temple of Jagannātha every day, and at that time Govinda, His personal servant, used to carry His waterpot and go with Him. (40) On the northern side of the Siṁha- dvāra, behind the door, there are twenty- two steps leading to the temple, and at the bottom of those steps is a ditch. (41) Śrī Caitanya Mahāprabhu would wash His feet in this ditch, and then He would enter the temple to see Lord Jagannātha. (42) Śrī Caitanya Mahāprabhu ordered His personal servant Govinda that no one should take the water that had washed His feet. (43)

Because of the Lord’s strict order, no living being could take the water. Some of His intimate devotees, however, would take it by some trick. (44) One day as Śrī Caitanya Mahāprabhu was washing His feet in that place, Kālidāsa came and extended his palm to take the water. (45) Kālidāsa drank one palmful and then a second and a third. Then Śrī Caitanya Mahāprabhu forbade him to drink more. (46) “Do not act in this way any more. I have fulfilled your desire as far as possible.” (47) Śrī Caitanya Mahāprabhu is the most exalted, omniscient Supreme Personality of Godhead, and therefore He knew that Kālidāsa, in the core of his heart, had full faith in Vaiṣṇavas. (48) Because of this quality, Śrī Caitanya Mahāprabhu satisfied him with mercy not attainable by anyone else. (49) On the southern side, behind and above the twenty- two steps, is a Deity of Lord Nṛsiṁhadeva. It is on the left as one goes up the steps toward the temple. (50)

Śrī Caitanya Mahāprabhu, His left side toward the Deity, offered obeisances to Lord Nṛsiṁha as He proceeded toward the temple. He recited the following verses again and again while offering obeisances. (51) “‘I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. You are the giver of pleasure to Mahārāja Prahlāda, and Your nails cut the chest of Hiraṇyakaśipu like a chisel cutting stone. (52) “‘Lord Nṛsiṁhadeva is here, and He is also there on the opposite side. Wherever I go, there I see Lord Nṛsiṁhadeva. He is outside and within my heart. Therefore I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality of Godhead.'” (53)

Having offered obeisances to Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu visited the temple of Lord Jagannātha. Then He returned to His residence, finished His noon duties and took His lunch. (54) Kālidāsa was standing outside the door, expecting the remnants of food from Śrī Caitanya Mahāprabhu. Knowing this, Mahāprabhu gave an indication to Govinda. (55) Govinda understood all the indications of Śrī Caitanya Mahāprabhu. Therefore he immediately delivered the remnants of Śrī Caitanya Mahāprabhu’s food to Kālidāsa. (56) Taking the remnants of the food of Vaiṣṇavas is so valuable that it induced Śrī Caitanya Mahāprabhu to offer Kālidāsa His supreme mercy. (57)

When Śrī Caitanya Mahāprabhu saw the transcendental beauty of Kṛṣṇa, He fell down on the ground unconscious. At that time, all the devotees, headed by Svarūpa Dāmodara Gosvāmī, joined Him in the garden. (57) Just as before, they saw all the symptoms of transcendental ecstatic love manifested in the body of Śrī Caitanya Mahāprabhu. Although externally He appeared bewildered, He was tasting transcendental bliss within. (58) Once again all the devotees brought Śrī Caitanya Mahāprabhu back to consciousness by a concerted effort. Then the Lord got up and began wandering here and there, looking all around. (59) Caitanya Mahāprabhu said, “Where has My Kṛṣṇa gone? I saw Him just now, and His beauty has captivated My eyes and mind. (60)

“Why can’t I again see Kṛṣṇa holding His flute to His lips? My eyes are wandering in hopes of seeing Him once more.” (61) Śrī Caitanya Mahāprabhu then recited the following verse, which was spoken by Śrīmatī Rādhārāṇī to Her dear friend Viśākhā. (62) “‘My dear friend, the luster of Kṛṣṇa’s body is more brilliant than that of a newly formed cloud, and His yellow dress is more attractive than newly arrived lightning. A peacock feather decorates His head, and on His neck hangs a lovely necklace of brilliant pearls. As He holds His charming flute to His lips, His face looks as beautiful as the full autumn moon. By such beauty, Madana- mohana, the enchanter of Cupid, is increasing the desire of My eyes to see Him.'” (63)

Caitanya Mahāprabhu continued, “Śrī Kṛṣṇa’s complexion is as polished as powdered eye ointment. It surpasses the beauty of a newly formed cloud and is softer than a blue lotus flower. Indeed, His complexion is so pleasing that it attracts the eyes and minds of everyone, and it is so powerful that it defies all comparison. (64) “My dear friend, please tell Me what I should do. Kṛṣṇa is as attractive as a wonderful cloud, and My eyes are just like cātaka birds, which are dying of thirst because they do not see such a cloud. (65) “Kṛṣṇa’s yellow garments look exactly like restless lightning in the sky, and the pearl necklace on His neck appears like a line of ducks flying below a cloud. Both the peacock feather on His head and His vaijayantī garland [containing flowers of five colors] resemble rainbows. (66)

“The luster of Kṛṣṇa’s body is as beautiful as the glow of a spotless full moon that has just risen, and the vibration of His flute sounds exactly like the sweet thundering of a newly formed cloud. When the peacocks in Vṛndāvana hear that vibration, they all begin to dance. (67) “The cloud of Kṛṣṇa’s pastimes is drenching the fourteen worlds with a shower of nectar. Unfortunately, when that cloud appeared, a whirlwind arose and blew it away from Me. Being unable to see the cloud, the cātaka bird of My eyes is almost dead from thirst.” (68) In a faltering voice, Śrī Caitanya Mahāprabhu again said, “Alas, go on reciting, Rāma Rāya.” Thus Rāmānanda Rāya began to recite a verse. While listening to this verse, the Lord was sometimes very jubilant and sometimes overcome by lamentation. Afterwards the Lord personally explained the verse. (69)

“‘Dear Kṛṣṇa, by seeing Your beautiful face decorated with tresses of hair, by seeing the beauty of Your earrings falling on Your cheeks, and by seeing the nectar of Your lips, the beauty of Your smiling glances, Your two arms, which assure complete fearlessness, and Your broad chest, whose beauty arouses conjugal attraction, we have simply surrendered ourselves to becoming Your maidservants.'” (70) Śrī Caitanya Mahāprabhu said, “After conquering the moon and the lotus flower, Kṛṣṇa wished to capture the doelike gopīs. Thus He spread the noose of His beautiful face, and within that noose He placed the bait of His sweet smile to misguide the gopīs. The gopīs fell prey to that trap and became Kṛṣṇa’s maidservants, giving up their homes, families, husbands and prestige. (71) “My dear friend, Kṛṣṇa acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopīs. (72)

“The earrings dancing on Kṛṣṇa’s cheeks are shaped like sharks, and they shine very brightly. These dancing earrings attract the minds of all women. Over and above this, Kṛṣṇa pierces the hearts of women with the arrows of His sweetly smiling glances. He is not at all afraid to kill women in this way. (73) “On Kṛṣṇa’s chest are the ornaments of the Śrīvatsa marks, indicating the residence of the goddess of fortune. His chest, which is as broad as a plunderer’s, attracts thousands upon thousands of damsels of Vraja, conquering their minds and breasts by force. Thus they all become maidservants of the Supreme Personality of Godhead. (74) “The two very beautiful arms of Kṛṣṇa are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill- like breasts of women and bite their hearts. The women then die from the burning poison. (75)

“The combined cooling effect of camphor, roots of khasakhasa and sandalwood is surpassed by the coolness of Kṛṣṇa’s palms and the soles of His feet, which are cooler and more pleasing than millions upon millions of moons. If women are touched by them even once, their minds are enticed, and the burning poison of lusty desire for Kṛṣṇa is immediately vanquished.” (76) Lamenting in ecstatic love, Śrī Caitanya Mahāprabhu then recited the following verse, which was spoken by Śrīmatī Rādhārāṇī while exposing the lamentation of Her heart to Her friend Śrīmatī Viśākhā. (77) “‘My dear friend, Kṛṣṇa’s chest is as broad and attractive as a door made of indranīla gems, and His two arms, as strong as bolts, can relieve the mental anguish of young girls distressed by lusty desires for Him. His body is cooler than the moon, sandalwood, the lotus flower and camphor. In this way, Madana- mohana, the attractor of Cupid, is increasing the desire of My breasts.'” (78) Śrī Caitanya Mahāprabhu then said, “I just now had Kṛṣṇa, but unfortunately I have lost Him again. (79)

“By nature, Kṛṣṇa is very restless; He does not stay in one place. He meets with someone, enchants his mind and then disappears. (80) “‘The gopīs became proud of their great fortune. To subdue their sense of superiority and show them special favor, Keśava, the subduer of even Lord Brahmā and Lord Śiva, disappeared from the rāsa dance.'” (81) Śrī Caitanya Mahāprabhu then said to Svarūpa Dāmodara Gosvāmī, “Please sing a song that will bring consciousness to My heart.” (82) Thus for the pleasure of Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara Gosvāmī began very sweetly singing the following verse from the Gīta- govinda. (83) “‘Here in the arena of the rāsa dance, I remember Kṛṣṇa, who is always fond of joking and performing pastimes.'” (84) When Svarūpa Dāmodara Gosvāmī sang this special song, Śrī Caitanya Mahāprabhu immediately got up and began to dance in ecstatic love. (85)

At that time, all eight kinds of spiritual transformations became manifest in Lord Caitanya’s body. The thirty- three symptoms of vyabhicāri- bhāva, beginning with lamentation and jubilation, became prominent as well. (86) All the ecstatic symptoms, such as bhāvodaya, bhāva- sandhi and bhāva- śābalya, awakened in the body of Śrī Caitanya Mahāprabhu. A great fight arose between one emotion and another, and each of them became prominent. (87) Lord Caitanya Mahāprabhu had Svarūpa Dāmodara sing the same verse again and again. Each time he sang it, the Lord tasted it anew, and thus He danced again and again. (88) After the Lord had been dancing for a long time, Svarūpa Dāmodara Gosvāmī stopped singing the verse. (89) Over and over again Śrī Caitanya Mahāprabhu said, “Go on! Sing! Sing!” But Svarūpa Dāmodara, seeing the Lord’s fatigue, did not resume singing. (90)

When the devotees heard Śrī Caitanya Mahāprabhu say “Go on singing!” they all gathered around Him and began to chant the holy name of Hari in unison. (91) At that time, Rāmānanda Rāya made the Lord sit down and dissipated His fatigue by fanning Him. (92) Then all the devotees took Śrī Caitanya Mahāprabhu to the beach and bathed Him. Finally, they brought Him back home. (93) After they fed Him lunch, they made Him lie down. Then all the devotees, headed by Rāmānanda Rāya, returned to their respective homes. (94) Thus I have described Śrī Caitanya Mahāprabhu’s pastimes in the garden, which He entered, mistaking it for Vṛndāvana. (95) There He exhibited transcendental madness and ecstatic ravings, which Śrī Rūpa Gosvāmī has described very nicely in his Stava- mālā as follows. (96)

“Śrī Caitanya Mahāprabhu is the topmost of all devotees. Sometimes, while walking on the beach, He would see a beautiful garden nearby and mistake it for the forest of Vṛndāvana. Thus He would be completely overwhelmed by ecstatic love of Kṛṣṇa and begin to chant the holy name and dance. His tongue worked incessantly as He chanted, ‘Kṛṣṇa! Kṛṣṇa!’ Will He again become visible before the path of my eyes?” (97) The pastimes of Śrī Caitanya Mahāprabhu are unlimited; it is not possible to write of them properly. I can give only an indication of them as I try to introduce them. (98) 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. (99)

The ocean of ecstatic love for Kṛṣṇa is very difficult to understand, even for such demigods as Lord Brahmā. By enacting His pastimes, Śrī Caitanya Mahāprabhu submerged Himself in that ocean, and His heart was absorbed in that love. Thus He exhibited in various ways the exalted position of transcendental love for Kṛṣṇa. (1) All glories to Śrī Kṛṣṇa Caitanya, the Supreme Personality of Godhead! All glories to Lord Nityānanda, whose body is always filled with transcendental bliss! (2) All glories to Śrī Advaita Ācārya, who is very dear to Lord Caitanya! And all glories to all the devotees of the Lord, headed by Śrīvāsa Ṭhākura! (3) Thus Śrī Caitanya Mahāprabhu forgot Himself throughout the entire day and night, being merged in an ocean of ecstatic love for Kṛṣṇa. (4)

The Lord would maintain Himself in three states of consciousness: sometimes He merged totally in ecstatic emotion, sometimes He was in partial external consciousness, and sometimes He was in full external consciousness. (5) Actually, Śrī Caitanya Mahāprabhu was always merged in ecstatic emotion, but just as a potter’s wheel turns without the potter’s touching it, the Lord’s bodily activities, like bathing, going to the temple to see Lord Jagannātha, and taking lunch, went on automatically. (6) One day, while Śrī Caitanya Mahāprabhu was looking at Lord Jagannātha in the temple, Lord Jagannātha appeared to be personally Śrī Kṛṣṇa, the son of Nanda Mahārāja. (7) When Śrī Caitanya Mahāprabhu realized Lord Jagannātha to be Kṛṣṇa Himself, Lord Caitanya’s five senses immediately became absorbed in attraction for the five attributes of Lord Kṛṣṇa. (8)

Just as in a tug- of- war, the single mind of Lord Caitanya was attracted in five directions by the five transcendental attributes of Lord Kṛṣṇa. Thus the Lord became unconscious. (9) Just then, the upala- bhoga ceremony of Lord Jagannātha concluded, and the devotees who had accompanied Lord Caitanya to the temple took Him back home. (10) That night, Śrī Caitanya Mahāprabhu was attended by Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. Keeping His hands around their necks, the Lord began to lament. (11) When Śrīmatī Rādhārāṇī was very much agitated due to feeling great separation from Kṛṣṇa, She spoke a verse to Viśākhā explaining the cause of Her great anxiety and restlessness. (12) Reciting that verse, Śrī Caitanya Mahāprabhu expressed His burning emotions. Then, with great lamentation, He explained the verse to Svarūpa Dāmodara and Rāmānanda Rāya. (13)

Śrī Caitanya Mahāprabhu said, “‘Though the hearts of the gopīs are like high- standing hills, they are inundated by the waves of the nectarean ocean of Kṛṣṇa’s beauty. His sweet voice enters their ears and gives them transcendental bliss, the touch of His body is cooler than millions and millions of moons together, and the nectar of His bodily fragrance overfloods the entire world. O My dear friend, that Kṛṣṇa, who is the son of Nanda Mahārāja and whose lips are exactly like nectar, is attracting My five senses by force.’ (14) “Lord Śrī Kṛṣṇa’s beauty, the sound of His words and the vibration of His flute, His touch, His fragrance and the taste of His lips are full of an indescribable sweetness. When all these features attract My five senses at once, My senses all ride together on the single horse of My mind but want to go in five different directions. (15)

“O My dear friend, please hear the cause of My misery. My five senses are actually extravagant rogues. They know very well that Kṛṣṇa is the Supreme Personality of Godhead, but they still want to plunder Kṛṣṇa’s property. (16) “My mind is just like a single horse being ridden by the five senses of perception, headed by sight. Each of My senses wants to ride that horse, and thus they pull My mind in five directions simultaneously. In what direction will it go? If they all pull at one time, certainly the horse will lose its life. How can I tolerate this atrocity? (17) “My dear friend, if you say, ‘Just try to control Your senses,’ what shall I say? I cannot become angry at My senses. Is it their fault? Kṛṣṇa’s beauty, sound, touch, fragrance and taste are by nature extremely attractive. These five features are attracting My senses, and each wants to drag My mind in a different direction. In this way the life of My mind is in great danger, just like a horse ridden in five directions at once. Thus I am also in danger of dying. (18)

“The consciousness of each woman within the three worlds is certainly like a high hill, but the sweetness of Kṛṣṇa’s beauty is like an ocean. Even a drop of water from that ocean can flood the entire world and submerge all the high hills of consciousness. (19) “The sweetness of Kṛṣṇa’s joking words plays indescribable havoc with the hearts of all women. His words bind a woman’s ear to the qualities of their sweetness. Thus there is a tug- of- war, and the life of the ear departs. (20) “Kṛṣṇa’s transcendental body is so cool that it cannot be compared even to sandalwood pulp or to millions upon millions of moons. It expertly attracts the breasts of all women, which resemble high hills. Indeed, the transcendental body of Kṛṣṇa attracts the minds of all women within the three worlds. (21) “The fragrance of Kṛṣṇa’s body is more maddening than the aroma of musk, and it surpasses the fragrance of the bluish lotus flower. It enters the nostrils of all the women of the world and, making a nest there, thus attracts them. (22)

“Kṛṣṇa’s lips are so sweet when combined with the camphor of His gentle smile that they attract the minds of all women, forcing them to give up all other attractions. If the sweetness of Kṛṣṇa’s smile is unobtainable, great mental difficulties and lamentation result. That sweetness is the only wealth of the gopīs of Vṛndāvana.” (23) After speaking in this way, Śrī Caitanya Mahāprabhu caught hold of the necks of Rāmānanda Rāya and Svarūpa Dāmodara. Then the Lord said, “My dear friends, please listen to Me. What shall I do? Where shall I go? Where can I go to get Kṛṣṇa? Please, both of you, tell Me how I can find Him.” (24) Thus absorbed in transcendental pain, Śrī Caitanya Mahāprabhu lamented day after day in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. (25) To enhance the ecstatic mood of the Lord, Svarūpa Dāmodara Gosvāmī would sing appropriate songs and Rāmānanda Rāya would recite suitable verses. In this way they were able to pacify Him. (26)

The Lord especially liked to hear Bilvamaṅgala Ṭhākura’s Kṛṣṇa- karṇāmṛta, the poetry of Vidyāpati, and Śrī Gīta- govinda, by Jayadeva Gosvāmī. Śrī Caitanya Mahāprabhu felt great pleasure in His heart when His associates chanted verses and sang songs from these books. (27) One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden. (28) Lord Caitanya mistook that garden for Vṛndāvana and very quickly entered it. Absorbed in ecstatic love of Kṛṣṇa, He wandered throughout the garden, searching for Him. (29) After Kṛṣṇa disappeared with Rādhārāṇī during the rāsa dance, the gopīs wandered in the forest looking for Him. In the same way, Śrī Caitanya Mahāprabhu wandered in that garden by the sea. (30) Absorbed in the ecstatic mood of the gopīs, Śrī Caitanya Mahāprabhu wandered here and there. He began to inquire after Kṛṣṇa by quoting verses to all the trees and creepers. (31)

“[The gopīs said:] ‘O cūta tree, priyāla tree, panasa, āsana and kovidāra! O jambu tree, O arka tree, O bel, bakula and mango! O kadamba tree, O nīpa tree and all other trees living on the bank of the Yamunā for the welfare of others, please let us know where Kṛṣṇa has gone. We have lost our minds and are almost dead. (32) “‘O all- auspicious tulasī plant, you are very dear to Govinda’s lotus feet, and He is very dear to you. Have you seen Kṛṣṇa walking here wearing a garland of your leaves, surrounded by a swarm of bumblebees? (33) “‘O plants of mālatī flowers, mallikā flowers, jātī and yūthikā flowers, have you seen Kṛṣṇa passing this way, touching you with His hand to give you pleasure?'” (34) Śrī Caitanya Mahāprabhu continued, “‘O mango tree, O jackfruit tree, O piyāla, jambu and kovidāra trees, you are all inhabitants of a holy place. Therefore kindly act for the welfare of others. (35)

“‘Have you seen Kṛṣṇa coming this way? Kindly tell us which way He has gone and save our lives.'” (36) When the trees did not reply, the gopīs guessed, “‘Since all of these trees belong to the male class, all of them must be friends of Kṛṣṇa. (37) “‘Why should the trees tell us where Kṛṣṇa has gone? Let us rather inquire from the creepers; they are female and are therefore like friends to us. (38) “‘They will certainly tell us where Kṛṣṇa has gone, since they have seen Him personally.'” Guessing in this way, the gopīs inquired from the plants and creepers, headed by tulasī. (39) “‘O tulasī! O mālatī! O yūthī, mādhavī and mallikā! Kṛṣṇa is very dear to you; therefore He must have come near you. (40) “‘You are all just like dear friends to us. Kindly tell us which way Kṛṣṇa has gone and save our lives.'” (41) When they still received no reply, the gopīs thought, “‘These plants are all Kṛṣṇa’s maidservants, and out of fear they will not speak to us.'” (42)

The gopīs then came upon a group of she- deer. Smelling the aroma of Kṛṣṇa’s body and seeing the faces of the deer, the gopīs inquired from them to ascertain if Kṛṣṇa was nearby. (43) Śrī Caitanya Mahāprabhu said, “‘O wife of the deer, Lord Kṛṣṇa has been embracing His beloved, and thus the kuṅkuma powder on Her raised breasts has covered His garland of kunda flowers. The fragrance of this garland is flowing here. O my dear friend, have you seen Kṛṣṇa passing this way with His dearmost companion, increasing the pleasure of the eyes of all of you?’ (44) “‘O dear doe, Śrī Kṛṣṇa is always very pleased to give you pleasure. Kindly inform us whether He passed this way in the company of Śrīmatī Rādhārāṇī. We think They must certainly have come this way. (45) “‘We are not outsiders. Being very dear friends of Śrīmatī Rādhārāṇī, we can perceive the bodily fragrance of Kṛṣṇa from a distance. (46)

“‘Kṛṣṇa has been embracing Śrīmatī Rādhārāṇī, and the kuṅkuma powder on Her breasts has mixed with the garland of kunda flowers decorating His body. The fragrance of the garland has scented the entire atmosphere. (47) “‘Lord Kṛṣṇa has left this place, and therefore the deer are feeling separation. They do not hear our words; therefore how can they reply?'” (48) The gopīs then came upon many trees so laden with fruits and flowers that their branches were bent down to the ground. (49) The gopīs thought that because all the trees must have seen Kṛṣṇa pass by they were offering respectful obeisances to Him. To be certain, the gopīs inquired from the trees. (50) Lord Caitanya continued, “‘O trees, kindly tell us whether Balarāma’s younger brother, Kṛṣṇa, welcomed your obeisances with loving glances as He passed this way, resting one hand on the shoulder of Śrīmatī Rādhārāṇī, holding a lotus flower in the other, and being followed by a swarm of bumblebees maddened by the fragrance of tulasī flowers. (51)

“‘To stop the bumblebees from landing on the face of His beloved, He whisked them away with the lotus flower in His hand, and thus His mind was slightly diverted. (52) “‘Did He or did He not pay attention while you offered Him obeisances? Kindly give evidence supporting your words. (53) “‘Separation from Kṛṣṇa has made these servants very unhappy. Having lost consciousness, how can they answer us?'” (54) Saying this, the gopīs stepped onto the beach by the Yamunā River. There they saw Lord Kṛṣṇa beneath a kadamba tree. (55) Standing there with His flute to His lips, Kṛṣṇa, who enchants millions upon millions of Cupids, attracted the eyes and minds of all the world with His unlimited beauty. (56)

Thus I have described the uncommon transformations of the body of Śrī Caitanya Mahāprabhu. When people hear about this, they are very much astonished. (80) No one has witnessed such bodily changes elsewhere, nor has anyone read of them in the revealed scriptures. Yet Śrī Caitanya Mahāprabhu, the supreme sannyāsī, exhibited these ecstatic symptoms. (81) These ecstasies are not described in the śāstras, and they are inconceivable to common men. Therefore people in general do not believe in them. (82) Raghunātha dāsa Gosvāmī lived continuously with Śrī Caitanya Mahāprabhu. I am simply recording whatever I have heard from him. Although common men do not believe in these pastimes, I believe in them totally. (83)

One day, while Śrī Caitanya Mahāprabhu was going to the sea to bathe, He suddenly saw a sand dune named Caṭaka- parvata. (84) Śrī Caitanya Mahāprabhu mistook the sand dune for Govardhana Hill and ran toward it. (85) “[Lord Caitanya said:] ‘Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kṛṣṇa and Balarāma, as well as Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant.'” (86) Reciting this verse, Śrī Caitanya Mahāprabhu ran toward the sand dune as fast as the wind. Govinda ran after Him, but he could not approach Him. (87) First one devotee shouted loudly, and then a tumultuous uproar arose as all the devotees stood up and began to run after the Lord. (88)

Svarūpa Dāmodara Gosvāmī, Jagadānanda Paṇḍita, Gadādhara Paṇḍita, Rāmāi, Nandāi and Śaṅkara Paṇḍita are some of the devotees who ran after Śrī Caitanya Mahāprabhu. (89) Paramānanda Purī and Brahmānanda Bhāratī also went toward the beach, and Bhagavān Ācārya, who was lame, followed them very slowly. (90) Śrī Caitanya Mahāprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further. (91) The flesh at each of His pores erupted like pimples, and His bodily hairs, standing on end, appeared like kadamba flowers. (92) Blood and perspiration flowed incessantly from every pore of His body, and He could not speak a word but simply produced a gargling sound within His throat. (93) The Lord’s eyes filled and overflowed with unlimited tears, like the Ganges and Yamunā meeting in the sea. (94)

His entire body faded to the color of a white conchshell, and then He began to quiver like the waves in the ocean. (95) While quivering in this way, Śrī Caitanya Mahāprabhu fell down on the ground. Then Govinda approached Him. (96) Govinda sprinkled water from a karaṅga waterpot all over the Lord’s body, and then, taking His own outer garment, he began to fan Śrī Caitanya Mahāprabhu. (97) When Svarūpa Dāmodara and the other devotees reached the spot and saw the condition of Śrī Caitanya Mahāprabhu, they began to cry. (98) All eight kinds of transcendental transformations were visible in the Lord’s body. All the devotees were struck with wonder to see such a sight. (99) The devotees loudly chanted the Hare Kṛṣṇa mantra near Śrī Caitanya Mahāprabhu and washed His body with cold water. (100) After the devotees had been chanting for a long time, Śrī Caitanya Mahāprabhu suddenly stood up and shouted, “Haribol!” (101)

When Śrī Caitanya Mahāprabhu stood up, all the Vaiṣṇavas loudly chanted, “Hari! Hari!” in great jubilation. The auspicious sound filled the air in all directions. (102) Astonished, Śrī Caitanya Mahāprabhu stood up and began looking here and there, trying to see something. But He could not catch sight of it. (103) When Śrī Caitanya Mahāprabhu saw all the Vaiṣṇavas, He returned to partial external consciousness and spoke to Svarūpa Dāmodara. (104) Śrī Caitanya Mahāprabhu said, “Who has brought Me here from Govardhana Hill? I was seeing Lord Kṛṣṇa’s pastimes, but now I cannot see them. (105) “Today I went from here to Govardhana Hill to find out if Kṛṣṇa was tending His cows there. (106) “I saw Lord Kṛṣṇa climbing Govardhana Hill and playing His flute, surrounded on all sides by grazing cows. (107) “Hearing the vibration of Kṛṣṇa’s flute, Śrīmatī Rādhārāṇī and all Her gopī friends came there to meet Him. They were all very nicely dressed. (108)

“When Kṛṣṇa and Śrīmatī Rādhārāṇī entered a cave together, the other gopīs asked Me to pick some flowers. (109) “Just then, all of you made a tumultuous sound and carried Me from there to this place. (110) “Why have you brought Me here, causing Me unnecessary pain? I had a chance to see Kṛṣṇa’s pastimes, but I could not see them.” (111) Saying this, Śrī Caitanya Mahāprabhu began to weep. When all the Vaiṣṇavas saw the Lord’s condition, they also wept. (112) At that time, Paramānanda Purī and Brahmānanda Bhāratī arrived. Seeing them, Śrī Caitanya Mahāprabhu became somewhat respectful. (113)

Śrī Caitanya Mahāprabhu returned to complete external consciousness and immediately offered prayers to them. Then these two elderly gentlemen both embraced the Lord with loving affection. (114) Śrī Caitanya Mahāprabhu said to Purī Gosvāmī and Brahmānanda Bhāratī, “Why have the two of you come so far?” Purī Gosvāmī replied, “Just to see Your dancing.” (115) When He heard this, Śrī Caitanya Mahāprabhu felt somewhat ashamed. Then He went to bathe in the sea with all the Vaiṣṇavas. (116) After bathing in the sea, Śrī Caitanya Mahāprabhu returned to His residence with all the devotees. Then they all lunched on the remnants of food offered to Lord Jagannātha. (117) Thus I have described the transcendental ecstatic emotions of Śrī Caitanya Mahāprabhu. Even Lord Brahmā cannot describe their influence. (118)

In his book Gaurāṅga- stava- kalpavṛkṣa, Raghunātha dāsa Gosvāmī has very vividly described Śrī Caitanya Mahāprabhu’s pastime of running toward the Caṭaka- parvata sand dune. (119) “Near Jagannātha Purī is a great sand dune known as Caṭaka- parvata. Seeing that hill, Śrī Caitanya Mahāprabhu said, ‘Oh, I shall go to the land of Vraja to see Govardhana Hill!’ Then He began running madly toward it, and all the Vaiṣṇavas ran after Him. This scene awakens in my heart and maddens me.” (120) Who can properly describe all the uncommon pastimes of Śrī Caitanya Mahāprabhu? They are all simply His play. (121) I have briefly described them just to give an indication of His transcendental pastimes. Nevertheless, anyone who hears this will certainly attain the shelter of Lord Kṛṣṇa’s lotus feet. (122) 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. (123)

I shall now describe a very small portion of the activities performed by Śrī Caitanya Mahāprabhu with His mind, intelligence and body when He was bewildered by strong feelings of separation from Kṛṣṇa. (1) All glories to Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead! All glories to Lord Gauracandra, the life and soul of His devotees! (2) All glories to Lord Nityānanda, who is Śrī Caitanya Mahāprabhu’s very life! And all glories to Advaita Ācārya, who is extremely dear to Śrī Caitanya Mahāprabhu! (3) All glories to Svarūpa Dāmodara and all the other devotees, headed by Śrīvāsa Ṭhākura! Please give me the strength to describe the character of Śrī Caitanya Mahāprabhu. (4)

Śrī Caitanya Mahāprabhu’s emotion of transcendental madness in separation from Kṛṣṇa is very deep and mysterious. Even though one is very advanced and learned, he cannot understand it. (5) How can one describe unfathomable subject matters? It is possible only if Śrī Caitanya Mahāprabhu gives him the capability. (6) Svarūpa Dāmodara Gosvāmī and Raghunātha dāsa Gosvāmī recorded all these transcendental activities of Śrī Caitanya Mahāprabhu in their notebooks. (7) In those days, Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī lived with Śrī Caitanya Mahāprabhu, whereas all other commentators lived far away from Him. (8) These two great personalities [Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī] recorded the activities of Śrī Caitanya Mahāprabhu moment by moment. They described these activities briefly as well as elaborately in their notebooks. (9)

Svarūpa Dāmodara wrote short notes, whereas Raghunātha dāsa Gosvāmī wrote elaborate descriptions. I shall now describe Śrī Caitanya Mahāprabhu’s activities more elaborately, as if fluffing out compressed cotton. (10) Please hear faithfully this description of Caitanya Mahāprabhu’s ecstatic emotions. Thus you will come to know of His ecstatic love, and ultimately you will achieve love of Godhead. (11) When Śrī Caitanya Mahāprabhu felt separation from Kṛṣṇa, His condition exactly corresponded to that of the gopīs in Vṛndāvana after Kṛṣṇa’s departure for Mathurā. (12) The lamentation of Śrīmatī Rādhārāṇī when Uddhava visited Vṛndāvana gradually became a feature of Śrī Caitanya Mahāprabhu’s transcendental madness. (13)

Śrī Caitanya Mahāprabhu’s emotions exactly corresponded to those of Śrīmatī Rādhārāṇī when She met Uddhava. The Lord always conceived of Himself in Her position and sometimes thought that He was Śrīmatī Rādhārāṇī Herself. (14) Such is the state of transcendental madness. Why is it difficult to understand? When one is highly elevated in love of Kṛṣṇa, he becomes transcendentally mad and talks like a madman. (15) “When the ecstatic emotion of enchantment gradually progresses, it becomes similar to bewilderment. Then one reaches the stage of astonishment [vaicitrī], which awakens transcendental madness. Udghūrṇā and citra- jalpa are two among the many divisions of transcendental madness.” (16)

One day while He was resting, Śrī Caitanya Mahāprabhu dreamed He saw Kṛṣṇa performing His rāsa dance. (17) Śrī Caitanya Mahāprabhu saw Lord Kṛṣṇa standing with His beautiful body curved in three places, holding His flute to His lips. Wearing yellow garments and garlands of forest flowers, He was enchanting even to Cupid. (18) The gopīs were dancing in a circle, and in the middle of that circle, Kṛṣṇa, the son of Mahārāja Nanda, danced with Rādhārāṇī. (19) Seeing this, Śrī Caitanya Mahāprabhu was overwhelmed with the transcendental mellow of the rāsa dance, and He thought, “Now I am with Kṛṣṇa in Vṛndāvana.” (20) When Govinda saw that the Lord had not yet risen, he awakened Him. Understanding that He had only been dreaming, the Lord was somewhat unhappy. (21) Śrī Caitanya Mahāprabhu performed His customary daily duties, and at the usual time He went to see Lord Jagannātha in the temple. (22)

As He viewed Lord Jagannātha from behind the Garuḍa column, hundreds and thousands of people in front of Him were seeing the Deity. (23) Suddenly, a woman from Orissa, unable to see Lord Jagannātha because of the crowd, climbed the column of Garuḍa, placing her foot on Śrī Caitanya Mahāprabhu’s shoulder. (24) When he saw this, Caitanya Mahāprabhu’s personal servant, Govinda, hastily got her down from her position. Śrī Caitanya Mahāprabhu, however, chastised him for this. (25) Śrī Caitanya Mahāprabhu said to Govinda, “O ādi- vasyā [uncivilized man], do not forbid this woman to climb the Garuḍa- stambha. Let her see Lord Jagannātha to her satisfaction.” (26)

When the woman came to her senses, however, she quickly climbed back down to the ground and, seeing Śrī Caitanya Mahāprabhu, immediately begged at His lotus feet for forgiveness. (27) Seeing the woman’s eagerness, Śrī Caitanya Mahāprabhu said, “Lord Jagannātha has not bestowed so much eagerness upon Me. (28) “She has fully absorbed her body, mind and life in Lord Jagannātha. Therefore  she was unaware that she was putting her foot on My shoulder. (29) “Alas! How fortunate this woman is! I pray at her feet that she favor Me with her great eagerness to see Lord Jagannātha.” (30) Just previously, Śrī Caitanya Mahāprabhu had been seeing Lord Jagannātha as Kṛṣṇa, the son of Mahārāja Nanda, in person. (31) Becoming fully absorbed in that vision, Śrī Caitanya Mahāprabhu had assumed the mood of the gopīs, so much so that everywhere He looked He saw Kṛṣṇa standing with His flute to His lips. (32)

After seeing the woman, the Lord’s external consciousness returned, and He saw the original deity forms of Lord Jagannātha, Subhadrā and Lord Balarāma. (33) When He saw the deities, Lord Caitanya thought He was seeing Kṛṣṇa in Kurukṣetra. He wondered, “Have I come to Kurukṣetra? Where is Vṛndāvana?” (34) Lord Caitanya grew very much agitated, like a person who has just lost a recently acquired jewel. Then He became very morose and returned home. (35) Śrī Caitanya Mahāprabhu sat down on the ground and began to mark it with His fingernails. He was blinded by tears, which flowed from His eyes like the Ganges. (36) Śrī Caitanya Mahāprabhu said, “I found Kṛṣṇa, the Lord of Vṛndāvana, but I have lost Him again. Who has taken My Kṛṣṇa? Where have I come?” (37)

When Śrī Caitanya Mahāprabhu dreamed of the rāsa dance, He was fully absorbed in transcendental bliss, but when His dream broke, He thought He had lost a precious jewel. (38) Thus Śrī Caitanya Mahāprabhu would chant and dance, always absorbed in the bliss of transcendental madness. He carried out the necessities of the body, such as eating and bathing, merely out of habit. (39) At night, Lord Caitanya would reveal to Svarūpa Dāmodara and Rāmānanda Rāya the ecstatic feelings of His mind. (40) Śrī Caitanya Mahāprabhu said, “At first My mind somehow achieved the treasure of Kṛṣṇa, but it again lost Him. Therefore it gave up My body and home because of lamentation and accepted the religious principles of a kāpālika- yogī. Then My mind went to Vṛndāvana with its disciples, My senses.” (41)

Having lost His acquired gem, Śrī Caitanya Mahāprabhu became overwhelmed with lamentation by remembering its attributes. Then, grasping the necks of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī, He cried, “Alas, where is My Lord Hari? Where is Hari?” Finally He became restless and lost all patience. (42) “My dear friends,” He said, “please hear of Kṛṣṇa’s sweetness. Because of a great desire for that sweetness, My mind has given up all social and Vedic religious principles and taken to the profession of begging, exactly like a mystic yogī. (43) “The ring of Kṛṣṇa’s rāsa- līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogī of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder. (44)

“The yogī of My mind wears the torn quilt of anxiety on his dirty body, which is covered with dust and ashes. His only words are ‘Alas! Kṛṣṇa!’ He wears twelve bangles of distress on his wrist and a turban of greed on his head. Because he has not eaten anything, he is very thin. (45) “The great yogī of My mind always studies the poetry and discussions of Lord Kṛṣṇa’s Vṛndāvana pastimes. In Śrīmad- Bhāgavatam and other scriptures, great saintly yogīs like Vyāsadeva and Śukadeva Gosvāmī have described Lord Kṛṣṇa as the Supersoul, beyond all material contamination. (46) “The mystic yogī of My mind has assumed the name Mahābāula and made disciples of My ten senses. Thus My mind has gone to Vṛndāvana, leaving aside the home of My body and the great treasure of material enjoyment. (47) “In Vṛndāvana, he goes from door to door begging alms with all his disciples. He begs from both the moving and the inert inhabitants-the citizens, the trees and the creepers. In this way he lives on fruits, roots and leaves. (48)

“The gopīs of Vrajabhūmi always taste the nectar of Kṛṣṇa’s attributes, His beauty, His sweetness, His aroma, the sound of His flute and the touch of His body. My mind’s five disciples, the senses of perception, gather the remnants of that nectar from the gopīs and bring them to the yogī of My mind. The senses maintain their lives by eating those remnants. (49) “There is a solitary garden where Kṛṣṇa enjoys His pastimes, and in one corner of a pavilion in that garden, the yogī of My mind, along with his disciples, practices mystic yoga. Wanting to see Kṛṣṇa directly, this yogī remains awake throughout the night, meditating on Kṛṣṇa, who is the Supersoul, uncontaminated by the three modes of nature. (50) “When My mind lost the association of Kṛṣṇa and could no longer see Him, he became depressed and took up mystic yoga. In the void of separation from Kṛṣṇa, he experienced ten transcendental transformations. Agitated by these transformations, My mind fled, leaving My body, his place of residence, empty. Thus I am completely in trance.” (51)

When the gopīs felt separation from Kṛṣṇa, they experienced ten kinds of bodily transformations. These same symptoms appeared in the body of Śrī Caitanya Mahāprabhu. (52) “The ten bodily transformations resulting from separation from Kṛṣṇa are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death.” (53) Śrī Caitanya Mahāprabhu was overwhelmed night and day by these ten ecstatic conditions. Whenever such symptoms arose, His mind became unsteady. (54) After speaking in this way, Śrī Caitanya Mahāprabhu fell silent. Then Rāmānanda Rāya began to recite various verses. (55) Rāmānanda Rāya recited verses from Śrīmad- Bhāgavatam, and Svarūpa Dāmodara Gosvāmī sang of Kṛṣṇa’s pastimes. In this way, they brought Śrī Caitanya Mahāprabhu to external consciousness. (56)

After half the night had passed in this way, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī made Śrī Caitanya Mahāprabhu lie down on His bed in the inner room. (57) Then Rāmānanda Rāya returned home, and Svarūpa Dāmodara Gosvāmī and Govinda lay down in front of the door to Śrī Caitanya Mahāprabhu’s room. (58) Śrī Caitanya Mahāprabhu remained awake throughout the entire night, chanting the Hare Kṛṣṇa mantra very loudly. (59) After some time, Svarūpa Dāmodara could no longer hear Śrī Caitanya Mahāprabhu chanting. When he entered the room, he found the three doors locked, but Śrī Caitanya Mahāprabhu was gone. (60) All the devotees were very anxious when they saw that the Lord was not in His room. They wandered about searching for Him with a warning lamp. (61)

After searching for some time, they came upon Śrī Caitanya Mahāprabhu lying in a corner by the northern side of the Siṁha- dvāra gate. (62) At first they were overjoyed to see Him, but when they saw His condition, all the devotees, headed by Svarūpa Dāmodara Gosvāmī, were very anxious. (63) Śrī Caitanya Mahāprabhu was lying unconscious, and His body had become elongated to five or six cubits. There was no breath from His nostrils. (64) Each of His arms and legs had become three cubits long; only skin connected the separated joints. The Lord’s body temperature, indicating life, was very low. All the joints in His arms, legs, neck and waist were separated by at least six inches. (65-66) It appeared that only skin covered His elongated joints. Seeing the Lord’s condition, all the devotees were very unhappy. (67) They almost died when they saw Śrī Caitanya Mahāprabhu with His mouth full of saliva and foam and His eyes turned upward. (68)

When they saw this, Svarūpa Dāmodara Gosvāmī and all the other devotees began to chant the holy name of Kṛṣṇa very loudly into Śrī Caitanya Mahāprabhu’s ear. (69) After they had chanted in this way for a long time, the holy name of Kṛṣṇa entered the heart of Śrī Caitanya Mahāprabhu, and He suddenly arose with a loud shout of “Haribol!” (70) As soon as the Lord returned to external consciousness, all His joints contracted and His entire body returned to normal. (71) Śrīla Raghunātha dāsa Gosvāmī has described these pastimes elaborately in his book Gaurāṅga- stava- kalpavṛkṣa. (72)

“In the house of Kāśī Miśra, Śrī Caitanya Mahāprabhu would sometimes be greatly aggrieved, feeling separation from Kṛṣṇa. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Śrī Caitanya Mahāprabhu, awakening in my heart, maddens me.” (73) Śrī Caitanya Mahāprabhu was very much astonished to find Himself in front of the Siṁha- dvāra. He asked Svarūpa Dāmodara Gosvāmī, “Where am I? What am I doing here?” (74) Svarūpa Dāmodara said, “My dear Lord, please get up. Let us go to Your place. There I shall tell You everything that has happened.” (75)

Thus all the devotees, supporting Śrī Caitanya Mahāprabhu, took Him back to His residence. Then they all described to Him what had happened. (76) Hearing the description of His condition while He had lain near the Siṁha- dvāra, Śrī Caitanya Mahāprabhu was very much astonished. He said, “I do not remember any of these things. (77) “All I can remember is that I saw My Kṛṣṇa, but only for an instant. He appeared before Me and then, like lightning, immediately disappeared.” (78) Just then, everyone heard the blowing of the conchshell at the Jagannātha temple. Śrī Caitanya Mahāprabhu immediately took His bath and went to see Lord Jagannātha. (79)

When Sanātana Gosvāmī granted permission for Jagadānanda to return to Jagannātha Purī, he gave Jagadānanda some gifts for Lord Caitanya Mahāprabhu. (66) The gifts consisted of some sand from the site of the rāsa- līlā, a stone from Govardhana Hill, dry ripened pīlu fruits and a garland of small conchshells. (67) Thus Jagadānanda Paṇḍita, bearing all these gifts, started on his journey. Sanātana Gosvāmī, however, was very much agitated after bidding him farewell. (68) Soon afterward, Sanātana Gosvāmī selected a place where Śrī Caitanya Mahāprabhu could stay while in Vṛndāvana. It was a temple in the highlands named Dvādaśāditya- ṭilā. (69) Sanātana Gosvāmī kept the temple very clean and in good repair. In front of it he erected a small hut. (70)

Meanwhile, traveling very quickly, Jagadānanda Paṇḍita soon arrived in Jagannātha Purī, much to the joy of Śrī Caitanya Mahāprabhu and His devotees. (71) After offering prayers at the lotus feet of Śrī Caitanya Mahāprabhu, Jagadānanda Paṇḍita greeted everyone. Then the Lord embraced Jagadānanda very strongly. (72) Jagadānanda Paṇḍita offered obeisances to the Lord on behalf of Sanātana Gosvāmī. Then he gave the Lord the dust from the site of the rāsa dance, along with the other gifts. (73) Śrī Caitanya Mahāprabhu kept all the gifts except the pīlu fruits, which He distributed to the devotees. Because the fruits were from Vṛndāvana, everyone ate them with great happiness. (74)

Those devotees who were familiar with pīlu fruits sucked on the seeds, but the Bengali devotees who did not know what they were chewed the seeds and swallowed them. (75) The hot chili- like taste burned the tongues of those who chewed the seeds. Thus the eating of pīlu fruits from Vṛndāvana became a pastime of Śrī Caitanya Mahāprabhu’s. (76) When Jagadānanda Paṇḍita returned from Vṛndāvana, everyone was jubilant. Thus Śrī Caitanya Mahāprabhu enjoyed His pastimes while residing at Jagannātha Purī. (77) One day when the Lord was going to the temple of Yameśvara, a female singer began to sing in the Jagannātha temple. (78) She sang a gujjarī tune in a very sweet voice, and because the subject was Jayadeva Gosvāmī’s Gīta- govinda, the song attracted the attention of the entire world. (79)

Hearing the song from a distance, Śrī Caitanya Mahāprabhu immediately became ecstatic. He did not know whether it was a man or a woman singing. (80) As the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body. (81) Govinda ran very quickly behind the Lord, who did not feel any pain from the pricking of the thorns. (82) Śrī Caitanya Mahāprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, “It is a woman singing!” (83) As soon as He heard the word “woman,” the Lord became externally conscious and turned back. (84) “My dear Govinda,” He said, “you have saved My life. If I had touched the body of a woman, I would certainly have died. (85)

“I shall never be able to repay My debt to you.” Govinda replied, “Lord Jagannātha has saved You. I am insignificant.” (86) Śrī Caitanya Mahāprabhu replied, “My dear Govinda, you should stay with Me always. There is danger anywhere and everywhere; therefore you should protect Me very carefully.” (87) After saying this, Śrī Caitanya Mahāprabhu returned home. When Svarūpa Dāmodara Gosvāmī and His other attendants heard about the incident, they became very much afraid. (88) During this time, Raghunātha Bhaṭṭācārya, the son of Tapana Miśra, gave up all his duties and left home, intending to meet Śrī Caitanya Mahāprabhu. (89) Accompanied by a servant carrying his baggage, Raghunātha Bhaṭṭa started from Vārāṇasī and traveled along the path leading through Bengal. (90) In Bengal he met Rāmadāsa Viśvāsa, who belonged to the kāyastha caste. He was one of the king’s secretaries. (91)

Rāmadāsa Viśvāsa was very learned in all the revealed scriptures. He was a teacher of the famous book Kāvya- prakāśa and was known as an advanced devotee and worshiper of Raghunātha [Lord Rāmacandra]. (92) Rāmadāsa had renounced everything and was going to see Lord Jagannātha. While traveling, he chanted the holy name of Lord Rāma twenty- four hours a day. (93) When he met Raghunātha Bhaṭṭa on the way, he took Raghunātha’s baggage on his head and carried it. (94) Rāmadāsa served Raghunātha Bhaṭṭa in various ways, even massaging his legs. Raghunātha Bhaṭṭa felt some hesitation in accepting all this service. (95) “You are a respectable gentleman, a learned scholar and a great devotee,” Raghunātha Bhaṭṭa said. “Please do not try to serve me. Just come with me in a happy mood.” (96) Rāmadāsa replied, “I am a śūdra, a fallen soul. To serve a brāhmaṇa is my duty and religious principle. (97)

“Therefore please do not be hesitant. I am your servant, and when I serve you my heart becomes jubilant.” (98) Thus Rāmadāsa carried the baggage of Raghunātha Bhaṭṭa and served him sincerely. He constantly chanted the holy name of Lord Rāmacandra day and night. (99) Traveling in this way, Raghunātha Bhaṭṭa soon arrived at Jagannātha Purī. There he met Śrī Caitanya Mahāprabhu with great delight and fell at His lotus feet. (100) Raghunātha Bhaṭṭa fell straight as a rod at the lotus feet of Śrī Caitanya Mahāprabhu. Then the Lord embraced him, knowing well who he was. (101) Raghunātha offered respectful obeisances to Śrī Caitanya Mahāprabhu on behalf of Tapana Miśra and Candraśekhara, and the Lord also inquired about them. (102) “It is very good that you have come here,” the Lord said. “Now go see the lotus- eyed Lord Jagannātha. Today you will accept prasādam here at My place.” (103)

The Lord asked Govinda to arrange for Raghunātha Bhaṭṭa’s accommodations and then introduced him to all the devotees, headed by Svarūpa Dāmodara Gosvāmī. (104) Thus Raghunātha Bhaṭṭa lived with Śrī Caitanya Mahāprabhu continuously for eight months, and by the Lord’s mercy he felt increasing transcendental happiness every day. (105) He would periodically cook rice with various vegetables and invite Śrī Caitanya Mahāprabhu to his home. (106) Raghunātha Bhaṭṭa was an expert cook. Whatever he prepared tasted just like nectar. (107) Śrī Caitanya Mahāprabhu would accept with great satisfaction all the food he prepared. After the Lord was satisfied, Raghunātha Bhaṭṭa would eat His remnants. (108) When Rāmadāsa Viśvāsa met Śrī Caitanya Mahāprabhu, the Lord did not show him any special mercy, although this was their first meeting. (109)

Within his heart, Rāmadāsa Viśvāsa was an impersonalist who desired to merge into the existence of the Lord, and he was very proud of his learning. Since Śrī Caitanya Mahāprabhu is the omniscient Supreme Personality of Godhead, He can understand the heart of everyone, and thus He knew all these things. (110) Rāmadāsa Viśvāsa then took up residence in Jagannātha Purī and taught the Kāvya- prakāśa to the Paṭṭanāyaka family [the descendants of Bhavānanda Rāya]. (111) After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha Bhaṭṭa, the Lord flatly forbade him to marry. “Do not marry,” the Lord said. (112) Śrī Caitanya Mahāprabhu said to Raghunātha Bhaṭṭa, “When you return home, serve your aged father and mother, who are devotees, and try to study Śrīmad- Bhāgavatam from a pure Vaiṣṇava who has realized God.” (113) Śrī Caitanya Mahāprabhu concluded, “Come again to Nīlācala [Jagannātha Purī].” After saying this, the Lord put His own neck beads on Raghunātha Bhaṭṭa’s neck. (114)

Then the Lord embraced him and bade him farewell. Overwhelmed with ecstatic love, Raghunātha Bhaṭṭa began to cry due to imminent separation from Śrī Caitanya Mahāprabhu. (115) After taking permission from Śrī Caitanya Mahāprabhu and all the devotees, headed by Svarūpa Dāmodara, Raghunātha Bhaṭṭa returned to Vārāṇasī. (116) In accordance with the instructions of Śrī Caitanya Mahāprabhu, he continuously rendered service to his mother and father for four years. He also regularly studied Śrīmad- Bhāgavatam from a self- realized Vaiṣṇava. (117) Then his parents died at Kāśī [Vārāṇasī], and he became detached. He therefore returned to Śrī Caitanya Mahāprabhu, giving up all relationships with his home. (118) As previously, Raghunātha remained continuously with Śrī Caitanya Mahāprabhu for eight months. Then the Lord gave him the following order. (119)

“My dear Raghunātha, on My order go to Vṛndāvana and live there under the care of Rūpa and Sanātana Gosvāmīs. (120) “In Vṛndāvana you should chant the Hare Kṛṣṇa mantra twenty- four hours a day and read Śrīmad- Bhāgavatam continuously. Kṛṣṇa, the Supreme Personality of Godhead, will very soon bestow His mercy upon you.” (121) After saying this, Śrī Caitanya Mahāprabhu embraced Raghunātha Bhaṭṭa, and by the Lord’s mercy Raghunātha was enlivened with ecstatic love for Kṛṣṇa. (122) At a festival Śrī Caitanya Mahāprabhu had been given some unspiced betel and a garland of tulasī leaves fourteen cubits long. The garland had been worn by Lord Jagannātha. (123) Śrī Caitanya Mahāprabhu gave the garland and betel to Raghunātha Bhaṭṭa, who accepted them as a worshipable Deity and preserved them very carefully. (124) Taking permission from Śrī Caitanya Mahāprabhu, Raghunātha Bhaṭṭa then departed for Vṛndāvana. When he arrived there, he put himself under the care of Rūpa and Sanātana Gosvāmīs. (125)

When reciting Śrīmad- Bhāgavatam in the company of Rūpa and Sanātana, Raghunātha Bhaṭṭa would be overwhelmed with ecstatic love for Kṛṣṇa. (126) By the mercy of Śrī Caitanya Mahāprabhu, he experienced the symptoms of ecstatic love-tears, trembling and faltering of the voice. His eyes filled with tears and his throat became choked, and thus he could not recite Śrīmad- Bhāgavatam. (127) His voice was as sweet as a cuckoo’s, and he would recite each verse of Śrīmad- Bhāgavatam in three or four tunes. Thus his recitations were very sweet to hear. (128) When he recited or heard about the beauty and sweetness of Kṛṣṇa, he would be overwhelmed with ecstatic love and become oblivious to everything. (129) Thus Raghunātha Bhaṭṭa surrendered fully at the lotus feet of Lord Govinda, and those lotus feet became his life and soul. (130) Subsequently Raghunātha Bhaṭṭa ordered his disciples to construct a temple for Govinda. He prepared various ornaments for Govinda, including a flute and shark- shaped earrings. (131)

Raghunātha Bhaṭṭa would neither hear nor speak about anything of the material world. He would simply discuss Kṛṣṇa and worship the Lord day and night. (132) He would not listen to blasphemy of a Vaiṣṇava, nor would he listen to talk of a Vaiṣṇava’s misbehavior. He knew only that everyone was engaged in Kṛṣṇa’s service; he did not understand anything else. (133) When Raghunātha Bhaṭṭa Gosvāmī was absorbed in remembrance of Lord Kṛṣṇa, he would take the tulasī garland and the prasādam of Lord Jagannātha given to him by Śrī Caitanya Mahāprabhu, bind them together and wear them on his neck. (134) Thus I have described the powerful mercy of Śrī Caitanya Mahāprabhu, by which Raghunātha Bhaṭṭa Gosvāmī remained constantly overwhelmed with ecstatic love for Kṛṣṇa. (135)

In this chapter I have spoken about three topics: Jagadānanda Paṇḍita’s visit to Vṛndāvana, Śrī Caitanya Mahāprabhu’s listening to the song of the deva- dāsī at the temple of Jagannātha, and how Raghunātha Bhaṭṭa Gosvāmī achieved ecstatic love of Kṛṣṇa by the mercy of Śrī Caitanya Mahāprabhu. (136-137) Śrī Caitanya Mahāprabhu [Gaurahari] bestows ecstatic love for Kṛṣṇa upon anyone who hears all these topics with faith and love. (138) 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. (139)

Let me take shelter at the lotus feet of Lord Gauracandra. His mind became exhausted and His body very thin from the pain of separation from Kṛṣṇa, but when He felt ecstatic love for the Lord, He again became fully developed. (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 the Lord! (2) In this way, Śrī Caitanya Mahāprabhu would taste various transcendental relationships of pure love in the company of Jagadānanda Paṇḍita. (3)

The unhappiness of separation from Kṛṣṇa exhausted the Lord’s mind and reduced the structure of His body, but when He felt emotions of ecstatic love, He again became developed and healthy. (4) Because He was very thin, when He lay down to rest on the dry bark of plantain trees, it caused Him pain in His bones. (5) All the devotees felt very unhappy to see Śrī Caitanya Mahāprabhu in pain. Indeed, they could not tolerate it. Then Jagadānanda Paṇḍita devised a remedy. (6) He acquired some fine cloth and colored it with red oxide. Then he filled it with cotton from a śimula tree. (7)

In this way he made a quilt and a pillow, which he then gave to Govinda, saying, “Ask the Lord to lie on this.” (8) Jagadānanda said to Svarūpa Dāmodara Gosvāmī, “Today please personally persuade Śrī Caitanya Mahāprabhu to lie down on the bed.” (9) When it was time for the Lord to go to bed, Svarūpa Dāmodara stayed nearby, but when Śrī Caitanya Mahāprabhu saw the quilt and pillow, He was immediately very angry. (10) The Lord inquired from Govinda, “Who has made this?” When Govinda named Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu was somewhat fearful. (11) After asking Govinda to put aside the quilt and pillow, the Lord lay down on the dry plantain bark. (12) Svarūpa Dāmodara said to the Lord, “I cannot contradict Your supreme will, my Lord, but if You do not accept the bedding, Jagadānanda Paṇḍita will feel great unhappiness.” (13)

Śrī Caitanya Mahāprabhu replied, “You might as well bring a bedstead here for Me to lie on. Jagadānanda wants Me to enjoy material happiness. (14) “I am in the renounced order, and therefore I must lie on the floor. For Me to use a bedstead, quilt or pillow would be very shameful.” (15) When Svarūpa Dāmodara returned and related all these incidents, Jagadānanda Paṇḍita felt very unhappy. (16) Then Svarūpa Dāmodara Gosvāmī devised another method. First he secured a large quantity of dry banana leaves. (17) He then tore the leaves into very fine fibers with his nails and filled two of Śrī Caitanya Mahāprabhu’s outer garments with the fibers. (18) In this way, Svarūpa Dāmodara made some bedding and a pillow, and after much endeavor by the devotees, Śrī Caitanya Mahāprabhu accepted them. (19)

Everyone was happy to see the Lord lie down on that bed, but Jagadānanda was inwardly angry, and externally he appeared very unhappy. (20) Formerly, when Jagadānanda Paṇḍita had desired to go to Vṛndāvana, Śrī Caitanya Mahāprabhu had not given His permission, and therefore he could not go. (21) Now, concealing his anger and unhappiness, Jagadānanda Paṇḍita again asked Śrī Caitanya Mahāprabhu for permission to go to Mathurā. (22) With great affection, Śrī Caitanya Mahāprabhu said, “If you are angry with Me when you go to Mathurā, you will merely become a beggar and criticize Me.” (23) Grasping the Lord’s feet, Jagadānanda Paṇḍita then said, “For a long time I have desired to go to Vṛndāvana. (24) “I could not go without Your Lordship’s permission. Now You must give me permission, and I shall certainly go there.” (25) Because of affection for Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu would not permit him to depart, but Jagadānanda Paṇḍita repeatedly insisted that the Lord give him permission to go. (26)

Jagadānanda then submitted a plea to Svarūpa Dāmodara Gosvāmī. “For a very long time,” he said, “I have wanted to go to Vṛndāvana. (27) “I cannot go there, however, without the Lord’s permission, which at present He denies me. He says, ‘You are going because you are angry at Me.’ (28) “Naturally I have a desire to go to Vṛndāvana; therefore please humbly request Him to grant His permission.” (29) Thereafter, Svarūpa Dāmodara Gosvāmī submitted this appeal at the lotus feet of Śrī Caitanya Mahāprabhu: “Jagadānanda Paṇḍita intensely desires to go to Vṛndāvana. (30) “He begs for Your permission again and again. Therefore, please permit him to go to Mathurā and then return. (31) “You permitted him to go see mother Śacī in Bengal, and You may similarly permit him to go see Vṛndāvana and then return here.” (32) At the request of Svarūpa Dāmodara Gosvāmī, Śrī Caitanya Mahāprabhu granted Jagadānanda Paṇḍita permission to go. The Lord sent for him and instructed him as follows. (33)

“You may go as far as Vārāṇasī without encountering disturbances, but beyond Vārāṇasī you should be very careful to travel on the path in the company of the kṣatriyas. (34) “As soon as the plunderers on the road see a Bengali traveling alone, they take everything from him, arrest him and do not let him go. (35) “When you reach Mathurā, you should remain with Sanātana Gosvāmī and offer respectful obeisances to the feet of all the leading men there. (36) “Do not mix freely with the residents of Mathurā; show them respect from a distance. Because you are on a different platform of devotional service, you cannot adopt their behavior and practices. (37) “Visit all twelve forests of Vṛndāvana in the company of Sanātana Gosvāmī. Do not leave his association for even a moment. (38)

“You should remain in Vṛndāvana for only a short time and then return here as soon as possible. Also, do not climb Govardhana Hill to see the Gopāla Deity. (39) “Inform Sanātana Gosvāmī that I am coming to Vṛndāvana for a second time and that he should therefore arrange a place for Me to stay.” (40) After saying this, the Lord embraced Jagadānanda Paṇḍita, who then worshiped the Lord’s lotus feet and started for Vṛndāvana. (41) He took permission from all the devotees and then departed. Traveling on the forest path, he soon reached Vārāṇasī. (42) When he met Tapana Miśra and Candraśekhara in Vārāṇasī, they heard from him about topics concerning Śrī Caitanya Mahāprabhu. (43) Finally Jagadānanda Paṇḍita reached Mathurā, where he met Sanātana Gosvāmī. They were very pleased to see each other. (44)

After Sanātana Gosvāmī had taken Jagadānanda to see all twelve forests of Vṛndāvana, concluding with Mahāvana, the two of them remained in Gokula. (45) They stayed in Sanātana Gosvāmī’s cave, but Jagadānanda Paṇḍita would go to a nearby temple and cook for himself. (46) Sanātana Gosvāmī would beg alms from door to door in the vicinity of Mahāvana. Sometimes he would go to a temple and sometimes to a brāhmaṇa’s house. (47) Sanātana Gosvāmī attended to all of Jagadānanda Paṇḍita’s needs. He begged in the area of Mahāvana and brought Jagadānanda all kinds of things to eat and drink. (48) One day Jagadānanda Paṇḍita, having invited Sanātana to the nearby temple for lunch, finished his routine duties and began to cook. (49)

Previously, a great sannyāsī named Mukunda Sarasvatī had given Sanātana Gosvāmī an outer garment. (50) Sanātana Gosvāmī was wearing this cloth bound about his head when he came to Jagadānanda Paṇḍita’s door and sat down. (51) Assuming the reddish cloth to be a gift from Caitanya Mahāprabhu, Jagadānanda Paṇḍita was overwhelmed with ecstatic love. Thus he questioned Sanātana Gosvāmī. (52) “Where did you get that reddish cloth on your head?” Jagadānanda asked. Sanātana Gosvāmī replied, “Mukunda Sarasvatī gave it to me.” (53) Hearing this, Jagadānanda Paṇḍita immediately became very angry and took a cooking pot in his hand, intending to beat Sanātana Gosvāmī. (54) Sanātana Gosvāmī, however, knew Jagadānanda Paṇḍita very well and was consequently somewhat ashamed. Jagadānanda therefore left the cooking pot on the stove and spoke as follows. (55)

“You are one of the chief associates of Śrī Caitanya Mahāprabhu. Indeed, no one is dearer to Him than you. (56) “Still, you have bound your head with a cloth given to you by another sannyāsī. Who can tolerate such behavior?” (57) Sanātana Gosvāmī said, “My dear Jagadānanda Paṇḍita, you are a greatly learned saint. No one is dearer to Śrī Caitanya Mahāprabhu than you. (58) “This faith in Śrī Caitanya Mahāprabhu quite befits you. Unless you demonstrate it, how could I learn such faith? (59) “My purpose in binding my head with the cloth has now been fulfilled because I have personally seen your uncommon love for Śrī Caitanya Mahāprabhu. (60)

“This saffron cloth is unfit for a Vaiṣṇava to wear; therefore I have no use for it. I shall give it to a stranger.” (61) When Jagadānanda Paṇḍita finished cooking, he offered the food to Śrī Caitanya Mahāprabhu. Then he and Sanātana Gosvāmī sat down and ate the prasādam. (62) After eating the prasādam, they embraced each other and cried due to separation from Lord Caitanya. (63) They passed two months in Vṛndāvana in this way. Finally they could no longer tolerate the unhappiness of separation from Śrī Caitanya Mahāprabhu. (64) Jagadānanda Paṇḍita therefore gave Sanātana Gosvāmī the message from the Lord: “I am also coming to Vṛndāvana; please arrange a place for Me to stay.” (65)

When ten days had passed, Govinda again told Śrī Caitanya Mahāprabhu, “It is the desire of Jagadānanda Paṇḍita that Your Lordship accept the oil.” (111) When the Lord heard this, He angrily said, “Why not keep a masseur to massage Me? (112) “Have I taken sannyāsa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh. (113) “If someone passing on the road smelled this oil on My head, he would think Me a dārī sannyāsī, a tantric sannyāsī who keeps women.” (114) Hearing these words of Śrī Caitanya Mahāprabhu, Govinda remained silent. The next morning, Jagadānanda went to see the Lord. (115)

Śrī Caitanya Mahāprabhu said to Jagadānanda Paṇḍita, “My dear Paṇḍita, you have brought Me some oil from Bengal, but since I am in the renounced order, I cannot accept it. (116) “Deliver the oil to the temple of Jagannātha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful.” (117) Jagadānanda Paṇḍita replied, “Who When ten days had passed, Govinda again told Śrī Caitanya Mahāprabhu, “It is the desire of Jagadānanda Paṇḍita that Your Lordship accept the oil.” (111) When the Lord heard this, He angrily said, “Why not keep a masseur to massage Me? (112) “Have I taken sannyāsa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh. (113)

“If someone passing on the road smelled this oil on My head, he would think Me a dārī sannyāsī, a tantric sannyāsī who keeps women.” (114) Hearing these words of Śrī Caitanya Mahāprabhu, Govinda remained silent. The next morning, Jagadānanda went to see the Lord. (115) Śrī Caitanya Mahāprabhu said to Jagadānanda Paṇḍita, “My dear Paṇḍita, you have brought Me some oil from Bengal, but since I am in the renounced order, I cannot accept it. (116) “Deliver the oil to the temple of Jagannātha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful.” (117) Jagadānanda Paṇḍita replied, “Who tells You all these false stories? I never brought any oil from Bengal.” (118) After saying this, Jagadānanda Paṇḍita took the jug of oil from the room and threw it down before Śrī Caitanya Mahāprabhu in the courtyard and broke it. (119)

After breaking the jug, Jagadānanda Paṇḍita returned to his residence, bolted the door and lay down. (120) Three days later, Śrī Caitanya Mahāprabhu went to the door of his room and said, “My dear Jagadānanda Paṇḍita, please get up. (121) “I want you personally to cook My lunch today. I am going now to see the Lord in the temple. I shall return at noon.” (122) After Śrī Caitanya Mahāprabhu said this and left, Jagadānanda Paṇḍita got up from his bed, bathed and began to cook varieties of vegetables. (123) After finishing His noontime ritualistic duties, the Lord arrived for lunch. Jagadānanda Paṇḍita washed the Lord’s feet and gave the Lord a sitting place. (124) He had cooked fine rice, mixed it with ghee and piled it high on a banana leaf. There were also varieties of vegetables, placed all around in pots made of banana tree bark. (125) On the rice and vegetables were tulasī flowers, and in front of the Lord were cakes, sweet rice and other prasādam of Jagannātha. (126) The Lord said, “Spread another leaf with a helping of rice and vegetables so that today you and I may take lunch together.” (127) Śrī Caitanya Mahāprabhu kept His hands raised and would not accept the prasādam until Jagadānanda Paṇḍita, with great affection and love, spoke the following words. (128)

“Please first take prasādam Yourself, and I shall eat later. I shall not refuse Your request.” (129) In great happiness, Śrī Caitanya Mahāprabhu then accepted the lunch. When He had tasted the vegetables, He again began to speak. (130) “Even when you cook in an angry mood,” He said, “the food is very delicious. This shows how pleased Kṛṣṇa is with you. (131) “Because He will personally eat the food, Kṛṣṇa makes you cook so nicely. (132) “You offer such nectarean rice to Kṛṣṇa. Who can estimate the limit of your fortune?” (133) Jagadānanda Paṇḍita replied, “He who will eat has cooked this. As far as I am concerned, I simply collect the ingredients.” (134) Jagadānanda Paṇḍita continued to offer the Lord varieties of vegetables. Out of fear, the Lord said nothing but continued eating happily. (135) Jagadānanda Paṇḍita eagerly forced the Lord to eat so much that He ate ten times more than on other days. (136)

Again and again when the Lord wished to get up, Jagadānanda Paṇḍita would feed Him more vegetables. (137) Śrī Caitanya Mahāprabhu dared not forbid him to feed Him more. He just continued eating, fearful that Jagadānanda would fast if He stopped. (138) At last the Lord respectfully submitted, “My dear Jagadānanda, you have already made Me eat ten times more than I am used to. Now please stop.” (139) Śrī Caitanya Mahāprabhu stood up and washed His hands and mouth, while Jagadānanda Paṇḍita brought spices, a garland and sandalwood pulp. (140) Accepting the sandalwood pulp and garland, the Lord sat down and said, “Now, in front of Me, you must eat.” (141) Jagadānanda replied, “My Lord, You go take rest. I shall take prasādam after I finish making some arrangements. (142) “Rāmāi Paṇḍita and Raghunātha Bhaṭṭa did the cooking, and I want to give them some rice and vegetables.” (143) Śrī Caitanya Mahāprabhu then told Govinda, “You remain here. When the Paṇḍita has taken his food, come inform Me.” (144)

After Śrī Caitanya Mahāprabhu had said this and left, Jagadānanda Paṇḍita spoke to Govinda. (145) “Go quickly and massage the Lord’s feet,” he said. “You may tell Him, ‘The Paṇḍita has just sat down to take his meal.’ (146) “I shall keep some remnants of the Lord’s food for you. When He is asleep, come and take your portion.” (147) Jagadānanda Paṇḍita thus distributed remnants of the Lord’s food to Rāmāi, Nandāi, Govinda and Raghunātha Bhaṭṭa. (148) He also personally ate the remnants of food left by Śrī Caitanya Mahāprabhu. Then the Lord again sent Govinda. (149) The Lord told him, “Go see whether Jagadānanda Paṇḍita is eating. Then quickly return and let Me know.” (150) Seeing that Jagadānanda Paṇḍita was indeed eating, Govinda informed the Lord, who then became peaceful and went to sleep. (151) The affectionate loving exchanges between Jagadānanda Paṇḍita and Lord Śrī Caitanya Mahāprabhu continued in this manner, exactly like the exchanges between Satyabhāmā and Lord Kṛṣṇa related in Śrīmad- Bhāgavatam. (152)

Who can estimate the limit of Jagadānanda Paṇḍita’s fortune? He himself is the example of his own great fortune. (153) Anyone who hears about the loving exchanges between Jagadānanda Paṇḍita and Śrī Caitanya Mahāprabhu, or who reads Jagadānanda’s book Prema- vivarta, can understand what love is. Moreover, he achieves ecstatic love of Kṛṣṇa. (154) 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. (155)