Thinking in this way, Vallabha Bhaṭṭa approached Śrī Caitanya Mahāprabhu the next morning, and in great humility, offering many prayers, he sought shelter and surrendered at the lotus feet of the Lord. (125) Vallabha Bhaṭṭa admitted, “I am a great fool, and indeed I have acted like a fool by trying to demonstrate my learning to You. (126) “My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride. (127) “I am an ignorant fool, for I interpret as an insult what is meant for my benefit. In this way I am just like King Indra, who out of ignorance tried to surpass Kṛṣṇa, the Supreme Lord. (128) “My dear Lord, You have cured the blindness of my false pride by smearing my eyes with the ointment of Your mercy. You have bestowed so much mercy upon me that my ignorance is now gone. (129) “

My dear Lord, I have committed offenses. Please excuse me. I seek shelter of You. Please be merciful unto me by placing Your lotus feet on my head.” (130) Lord Śrī Caitanya Mahāprabhu said, “You are both a greatly learned scholar and a great devotee. Wherever there are two such attributes, there cannot be a mountain of false pride. (131) “You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on Śrīmad- Bhāgavatam, not accepting his authority. That is your false pride. (132) “Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand Śrīmad- Bhāgavatam. I therefore accept him as a spiritual master. (133) “Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it. (134) “One who comments on Śrīmad- Bhāgavatam following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone. (135)

“Put forth your explanation of Śrīmad- Bhāgavatam following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kṛṣṇa. (136) “Abandoning your offenses, chant the Hare Kṛṣṇa mahā- mantra, the holy names of the Lord. Then very soon you will achieve shelter at the lotus feet of Kṛṣṇa.” (137) Vallabha Bhaṭṭa Ācārya requested Śrī Caitanya Mahāprabhu, “If You are actually pleased with me, please accept my invitation once again.” (138) Śrī Caitanya Mahāprabhu, who had descended to deliver the entire universe, accepted the invitation of Vallabha Bhaṭṭa just to give him happiness. (139) Śrī Caitanya Mahāprabhu is always eager to see everyone in the material world happy. Therefore sometimes He chastises someone just to purify his heart. (140) When Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu and His associates, the Lord was very pleased with him. (141)

Jagadānanda Paṇḍita’s pure ecstatic love for Śrī Caitanya Mahāprabhu was very deep. It can be compared to the love of Satyabhāmā, who always quarreled with Lord Kṛṣṇa. (142) Jagadānanda Paṇḍita was accustomed to provoking loving quarrels with the Lord. There was always some disagreement between them. (143) Gadādhara Paṇḍita’s pure ecstatic love for Śrī Caitanya Mahāprabhu was also very deep. It was like that of Rukmiṇīdevī, who was always especially submissive to Kṛṣṇa. (144) Lord Śrī Caitanya Mahāprabhu sometimes desired to see Gadādhara Paṇḍita’s affectionate anger, but because of his knowledge of the Lord’s opulences, his anger was never invoked. (145) For this purpose Śrī Caitanya Mahāprabhu sometimes showed His apparent anger. Hearing of this anger inspired great fear in the heart of Gadādhara Paṇḍita. (146)

Previously, in kṛṣṇa- līlā, when Lord Kṛṣṇa joked with Rukmiṇīdevī, she took His words seriously, and fear awoke within her mind. (147) Vallabha Bhaṭṭa was accustomed to worshiping the Lord as child Kṛṣṇa. Therefore he had been initiated into the Bāla- gopāla mantra and was thus worshiping the Lord. (148) In the association of Gadādhara Paṇḍita, his mind was converted, and he dedicated his mind to worshiping Kiśora- gopāla, Kṛṣṇa as a young boy. (149) Vallabha Bhaṭṭa wanted to be initiated by Gadādhara Paṇḍita, but Gadādhara Paṇḍita refused, saying, “The work of acting as a spiritual master is not possible for me. (150) “I am completely dependent. My Lord is Gauracandra, Śrī Caitanya Mahāprabhu. I cannot do anything independently, without His order. (151) “My dear Vallabha Bhaṭṭa, your coming to me is not appreciated by Śrī Caitanya Mahāprabhu. Therefore He sometimes speaks to chastise me.” (152)

Some days passed, and when Śrī Caitanya Mahāprabhu, finally pleased with Vallabha Bhaṭṭa, accepted his invitation, the Lord sent Svarūpa Dāmodara, Jagadānanda Paṇḍita and Govinda to call for Gadādhara Paṇḍita. (153-154) On the way, Svarūpa Dāmodara said to Gadādhara Paṇḍita, “Śrī Caitanya Mahāprabhu wanted to test you. Therefore He neglected you. (155) “Why did you not retaliate by reproaching Him? Why did you fearfully tolerate His criticism?” (156) Gadādhara Paṇḍita said, “Lord Śrī Caitanya Mahāprabhu is completely independent. He is the topmost omniscient personality. It would not look well for me to talk to Him as if I were His equal. (157) “I can tolerate whatever He says, bearing it upon my head. He will automatically be merciful to me after considering my faults and attributes.” (158) After saying this, Gadādhara Paṇḍita went to Śrī Caitanya Mahāprabhu and fell down crying at the lotus feet of the Lord. (159)

Smiling slightly, the Lord embraced him and spoke sweet words so that others would also hear. (160) “I wanted to agitate you,” the Lord said, “but you did not become agitated. Indeed, you could not say anything in anger. Instead, you tolerated everything. (161) “Your mind was not disturbed by My tricks. Rather, you stayed fixed in your simplicity. In this way you have purchased Me.” (162) No one can describe the characteristics and ecstatic love of Gadādhara Paṇḍita. Therefore another name for Śrī Caitanya Mahāprabhu is Gadādhara- prāṇanātha, “the life and soul of Gadādhara Paṇḍita.” (163) No one can say how merciful the Lord is to Gadādhara Paṇḍita, but people know the Lord as Gadāira Gaurāṅga, “the Lord Gaurāṅga of Gadādhara Paṇḍita.” (164) No one can understand the pastimes of Śrī Caitanya Mahāprabhu. They are like the Ganges, for hundreds and thousands of branches flow from even one of His activities. (165)

Gadādhara Paṇḍita is celebrated all over the world for his gentle behavior, his brahminical attributes and his steady love for Śrī Caitanya Mahāprabhu. (166) The Lord purified Vallabha Bhaṭṭa by cleansing him of the mud of false pride. By such activities the Lord also instructed others. (165) Śrī Caitanya Mahāprabhu was actually always merciful within His heart, but He was sometimes externally negligent of His devotees. We should not be preoccupied with His external feature, however, for if we do so we shall be vanquished. (168) The pastimes of Śrī Caitanya Mahāprabhu are very deep. Who can understand them? Only one who has firm, deep devotion to His lotus feet can understand these pastimes. (169)

Another day, Gadādhara Paṇḍita invited Śrī Caitanya Mahāprabhu to dinner. The Lord took prasādam at his home with His personal associates. (170) There Vallabha Bhaṭṭa took permission from Lord Caitanya Mahāprabhu, and his desire to be initiated by Gadādhara Paṇḍita was thus fulfilled. (171) I have thus explained the Lord’s meeting with Vallabha Bhaṭṭa. By hearing of this incident, one can achieve the treasure of love for Śrī Caitanya Mahāprabhu. (172) 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. (173)

He was surprised to see the brilliance of their faces. Indeed, among them Vallabha Bhaṭṭa seemed just like a glowworm. (62) Then Vallabha Bhaṭṭa brought in a great quantity of Lord Jagannātha’s mahā- prasādam and sumptuously fed Lord Śrī Caitanya Mahāprabhu and His associates. (63) All the sannyāsī associates of Śrī Caitanya Mahāprabhu, headed by Paramānanda Purī, sat on one side and thus partook of the prasādam. (64) Śrī Caitanya Mahāprabhu sat in the midst of the devotees. Advaita Ācārya and Lord Nityānanda each sat on one side of the Lord. The other devotees sat in front of the Lord and behind Him. (65) The devotees from Bengal, whom I am unable to count, all sat down in lines in the courtyard. (66) When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them. (67)

Svarūpa Dāmodara, Jagadānanda, Kāśīśvara and Śaṅkara, along with Rāghava and Dāmodara Paṇḍita, took charge of distributing the prasādam. (68) Vallabha Bhaṭṭa had brought a large quantity of mahā- prasādam offered to Lord Jagannātha. Thus all the sannyāsīs sat down to eat with Śrī Caitanya Mahāprabhu. (69) Accepting the prasādam, all the Vaiṣṇavas chanted the holy names “Hari! Hari!” The rising vibration of the holy name of Hari filled the entire universe. (70) When all the Vaiṣṇavas had finished eating, Vallabha Bhaṭṭa brought a large quantity of garlands, sandalwood pulp, spices and betel. He worshiped the devotees very respectfully and became extremely happy. (71) On the day of the car festival, Śrī Caitanya Mahāprabhu began the congregational chanting. As He had done previously, He divided all the devotees into seven groups. (72)

Seven devotees-Advaita, Nityānanda, Haridāsa Ṭhākura, Vakreśvara, Śrīvāsa Ṭhākura, Rāghava Paṇḍita and Gadādhara Paṇḍita-formed seven groups and began dancing. Śrī Caitanya Mahāprabhu, chanting “Haribol!” wandered from one group to another. (73 74) Fourteen mṛdaṅgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world. (75) Seeing all this, Vallabha Bhaṭṭa was completely astonished. He was overwhelmed by transcendental bliss and lost himself. (76) Then Śrī Caitanya Mahāprabhu stopped the dancing of the others, and as He had done previously, He personally began to dance. (77) Seeing the beauty of Śrī Caitanya Mahāprabhu and the awakening of His ecstatic love, Vallabha Bhaṭṭa concluded, “Here is Lord Kṛṣṇa, without a doubt.” (78)

Thus Vallabha Bhaṭṭa witnessed the car festival. He was simply astonished by the characteristics of Śrī Caitanya Mahāprabhu. (79) One day, after the festival was over, Vallabha Bhaṭṭa went to the abode of Śrī Caitanya Mahāprabhu and submitted a request at the lotus feet of the Lord. (80) “I have written some commentary on Śrīmad- Bhāgavatam,” he said. “Would Your Lordship kindly hear it?” (81) The Lord replied, “I do not understand the meaning of Śrīmad- Bhāgavatam. Indeed, I am not a suitable person to hear its meaning. (82) “I simply sit and try to chant the holy name of Kṛṣṇa, and although I chant all day and night, I nevertheless cannot complete the chanting of My prescribed number of rounds.” (83) Vallabha Bhaṭṭa said, “I have tried to describe elaborately the meaning of Kṛṣṇa’s holy name. Kindly hear the explanation.” (84) Lord Śrī Caitanya Mahāprabhu replied, “I do not accept many different meanings for the holy name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That’s all I know. (85)

“The only purport of the holy name of Kṛṣṇa is that He is dark blue like a tamāla tree and is the son of mother Yaśodā. This is the conclusion of all the revealed scriptures.’ (86) “I conclusively know these two names, Śyāmasundara and Yaśodānandana. I do not understand any other meanings, nor have I the capacity to understand them.” (87) Being omniscient, Lord Śrī Caitanya Mahāprabhu could understand that Vallabha Bhaṭṭa’s explanations of Kṛṣṇa’s name and Śrīmad- Bhāgavatam were useless. Therefore He did not care about them. (88) When Śrī Caitanya Mahāprabhu rigidly declined to hear his explanations, Vallabha Bhaṭṭa went home feeling morose. His faith in the Lord and devotion to Him changed. (89) Thereafter, Vallabha Bhaṭṭa went to the home of Gadādhara Paṇḍita. He kept coming and going, showing affection in various ways, and thus maintained a relationship with him. (90)

Because Śrī Caitanya Mahāprabhu did not take Vallabha Bhaṭṭa very seriously, none of the people in Jagannātha Purī would hear any of his explanations. (91) Ashamed, insulted and unhappy, Vallabha Bhaṭṭa went to Gadādhara Paṇḍita. (92) Approaching him with great humility, Vallabha Bhaṭṭa said, “I have taken shelter of you, my dear sir. Kindly be merciful to me and save my life. (93) “Please hear my explanation of the meaning of Lord Kṛṣṇa’s name. In that way the mud of the shame that has come upon me will be washed off.” (94) Thus Paṇḍita Gosāñi fell into a dilemma. He was in such doubt that he could not decide alone what to do. (95) Although Gadādhara Paṇḍita Gosāñi did not want to hear it, Vallabha Bhaṭṭa began to read his explanation with great force. (96)

Because Vallabha Bhaṭṭa was a learned brāhmaṇa, Gadādhara Paṇḍita could not forbid him. Thus he began to think of Lord Kṛṣṇa. “My dear Lord Kṛṣṇa,” he requested, “please protect me in this danger. I have taken shelter of You. (97) “Śrī Caitanya Mahāprabhu is present in everyone’s heart, and He will certainly know my mind. Therefore I do not fear Him. His associates, however, are extremely critical.” (98) Although Gadādhara Paṇḍita Gosāñi was not in the least at fault, some of Śrī Caitanya Mahāprabhu’s devotees showed affectionate anger toward him. (99) Every day, Vallabha Bhaṭṭa would come to the place of Śrī Caitanya Mahāprabhu to engage in unnecessary arguments with Advaita Ācārya and other great personalities, such as Svarūpa Dāmodara. (100) Whatever conclusions Vallabha Bhaṭṭa eagerly presented were refuted by personalities like Advaita Ācārya. (101)

Whenever Vallabha Bhaṭṭa entered the society of devotees, headed by Advaita Ācārya, he was like a duck in a society of white swans. (102) One day Vallabha Bhaṭṭa said to Advaita Ācārya, “Every living entity is female [prakṛti] and considers Kṛṣṇa her husband [pati]. (103) “It is the duty of a chaste wife, devoted to her husband, not to utter her husband’s name, but all of you chant the name of Kṛṣṇa. How can this be called a religious principle?” (104) Advaita Ācārya responded, “In front of you is Lord Śrī Caitanya Mahāprabhu, the personification of religious principles. You should ask Him, for He will give you the proper answer.” (105) Hearing this, Lord Śrī Caitanya Mahāprabhu said, “My dear Vallabha Bhaṭṭa, you do not know religious principles. Actually, the first duty of a chaste woman is to carry out the order of her husband. (106) “The order of Kṛṣṇa is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Kṛṣṇa must chant the Lord’s name, for she cannot deny the husband’s order. (107)

“Following this religious principle, a pure devotee of Lord Kṛṣṇa always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Kṛṣṇa.” (108) Hearing this, Vallabha Bhaṭṭa was speechless. He returned home greatly unhappy and began to consider thus. (109) “Every day I am defeated in this assembly. If by chance I am one day victorious, that will be a great source of happiness for me, and all my shame will go away. But what means shall I adopt to establish my statements?” (110-111) The next day when he came to the assembly of Śrī Caitanya Mahāprabhu, he sat down after offering obeisances to the Lord and said something with great pride. (112) “In my commentary on Śrīmad- Bhāgavatam,” he said, “I have refuted the explanations of Śrīdhara Svāmī. I cannot accept his explanations. (113)

“Whatever Śrīdhara Svāmī reads he explains according to the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority.” (114) Śrī Caitanya Mahāprabhu smilingly replied, “One who does not accept the svāmī [husband] as an authority I consider a prostitute.” (115) After saying this, Śrī Caitanya Mahāprabhu became very grave. All the devotees present derived great satisfaction from hearing this statement. (116) Śrī Caitanya Mahāprabhu descended as an incarnation for the benefit of the entire world. Thus He knew the mind of Vallabha Bhaṭṭa very well. (117) By various hints and refutations, Lord Caitanya, the Supreme Personality of Godhead, corrected Vallabha Bhaṭṭa exactly as Kṛṣṇa had cut down the false pride of Indra. (118)

An ignorant living being does not recognize his actual profit. Because of ignorance and material pride, he sometimes considers profit a loss, but when his pride is cut down he can actually see his true benefit. (119) Returning home that night, Vallabha Bhaṭṭa thought, “Previously, at Prayāga, Lord Caitanya was very kind to me. (120) “He accepted my invitation with His other devotees, and He was kind to me. Why has He now changed so much here at Jagannātha Purī? (121) “Being very proud of my learning, I am thinking, ‘Let me become victorious.’ Śrī Caitanya Mahāprabhu, however, is trying to purify me by nullifying this false pride, for a characteristic of the Supreme Personality of Godhead is that He acts for everyone’s welfare. (122) “I am falsely proud, advertising myself as a learned scholar. Therefore Śrī Caitanya Mahāprabhu insults me just to favor me by cutting down this false pride. (123) “He is actually acting for my benefit, although I interpret His actions as insults. This is exactly like the incident in which Lord Kṛṣṇa cut down Indra, the great, puffed- up fool, to correct him.” (124)

Let me offer my respectful obeisances unto the devotees of Śrī Caitanya Mahāprabhu. Simply by the causeless mercy of the devotees engaged in licking honey from His lotus feet, even a fallen soul becomes eternally liberated. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu! (2) The next year, all the devotees of Bengal went to visit Śrī Caitanya Mahāprabhu, and as previously, the Lord met each and every one of them. (3) Thus Śrī Caitanya Mahāprabhu performed His pastimes with His devotees. Then a learned scholar named Vallabha Bhaṭṭa went to Jagannātha Purī to meet the Lord. (4)

When Vallabha Bhaṭṭa arrived, he offered his obeisances at the lotus feet of the Lord. Accepting him as a great devotee, the Lord embraced him. (5) With great respect, Śrī Caitanya Mahāprabhu seated Vallabha Bhaṭṭa near Him. Then Vallabha Bhaṭṭa very humbly began to speak. (6) “For a long time,” he said, “I have desired to see You, my Lord. Now Lord Jagannātha has fulfilled this desire; therefore I am seeing You. (7) “One who receives Your audience is fortunate indeed, for You are the Supreme Personality of Godhead Himself. (8) “Since one who remembers You is purified, why should it be astonishing that one becomes purified by seeing You? (9) “‘One can immediately purify his entire house simply by remembering exalted personalities, to say nothing of directly seeing them, touching their lotus feet, washing their feet or offering them places to sit.’ (10) “The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the saṅkīrtana movement. (11)

“You have spread the saṅkīrtana movement of Kṛṣṇa consciousness. Therefore it is evident that You have been empowered by Lord Kṛṣṇa. There is no question about it. (12) “You have manifested the holy name of Kṛṣṇa throughout the entire world. Anyone who sees You is immediately absorbed in ecstatic love of Kṛṣṇa. (13) “Without being especially empowered by Kṛṣṇa, one cannot manifest ecstatic love of Kṛṣṇa, for Kṛṣṇa is the only one who gives ecstatic love. That is the verdict of all revealed scriptures. (14) “‘There may be many all- auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?'” (15) Śrī Caitanya Mahāprabhu replied, “My dear Vallabha Bhaṭṭa, you are a learned scholar. Kindly listen to Me. I am a sannyāsī of the Māyāvāda school. Therefore I have no chance of knowing what kṛṣṇa- bhakti is. (16)

“Nevertheless, My mind has become purified because I have associated with Advaita Ācārya, who is directly the Supreme Personality of Godhead. (17) “He is unparalleled in His understanding of all the revealed scriptures and the devotional service of Lord Kṛṣṇa. Therefore He is called Advaita Ācārya. (18) “He is such a great personality that by His mercy He can convert even the meat- eaters [mlecchas] to the devotional service of Kṛṣṇa. Who, therefore, can estimate the power of His Vaiṣṇavism? (19) “Lord Nityānanda Prabhu, the avadhūta, is also directly the Supreme Personality of Godhead. He is always intoxicated with the madness of ecstatic love. Indeed, He is an ocean of love of Kṛṣṇa. (20) “Sārvabhauma Bhaṭṭācārya perfectly knows the six philosophical theses. He is therefore the spiritual master of the entire world in teaching the six paths of philosophy. He is the best of devotees. (21) “Sārvabhauma Bhaṭṭācārya has shown Me the limit of devotional service. Only by his mercy have I understood that devotional service to Kṛṣṇa is the essence of all mystic yoga. (22)

“Śrīla Rāmānanda Rāya is the ultimate knower of the transcendental mellows of Lord Kṛṣṇa’s devotional service. He has instructed Me that Lord Kṛṣṇa is the Supreme Personality of Godhead. (23) “Through the mercy of Rāmānanda Rāya, I have understood that ecstatic love of Kṛṣṇa is the highest goal of life and that spontaneous love of Kṛṣṇa is the highest perfection. (24) “The servant, friend, superior and conjugal lover are the shelters of the transcendental mellows called dāsya, sakhya, vātsalya and śṛṅgāra. (25) “There are two kinds of emotion [bhāva]. Emotion with an understanding of the Lord’s full opulences is called aiśvarya- jñāna- yukta, and pure, uncontaminated emotion is called kevala. One cannot achieve shelter at the lotus feet of Kṛṣṇa, the son of Mahārāja Nanda, simply by knowing His opulences. (26) “‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self- realization by severe austerities and penances, or to those who consider the body the same as the self.’ (27)

“The word ‘ātma- bhūta’ means ‘personal associates.’ Through the understanding of the Lord’s opulence, the goddess of fortune could not receive the shelter of Kṛṣṇa, the son of Nanda Mahārāja. (28) “‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa- līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’ (29) “In pure Kṛṣṇa consciousness, a friend mounts the shoulder of Kṛṣṇa, and mother Yaśodā binds the Lord. (30) “In pure Kṛṣṇa consciousness, without knowledge of the Lord’s opulences, a devotee considers Kṛṣṇa his friend or son. Therefore this devotional attitude is praised even by Śukadeva Gosvāmī and Vyāsadeva, the supreme authority. (31)

“‘Neither those who are engaged in self- realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.’ (32) “‘When mother Yaśodā saw all the universes within Kṛṣṇa’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all- pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’ (33)

“‘O brāhmaṇa, what pious activities did Nanda Mahārāja perform to receive the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her “Mother” and suck her breasts?’ (34) “Even if a pure devotee sees the opulence of Kṛṣṇa, he does not accept it. Therefore pure consciousness is more exalted than consciousness of the Lord’s opulence. (35) “Rāmānanda Rāya is extremely aware of transcendental mellows. He is incessantly absorbed in the happiness of ecstatic love of Kṛṣṇa. It is he who has taught Me all this. (36) “It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana. (37) “The transcendental mellows of ecstatic love are personified by Svarūpa Dāmodara. By his association I have understood Vṛndāvana’s transcendental mellow of conjugal love. (38)

“The unalloyed love of the gopīs and Śrīmatī Rādhārāṇī is without any trace of material lust. The criterion of such transcendental love is that its only purpose is to satisfy Kṛṣṇa. (39) “‘O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our lives rest only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.’ (40) “Obsessed with pure love, without knowledge of opulences, the gopīs sometimes chastise Kṛṣṇa. That is a symptom of pure ecstatic love. (41) “‘O dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?’ (42) “The conjugal love of the gopīs is the most exalted devotional service, surpassing all other methods of bhakti. Therefore Lord Kṛṣṇa is obliged to say, ‘My dear gopīs, I cannot repay you. Indeed, I am always indebted to you.’ (43)

“‘O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.’ (44) “Completely distinct from love of Kṛṣṇa in opulence, pure love of Kṛṣṇa is on the highest level. On the surface of the world there is no devotee greater than Uddhava.(45) “Uddhava desires to take on his head the dust of the gopīs’ lotus feet. I have learned about all these transcendental loving affairs of Lord Kṛṣṇa from Svarūpa Dāmodara. (46) “‘The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to become one of the bushes, creepers or herbs in Vṛndāvana, for the gopīs trample them and bless them with the dust of their lotus feet.’ (47)

“Haridāsa Ṭhākura, the teacher of the holy name, is the most exalted of all pure devotees. Every day he chants 300,000 holy names of the Lord. (48) “I have learned about the glories of the Lord’s holy name from Haridāsa Ṭhākura, and by his mercy I have understood these glories. (48-51) “Ācāryaratna, Ācāryanidhi, Gadādhara Paṇḍita, Jagadānanda, Dāmodara, Śaṅkara, Vakreśvara, Kāśīśvara, Mukunda, Vāsudeva, Murāri and many other devotees have descended in Bengal to preach to everyone the glories of the holy name of Kṛṣṇa and the value of love for Him. I have learned from them the meaning of devotional service to Kṛṣṇa.” (52) Knowing that Vallabha Bhaṭṭa’s heart was full of pride, Śrī Caitanya Mahāprabhu spoke these words, hinting at how one can learn about devotional service. (53) [Vallabha Bhaṭṭa was thinking:] “I am a great Vaiṣṇava. Having learned all the conclusions of Vaiṣṇava philosophy, I can understand the meaning of Śrīmad- Bhāgavatam and explain it very well.” (54)

Such pride had existed for a long time within the mind of Vallabha Bhaṭṭa, but as he heard the preaching of Śrī Caitanya Mahāprabhu, his pride was cut down. (55) When Vallabha Bhaṭṭa heard from the mouth of Śrī Caitanya Mahāprabhu about the pure Vaiṣṇavism of all these devotees, he immediately desired to see them. (56) Vallabha Bhaṭṭa said, “Where do all these Vaiṣṇavas live, and how can I see them?” (57) Śrī Caitanya Mahāprabhu replied, “Although some of them live in Bengal and some in other states, they have all come here to see the Ratha- yātrā festival. (58) “At present they are all living here. Their residences are in various quarters. Here you will get the audience of them all.” (59) Thereafter, with great submission and humility, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu to dine at his home. (60) The next day, when all the Vaiṣṇavas came to the abode of Śrī Caitanya Mahāprabhu, the Lord introduced Vallabha Bhaṭṭa to them all. (61)

Śrī Caitanya Mahāprabhu again entrusted him to Svarūpa Dāmodara. Thus Raghunātha dāsa rendered very confidential service with Svarūpa Dāmodara Gosvāmī. (241) At this time, all the devotees from Bengal arrived, and, as previously, Śrī Caitanya Mahāprabhu met them with great feeling. (242) As He had previously done, He cleansed the Guṇḍicā temple and held a picnic feast in the garden with the devotees. (243) The Lord again danced with the devotees during the Ratha- yātrā festival. Seeing this, Raghunātha dāsa was struck with wonder. (244) When Raghunātha dāsa met all the devotees, Advaita Ācārya showed him great mercy. (245) He also met Śivānanda Sena, who informed him, “Your father sent ten men to take you away. (246)

“He wrote me a letter asking me to send you back, but when those ten men received no information about you, they returned home from Jhāṅkarā.” (247) When all the devotees from Bengal returned home after staying at Jagannātha Purī for four months, Raghunātha dāsa’s father heard about their arrival and therefore sent a man to Śivānanda Sena. (248) That man inquired from Śivānanda Sena, “Did you see anyone in the renounced order at the residence of Śrī Caitanya Mahāprabhu? (249) “That person is Raghunātha dāsa, the son of Govardhana Majumadāra. Did you meet him in Nīlācala?” (250) Śivānanda Sena replied, “Yes, sir. Raghunātha dāsa is with Śrī Caitanya Mahāprabhu and is a very famous man. Who does not know him? (251) “Śrī Caitanya Mahāprabhu has placed him under the charge of Svarūpa Dāmodara. Raghunātha dāsa has become just like the life of all the Lord’s devotees. (252)

“He chants the Hare Kṛṣṇa mahā- mantra all day and night. He never gives up the shelter of Śrī Caitanya Mahāprabhu, not even for a moment. (253) “He is in the supreme order of renounced life. Indeed, he does not care about eating or dressing. Somehow or other he eats and maintains his life. (254) “After ten daṇḍas [four hours] of the night have passed and Raghunātha dāsa has seen the performance of puṣpāñjali, he stands at the Siṁha- dvāra gate to beg some alms to eat. (255) “He eats if someone gives him something to eat. Sometimes he fasts, and sometimes he chews fried grains.” (256) After hearing this, the messenger returned to Govardhana Majumadāra and informed him all about Raghunātha dāsa. (257) Hearing the description of Raghunātha dāsa’s behavior in the renounced order, his father and mother were very unhappy. Therefore they decided to send Raghunātha some men with goods for his comfort. (258)

Raghunātha dāsa’s father immediately sent four hundred coins, two servants and one brāhmaṇa to Śivānanda Sena. (259) Śivānanda Sena informed them, “You cannot go to Jagannātha Purī directly. When I go there, you may accompany me. (260) “Now go home. When all of us go, I shall take all of you with me.” (261) Describing this incident, the great poet Śrī Kavi- karṇapūra has written extensively about the glorious activities of Raghunātha dāsa in his Śrī Caitanya- candrodaya- nāṭaka. (262) “Raghunātha dāsa is a disciple of Yadunandana Ācārya, who is very gentle and is extremely dear to Vāsudeva Datta, a resident of Kāñcanapallī. Because of Raghunātha dāsa’s transcendental qualities, he is always more dear than life for all of us devotees of Śrī Caitanya Mahāprabhu. Since he has been favored by the abundant mercy of Śrī Caitanya Mahāprabhu, he is always pleasing. Vividly providing a superior example for the renounced order, this very dear follower of Svarūpa Dāmodara Gosvāmī is the ocean of renunciation. Who among the residents of Nīlācala [Jagannātha Purī] does not know him very well? (263)

“Because he is very pleasing to all the devotees, Raghunātha dāsa Gosvāmī easily became like the fertile earth of good fortune in which it was suitable for the seed of Lord Caitanya Mahāprabhu to be sown. At the same time that the seed was sown, it grew into a matchless tree of the love of Śrī Caitanya Mahāprabhu and produced fruit.” (264) In these verses, the great poet Kavi- karṇapūra gives the same information that Śivānanda Sena conveyed to the messenger from Raghunātha dāsa’s father. (265) The next year, when Śivānanda Sena was going to Jagannātha Purī as usual, the servants and the brāhmaṇa, who was a cook, went with him. (266) The servants and brāhmaṇa brought four hundred coins to Jagannātha Purī, and there they met Raghunātha dāsa. (267) Raghunātha dāsa did not accept the money and men sent by his father. Therefore the brāhmaṇa and one of the servants stayed there with the money. (268)

At that time, Raghunātha dāsa began inviting Śrī Caitanya Mahāprabhu to his house with great attention for two days every month. (269) The cost for these two occasions was 640 kauḍis. Therefore he would take that much from the servant and the brāhmaṇa. (270) Raghunātha dāsa continued to invite Śrī Caitanya Mahāprabhu in this way for two years, but at the end of the second year he stopped. (271) When Raghunātha dāsa neglected to invite Lord Śrī Caitanya Mahāprabhu for two consecutive months, the Lord, the son of Śacī, questioned Svarūpa Dāmodara. (272) The Lord asked, “Why has Raghunātha dāsa stopped inviting Me?” Svarūpa Dāmodara replied, “He must have reconsidered something in his mind. (273) “‘I invite Śrī Caitanya Mahāprabhu by accepting goods from materialistic people. I know that the Lord’s mind is not satisfied by this. (274) “‘My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I get only some material reputation. (275)

“‘At my request Śrī Caitanya Mahāprabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them.’ (276) “Considering all these points,” Svarūpa Dāmodara concluded, “he has stopped inviting You.” Hearing this, Śrī Caitanya Mahāprabhu smiled and spoke as follows. (277) “When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛṣṇa properly. (278) “When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated. (279) “Because of Raghunātha dāsa’s eagerness, I accepted his invitation for many days. It is very good that Raghunātha dāsa, knowing this, has now automatically given up this practice.” (280) After some days, Raghunātha dāsa gave up standing near the Siṁha- dvāra gate and instead began eating by begging alms from a booth for free distribution of food. (281)

When Śrī Caitanya Mahāprabhu heard this news from Govinda, He inquired from Svarūpa Dāmodara, “Why does Raghunātha dāsa no longer stand at the Siṁha- dvāra gate to beg alms?” (282) Svarūpa Dāmodara replied, “Raghunātha dāsa felt unhappy standing at the Siṁha- dvāra. Therefore he is now going at midday to beg alms from the charity booth.” (283) Hearing this news, Śrī Caitanya Mahāprabhu said, “He has done very well by no longer standing at the Siṁha- dvāra gate. Such begging of alms resembles the behavior of a prostitute. (284) “‘Here is a person coming near. He will give me something. This person gave me something last night. Now another person is coming near. He may give me something. The person who just passed did not give me anything, but another person will come, and he will give me something.’ Thus a person in the renounced order gives up his neutrality and depends on the charity of this person or that. Thinking in this way, he adopts the occupation of a prostitute. (285)

“If one goes to the booth where free food is distributed and fills his belly with whatever he obtains, there is no chance of further unwanted talk, and one can very peacefully chant the Hare Kṛṣṇa mahā- mantra.” (286) After saying this, Śrī Caitanya Mahāprabhu again bestowed His mercy upon Raghunātha dāsa by giving him a stone from Govardhana Hill and a garland of small conchshells. (287) Previously, when Śaṅkarānanda Sarasvatī had returned from Vṛndāvana, he had brought the stone from Govardhana Hill and also the garland of conchshells. (288) He presented Śrī Caitanya Mahāprabhu with these two items-the garland of conchshells and the stone from Govardhana Hill. (289) Upon receiving these two uncommon items, Śrī Caitanya Mahāprabhu was extremely happy. While chanting, He would put the garland around His neck. (290) The Lord would put the stone to His heart or sometimes to His eyes. Sometimes He would smell it with His nose and sometimes place it on His head. (291)

The stone from Govardhana was always moist with tears from His eyes. Śrī Caitanya Mahāprabhu would say, “This stone is directly the body of Lord Kṛṣṇa.” (292) For three years He kept the stone and garland. Then, greatly satisfied by the behavior of Raghunātha dāsa, the Lord delivered both of them to him. (293) Śrī Caitanya Mahāprabhu instructed Raghunātha dāsa, “This stone is the transcendental form of Lord Kṛṣṇa. Worship the stone with great eagerness.” (294) Śrī Caitanya Mahāprabhu continued, “Worship this stone in the mode of goodness like a perfect brāhmaṇa, for by such worship you will surely attain ecstatic love of Kṛṣṇa without delay. (295) “For such worship, one needs a jug of water and a few flowers from a tulasī tree. This is worship in complete goodness when performed in complete purity. (296) “With faith and love, you should offer eight soft tulasī flowers, each with two tulasī leaves, one on each side of each flower.” (297)

After thus advising him how to worship, Lord Śrī Caitanya Mahāprabhu personally offered Raghunātha dāsa the govardhana- śilā with His transcendental hand. As advised by the Lord, Raghunātha dāsa worshiped the śilā in great transcendental jubilation. (298) Svarūpa Dāmodara gave Raghunātha dāsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water. (299) Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone. (300) Thinking of how he had received the govardhana- śilā directly from the hands of Śrī Caitanya Mahāprabhu, Raghunātha dāsa was always overflooded with ecstatic love. (301)

The amount of transcendental bliss that Raghunātha dāsa enjoyed simply by offering water and tulasī is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia. (302) After Raghunātha dāsa had thus worshiped the govardhana- śilā for some time, Svarūpa Dāmodara one day spoke to him as follows. (303) “Offer the Govardhana stone eight kauḍis worth of the first- class sweetmeats known as khājā and sandeśa. If you offer them with faith and love, they will be just like nectar.” (304) Raghunātha dāsa then began offering the costly sweetmeats known as khājā, which Govinda, following the order of Svarūpa Dāmodara, would supply. (305) When Raghunātha dāsa received from Śrī Caitanya Mahāprabhu the stone and the garland of conchshells, he could understand the Lord’s intention. Thus he thought as follows. (306)

“By offering me the govardhana- śilā, Śrī Caitanya Mahāprabhu has offered me a place near Govardhana Hill, and by offering me the garland of conchshells, He has offered me shelter at the lotus feet of Śrīmatī Rādhārāṇī.” (307) Raghunātha dāsa’s transcendental bliss was boundless. Forgetting everything external, he served the lotus feet of Śrī Caitanya Mahāprabhu with his body and mind. (308) Who could list the unlimited transcendental attributes of Raghunātha dāsa? His strict regulative principles were exactly like lines on a stone. (309) Raghunātha dāsa spent more than twenty- two hours out of every twenty- four chanting the Hare Kṛṣṇa mahā- mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible. (310) Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification. (311)

He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he very rigidly executed the order of Śrī Caitanya Mahāprabhu. (312) Whatever he ate was only to keep his body and soul together, and when he ate he would reproach himself thus. (313) “‘If one’s heart has been cleansed by perfect knowledge and one has understood Kṛṣṇa, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying to maintain his material body very carefully?'” (314) Lord Jagannātha’s prasādam is sold by shopkeepers, and that which is not sold decomposes after two or three days. (315) All the decomposed food is thrown before the cows from Tailaṅga at the Siṁha- dvāra gate. Because of its rotten odor, even the cows cannot eat it. (316) At night Raghunātha dāsa would collect that decomposed rice, bring it home and wash it with ample water. (317)

Then he ate the hard inner portion of the rice with salt. (318) One day Svarūpa Dāmodara saw the activities of Raghunātha dāsa. Thus he smiled and asked for a small portion of that food and ate it. (319) Svarūpa Dāmodara said, “You eat such nectar every day, but you never offer it to us. What is your character?” (320) When Śrī Caitanya Mahāprabhu heard news of this from the mouth of Govinda, He went there the next day and spoke as follows. (321) “What nice things are you eating? Why don’t you give anything to Me?” Saying this, He forcibly took a morsel and began to eat. (322) When Śrī Caitanya Mahāprabhu was taking another morsel of food, Svarūpa Dāmodara caught Him by the hand and said, “It is not fit for You.” Thus he forcibly took the food away. (323)

Śrī Caitanya Mahāprabhu said, “Of course, every day I eat varieties of prasādam, but I have never tasted such nice prasādam as that which Raghunātha is eating.” (324) Thus Śrī Caitanya Mahāprabhu performed many pastimes at Jagannātha Purī. Seeing the severe penances performed by Raghunātha dāsa in the renounced order, the Lord was greatly satisfied. (325) In his poem known as the Gaurāṅga- stava- kalpavṛkṣa, Raghunātha dāsa has described his personal deliverance. (326)

“Although I am a fallen soul, the lowest of men, Śrī Caitanya Mahāprabhu delivered me from the blazing forest fire of great material opulence by His mercy. He handed me over in great pleasure to Svarūpa Dāmodara, His personal associate. The Lord also gave me the garland of small conchshells that He wore on His chest and a stone from Govardhana Hill, although they were very dear to Him. That same Lord Śrī Caitanya Mahāprabhu awakens within my heart and makes me mad after Him.” (327) Thus I have described the meeting of Raghunātha dāsa with Śrī Caitanya Mahāprabhu. Anyone who hears about this incident attains the lotus feet of Śrī Caitanya Mahāprabhu. (328) 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. (329)

The ten men returned home, and Raghunātha dāsa’s father and mother were filled with anxiety. (183) Raghunātha dāsa, who had been resting at the milkman’s house, got up early in the morning. Instead of going to the east, he turned his face south and proceeded. (184) He crossed Chatrabhoga, but instead of going on the general path, he proceeded on the path that went from village to village. (185) Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (186) Sometimes he chewed fried grains, sometimes he cooked, and sometimes he drank milk. In this way he kept his life and soul together with whatever was available wherever he went. (187)

He reached Jagannātha Purī in twelve days but could eat only for three days on the way. (188) When Raghunātha dāsa met Śrī Caitanya Mahāprabhu, the Lord was sitting with His companions, headed by Svarūpa Dāmodara. (189) Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, “Here is Raghunātha.” (190) As soon as Śrī Caitanya Mahāprabhu heard these words, He immediately welcomed Raghunātha dāsa. “Come here,” He said. Raghunātha dāsa then clasped the lotus feet of the Lord, but the Lord stood up and embraced him out of His causeless mercy. (191) Raghunātha dāsa offered prayers at the lotus feet of all the devotees, headed by Svarūpa Dāmodara Gosvāmī. Seeing the special mercy Śrī Caitanya Mahāprabhu had bestowed upon Raghunātha dāsa, they embraced him also. (192)

Lord Śrī Caitanya Mahāprabhu said, “The mercy of Lord Kṛṣṇa is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool.” (193) Raghunātha dāsa answered within his mind, “I do not know who Kṛṣṇa is. I simply know that Your mercy, O my Lord, has saved me from my family life.” (194) The Lord continued, “Your father and his elder brother are both related as brothers to My grandfather, Nīlāmbara Cakravartī. Therefore I consider them My grandfathers. (195) “Since your father and his elder brother are younger brothers of Nīlāmbara Cakravartī, I may joke about them in this way. (196) “My dear Raghunātha dāsa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness. (197)

“Although your father and uncle are charitable to brāhmaṇas and greatly help them, they are nevertheless not pure Vaiṣṇavas. However, they are almost like Vaiṣṇavas. (198) “Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities. (199) “By His own free will, Lord Kṛṣṇa has delivered you from such a condemned materialistic life. Therefore the glories of Lord Kṛṣṇa’s causeless mercy cannot be expressed.” (200) Seeing Raghunātha dāsa skinny and dirty because of having traveled for twelve days and fasted, Lord Śrī Caitanya Mahāprabhu, His heart melting due to causeless mercy, spoke to Svarūpa Dāmodara. (201) “My dear Svarūpa,” He said, “I entrust this Raghunātha dāsa to you. Please accept him as your son or servant. (202) “There are now three Raghunāthas among My associates. From this day forward, this Raghunātha should be known as the Raghu of Svarūpa Dāmodara.” (203)

Saying this, Śrī Caitanya Mahāprabhu grasped the hand of Raghunātha dāsa and entrusted him to the hands of Svarūpa Dāmodara Gosvāmī. (204) Svarūpa Dāmodara Gosvāmī accepted Raghunātha dāsa, saying, “Śrī Caitanya Mahāprabhu, whatever You order is accepted.” He then embraced Raghunātha dāsa again. (205) I cannot properly express the affection of Śrī Caitanya Mahāprabhu for His devotees. Being merciful toward Raghunātha dāsa, the Lord spoke as follows to Govinda. (206) “On the way, Raghunātha dāsa has fasted and undergone hardships for many days. Therefore, take good care of him for some days so that he may eat to his satisfaction.” (207) Then Śrī Caitanya Mahāprabhu told Raghunātha dāsa, “Go bathe in the sea. Then see Lord Jagannātha in the temple and return here to take your meal.” (208)

After saying this, Śrī Caitanya Mahāprabhu got up and went to perform His midday duties, and Raghunātha met all the devotees present. (209) Having seen the causeless mercy of Śrī Caitanya Mahāprabhu upon Raghunātha dāsa, all the devotees, struck with wonder, praised his good fortune. (210) Raghunātha dāsa took his bath in the sea and saw Lord Jagannātha. Then he returned to Govinda, the personal servant of Śrī Caitanya Mahāprabhu. (211) Govinda offered him a plate with the remnants of food left by Śrī Caitanya Mahāprabhu, and Raghunātha dāsa accepted the prasādam with great happiness. (212) Raghunātha dāsa stayed under the care of Svarūpa Dāmodara Gosvāmī, and Govinda supplied him remnants of Śrī Caitanya Mahāprabhu’s food for five days. (213)

Beginning from the sixth day, Raghunātha dāsa would stand at the gate known as Siṁha- dvāra to beg alms after the puṣpa- añjali ceremony, in which flowers were offered to the Lord. (214) After finishing their prescribed duties, the many servants of Lord Jagannātha, who are known as viṣayīs, return home at night. (215) If they see a Vaiṣṇava standing at the Siṁha- dvāra begging alms, out of mercy they arrange with the shopkeepers to give him something to eat. (216) Thus it is a custom for all time that a devotee who has no other means of support stands at the Siṁha- dvāra gate to receive alms from the servants. (217) A completely dependent Vaiṣṇava thus chants the holy name of the Lord all day and sees Lord Jagannātha with full freedom. (218)

It is a custom for some Vaiṣṇavas to beg from the charity booths and eat whatever they obtain, whereas others stand at night at the Siṁha- dvāra gate, begging alms from the servants. (219) Renunciation is the basic principle sustaining the lives of Śrī Caitanya Mahāprabhu’s devotees. Seeing this renunciation, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is extremely satisfied. (220) Govinda said to Śrī Caitanya Mahāprabhu, “Raghunātha dāsa no longer takes prasādam here. Now he stands at the Siṁha- dvāra, where he begs some alms to eat.” (221) When Śrī Caitanya Mahāprabhu heard this, He was greatly satisfied. “Raghunātha dāsa has done well,” He said. “He has acted suitably for a person in the renounced order. (222) “A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way. (223)

“A vairāgī [a person in the renounced order] should not depend on others. If he does so, he will be unsuccessful, and he will be neglected by Kṛṣṇa. (224) “If a renunciant is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue. (225) “The duty of a person in the renounced order is to chant the Hare Kṛṣṇa mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available. (226) “One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kṛṣṇa.” (227) The next day, Raghunātha dāsa inquired at the lotus feet of Svarūpa Dāmodara about his duty. (228) “I do not know why I have given up household life,” he said. “What is my duty? Kindly give me instructions.” (229) Raghunātha dāsa never even spoke a word before the Lord. Instead, he informed the Lord of his desires through Svarūpa Dāmodara Gosvāmī and Govinda. (230)

The next day, Svarūpa Dāmodara Gosvāmī submitted to Lord Śrī Caitanya Mahāprabhu, “Raghunātha dāsa has this to say at Your lotus feet. (231) “‘I do not know my duty or the goal of my life. Therefore, please personally give me instructions from Your transcendental mouth.'” (232) Smiling, Śrī Caitanya Mahāprabhu told Raghunātha dāsa, “I have already appointed Svarūpa Dāmodara Gosvāmī as your instructor. (233) “You may learn from him what your duty is and how to discharge it. I do not know as much as he. (234) “Nevertheless, if you want to take instructions from Me with faith and love, you may ascertain your duties from the following words. (235) “Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely. (236)

“Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Kṛṣṇa, and within your mind render service to Rādhā and Kṛṣṇa in Vṛndāvana. (237) “I have briefly given you My instructions. Now you will get all details about them from Svarūpa Dāmodara. (238) “One who thinks himself lower than grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give respect to others can very easily always chant the holy name of the Lord.” (239) Having heard this, Raghunātha dāsa offered prayers at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord, out of great mercy, embraced him. (240)

In the morning, after taking His bath in the Ganges, Nityānanda Prabhu sat down with His associates beneath the same tree under which He had previously sat. (126) Raghunātha dāsa went there and worshiped Lord Nityānanda’s lotus feet. Through Rāghava Paṇḍita, he submitted his desire. (127) “I am the lowest of men, the most sinful, fallen and condemned. Nevertheless, I desire to attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (128) “Like a dwarf who wants to catch the moon, I have tried my best many times, but I have never been successful. (129) “Every time I tried to go away and give up my home relationships, my father and mother unfortunately kept me bound. (130) “No one can attain the shelter of Śrī Caitanya Mahāprabhu without Your mercy, but if You are merciful, even the lowest of men can attain shelter at His lotus feet. (131)

“Although I am unfit and greatly afraid to submit this plea, I nevertheless request You, Sir, to be especially merciful toward me by granting me shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (132) “Placing Your feet on my head, give me the benediction that I may achieve the shelter of Śrī Caitanya Mahāprabhu without difficulty. I pray for this benediction.” (133) After hearing this appeal by Raghunātha dāsa, Lord Nityānanda Prabhu smiled and told all the devotees, “Raghunātha dāsa’s standard of material happiness is equal to that of Indra, the King of heaven. (134) “Because of the mercy bestowed upon him by Śrī Caitanya Mahāprabhu, Raghunātha dāsa, although situated in such material happiness, does not like it at all. Therefore let every one of you be merciful toward him and give him the benediction that he may very soon attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (135)

“One who experiences the fragrance of the lotus feet of Lord Kṛṣṇa does not value even the standard of happiness available in Brahmaloka, the topmost planet. And what to speak of heavenly happiness? (136) “‘Lord Kṛṣṇa, the Supreme Personality of Godhead, is offered sublime, poetic prayers by those trying to attain His favor. Thus He is known as Uttamaśloka. Being very eager to gain the association of Lord Kṛṣṇa, King Bharata, although in the prime of youth, gave up his very attractive wife, affectionate children, most beloved friends and opulent kingdom, exactly as one gives up stool after excreting it.'” (137) Then Lord Nityānanda Prabhu called Raghunātha dāsa near Him, placed His lotus feet upon Raghunātha dāsa’s head and began to speak. (138) “My dear Raghunātha dāsa,” He said, “since you arranged the feast on the bank of the Ganges, Śrī Caitanya Mahāprabhu came here just to show you His mercy. (139)

“By His causeless mercy He ate the chipped rice and milk. Then, after seeing the dancing of the devotees at night, He took His supper. (140) “Lord Śrī Caitanya Mahāprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all the impediments meant for your bondage are gone. (141) “Śrī Caitanya Mahāprabhu will accept you and place you under the charge of His secretary, Svarūpa Dāmodara. You will thus become one of the most confidential internal servants and will attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (142) “Being assured of all this, return to your own home. Very soon, without impediments, you will attain shelter at the lotus feet of Lord Śrī Caitanya Mahāprabhu.” (143) Lord Nityānanda had Raghunātha dāsa blessed by all the devotees, and Raghunātha dāsa offered his respects to their lotus feet. (144)

After taking leave of Lord Nityānanda Prabhu and then all the other Vaiṣṇavas, Śrī Raghunātha dāsa consulted secretly with Rāghava Paṇḍita. (145) After consulting with Rāghava Paṇḍita, he secretly delivered one hundred gold coins and about seven tolās of gold into the hand of Nityānanda Prabhu’s treasurer. (146) Raghunātha dāsa admonished the treasurer, “Do not speak about this to Lord Nityānanda Prabhu now, but when He returns home, kindly inform Him about this presentation.” (147) Thereupon, Rāghava Paṇḍita took Raghunātha dāsa to his home. After inducing him to see the Deity, he gave Raghunātha dāsa a garland and sandalwood pulp. (148) He gave Raghunātha dāsa a large quantity of prasādam to eat on his way home. Then Raghunātha dāsa again spoke to Rāghava Paṇḍita. (149) “I want to give money,” he said, “just to worship the lotus feet of all the great devotees, servants and subservants of Lord Nityānanda Prabhu. (150) “As you think fit, give twenty, fifteen, twelve, ten or five coins to each of them.” (151)

Raghunātha dāsa drew up an account of the amount to be given and submitted it to Rāghava Paṇḍita, who then made up a list showing how much money was to be paid to each and every devotee. (152) With great humility, Raghunātha dāsa placed one hundred gold coins and about two tolās of gold before Rāghava Paṇḍita for all the other devotees. (153) After taking dust from the feet of Rāghava Paṇḍita, Raghunātha dāsa returned to his home, feeling greatly obligated to Lord Nityānanda Prabhu because of having received His merciful benediction. (154) From that day on, he did not go into the interior section of the house. Instead, he would sleep on the Durgā- maṇḍapa [the place where mother Durgā was worshiped]. (155) There, however, the watchmen alertly kept guard. Raghunātha dāsa was thinking of various means by which to escape their vigilance. (156)

At that time, all the devotees of Bengal were going to Jagannātha Purī to see Lord Caitanya Mahāprabhu. (157) Raghunātha dāsa could not accompany them, for they were so famous that he would have been caught immediately. (158) Thus Raghunātha dāsa thought deeply about how to escape, and one night while he was sleeping on the Durgā- maṇḍapa, the priest Yadunandana Ācārya entered the house when only four daṇḍas remained until the end of the night. (159 160) Yadunandana Ācārya was the priest and spiritual master of Raghunātha dāsa. Although born in a brāhmaṇa family, he had accepted the mercy of Vāsudeva Datta. (161) Yadunandana Ācārya had been officially initiated by Advaita Ācārya. Thus he considered Lord Caitanya his life and soul. (162) When Yadunandana Ācārya entered the house of Raghunātha dāsa and stood in the courtyard, Raghunātha dāsa went there and fell down to offer his obeisances. (163)

One of Yadunandana Ācārya’s disciples had been worshiping the Deity but had left that service. Yadunandana Ācārya wanted Raghunātha dāsa to induce the disciple to take up that service again. (164) Yadunandana Ācārya requested Raghunātha dāsa, “Please induce the brāhmaṇa to resume the service, for there is no other brāhmaṇa to do it.” (165) After saying this, Yadunandana Ācārya took Raghunātha dāsa with him and went out. By that time all the watchmen were deeply asleep because it was the end of the night. (166) East of the house of Raghunātha dāsa was the house of Yadunandana Ācārya. Yadunandana Ācārya and Raghunātha dāsa talked together as they went toward that house. (167) Halfway along the path, Raghunātha dāsa submitted at the lotus feet of his spiritual master, “I shall go to the home of that brāhmaṇa, induce him to return, and send him to your home. (168)

“You may go home without anxiety. Following your order, I shall persuade the brāhmaṇa.” On this plea, after asking permission, Raghunātha dāsa decided to go away. (169) Raghunātha dāsa thought, “This is the greatest opportunity to go away because this time there are no servants or watchmen with me.” (170) Thinking in this way, he quickly proceeded toward the east. Sometimes he turned around and looked back, but no one was following him. (171) Thinking of the lotus feet of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu, he left the general path and proceeded with great haste on the one not generally used. (172) Giving up the general path from village to village, he passed through the jungles, thinking with heart and soul about the lotus feet of Śrī Caitanya Mahāprabhu. (173) He walked about thirty miles in one day, and in the evening he took rest in the cowshed of a milkman. (174) When the milkman saw that Raghunātha dāsa was fasting, he gave him some milk. Raghunātha dāsa drank the milk and lay down to rest there for the night. (175)

At the house of Raghunātha dāsa, the servant and watchman, not seeing him there, immediately went to inquire about him from his spiritual master, Yadunandana Ācārya. (176) Yadunandana Ācārya said, “He has already asked my permission and returned home.” Thus there arose a tumultuous sound, as everyone cried, “Now Raghunātha has gone away!” (177) Raghunātha dāsa’s father said, “Now all the devotees from Bengal have gone to Jagannātha Purī to see Lord Śrī Caitanya Mahāprabhu. (178) “Raghunātha dāsa has fled with them. Ten men should immediately go catch him and bring him back.” (179) Raghunātha dāsa’s father wrote a letter to Śivānanda Sena, asking him with great humility, “Please return my son.” (180) In Jhāṅkarā, the ten men caught up with the group of Vaiṣṇavas going to Nīlācala. (181) After delivering the letter, the men inquired from Śivānanda Sena about Raghunātha dāsa, but Śivānanda Sena replied, “He did not come here.” (182)

Similarly, Uddhāraṇa Datta Ṭhākura and many other personal associates of the Lord sat on the raised platform with Nityānanda Prabhu. No one could count them all. (63) Hearing about the festival, all kinds of learned scholars, brāhmaṇas and priests went there. Lord Nityānanda Prabhu honored them and made them sit on the raised platform with Him. (64) Everyone was offered two earthen pots. In one was put chipped rice with condensed milk, and in the other chipped rice with yogurt. (65) All the other people sat in groups around the platform. No one could count how many people there were. (66) Each and every one of them was supplied two earthen pots-one of chipped rice soaked in yogurt and the other of chipped rice soaked in condensed milk. (67)

Some of the brāhmaṇas, not having gotten a place on the platform, went to the bank of the Ganges with their two earthen pots and soaked their chipped rice there. (68) Others, who could not get a place even on the bank of the Ganges, got down into the water and began eating their two kinds of chipped rice. (69) Thus some sat on the platform, some at the base of the platform, and some on the bank of the Ganges, and they were all supplied two pots each by the twenty men who distributed the food. (70) At that time, Rāghava Paṇḍita arrived there. Seeing the situation, he began to laugh in great surprise. (71) He brought many kinds of food cooked in ghee and offered to the Lord. This prasādam he first placed before Lord Nityānanda and then distributed among the devotees. (72)

Rāghava Paṇḍita said to Lord Nityānanda, “For You, Sir, I have already offered food to the Deity, but You are engaged in a festival here, and so the food is lying there untouched.” (73) Lord Nityānanda replied, “Let Me eat all this food here during the day, and I shall eat at your home at night. (74) “I belong to a community of cowherd boys, and therefore I generally have many cowherd associates with Me. I am happy when we eat together in a picnic like this by the sandy bank of the river.” (75) Lord Nityānanda made Rāghava Paṇḍita sit down and had two pots delivered to him also. There were two kinds of chipped rice soaked in them. (76) When chipped rice had been served to everyone, Lord Nityānanda Prabhu, in meditation, brought Śrī Caitanya Mahāprabhu. (77) When Śrī Caitanya Mahāprabhu arrived, Lord Nityānanda Prabhu stood up. They then saw how the others were enjoying the chipped rice with yogurt and condensed milk. (78)

From each and every pot, Lord Nityānanda Prabhu took one morsel of chipped rice and pushed it into the mouth of Śrī Caitanya Mahāprabhu as a joke. (79) Śrī Caitanya Mahāprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityānanda and laughed as He made Lord Nityānanda eat it. (80) In this way Lord Nityānanda was walking through all the groups of eaters, and all the Vaiṣṇavas standing there were seeing the fun. (81) No one could understand what Nityānanda Prabhu was doing as He walked about. Some, however, who were very fortunate, could see that Lord Śrī Caitanya Mahāprabhu was also present. (82) Then Nityānanda Prabhu smiled and sat down. On His right side He kept four pots of chipped rice that had not been made from boiled paddy. (83) Lord Nityānanda offered Śrī Caitanya Mahāprabhu a place and had Him sit down. Then together the two brothers began eating chipped rice. (84)

Seeing Lord Caitanya Mahāprabhu eating with Him, Lord Nityānanda Prabhu became very happy and exhibited varieties of ecstatic love. (85) Lord Nityānanda Prabhu ordered, “All of you eat, chanting the holy name of Hari.” Immediately the holy names “Hari, Hari” resounded, filling the entire universe. (86) When all the Vaiṣṇavas were chanting the holy names “Hari, Hari” and eating, they remembered how Kṛṣṇa and Balarāma ate with Their companions the cowherd boys on the bank of the Yamunā. (87) Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu are extremely merciful and liberal. It was Raghunātha dāsa’s good fortune that They accepted all these dealings. (88) Who can understand the influence and mercy of Lord Nityānanda Prabhu? He is so powerful that He induced Lord Śrī Caitanya Mahāprabhu to come eat chipped rice on the bank of the Ganges. (89) All the confidential devotees who were cowherd boys, headed by Śrī Rāmadāsa, were absorbed in ecstatic love. They thought the bank of the Ganges to be the bank of the Yamunā. (90)

When the shopkeepers of many other villages heard about the festival, they arrived there to sell chipped rice, yogurt, sweetmeats and bananas. (91) As they came, bringing all kinds of food, Raghunātha dāsa purchased it all. He gave them the price for their goods and later fed them the very same food. (92) Anyone who came to see how these funny things were going on was also fed chipped rice, yogurt and bananas. (93) After Lord Nityānanda Prabhu finished eating, He washed His hands and mouth and gave Raghunātha dāsa the food remaining in the four pots. (94) There was food remaining in the three other big pots of Lord Nityānanda, and a brāhmaṇa distributed it to all the devotees, giving a morsel to each. (95)

Then a brāhmaṇa brought a flower garland, placed the garland on Nityānanda Prabhu’s neck and smeared sandalwood pulp all over His body. (96) When a servant brought betel nuts and offered them to Lord Nityānanda, the Lord smiled and chewed them. (97) With His own hands Lord Nityānanda Prabhu distributed to all the devotees whatever flower garlands, sandalwood pulp and betel nuts remained. (98) After receiving the remnants of food left by Lord Nityānanda Prabhu, Raghunātha dāsa, who was greatly happy, ate some and distributed the rest among his own associates. (99) Thus I have described the pastimes of Lord Nityānanda Prabhu in relation to the celebrated festival of chipped rice and yogurt. (100) Nityānanda Prabhu rested for the day, and when the day ended He went to the temple of Rāghava Paṇḍita and began congregational chanting of the holy name of the Lord. (101) Lord Nityānanda Prabhu first influenced all the devotees to dance, and finally He Himself began dancing, thus inundating the entire world in ecstatic love. (102)

Lord Śrī Caitanya Mahāprabhu was observing the dancing of Lord Nityānanda Prabhu. Nityānanda Prabhu could see this, but the others could not. (103) The dancing of Lord Nityānanda Prabhu, like the dancing of Śrī Caitanya Mahāprabhu, cannot be compared to anything within these three worlds. (104) No one can properly describe the sweetness of Lord Nityānanda’s dancing. Śrī Caitanya Mahāprabhu personally comes to see it. (105) After the dancing and after Lord Nityānanda had rested, Rāghava Paṇḍita submitted his request that the Lord take supper. (106) Lord Nityānanda Prabhu sat down for supper with His personal associates and made a sitting place on His right side for Śrī Caitanya Mahāprabhu. (107) Śrī Caitanya Mahāprabhu came there and sat down at His place. Seeing this, Rāghava Paṇḍita felt increasing happiness. (108)

Rāghava Paṇḍita brought the prasādam before the two brothers and thereafter distributed prasādam to all the other Vaiṣṇavas. (109) There were varieties of cakes, sweet rice and fine cooked rice that surpassed the taste of nectar. There were also varieties of vegetables. (110) The food prepared and offered to the Deity by Rāghava Paṇḍita was like the essence of nectar. Śrī Caitanya Mahāprabhu came there again and again to eat such prasādam. (111) When Rāghava Paṇḍita offered the food to the Deity after cooking, he would make a separate offering for Śrī Caitanya Mahāprabhu. (112) Every day, Śrī Caitanya Mahāprabhu would eat at the house of Rāghava Paṇḍita. Sometimes He would give Rāghava Paṇḍita the opportunity to see Him. (113) Rāghava Paṇḍita would bring and distribute prasādam to the two brothers, feeding Them with great attention. They ate everything, and therefore there were no remnants left. (114)

He brought so many presentations that no one could know them perfectly. Indeed, it was a fact that the supreme mother, Rādhārāṇī, personally cooked in the house of Rāghava Paṇḍita. (115) Śrīmatī Rādhārāṇī received from Durvāsā Muni the benediction that whatever She cooked would be sweeter than nectar. That is the special feature of Her cooking. (116) Aromatic and pleasing to see, the food was the essence of all sweetness. Thus the two brothers, Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu, ate it with great satisfaction. (117) All the devotees present requested Raghunātha dāsa to sit down and take prasādam, but Rāghava Paṇḍita told them, “He will take prasādam later.” (118) All the devotees took prasādam, filling themselves to the brim. Thereafter, chanting the holy name of Hari, they stood up and washed their hands and mouths. (119)

After eating, the two brothers washed Their hands and mouths. Then Rāghava Paṇḍita brought flower garlands and sandalwood pulp and decorated Them. (120) Rāghava Paṇḍita offered Them betel nuts and worshiped Their lotus feet. He also distributed betel nuts, flower garlands and sandalwood pulp to the devotees. (121) Rāghava Paṇḍita, being very merciful toward Raghunātha dāsa, offered him the dishes with the remnants of food left by the two brothers. (122) He said, “Lord Śrī Caitanya Mahāprabhu has eaten this food. If you take His remnants, you will be released from the bondage of your family.” (123) The Supreme Personality of Godhead always resides either in the heart or in the home of a devotee. This fact is sometimes hidden and sometimes manifest, for the Supreme Personality of Godhead is fully independent. (124) The Supreme Personality of Godhead is all- pervasive, and therefore He resides everywhere. Anyone who doubts this will be annihilated. (125)

With the ropes of His causeless mercy, Śrī Kṛṣṇa Caitanya Mahāprabhu employed a trick to deliver Raghunātha dāsa Gosvāmī from the blind well of contemptible family life. He made Raghunātha dāsa Gosvāmī one of His personal associates, placing him under the charge of Svarūpa Dāmodara Gosvāmī. I offer my obeisances unto Him. (1) All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Śrī Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu! (2) Thus Lord Gauracandra performed various pastimes with His associates at Jagannātha Purī in varieties of transcendental pleasure. (3) Although Śrī Caitanya Mahāprabhu felt pangs of separation from Kṛṣṇa, He did not manifest His feelings externally, for He feared the unhappiness of His devotees. (4)

The transformations undergone by the Lord when He manifested severe unhappiness due to separation from Kṛṣṇa cannot be described. (5) When the Lord acutely felt pangs of separation from Kṛṣṇa, only Śrī Rāmānanda Rāya’s talks about Kṛṣṇa and the sweet songs of Svarūpa Dāmodara kept Him alive. (6) Because the Lord associated with various devotees during the day, His mind was somewhat diverted, but at night the pangs of separation from Kṛṣṇa increased very rapidly. (7) Two people-Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī-stayed with the Lord to pacify Him by reciting various verses about Kṛṣṇa’s pastimes and by singing appropriate songs for His satisfaction. (8) Previously, when Lord Kṛṣṇa was personally present, Subala, one of His cowherd boyfriends, gave Him happiness when He felt separation from Rādhārāṇī. Similarly, Rāmānanda Rāya helped give happiness to Lord Śrī Caitanya Mahāprabhu. (9)

Previously, when Śrīmatī Rādhārāṇī felt the pangs of separation from Kṛṣṇa, Her constant companion Lalitā kept Her alive by helping Her in many ways. Similarly, when Śrī Caitanya Mahāprabhu felt Rādhārāṇī’s emotions, Svarūpa Dāmodara Gosvāmī helped Him maintain His life. (10) To describe the fortunate position of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī is extremely difficult. They were renowned as intimately confidential friends of Śrī Caitanya Mahāprabhu. (11) The Lord thus enjoyed His life with His devotees. O devotees of Lord Śrī Caitanya Mahāprabhu, now hear how Raghunātha dāsa Gosvāmī met the Lord. (12) When Raghunātha dāsa, during his family life, went to meet Śrī Caitanya Mahāprabhu at Śāntipura, the Lord gave him worthy instructions by His causeless mercy. (13)

Instead of becoming a so- called renunciant, Raghunātha dāsa, following the instructions of the Lord, returned home and played exactly like a pounds- and- shillings man. (14) Raghunātha dāsa was inwardly completely renounced, even in family life, but he did not express his renunciation externally. Instead, he acted just like an ordinary businessman. Seeing this, his father and mother were satisfied. (15) When he received a message that Lord Śrī Caitanya Mahāprabhu had returned from Mathurā City, Raghunātha dāsa endeavored to go to the lotus feet of the Lord. (16) At that time there was a Muslim official collecting the taxes of Saptagrāma. (17) When Hiraṇya dāsa, Raghunātha dāsa’s uncle, made an agreement with the government to collect taxes, the Muslim caudhurī, or tax collector, having lost his position, became extremely envious of him. (18)

Hiraṇya dāsa was collecting 2,000,000 coins and therefore should have delivered 1,500,000 to the government. Instead, he was giving only 1,200,000, thus making an extra profit of 300,000 coins. Seeing this, the Muslim caudhurī, who was a Turk, became his rival. (19) After sending a confidential account to the government treasury, the caudhurī brought the minister in charge. The caudhurī came, wanting to arrest Hiraṇya dāsa, but Hiraṇya dāsa had left home. Therefore the caudhurī arrested Raghunātha dāsa. (20) Every day, the Muslim would chastise Raghunātha dāsa and tell him, “Bring your father and his elder brother. Otherwise you will be punished.” (21) The caudhurī wanted to beat him, but as soon as he saw Raghunātha’s face, his mind changed, and he could not beat him. (22)

Indeed, the caudhurī was afraid of Raghunātha dāsa because Raghunātha dāsa belonged to the kāyastha community. Although the caudhurī would chastise him with oral vibrations, he was afraid to beat him. (23) While this was going on, Raghunātha dāsa thought of a tricky method of escape. Thus he humbly submitted this plea at the feet of the Muslim caudhurī. (24) “My dear sir, my father and his elder brother are your brothers. All brothers always fight about something. (25) “Sometimes brothers fight among themselves, and sometimes they have very friendly dealings. There is no certainty when such changes will take place. Thus I am sure that although today you are fighting, tomorrow you three brothers will be sitting together in peace. (26) Just as I am my father’s son, so I am also yours. I am your dependent, and you are my maintainer. (27) “For a maintainer to punish the person he maintains is not good. You are expert in all the scriptures. Indeed, you are like a living saint.” (28)

When the Muslim heard Raghunātha dāsa’s appealing voice, his heart softened. He began to cry, and tears glided down his beard. (29) The Muslim caudhurī told Raghunātha dāsa, “You are my son from this day on. Today, by some means, I shall have you released.” (30) After informing the minister, the caudhurī released Raghunātha dāsa and then began to speak to him with great affection. (31) “Your father’s elder brother is less intelligent,” he said. “He enjoys 800,000 coins, but since I am also a shareholder, he should give some portion of it to me. (32) “Now you go arrange a meeting between me and your uncle. Let him do whatever he thinks best. I shall completely depend on his decision.” (33) Raghunātha dāsa arranged a meeting between his uncle and the caudhurī. The matter was settled, and everything was peaceful. (34) In this way Raghunātha dāsa passed one year exactly like a first- class business manager, but the next year he again decided to leave home. (35) He got up alone one night and left, but his father caught him in a distant place and brought him back. (36)

This became almost a daily affair. Raghunātha would run away from home, and his father would again bring him back. Then Raghunātha dāsa’s mother spoke to his father as follows. (37) “Our son has become mad,” she said. “Just keep him by binding him with ropes.” His father, being very unhappy, replied to her as follows. (38) “Raghunātha dāsa, our son, has opulences like Indra, the heavenly King, and his wife is as beautiful as an angel. Yet all this could not tie down his mind. (39) “How then could we keep this boy home by binding him with ropes? It is not possible even for one’s father to nullify the reactions of one’s past activities. (40) “Lord Śrī Caitanya Mahāprabhu has fully bestowed His mercy on him. Who can keep home such a madman of Caitanyacandra?” (41)

Then Raghunātha dāsa considered something in his mind, and the next day he went to Nityānanda Gosāñi. (42) In the village of Pānihāṭi, Raghunātha dāsa obtained an interview with Nityānanda Prabhu, who was accompanied by many kīrtana performers, servants and others. (43) Sitting on a rock under a tree on the bank of the Ganges, Lord Nityānanda seemed as effulgent as hundreds of thousands of rising suns. (44) Many devotees sat on the ground surrounding Him. Seeing the influence of Nityānanda Prabhu, Raghunātha dāsa was astonished. (45) Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityānanda Prabhu pointed out, “There is Raghunātha dāsa, offering You obeisances.” (46) Hearing this, Lord Nityānanda Prabhu said, “You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you!” (47)

The Lord called him, but Raghunātha dāsa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghunātha dāsa’s head. (48) Lord Nityānanda was by nature very merciful and funny. Being merciful, He spoke to Raghunātha dāsa as follows. (49) “You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you. (50) “Make a festival and feed all My associates yogurt and chipped rice.” Hearing this, Raghunātha dāsa was greatly pleased. (51) Raghunātha dāsa immediately sent his own men to the village to purchase all kinds of eatables and bring them back. (52) Raghunātha dāsa brought chipped rice, yogurt, milk, sweetmeats, sugar, bananas and other eatables and placed them all around. (53)

As soon as they heard that a festival was going to be held, all kinds of brāhmaṇas and other gentlemen began to arrive. Thus there were innumerable people. (54) Seeing the crowd increasing, Raghunātha dāsa arranged to get more eatables from other villages. He also brought two to four hundred large, round earthen pots. (55) He also obtained five or seven especially large earthen pots, and in these pots a brāhmaṇa began soaking chipped rice for the satisfaction of Lord Nityānanda. (56) In one place, chipped rice was soaked in hot milk in each of the large pots. Then half the rice was mixed with yogurt, sugar and bananas. (57)

The other half was mixed with condensed milk and a special type of banana known as cāṅpā- kalā. Then sugar, clarified butter and camphor were added. (58) After Nityānanda Prabhu had changed His cloth for a new one and sat on a raised platform, the brāhmaṇa brought before Him the seven huge pots. (59) On that platform, all the most important associates of Śrī Nityānanda Prabhu, as well as other important men, sat down in a circle around the Lord. (60) Among them were Rāmadāsa, Sundarānanda, Gadādhara dāsa, Murāri, Kamalākara, Sadāśiva and Purandara. (61) Dhanañjaya, Jagadīśa, Parameśvara dāsa, Maheśa, Gaurīdāsa and Hoḍa Kṛṣṇadāsa were also there. (62)

“You are a fool,” he said. “You have brought ill fortune upon yourself, for you have no knowledge of the existence of the two Lords, Jagannāthadeva and Śrī Caitanya Mahāprabhu, nor have you faith in Them. (117) “Lord Jagannātha is completely spiritual and full of transcendental bliss, but you have compared Him to a dull, destructible body composed of the inert, external energy of the Lord. (118) “You have calculated Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead, full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the supreme fire, you have accepted Him as a spark.” (119)

Svarūpa Dāmodara continued, “Because you have committed an offense to Lord Jagannātha and Śrī Caitanya Mahāprabhu, you will attain a hellish destination. You do not know how to describe the Absolute Truth, but nevertheless you have tried to do so. Therefore you must be condemned. (120) “You are in complete illusion, for you have distinguished between the body and the soul of His Lordship [Lord Jagannātha or Śrī Caitanya Mahāprabhu]. That is a great offense. (121) “At no time is there a distinction between the body and the soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them. (122) “‘There is no distinction between the body and the soul of the Supreme Personality of Godhead at any time.’ (123)

“‘O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because, whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation. Yet You are untouched by matter. “‘This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form, upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.’ (124-125)

“Whereas Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead, is full of transcendental bliss, possesses all six spiritual opulences in full, and is the master of the material energy, the small conditioned soul, who is always unhappy, is the servant of the material energy. (126) “‘The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hlādinī and samvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure house of all kinds of tribulations.'” (127) Hearing this explanation, all the members of the assembly were struck with wonder. “Svarūpa Dāmodara Gosvāmī has spoken the real truth,” they admitted. “The brāhmaṇa from Bengal has committed an offense by wrongly describing Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu.” (128)

When the Bengali poet heard this chastisement from Svarūpa Dāmodara Gosvāmī, he was ashamed, fearful and astonished. Indeed, being like a duck in a society of white swans, he could not say anything. (129) Seeing the poet’s unhappiness, Svarūpa Dāmodara Gosvāmī, who was naturally very kindhearted, advised him so that he could derive some benefit. (130) “If you want to understand Śrīmad- Bhāgavatam,” he said, “you must approach a self- realized Vaiṣṇava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu.” (131) Svarūpa Dāmodara continued, “Associate regularly with the devotees of Śrī Caitanya Mahāprabhu, for then only will you understand the waves of the ocean of devotional service. (132)

“Only if you follow the principles of Śrī Caitanya Mahāprabhu and His devotees will your learning be successful. Then you will be able to write about the transcendental pastimes of Kṛṣṇa without material contamination. (133) “You have composed this introductory verse to your great satisfaction, but the meaning you have expressed is contaminated by offenses to both Lord Jagannātha and Śrī Caitanya Mahāprabhu. (134) You have written something irregular, not knowing the regulative principles, but the goddess of learning, Sarasvatī, has used your words to offer her prayers to the Supreme Lord. (135) “Sometimes demons, and even Lord Indra, the King of heaven, chastised Kṛṣṇa, but mother Sarasvatī, taking advantage of their words, offered prayers to the Lord. (136) “[Lord Indra said:] ‘This Kṛṣṇa, who is an ordinary human being, is talkative, childish, impudent and ignorant, although He thinks Himself very learned. The cowherd men in Vṛndāvana have offended me by accepting Him. This has not been greatly appreciated by me.’ (137)

“Indra, the King of heaven, being too proud of his heavenly opulences, became like a madman. Thus bereft of his intelligence, he could not restrain himself from speaking nonsensically about Kṛṣṇa. (138) “Thus Indra thought, ‘I have properly chastised Kṛṣṇa and defamed Him.’ But Sarasvatī, the goddess of learning, took this opportunity to offer prayers to Kṛṣṇa. (139) “The word ‘vācāla’ is used to refer to a person who can speak according to Vedic authority, and the word ‘bāliśa’ means ‘innocent.’ Kṛṣṇa spoke the Vedic knowledge, yet He always presents Himself as a prideless, innocent boy. (140) “When there is no one else to receive obeisances, one may be called ‘anamra,’ or one who offers obeisances to no one. This is the meaning of the word ‘stabdha.’ And because no one is found to be more learned than Kṛṣṇa, He may be called ‘ajña,’ indicating that nothing is unknown to Him. (141)

“The word ‘paṇḍita- mānī’ can be used to indicate that Kṛṣṇa is honored even by learned scholars. Nevertheless, because of affection for His devotees, Kṛṣṇa appears like an ordinary human being and may therefore be called ‘martya.’ (142) “The demon Jarāsandha chastised Kṛṣṇa, saying, ‘You are the lowest of human beings. I shall not fight with You, for You killed Your own relatives.’ (143) “Mother Sarasvatī takes ‘puruṣādhama’ to mean ‘puruṣottama,’ ‘He to whom all men are subordinate.’ (144) “Nescience, or māyā, may be called ‘bandhu’ because she entangles everyone in the material world. Therefore by using the word ‘bandhu- han,’ mother Sarasvatī says that Lord Kṛṣṇa is the vanquisher of māyā. (145) “Śiśupāla also blasphemed Kṛṣṇa in this way, but the goddess of learning, Sarasvatī, offered her prayers to Kṛṣṇa even by his words. (146) “In that way, although your verse is blasphemous according to your meaning, mother Sarasvatī has taken advantage of it to offer prayers to the Lord. (147)

“There is no difference between Lord Jagannātha and Kṛṣṇa, but here Lord Jagannātha is fixed as the Absolute Person appearing in wood. Therefore He does not move. (148) “Thus Lord Jagannātha and Śrī Caitanya Mahāprabhu, although appearing as two, are one because They are both Kṛṣṇa, who is one alone. (149) “The supreme desire to deliver the entire world meets in the two of Them, and for that reason also They are one and the same. (150) “To deliver all the materially contaminated people of the world, that same Kṛṣṇa has descended in the moving form of Lord Śrī Caitanya Mahāprabhu. (151) “By visiting Lord Jagannātha one is freed from material existence, but not all men of all countries can come or be admitted here in Jagannātha Purī. (152) “Śrī Caitanya Mahāprabhu, however, moves from one country to another, personally or by His representative. Thus He, as the moving Brahman, delivers all the people of the world. (153)

“Thus I have explained the meaning intended by mother Sarasvatī, the goddess of learning. It is your great fortune that you have described Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu in that way. (154) “Sometimes it so happens that one who wants to chastise Kṛṣṇa utters the holy name, and thus the holy name becomes the cause of his liberation.” (155) Upon hearing this proper explanation by Svarūpa Dāmodara Gosvāmī, the Bengali poet fell down at the feet of all the devotees and took shelter of them with a straw in his mouth. (156) Thereupon all the devotees accepted his association. Explaining his humble behavior, they introduced him to Śrī Caitanya Mahāprabhu. (157) By the mercy of the devotees of Lord Śrī Caitanya Mahāprabhu, that poet from Bengal gave up all other activities and stayed with them at Jagannātha Purī. Who can explain the mercy of the devotees of Śrī Caitanya Mahāprabhu? (158)

I have thus described the narration concerning Pradyumna Miśra and how, following the order of Śrī Caitanya Mahāprabhu, he listened to discourses about Kṛṣṇa spoken by Rāmānanda Rāya. (159) Within the narration I have explained the glorious characteristics of Śrī Rāmānanda Rāya, through whom Śrī Caitanya Mahāprabhu personally described the limits of ecstatic love for Kṛṣṇa. (160) In the course of the narration, I have also told about the drama by the poet from Bengal. Although he was ignorant, because of his faith and humility he nevertheless obtained shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (161) The pastimes of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu are the essence of nectar. From the stream of one of His pastimes flow hundreds and thousands of branches. (162) Anyone who reads and hears these pastimes with faith and love can understand the truth about devotional service, devotees and the transcendental mellows of the pastimes of Lord Śrī Caitanya Mahāprabhu. (163) 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. (164)

Thereupon Rāmānanda Rāya gradually began speaking on topics of Kṛṣṇa. Thus the ocean of the transcendental mellows of those topics became agitated. (63) He began personally posing questions and then answering them with conclusive statements. When afternoon came, the topics still did not end. (64) The speaker and listener spoke and heard in ecstatic love. Thus they forgot their bodily consciousness. How, then, could they perceive the end of the day? (65) The servant informed them, “The day has already ended.” Then Rāmānanda Rāya ended his discourses about Kṛṣṇa. (66) Rāmānanda Rāya paid great respect to Pradyumna Miśra and bade him farewell. Pradyumna Miśra said, “I have become very satisfied.” He then began to dance. (67)

After returning home, Pradyumna Miśra bathed and ate his meal. In the evening he came to see the lotus feet of Śrī Caitanya Mahāprabhu. (68) In great happiness he worshiped the lotus feet of Śrī Caitanya Mahāprabhu. The Lord inquired, “Have you heard topics about Kṛṣṇa?” (69) Pradyumna Miśra said, “My dear Lord, You have made me extremely obliged to You because You have drowned me in a nectarean ocean of talks about Kṛṣṇa. (70) “I cannot properly describe the discourses of Rāmānanda Rāya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord. (71) “There is one other thing Rāmānanda Rāya said to me: ‘Do not consider me the speaker in these talks about Kṛṣṇa. (72)

“‘Whatever I speak is personally spoken by Lord Śrī Caitanya Mahāprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak. (73) “‘In this way the Lord speaks through my mouth to preach the cult of Kṛṣṇa consciousness. Within the world, who will understand this pastime of the Lord’s?’ (74) “What I have heard from Rāmānanda Rāya is like a nectarean ocean of discourses about Kṛṣṇa. Even the demigods, beginning with Lord Brahmā, cannot understand all these topics. (75) “My dear Lord, You have made me drink this transcendental nectar of kṛṣṇa- kathā. Therefore I am sold to Your lotus feet, life after life.” (76) Śrī Caitanya Mahāprabhu said, “Rāmānanda Rāya is a mine of great humility. Therefore he has attributed his own words to another’s intelligence. (77) “This is a natural characteristic of those advanced in devotional service. They do not personally speak of their own good qualities.” (78)

I have described but a fraction of the transcendental attributes of Rāmānanda Rāya, as revealed when he instructed Pradyumna Miśra. (79) Although Rāmānanda Rāya was a householder, he was not under the control of the six kinds of bodily changes. Although apparently a pounds- and- shillings man, he advised even persons in the renounced order. (80) To demonstrate the transcendental attributes of Rāmānanda Rāya, Śrī Caitanya Mahāprabhu sent Pradyumna Miśra to hear discourses about Kṛṣṇa from him. (81) The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit. (82) There is yet another characteristic of Lord Śrī Caitanya Mahāprabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep. (83)

To vanquish the false pride of so- called renunciants and learned scholars, He spreads real religious principles, even through a śūdra, or lowborn, fourth- class man. (84) Śrī Caitanya Mahāprabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rāmānanda Rāya, a gṛhastha born in a low family, the speaker. Then Śrī Caitanya Mahāprabhu Himself, the exalted brāhmaṇa- sannyāsī, and Pradyumna Miśra, the purified brāhmaṇa, both became the hearers of Rāmānanda Rāya. (85) Śrī Caitanya Mahāprabhu exhibited the glories of the holy name of the Lord through Haridāsa Ṭhākura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Sanātana Gosvāmī, who had almost been converted into a Muslim. (86) Also, the Lord fully exhibited the ecstatic love and transcendental pastimes of Vṛndāvana through Śrīla Rūpa Gosvāmī. Considering all this, who can understand the deep plans of Lord Śrī Caitanya Mahāprabhu? (87)

The activities of Śrī Caitanya Mahāprabhu are just like an ocean of nectar. Even a drop of this ocean can inundate all the three worlds. (88) O devotees, relish daily the nectar of Śrī Caitanya- caritāmṛta and the pastimes of Śrī Caitanya Mahāprabhu, for by doing so one can merge in transcendental bliss and attain full knowledge of devotional service. (89) Thus Lord Śrī Caitanya Mahāprabhu, accompanied by His associates, His pure devotees, enjoyed transcendental bliss in Jagannātha Purī [Nīlācala] by preaching the bhakti cult in many ways. (90) A brāhmaṇa from Bengal wrote a drama about the characteristics of Śrī Caitanya Mahāprabhu and came with his manuscript to induce the Lord to hear it. (91) The brāhmaṇa was acquainted with Bhagavān Ācārya, one of the devotees of Śrī Caitanya Mahāprabhu. Therefore after meeting him at Jagannātha Purī, the brāhmaṇa made his residence at Bhagavān Ācārya’s home. (92)

First the brāhmaṇa induced Bhagavān Ācārya to hear the drama, and then many other devotees joined Bhagavān Ācārya in listening to it. (93) All the Vaiṣṇavas praised the drama, saying, “Very good, very good.” They also desired that Śrī Caitanya Mahāprabhu hear the drama. (94) Customarily, anyone who composed a song, verse, literary composition or poem about Śrī Caitanya Mahāprabhu first had to bring it to Svarūpa Dāmodara Gosvāmī to be heard. (95) If passed by Svarūpa Dāmodara Gosvāmī, it could be presented for Śrī Caitanya Mahāprabhu to hear. (96) If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry. (97) Therefore Śrī Caitanya Mahāprabhu would not hear anything before Svarūpa Dāmodara heard it first. The Lord made this etiquette a regulative principle. (98)

Bhagavān Ācārya submitted to Svarūpa Dāmodara Gosvāmī, “A good brāhmaṇa has prepared a drama about Śrī Caitanya Mahāprabhu that appears exceptionally well composed. (99) “First you hear it, and if it is acceptable to your mind, I shall request Śrī Caitanya Mahāprabhu to hear it.” (100) Svarūpa Dāmodara Gosvāmī replied, “Dear Bhagavān Ācārya, you are a very liberal cowherd boy. Sometimes the desire awakens within you to hear any kind of poetry. (101) “In the writings of so- called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry. (102) “A so- called poet who has no knowledge of transcendental mellows and the overlapping of transcendental mellows cannot cross the ocean of the conclusions of devotional service. (103)

“A poet who does not know the grammatical regulative principles, who is unfamiliar with metaphorical ornaments, especially those employed in drama, and who does not know how to present the pastimes of Lord Kṛṣṇa is condemned. Moreover, the pastimes of Śrī Caitanya Mahāprabhu are especially difficult to understand. (104-105) “One who has accepted the lotus feet of Śrī Caitanya Mahāprabhu as his life and soul can describe the pastimes of Lord Kṛṣṇa or the pastimes of Lord Śrī Caitanya Mahāprabhu. (106) “Hearing the poetry of a person who has no transcendental knowledge and who writes about the relationships between man and woman simply causes unhappiness, whereas hearing the words of a devotee fully absorbed in ecstatic love causes great happiness. (107)

“The standard for writing dramas has been set by Rūpa Gosvāmī. If a devotee hears the introductory portions of his two dramas, they enhance his transcendental pleasure.” (108) Despite the explanation of Svarūpa Dāmodara, Bhagavān Ācārya requested, “Please hear the drama once. If you hear it, you can consider whether it is good or bad.” (109) For two or three days Bhagavān Ācārya continually asked Svarūpa Dāmodara Gosvāmī to hear the poetry. Because of his repeated requests, Svarūpa Dāmodara Gosvāmī wanted to hear the poetry written by the brāhmaṇa from Bengal. (110) Svarūpa Dāmodara Gosvāmī sat down with other devotees to hear the poetry, and then the poet began to read the introductory verse. (111)

“The Supreme Personality of Godhead has assumed a golden complexion and has become the soul of the body named Lord Jagannātha, whose blooming lotus eyes are widely expanded. Thus He has appeared in Jagannātha Purī and brought dull matter to life. May that Lord, Śrī Kṛṣṇa Caitanyadeva, bestow all good fortune upon you.” (112) When everyone present heard the verse, they all commended the poet, but Svarūpa Dāmodara Gosvāmī requested him, “Kindly explain this verse.” (113) The poet said, “Lord Jagannātha is a most beautiful body, and Śrī Caitanya Mahāprabhu, who is exceptionally grave, is the owner of that body. (114) “Śrī Caitanya Mahāprabhu has appeared here in Nīlācala [Jagannātha Purī] to spiritualize the entire dull material world.” (115) Hearing this, everyone present was greatly happy. But Svarūpa Dāmodara, who alone was very unhappy, began to speak in great anger. (116)