Although Haridāsa Ṭhākura, as a Vaiṣṇava, did not take seriously the brāhmaṇa’s offense, the Supreme Personality of Godhead could not tolerate it, and thus he made the brāhmaṇa suffer the consequences. (212) A characteristic of a pure devotee is that he excuses any offense by an ignorant rascal. A characteristic of Kṛṣṇa, however, is that He cannot tolerate blasphemy of His devotees. (213) Haridāsa Ṭhākura was unhappy when he heard that the brāhmaṇa Gopāla Cakravartī had been attacked by leprosy. Thus after informing Balarāma Ācārya, the priest of Hiraṇya Majumadāra, he went to Śāntipura, the home of Advaita Ācārya. (214) Upon meeting Advaita Ācārya, Haridāsa Ṭhākura offered Him respect and obeisances. Advaita Ācārya embraced him and showed respect to him in return. (215)

On the bank of the Ganges, in a solitary place, Advaita Ācārya made a cavelike home for Haridāsa Ṭhākura and spoke to him about the real meaning of Śrīmad- Bhāgavatam and the Bhagavad- gītā in terms of devotional service. (216) Haridāsa Ṭhākura accepted food daily at the house of Advaita Ācārya. Meeting together, the two of them would taste the nectar of discourses on the subject matter of Kṛṣṇa. (217) Haridāsa Ṭhākura said, “My dear Advaita Ācārya, let me submit something before Your Honor. Every day You give me alms of food to eat. What is the necessity of this? (218) “Sir, You are living within a society of great, great brāhmaṇas and aristocrats, but without fear or shame You adore a lower- class man like me. (219) “My dear Sir, Your behavior is uncommon. Indeed, sometimes I am afraid to speak to You. But please favor me by protecting me from the behavior of society.” (220)

Advaita Ācārya replied, “My dear Haridāsa, do not be afraid. I shall behave strictly according to the principles of the revealed scriptures. (221) “Feeding you is equal to feeding ten million brāhmaṇas,” Advaita Ācārya said. “Therefore, accept this śrāddha- pātra.” Thus Advaita Ācārya made him eat. (222) Advaita Ācārya was always absorbed in thoughts of how to deliver the fallen souls of the entire world. “The entire world is full of nondevotees,” He thought. “How will they be delivered?” (223) Determined to deliver all the fallen souls, Advaita Ācārya decided to cause Kṛṣṇa to descend. With this vow, He began to offer Ganges water and tulasī leaves to worship the Lord. (224) Similarly, Haridāsa Ṭhākura chanted in his cave on the bank of the Ganges with the intention of causing Kṛṣṇa’s descent. (225) Because of the devotional service of these two persons, Lord Śrī Caitanya Mahāprabhu descended as an incarnation. Thus He preached the holy name of the Lord and ecstatic love of Kṛṣṇa to deliver the entire world. (226)

There is another incident concerning Haridāsa Ṭhākura’s uncommon behavior. One will be astonished to hear about it. (227) Hear about such incidents without putting forth dry arguments, for these incidents are beyond our material reasoning. One must believe in them with faith. (228) One day Haridāsa Ṭhākura was sitting in his cave, reciting the holy name of the Lord very loudly. (229) The night was full of moonlight, which made the waves of the Ganges look dazzling. All directions were clear and bright. (230) Thus everyone who saw the beauty of the cave, with the tulasī plant on a clean altar, was astonished and satisfied at heart. (231) At that time, in that beautiful scene, a woman appeared in the courtyard. The beauty of her body was so bright that it tinged the entire place with a yellow hue. (232) The scent of her body perfumed all directions, and the tinkling of her ornaments startled the ear. (233)

After coming there, the woman offered obeisances to the tulasī plant, and after circumambulating the tulasī plant she came to the door of the cave where Haridāsa Ṭhākura was sitting. (234) With folded hands she offered obeisances at the lotus feet of Haridāsa Ṭhākura. Sitting at the door, she then spoke in a very sweet voice. (235) “My dear friend,” she said, “you are the friend of the entire world. You are so beautiful and qualified. I have come here only for union with you. (236) “My dear sir, kindly accept me and be merciful toward me, for it is a characteristic of all saintly persons to be kind toward the poor and fallen.” (237) After saying this, she began to manifest various postures, which even the greatest philosopher would lose his patience upon seeing. (238) Haridāsa Ṭhākura was immovable, for he was deeply determined. He began to speak to her, being very merciful toward her. (239)

“I have been initiated into a vow to perform a great sacrifice by chanting the holy name a certain number of times every day. (240) “As long as the vow to chant is unfulfilled, I do not desire anything else. When I finish my chanting, then I have an opportunity to do anything. (241) “Sit down at the door and hear the chanting of the Hare Kṛṣṇa mahā- mantra. As soon as the chanting is finished, I shall satisfy you as you desire.” (242) After saying this, Haridāsa Ṭhākura continued to chant the holy name of the Lord. Thus the woman sitting before him began to hear the chanting of the holy name. (243) In this way, as he chanted and chanted, the morning approached, and when the woman saw that it was morning, she got up and left. (244) For three days she approached Haridāsa Ṭhākura in this way, exhibiting various feminine postures that would bewilder the mind of even Lord Brahmā. (245)

Haridāsa Ṭhākura was always absorbed in thoughts of Kṛṣṇa and the holy name of Kṛṣṇa. Therefore the feminine poses the woman exhibited were just like crying in the forest. (246) At the end of the night of the third day, the woman spoke to Haridāsa Ṭhākura as follows. (247) “My dear sir, for three days you have cheated me by giving me false assurances, for I see that throughout the entire day and night your chanting of the holy name is never finished.” (248) Haridāsa Ṭhākura said, “My dear friend, what can I do? I have made a vow. How, then, can I give it up?” (249) After offering obeisances to Haridāsa Ṭhākura, the woman said, “I am the illusory energy of the Supreme Personality of Godhead. I came here to test you. (250) “I have previously captivated the mind of even Brahmā, what to speak of others. Your mind alone have I failed to attract. (251) “My dear sir, you are the foremost devotee. Simply seeing you and hearing you chant the holy name of Kṛṣṇa has purified my consciousness. Now I want to chant the holy name of the Lord. Please be kind to me by instructing me about the ecstasy of chanting the Hare Kṛṣṇa mahā- mantra. (252-253)

“There is now a flood of the eternal nectar of love of Godhead due to the incarnation of Lord Caitanya. All living entities are floating in that flood. The entire world is now thankful to the Lord. (254) “Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of kalpas. (255) “Formerly I received the holy name of Lord Rāma from Lord Śiva, but now, due to your association, I am greatly eager to chant the holy name of Lord Kṛṣṇa. (256) “The holy name of Lord Rāma certainly gives liberation, but the holy name of Kṛṣṇa transports one to the other side of the ocean of nescience and at last gives one ecstatic love of Kṛṣṇa. (257) “Please give me the holy name of Kṛṣṇa and thus make me fortunate, so that I also may float in the flood of love of Godhead inaugurated by Śrī Caitanya Mahāprabhu.” (258) After speaking in this way, Māyā worshiped the lotus feet of Haridāsa Ṭhākura, who initiated her by saying, “Just perform chanting of the Hare Kṛṣṇa mahā- mantra.” (259)

After thus being instructed by Haridāsa Ṭhākura, Māyā left with great pleasure. Unfortunately, some people have no faith in these narrations. (260) Therefore I shall explain the reasons why people should have faith. Everyone who hears this will be faithful. (261) During the incarnation of Lord Caitanya to inaugurate the Kṛṣṇa consciousness movement, even such personalities as Lord Brahmā, Lord Śiva and the four Kumāras took birth upon this earth, being allured by ecstatic love of Lord Kṛṣṇa. (262) All of them, including the great sage Nārada and devotees like Prahlāda, came here in the guise of human beings, chanting the holy names of Lord Kṛṣṇa together and dancing and floating in the inundation of love of Godhead. (263) The goddess of fortune and others, allured by love of Kṛṣṇa, also came down in the form of human beings and tasted the holy name of the Lord in love. (264)

What to speak of others, even Kṛṣṇa, the son of Nanda Mahārāja, personally descends to taste the nectar of love of Godhead in the form of the chanting of Hare Kṛṣṇa. (265) What is the wonder if the maidservant of Kṛṣṇa, His external energy, begs for love of Godhead? Without the mercy of a devotee and without the chanting of the holy name of the Lord, love of Godhead cannot be possible. (266) In the activities of Lord Śrī Caitanya Mahāprabhu, the three worlds dance and chant, having come in touch with love of Godhead. This is the characteristic of His pastimes. (267) The holy name of Kṛṣṇa is so attractive that anyone who chants it-including all living entities, moving and nonmoving, and even Lord Kṛṣṇa Himself-becomes imbued with love of Kṛṣṇa. This is the effect of chanting the Hare Kṛṣṇa mahā- mantra.(268)

I have heard from the mouth of Raghunātha dāsa Gosvāmī all that Svarūpa Dāmodara Gosvāmī recorded in his notes about the pastimes of Śrī Caitanya Mahāprabhu. (269) I have briefly described those pastimes. Whatever I have written is by the mercy of Śrī Caitanya Mahāprabhu, since I am an insignificant living being. (270) I have described but a fragment of the glories of Haridāsa Ṭhākura. Hearing this satisfies the aural reception of every devotee. (271) 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. (272)

The prostitute, now purified, fell at the lotus feet of Haridāsa Ṭhākura and confessed that Rāmacandra Khān had appointed her to pollute him. (131) “Because I have taken the profession of a prostitute,” she said, “I have performed unlimited sinful acts. My lord, be merciful to me. Deliver my fallen soul.” (132) Haridāsa Ṭhākura replied, “I know everything about the conspiracy of Rāmacandra Khān. He is nothing but an ignorant fool. Therefore his activities do not make me feel unhappy. (133) “On the very day Rāmacandra Khān was planning his intrigue against me, I would have left this place immediately, but because you came to me I stayed here for three days to deliver you.” (134) The prostitute said, “Kindly act as my spiritual master. Instruct me in my duty, by which I can get relief from material existence.” (135) Haridāsa Ṭhākura replied, “Immediately go home and distribute to the brāhmaṇas whatever property you have. Then come back to this room and stay here forever in Kṛṣṇa consciousness. (136)

“Chant the Hare Kṛṣṇa mantra continuously and render service to the tulasī plant by watering her and offering prayers to her. In this way you will very soon get the opportunity to be sheltered at the lotus feet of Kṛṣṇa.” (137) After thus instructing the prostitute about the process of chanting the Hare Kṛṣṇa mantra, Haridāsa Ṭhākura stood up and left, continuously chanting “Hari, Hari.” (138) Thereafter, the prostitute distributed to the brāhmaṇas whatever household possessions she had, following the order of her spiritual master. (139) The prostitute shaved her head clean in accordance with Vaiṣṇava principles and stayed in that room wearing only one cloth. Following in the footsteps of her spiritual master, she began chanting the holy name of Kṛṣṇa 300,000 times a day. She chanted throughout the entire day and night. (140)

She worshiped the tulasī plant, following in the footsteps of her spiritual master. Instead of eating regularly, she chewed whatever food she received as alms, and if nothing was supplied she would fast. Thus by eating frugally and fasting she conquered her senses, and as soon as her senses were controlled, symptoms of love of Godhead appeared in her person. (141) Thus the prostitute became a celebrated devotee. She became very advanced in spiritual life, and many stalwart Vaiṣṇavas would come to see her. (142) Seeing the sublime character of the prostitute, everyone was astonished. Everyone glorified the influence of Haridāsa Ṭhākura and offered him obeisances. (143) By inducing a prostitute to disturb Haridāsa Ṭhākura, Rāmacandra Khān caused a seed of offense at his lotus feet to germinate. This seed later became a tree, and when it fructified, Rāmacandra Khān ate its fruits. (144)

This offense at the lotus feet of an exalted devotee has resulted in a wonderful narration. Taking advantage of the opportunity afforded by these incidents, I shall explain what happened. O devotees, please listen. (145) Rāmacandra Khān was naturally a nondevotee. Now, having offended the lotus feet of Haridāsa Ṭhākura, he became just like a demoniac atheist. (146) Because of blaspheming the cult of Vaiṣṇavism and insulting the devotees for a long time, he now received the results of his offensive activities. (147) When Lord Nityānanda returned to Bengal to preach the cult of bhakti, love of Godhead, He began touring all over the country. (148) For two purposes-to spread the cult of bhakti and to defeat and subdue the atheists Lord Nityānanda, the most dedicated devotee of the Lord, moved throughout the country. (149) Lord Nityānanda, who is omniscient because He is the Supreme Personality of Godhead, came to the house of Rāmacandra Khān and sat down on the altar of the Durgā- maṇḍapa. (150)

When the Durgā- maṇḍapa and courtyard became filled with crowds of men, Rāmacandra Khān, who was inside the house, sent his servant to Lord Nityānanda. (151) The servant informed Lord Nityānanda, “My dear Sir, Rāmacandra Khān has sent me to accommodate You in some common man’s house. (152) “You might go to the house of a milkman, for the cowshed is spacious, whereas the space here in the Durgā- maṇḍapa is insufficient because You have many followers with You.” (153) When Nityānanda Prabhu heard this order from the servant of Rāmacandra Khān, He became very angry and came out. Laughing very loudly, He spoke as follows. (154) “Rāmacandra Khān has spoken rightly. This place is unfit for Me. It is fit for cow- killing meat- eaters.” (155) Having said this, Lord Nityānanda stood up and left in an angry mood. To chastise Rāmacandra Khān, He did not even stay in that village. (156)

Rāmacandra Khān ordered the servant to dig up the dirt in the place where Nityānanda Prabhu had sat. (157) To purify the Durgā- maṇḍapa temple and the courtyard, Rāmacandra Khān sprinkled and smeared it with water mixed with cow dung, but still his mind was unsatisfied. (158) Rāmacandra Khān’s business was questionable, for he tried to avoid paying income tax to the government. Therefore the government’s minister of finance was angry and came to his residence. (159) The Muslim minister made his residence in the Durgā- maṇḍapa of Rāmacandra Khān. He killed a cow and cooked the meat at that very place. (160) He arrested Rāmacandra Khān, along with his wife and sons, and then he continuously plundered the house and village for three days. (161) In that very room he cooked the flesh of a cow for three consecutive days. Then the next day he left, accompanied by his followers. (162) The Muslim minister took away Rāmacandra Khān’s position, wealth and followers. For many days the village remained deserted. (163)

Wherever an advanced devotee is insulted, for one man’s fault the entire town or place is afflicted. (164) Haridāsa Ṭhākura walked until he came to the village known as Cāndapura. There he stayed at the house of Balarāma Ācārya. (165) Hiraṇya and Govardhana were the two governmental treasurers in that division of the country. Their priest was named Balarāma Ācārya. (166) Balarāma Ācārya, being favored by Haridāsa Ṭhākura, was very much attached to him. Therefore he kept Haridāsa Ṭhākura in the village with great care and attention. (167) In the village, Haridāsa Ṭhākura was given a solitary thatched cottage, where he performed the chanting of the Hare Kṛṣṇa mahā- mantra. He accepted prasādam at the house of Balarāma Ācārya. (168) Raghunātha dāsa, who was the son of Govardhana Majumadāra and was later to become Raghunātha dāsa Gosvāmī, was at that time a boy engaged in study. He came to see Haridāsa Ṭhākura daily. (169) Naturally Haridāsa Ṭhākura was merciful toward him, and because of the merciful benediction of this Vaiṣṇava, he later attained the shelter of Śrī Caitanya Mahāprabhu’s lotus feet. (170)

At the residence of Hiraṇya and Govardhana, discourses took place by which Haridāsa Ṭhākura was glorified. O devotees, please listen to that wonderful story. (171) One day Balarāma Ācārya requested Haridāsa Ṭhākura with great humility to come to the assembly of the Majumadāras, Hiraṇya and Govardhana. Thus Balarāma Ācārya went there with Haridāsa Ṭhākura. (172) Seeing Haridāsa Ṭhākura, the two brothers immediately stood up and fell at his lotus feet. Then with great respect they offered him a place to sit. (173) In that assembly were many learned scholars, brāhmaṇas and respectable gentlemen. The two brothers Hiraṇya and Govardhana were also greatly learned. (174) Everyone there began to speak of Haridāsa Ṭhākura’s great qualities as if they had five mouths. Hearing this, both brothers were extremely happy. (175) It was mentioned in the assembly that Haridāsa Ṭhākura chanted the holy names of Kṛṣṇa 300,000 times a day. Thus all the learned scholars began to discuss the glories of the holy name. (176)

Some of them said, “By chanting the holy name of the Lord, one is freed from the reactions of all sinful life.” Others said, “Simply by chanting the holy name of the Lord, a living being is liberated from material bondage.” (177) Haridāsa Ṭhākura protested, “These two benedictions are not the true result of chanting the holy name. Actually, by chanting the holy name without offenses, one awakens his ecstatic love for the lotus feet of Kṛṣṇa. (178) “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’ (179) “Liberation and extinction of the reactions of sinful life are two concomitant by- products of chanting the holy name of the Lord. An example is found in the gleams of morning sunlight. (180) “‘As the rising sun immediately dissipates all the world’s darkness, which is deep like an ocean, so the holy name of the Lord, if chanted once without offenses, dissipates all the reactions of a living being’s sinful life. All glories to that holy name of the Lord, which is auspicious for the entire world.'” (181)

After reciting this verse, Haridāsa Ṭhākura said, “O learned scholars, please explain the meaning of this verse.” But the audience requested Haridāsa Ṭhākura, “It is better for you to explain the meaning of this important verse.” (182) Haridāsa Ṭhākura said, “As the sun begins to rise, even before it is visible it dissipates the darkness of night. (183) “With the first glimpse of sunlight, fear of thieves, ghosts and demons immediately disappears, and when the sun is actually visible, everything is manifest, and everyone begins performing his religious activities and regulative duties. (184) “Similarly, the first hint that offenseless chanting of the Lord’s holy name has awakened dissipates the reactions of sinful life immediately. And when one chants the holy name offenselessly, one awakens to service in ecstatic love at the lotus feet of Kṛṣṇa. (185) “Liberation is the insignificant result derived from a glimpse of the awakening of offenseless chanting of the holy name. (186)

“‘While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?’ (187) “Liberation, which is unacceptable for a pure devotee, is always offered by Kṛṣṇa without difficulty. (188) “‘My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.'” (189) At the house of Hiraṇya and Govardhana Majumadāra, a person named Gopāla Cakravartī was officially the chief tax collector. (190) This Gopāla Cakravartī lived in Bengal. His duty as chief tax collector was to collect 1,200,000 coins to deposit in the treasury of the emperor. (191) He had handsome bodily features, and he was learned and youthful, but he could not tolerate the statement that simply by glimpsing the awakening of the Lord’s holy name one can attain liberation. (192) This young man, Gopāla Cakravartī, became very angry upon hearing the statements of Haridāsa Ṭhākura. He immediately criticized him. “O assembly of learned scholars,” he said, “just hear the conclusion of the emotional devotee. (193)

“After many millions upon millions of births, when one is complete in absolute knowledge, one still may not attain liberation, yet this man says that one may attain it simply by the awakening of a glimpse of the holy name.” (194) Haridāsa Ṭhākura said, “Why are you doubtful? The revealed scriptures say that one can attain liberation simply by a glimpse of offenseless chanting of the holy name. (195) For a devotee who enjoys the transcendental bliss of devotional service, liberation is most insignificant. Therefore pure devotees never desire to achieve liberation. (196) “‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so- called happiness, including even brahmānanda, to be like the water contained in the hoofprint of a calf.'” (197)

Gopāla Cakravartī said, “If one is not liberated by nāmābhāsa, then you may be certain that I shall cut off your nose.” (198) Then Haridāsa Ṭhākura accepted the challenge offered by Gopāla Cakravartī. “If by nāmābhāsa liberation is not available,” he said, “certainly I shall cut off my nose.” (199) All the members of the assembly who had heard the challenge were greatly agitated, and they got up, making a tumultuous sound. Hiraṇya and Govardhana Majumadāra both immediately chastised the brāhmaṇa tax collector. (200) The priest named Balarāma Ācārya also chastised Gopāla Cakravartī. “You are a foolish logician,” he said. “What do you know about the devotional service of the Lord? (201) “You have insulted Haridāsa Ṭhākura. Thus there will be a dangerous position for you. You should not expect anything auspicious.” (202)

Then Haridāsa Ṭhākura got up to leave, and the Majumadāras, the masters of Gopāla Cakravartī, immediately kicked him out and dismissed him from their service. (203) With all the members of the assembly, the two Majumadāras fell at the lotus feet of Haridāsa Ṭhākura. Haridāsa Ṭhākura was smiling, however, and he spoke in a sweet voice. (204) “None of you are at fault,” he said. “Indeed, even this ignorant so- called brāhmaṇa is not at fault, for he is accustomed to dry speculation and logic. (205) “One cannot understand the glories of the holy name simply by logic and argument. Therefore this man cannot possibly understand the glories of the holy name. (206)

“All of you may now go to your homes. May Lord Kṛṣṇa bestow His blessings upon you all. Do not be sorry because of my being insulted.” (207) Then Hiraṇya dāsa Majumadāra returned to his home and ordered that Gopāla Cakravartī not be admitted therein. (208) Within three days that brāhmaṇa was attacked by leprosy, and as a result his highly raised nose melted away and fell off. (209) The brāhmaṇa’s toes and fingers were beautiful like golden- colored campaka buds, but because of leprosy they all withered and gradually melted away. (210) Seeing the condition of Gopāla Cakravartī, everyone was astonished. Everyone praised the influence of Haridāsa Ṭhākura and offered him obeisances. (211)

As Śrī Caitanya Mahāprabhu heard this from Haridāsa Ṭhākura, the happiness within His heart increased, but as a matter of course, He still inquired further. (66) “On this earth there are many living entities,” the Lord said, “some moving and some not moving. What will happen to the trees, plants, insects and other living entities? How will they be delivered from material bondage?” (67) Haridāsa Ṭhākura replied, “My dear Lord, the deliverance of all moving and nonmoving living entities takes place only by Your mercy. You have already granted this mercy and delivered them. (68) “You have loudly chanted the Hare Kṛṣṇa mantra, and everyone, moving or not moving, has benefited by hearing it. (69) “My Lord, the moving entities who have heard Your loud saṅkīrtana have already been delivered from bondage to the material world, and after the nonmoving living entities like trees hear it, there is an echo. (70)

“Actually, however, it is not an echo: it is the kīrtana of the nonmoving living entities. All this, although inconceivable, is possible by Your mercy. (71) “When loud chanting of the Hare Kṛṣṇa mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and nonmoving, dance in ecstatic devotional love. (72) “My dear Lord, all the incidents that took place while You were going to Vṛndāvana through the forest known as Jhārikhaṇḍa have been related to me by Your servant Balabhadra Bhaṭṭācārya. (73) “When Your devotee Vāsudeva Datta submitted his plea at Your lotus feet for the deliverance of all living entities, You accepted that request. (74) “My dear Lord, You have accepted the form of a devotee just to deliver all the fallen souls of this world. (75)

“You have preached the loud chanting of the Hare Kṛṣṇa mahā- mantra and in this way freed all moving and nonmoving living entities from material bondage.” (76) Śrī Caitanya Mahāprabhu replied, “If all living entities are liberated, the entire universe will be devoid of living beings.” (77) Haridāsa said, “My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and nonmoving living entities in different species. Then again You will awaken the living entities who are not yet developed and engage them in activities. (78-79) “In this way all moving and nonmoving living entities will come into existence, and the entire universe will be filled as it was previously. (80) “Previously, when Lord Rāmacandra left this world, He took with Him all the living entities of Ayodhyā. Then He filled Ayodhyā again with other living entities. (81)

“My dear Lord, You have set a plan in motion by descending to the material world, but no one can understand how You are acting. (82) “Formerly, when Lord Kṛṣṇa descended in Vṛndāvana, He freed all living entities in the universe from material existence in the same way. (83) “Kṛṣṇa, the unborn Supreme Personality of Godhead, master of all masters of mystic power, delivers all living entities, moving and nonmoving. Nothing is astonishing in the activities of the Lord.’ (84) “‘Although the Supreme Personality of Godhead may be seen, glorified or remembered with an attitude of envy, He nevertheless awards the most confidential liberation, which is rarely achieved by the demigods and demons. What, then, can be said of those who are already fully engaged in devotional service to the Lord?’ (85) “By descending as an incarnation at Navadvīpa, You, just like Kṛṣṇa, have already delivered all the living entities of the universe. (86)

“One may say that he understands the glories of Śrī Caitanya Mahāprabhu. He may know whatever he may know, but as far as I am concerned, this is my conclusion. (87) “My dear Lord, Your pastimes are just like an ocean of nectar. It is not possible for me to conceive how great that ocean is or even to understand a drop of it.” (88) Hearing all this, Śrī Caitanya Mahāprabhu was astonished. “These are actually My confidential pastimes,” He thought. “How could Haridāsa have understood them?” (89) Greatly satisfied by the statements of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu embraced him. Outwardly, however, He avoided further discussions of these matters. (90) This is a characteristic of the Supreme Personality of Godhead. Although He wants to cover His opulence, He cannot do so before His devotees. This is well known everywhere. (91)

“O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances.” (92) Then Śrī Caitanya Mahāprabhu went to His personal devotees and began speaking about Haridāsa Ṭhākura’s transcendental qualities as if He had hundreds of mouths. (93) Śrī Caitanya Mahāprabhu derives great pleasure from glorifying His devotees, and among the devotees, Haridāsa Ṭhākura is the foremost. (94) The transcendental qualities of Haridāsa Ṭhākura are innumerable and unfathomable. One may describe a portion of them, but to count them all is impossible. (95) In the Caitanya- maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has described the attributes of Haridāsa Ṭhākura to some extent. (96) No one can describe all the qualities of Haridāsa Ṭhākura. One may say something about them just to purify himself. (97)

O devotees of Śrī Caitanya Mahāprabhu, please hear something about the qualities of Haridāsa Ṭhākura that Śrīla Vṛndāvana dāsa Ṭhākura has not described in detail. (98) After leaving his home, Haridāsa Ṭhākura stayed for some time in the forest of Benāpola. (99) Haridāsa Ṭhākura constructed a cottage in a solitary forest. There he planted a tulasī plant, and in front of the tulasī he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the entire day and night. (100) For his bodily maintenance he would go to a brāhmaṇa’s house and beg some food. He was spiritually so influential that all the neighboring people worshiped him. (101) A landholder named Rāmacandra Khān was the zamindar of that district. He was envious of Vaiṣṇavas and was therefore a great atheist. (102) Unable to tolerate that such respect was being offered to Haridāsa Ṭhākura, Rāmacandra Khān planned in various ways to dishonor him. (103)

By no means could he find any fault in the character of Haridāsa Ṭhākura. Therefore he called for local prostitutes and began a plan to discredit His Holiness. (104) Rāmacandra Khān said to the prostitutes, “There is a mendicant named Haridāsa Ṭhākura. All of you devise a way to deviate him from his vows of austerity.” (105) Among the prostitutes, one attractive young girl was selected. “I shall attract the mind of Haridāsa Ṭhākura,” she promised, “within three days.” (106) Rāmacandra Khān said to the prostitute, “My constable will go with you so that as soon as he sees you with Haridāsa Ṭhākura, immediately he will arrest him and bring both of you to me.” (107) The prostitute replied, “First let me have union with him once; then the second time I shall take your constable with me to arrest him.” (108) At night the prostitute, after dressing herself most attractively, went to the cottage of Haridāsa Ṭhākura with great jubilation. (109)

After offering obeisances to the tulasī plant, she went to the door of Haridāsa Ṭhākura, offered him obeisances and stood there. (110) Exposing part of her body to his view, she sat down on the threshold of the door and spoke to him in very sweet words. (111) “My dear Ṭhākura, O great preacher, great devotee, you are so beautifully built, and your youth is just beginning. Who is the woman who could control her mind after seeing you? (112) “I am eager to be united with you. My mind is greedy for this. If I don’t obtain you, I shall not be able to keep my body and soul together.” (113) Haridāsa Ṭhākura replied, “I shall accept you without fail, but you will have to wait until I have finished chanting my regular rounds on my beads. Until that time, please sit and listen to the chanting of the holy name. As soon as I am finished, I shall fulfill your desire.” (114-115)

Hearing this, the prostitute remained sitting there while Haridāsa Ṭhākura chanted on his beads until the light of morning appeared. (116) When she saw that it was morning, the prostitute stood up and left. Coming before Rāmacandra Khān, she informed him of all the news. (117) “Today Haridāsa Ṭhākura has promised to enjoy with me. Tomorrow certainly I shall have union with him.” (118) The next night, when the prostitute came again, Haridāsa Ṭhākura gave her many assurances. (119) “Last night you were disappointed. Please excuse my offense. I shall certainly accept you. (120) “Please sit down and hear the chanting of the Hare Kṛṣṇa mahā- mantra until my regular chanting is finished. Then your desire will surely be fulfilled.” (121)

After offering her obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down at the door. Hearing Haridāsa Ṭhākura chanting the Hare Kṛṣṇa mantra, she also chanted, “O my Lord Hari, O my Lord Hari.” (122) When the night came to an end, the prostitute was restless. Seeing this, Haridāsa Ṭhākura spoke to her as follows. (123) “I have vowed to chant ten million names in a month. I have taken this vow, but now it is nearing its end. (124) “I thought that today I would be able to finish my performance of yajña, my chanting of the Hare Kṛṣṇa mantra. I tried my best to chant the holy name all night, but I still did not finish. (125) “Tomorrow I will surely finish, and my vow will be fulfilled. Then it will be possible for me to enjoy with you in full freedom.” (126)

The prostitute returned to Rāmacandra Khān and informed him of what had happened. The next day she came earlier, at the beginning of the evening, and stayed with Haridāsa Ṭhākura. (127) After offering obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down on the threshold of the room. Thus she began to hear Haridāsa Ṭhākura’s chanting, and she also personally chanted “Hari, Hari,” the holy name of the Lord. (128) “Today it will be possible for me to finish my chanting,” Haridāsa Ṭhākura informed her. “Then I shall satisfy all your desires.” (129) The night ended while Haridāsa Ṭhākura was chanting, but by his association the mind of the prostitute had changed. (130)

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service, unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, as well as all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa and Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2)

In Jagannātha Purī there was a young boy who had been born of an Orissan brāhmaṇa but had later lost his father. The boy’s features were very beautiful, and his behavior was extremely gentle. (3) The boy came daily to Śrī Caitanya Mahāprabhu and offered Him respectful obeisances. He was free to talk with Śrī Caitanya Mahāprabhu because the Lord was his life and soul, but the boy’s intimacy with the Lord and the Lord’s mercy toward him were intolerable for Dāmodara Paṇḍita. (4 5) Dāmodara Paṇḍita again and again forbade the son of the brāhmaṇa to visit the Lord, but the boy could not bear staying home and not seeing Śrī Caitanya Mahāprabhu. (6) The boy came every day to Śrī Caitanya Mahāprabhu, who treated him with great affection. It is the nature of any boy to go see a man who loves him. (7)

This was intolerable for Dāmodara Paṇḍita. He became greatly unhappy, but there was nothing he could say, for the boy would ignore his restrictions. (8) One day when the boy came to Śrī Caitanya Mahāprabhu, the Lord very affectionately inquired from him about all kinds of news. (9) After some time, when the boy stood up and left, the intolerant Dāmodara Paṇḍita began to speak. (10) Dāmodara Paṇḍita impudently said to the Lord, “Everyone says that You are a great teacher because of Your instructions to others, but now we shall find out what kind of teacher You are. (11) “You are known as Gosāñi [teacher or ācārya], but now talk about Your attributes and reputation will spread throughout the city of Puruṣottama. How Your position will be impaired!” (12)

Although Śrī Caitanya Mahāprabhu knew that Dāmodara Paṇḍita was a pure and simple devotee, upon hearing this impudent talk the Lord said, “My dear Dāmodara, what nonsense are you speaking?” Dāmodara Paṇḍita replied, “You are the independent Personality of Godhead, beyond all criticism. (13) “My dear Lord, You can act as You please. No one can say anything to restrict You. Nevertheless, the entire world is impudent. People can say anything. How can You stop them? (14) “Dear Lord, You are a learned teacher. Why then don’t You consider that this boy is the son of a widowed brāhmaṇī? Why are You so affectionate to him? (15) “Although the boy’s mother is completely austere and chaste, she has one natural fault-she is a very beautiful young girl. (16) “And You, my dear Lord, are a handsome, attractive young man. Therefore certainly people will whisper about You. Why should You give them such an opportunity?” (17)

Having said this, Dāmodara Paṇḍita became silent. Śrī Caitanya Mahāprabhu smiled, pleased within Himself, and considered the impudence of Dāmodara Paṇḍita. (18) [Śrī Caitanya Mahāprabhu thought:] “This impudence is also a sign of pure love for Me. I have no other intimate friend like Dāmodara Paṇḍita.” (19) Thinking in this way, Śrī Caitanya Mahāprabhu went to perform His noon duties. The next day, He called Dāmodara Paṇḍita to a solitary place. (20) The Lord said, “My dear friend Dāmodara, you had better go to Nadia and stay with My mother. (21) “I see no one but you to protect her, for you are so careful that you can caution even Me. (22) “You are the most neutral among My associates. This is very good, for without being neutral one cannot protect religious principles. (23)

“You can do whatever I cannot. Indeed, you can chastise even Me, what to speak of others. (24) “It is best for you to go to the shelter of My mother’s lotus feet, for no one will be able to behave independently in front of you. (25) “At intervals you may come see Me here and then soon again go there. (26) “Offer My mother millions of My obeisances. Please speak to her about My happiness here and thus give her happiness. (27) “Tell her that I sent you to inform her of My personal activities so that she may share in My happiness. (28) “Speaking in this way, satisfy the mind of mother Śacī. Also, remind her of one most confidential incident with this message from Me. (29) “‘I come to your home again and again to eat all the sweetmeats and vegetables you offer. (30)

“‘You know that I come and eat the offerings, but because of external separation, you consider this a dream. (31) “‘During the last Māgha- saṅkrānti festival, you cooked varieties of vegetables, condensed milk, cakes and sweet rice for Me. (32) “‘You offered the food to Lord Kṛṣṇa, and while you were in meditation I suddenly appeared, and your eyes filled with tears. (33) “‘I went there in great haste and ate everything. When you saw Me eating, you felt great happiness. (34) “‘In a moment, after you had wiped your eyes, you saw that the plate you had offered Me was empty. Then you thought, “I dreamt as if Nimāi were eating everything.” (35) “‘In the condition of external separation, you were again under illusion, thinking that you had not offered the food to Lord Viṣṇu. (36)

“‘Then you went to see the cooking pots and found that every pot was filled with food. Therefore you again offered the food, after cleansing the place for the offering. (37) “‘Thus I again and again eat everything you offer Me, for I am attracted by your pure love. (38) “‘Only by your order am I living in Nīlācala [Jagannātha Purī]. Nevertheless, you still pull Me near you because of your great love for Me.'” (39) Śrī Caitanya Mahāprabhu told Dāmodara Paṇḍita, “Remind mother Śacī in this way again and again and worship her lotus feet in My name.” (40) After saying this, Śrī Caitanya Mahāprabhu ordered that varieties of prasādam offered to Lord Jagannātha be brought. The Lord then gave him the prasādam, separately packed, to offer to various Vaiṣṇavas and His mother. (41)

In this way Dāmodara Paṇḍita went to Nadia [Navadvīpa]. After meeting mother Śacī, he stayed under the care of her lotus feet. (42) He delivered all the prasādam to such great Vaiṣṇavas as Advaita Ācārya. Thus he stayed there and behaved according to the order of Śrī Caitanya Mahāprabhu. (43) Everyone knew that Dāmodara Paṇḍita was strict in practical dealings. Therefore everyone was afraid of him and dared not do anything independent. (44) Dāmodara Paṇḍita would verbally chastise every devotee of Śrī Caitanya Mahāprabhu whom he found deviating even slightly from proper behavior. Thus he established the standard etiquette. (45) In this way I have described Dāmodara Paṇḍita’s verbal chastisements. As one hears about this, atheistic principles and ignorance depart. (46)

The pastimes of Śrī Caitanya Mahāprabhu are deeper than millions of seas and oceans. Therefore no one can understand what He does or why He does it. (47) I do not know the deep meaning of Śrī Caitanya Mahāprabhu’s activities. As far as possible I shall try to explain them externally. (48) One day Śrī Caitanya Mahāprabhu met Haridāsa Ṭhākura as usual, and in the course of discussion He inquired as follows. (49) “My dear Ṭhākura Haridāsa, in this Age of Kali most people are bereft of Vedic culture, and therefore they are called yavanas. They are concerned only with killing cows and brahminical culture. In this way they all engage in sinful acts. (50) “How will these yavanas be delivered? To My great unhappiness, I do not see any way.” (51) Haridāsa Ṭhākura replied, “My dear Lord, do not be in anxiety. Do not be unhappy to see the condition of the yavanas in material existence. (52)

“Because the yavanas are accustomed to saying ‘hā rāma, hā rāma’ [‘O Lord Rāmacandra’], they will very easily be delivered by this nāmābhāsa. (53) “A devotee in advanced ecstatic love exclaims, ‘O my Lord Rāmacandra! O my Lord Rāmacandra!’ But the yavanas also chant, ‘hā rāma, hā rāma!’ Just see their good fortune!” (54) Nāmācārya Haridāsa Ṭhākura, the authority on the chanting of the holy name, said, “The chanting of the Lord’s holy name to indicate something other than the Lord is an instance of nāmābhāsa. Even when the holy name is chanted in this way, its transcendental power is not destroyed. (55) “‘Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, “hā rāma, hā rāma” attains liberation. What then to speak of those who chant the holy name with veneration and faith?’ (56)

“Ajāmila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Nārāyaṇa, and the attendants of Lord Viṣṇu came to relieve him from the bonds of Yamarāja, the superintendent of death. (57) “The word ‘rāma’ consists of the two syllables ‘rā’ and ‘ma.’ These are unseparated and are decorated with the loving word ‘hā,’ meaning ‘O.’ (58) “The letters of the holy name have so much spiritual potency that they act even when uttered improperly. (59) “If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, or properly joined or vibrated in separate parts. O brāhmaṇa, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism-in other words, if one utters the name with offenses such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord.'” (60)

Nāmācārya Haridāsa Ṭhākura continued, “If one offenselessly utters the holy name even imperfectly, one can be freed from all the results of sinful life. (61) “‘O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives.’ (62) “Even a faint light from the holy name of the Lord can eradicate all the reactions of sinful life. (63) “‘While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?’ (64) “Because of even the faintest rays of the effulgence of the Lord’s holy name, one can attain liberation. We can see this in all the revealed scriptures. The evidence appears in the story of Ajāmila in Śrīmad- Bhāgavatam.” (65)

No one could see him, but they could hear him singing in a sweet voice. Therefore all the devotees, headed by Govinda, made this guess. (155) “Haridāsa must have committed suicide by drinking poison, and because of this sinful act, he has now become a brāhmaṇa ghost. (156) “We cannot see his material form,” they said, “but still we hear his sweet singing. Therefore he must have become a ghost.” Svarūpa Dāmodara, however, protested, “This is a false guess. (157) “Junior Haridāsa chanted the Hare Kṛṣṇa mantra throughout his entire life and served the Supreme Lord Śrī Caitanya Mahāprabhu. Moreover, he is dear to the Lord and has died in a holy place. (158)

“Haridāsa cannot have been degraded; he must have attained liberation. This is a pastime of Śrī Caitanya Mahāprabhu’s. You will all understand it later.” (159) A devotee returned to Navadvīpa from Prayāga and told everyone the details of Junior Haridāsa’s suicide. (160) He explained how Junior Haridāsa had made his resolution and had thus entered the waters at the confluence of the Yamunā and Ganges. Hearing these details, Śrīvāsa Ṭhākura and the other devotees were very surprised. (161) At the end of the year, Śivānanda Sena came to Jagannātha Purī as usual, accompanied by the other devotees, and thus in great happiness met Śrī Caitanya Mahāprabhu. (162)

When Śrīvāsa Ṭhākura inquired from Śrī Caitanya Mahāprabhu, “Where is Junior Haridāsa?” the Lord replied, “A person is sure to achieve the results of his fruitive activities.” (163) Then Śrīvāsa Ṭhākura related the details of Haridāsa’s decision and his entering the waters at the confluence of the Ganges and Yamunā. (164) When Śrī Caitanya Mahāprabhu heard these details, He smiled in a pleased mood and said, “If with sensual intentions one looks at women, this is the only process of atonement.” (165) Then all the devotees, headed by Svarūpa Dāmodara Gosvāmī, concluded that because Haridāsa had committed suicide at the confluence of the rivers Ganges and Yamunā, he must have ultimately attained shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (166)

In this way, Śrī Caitanya Mahāprabhu, the son of mother Śacī, performs His pastimes, which greatly satisfy the ears and minds of pure devotees who hear about them. (167) This incident manifests the mercy of Śrī Caitanya Mahāprabhu, His teaching that a sannyāsī should remain in the renounced order, and the deep attachment to Him felt by His faithful devotees. (168) It also demonstrates the glories of holy places and shows how the Lord accepts His faithful devotee. Thus the Lord fulfilled five or seven purposes by performing one pastime. (169) The pastimes of Śrī Caitanya Mahāprabhu are like nectar, and they are deep like the ocean. People in general cannot understand them, but a sober devotee can. (170) Please hear the pastimes of Śrī Caitanya Mahāprabhu with faith and confidence. Do not argue, for arguments will produce a contrary result. (171) 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. (172)

A devotee named Choṭa Haridāsa used to sing for Śrī Caitanya Mahāprabhu. Bhagavān Ācārya called him to his home and spoke as follows. (102) “Please go to the sister of Śikhi Māhiti. In my name, ask her for a māna of white rice and bring it here.” (103) Śikhi Māhiti’s sister was named Mādhavī- devī. She was an elderly lady who always performed austerities. She was very advanced in devotional service. (104) Śrī Caitanya Mahāprabhu accepted her as having formerly been an associate of Śrīmatī Rādhārāṇī. In the entire world, three and a half people were His intimate devotees. (105) The three were Svarūpa Dāmodara Gosvāmī, Rāmānanda Rāya and Śikhi Māhiti, and the half a person was Śikhi Māhiti’s sister. (106)

After begging the rice from her, Junior Haridāsa brought it to Bhagavān Ācārya, who was very pleased to see its quality. (107) In great affection, Bhagavān Ācārya cooked varieties of vegetables and other preparations dear to Śrī Caitanya Mahāprabhu. He also obtained remnants of food from Lord Jagannātha and digestive aids such as ground ginger and also lime with salt. (108) At noon, when Śrī Caitanya Mahāprabhu came to eat the offerings of Bhagavān Ācārya, He first appreciated the fine rice and therefore questioned him. (109) “Where did you get such fine rice?” the Lord asked. Bhagavān Ācārya replied, “I got it by begging from Mādhavī- devī.” (110) When Śrī Caitanya Mahāprabhu asked who had begged the rice and brought it back, Bhagavān Ācārya mentioned the name of Junior Haridāsa. (111)

Praising the quality of the rice, Śrī Caitanya Mahāprabhu partook of the prasādam. Then, after returning to His residence, He gave the following order to Govinda, His personal assistant. (112) “From this day forward, do not allow Choṭa Haridāsa to come here.” (113) When Junior Haridāsa heard that he had been ordered not to approach Śrī Caitanya Mahāprabhu, he was very unhappy. No one could understand why he had been ordered not to come. (114) Haridāsa fasted continuously for three days. Then Svarūpa Dāmodara Gosvāmī and other confidential devotees approached Śrī Caitanya Mahāprabhu to inquire from Him. (115) “What great offense has Junior Haridāsa committed? Why has he been forbidden to come to Your door? He has now been fasting for three days.” (116)

The Lord replied, “I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman. (117) “So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person. (118) “‘One should not sit closely with one’s mother, sister or daughter, for the senses are so strong that they may attract even a person advanced in knowledge.’ (119) “There are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women.” (120) After saying this, Śrī Caitanya Mahāprabhu entered His room. Seeing Him in such an angry mood, all the devotees fell silent. (121)

The next day, all the devotees together approached the lotus feet of Śrī Caitanya Mahāprabhu to submit an appeal on behalf of Junior Haridāsa. (122) “Haridāsa has committed a small offense,” they said. “Therefore, O Lord, please be merciful to him. Now he has received a sufficient lesson. In the future he will not commit such an offense.” (123) Śrī Caitanya Mahāprabhu said, “My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women. (124) “You should all tend to your respective engagements. Give up this useless talk. If you speak this way again, I shall go away, and you will no longer see Me here.” (125) Hearing this, all the devotees covered their ears with their hands, got up and went about their respective duties. (126)

Śrī Caitanya Mahāprabhu also left that place to perform His noon duties. No one could understand His pastimes. (127) The next day, all the devotees went to Śrī Paramānanda Purī and requested him to pacify the Lord. (128) Paramānanda Purī thereupon went alone to the residence of Śrī Caitanya Mahāprabhu. The Lord, after offering him obeisances, seated him by His side with great respect. (129) The Lord inquired, “What is your order? For what purpose have you come here?” Paramānanda Purī then submitted his prayer that the Lord show favor to Junior Haridāsa. (130) Hearing this request, Śrī Caitanya Mahāprabhu replied, “My dear lord, please hear Me. It is better for you to stay here with all the Vaiṣṇavas. (131) “Please give Me permission to go to Ālālanātha. I shall remain there alone; only Govinda will go with Me.” (132) After saying this, the Lord called for Govinda. Offering obeisances to Paramānanda Purī, He got up and began to leave. (133)

In great haste Paramānanda Purī Gosāñi went before Him and with great humility persuaded Him to sit down in His room. (134) Paramānanda Purī said, “My dear Lord Caitanya, You are the independent Personality of Godhead. You can do whatever You like. Who can say anything above You? (135) “All Your activities are for the benefit of people in general. We cannot understand them, for Your intentions are deep and grave.” (136) After saying this, Paramānanda Purī Gosāñi left for his own home. Then all the devotees went to see Junior Haridāsa. (137) Svarūpa Dāmodara Gosāñi said, “Please hear us, Haridāsa, for we all wish you well. Please believe this. (138) “At present Śrī Caitanya Mahāprabhu is persisting in His mood of anger because He is the independent Supreme Personality of Godhead. At some time, however, He will surely be merciful, for at heart He is very kind. (139) “The Lord is persisting, and if you also persist, His persistence will increase. It is better for you to bathe and take prasādam. In due course, His anger will automatically subside.” (140)

Having said this, Svarūpa Dāmodara Gosvāmī induced Haridāsa to bathe and take prasādam. After thus reassuring him, he returned home. (141) When Śrī Caitanya Mahāprabhu went to see Lord Jagannātha in the temple, Haridāsa would stay a long distance away and see Him. (142) Śrī Caitanya Mahāprabhu is the ocean of mercy. Who can understand Him? When He chastises His dear devotees, He certainly does so to reestablish the principles of religion or duty. (143) After all the devotees saw this example, a mentality of fear grew among them. Therefore they all stopped talking with women, even in dreams. (144) In this way a complete year passed for Junior Haridāsa, but still there was not a sign of Śrī Caitanya Mahāprabhu’s mercy toward him. (145) Thus at the end of one night, Junior Haridāsa, after offering Śrī Caitanya Mahāprabhu his respectful obeisances, departed for Prayāga without saying anything to anyone. (146) Junior Haridāsa had conclusively decided to attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. Thus he entered deep into the water at Triveṇī, the confluence of the Ganges and Yamunā at Prayāga, and in this way gave up his life. (147)

Immediately after committing suicide in this way, he went in his body to Śrī Caitanya Mahāprabhu and received the mercy of the Lord. However, he still remained invisible. (148) In a spiritual body resembling that of a Gandharva, Junior Haridāsa, although invisible, would sing at night for Śrī Caitanya Mahāprabhu to hear. No one but the Lord, however, knew of this. (149) One day Śrī Caitanya Mahāprabhu inquired from the devotees, “Where is Haridāsa? Now you may bring him here.” (150) The devotees all replied, “One night at the end of a full year, Junior Haridāsa got up and went away. No one knows where he has gone.” (151) While hearing the devotees lament, Śrī Caitanya Mahāprabhu was mildly smiling. Thus all the devotees were very much astonished. (152) One day Jagadānanda, Svarūpa, Govinda, Kāśīśvara, Śaṅkara, Dāmodara and Mukunda all went to bathe in the sea. They could hear Haridāsa singing from a distant place as if calling them in his original voice. (153 154)

After meditating for two days, Nṛsiṁhānanda Brahmacārī told Śivānanda Sena, “I have already brought Śrī Caitanya Mahāprabhu to the village known as Pāṇihāṭi. (54) “Tomorrow at noon He will come to your home. Therefore please bring all kinds of cooking ingredients. I shall personally cook and offer Him food. (55) “In this way I shall bring Him here very soon. Be assured that I am telling you the truth. Do not be doubtful. (56) “Bring all the ingredients very soon, for I want to begin cooking immediately. Please do what I say.” (57) Nṛsiṁhānanda Brahmacārī said to Śivānanda, “Please bring whatever cooking ingredients I want.” Thus Śivānanda Sena immediately brought whatever he asked for. (58) Beginning early in the morning, Nṛsiṁhānanda Brahmacārī cooked many varieties of food, including vegetables, cakes, sweet rice and other preparations. (59)

After he finished cooking, he brought separate dishes for Jagannātha and Śrī Caitanya Mahāprabhu. (60) He also separately offered dishes to Nṛsiṁhadeva, his worshipable Deity. Thus he divided all the food into three offerings. Then, outside the temple, he began to meditate upon the Lord. (61) In his meditation he saw Śrī Caitanya Mahāprabhu quickly come, sit down and eat all three offerings, leaving behind no remnants. (62) Pradyumna Brahmacārī was overwhelmed by transcendental ecstasy upon seeing Caitanya Mahāprabhu eating everything. Thus tears flowed from his eyes. Nevertheless, he expressed dismay, saying, “Alas, alas! My dear Lord, what are You doing? You are eating everyone’s food! (63) “My dear Lord, You are one with Jagannātha; therefore I have no objection to Your eating His offering. But why are You touching the offering for Lord Nṛsiṁhadeva? (64)

“I think that Nṛsiṁhadeva could not eat anything today, and therefore He is fasting. If the master fasts, how can the servant live?” (65) Although Nṛsiṁha Brahmacārī felt jubilation within his heart to see Śrī Caitanya Mahāprabhu eating everything, for the sake of Lord Nṛsiṁhadeva he externally expressed disappointment. (66) Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself. Therefore there is no difference between Him, Lord Jagannātha and Lord Nṛsiṁhadeva. (67) Pradyumna Brahmacārī was deeply eager to understand this fact. Therefore Śrī Caitanya Mahāprabhu revealed it to him by a practical demonstration. (68) After eating all the offerings, Śrī Caitanya Mahāprabhu started for Pāṇihāṭi. There, He was greatly satisfied to see the different varieties of vegetables prepared in the house of Rāghava. (69) Śivānanda said to Nṛsiṁhānanda, “Why are you expressing dismay?” Nṛsiṁhānanda replied, “Just see the behavior of your Lord Śrī Caitanya Mahāprabhu. (70)

“He alone has eaten the offerings for all three Deities. Because of this, both Jagannātha and Nṛsiṁhadeva remain fasting.” (71) When Śivānanda Sena heard this statement, he was unsure whether Nṛsiṁhānanda Brahmacārī was speaking that way because of ecstatic love or because it was actually a fact. (72) When Śivānanda Sena was thus perplexed, Nṛsiṁhānanda Brahmacārī said to him, “Bring more food. Let me cook again for Lord Nṛsiṁhadeva.” (73) Then Śivānanda Sena again brought the ingredients with which to cook, and Pradyumna Brahmacārī again cooked and offered the food to Nṛsiṁhadeva. (74) The next year, Śivānanda went to Jagannātha Purī with all the other devotees to see the lotus feet of Śrī Caitanya Mahāprabhu. (75) One day, in the presence of all the devotees, the Lord raised these topics concerning Nṛsiṁhānanda Brahmacārī and praised his transcendental qualities. (76)

The Lord said, “Last year in the month of Pauṣa, when Nṛsiṁhānanda gave Me varieties of sweetmeats and vegetables to eat, they were so good that I felt I had never before eaten such preparations.” (77) Hearing this, all the devotees were struck with wonder, and Śivānanda became confident that the incident was true. (78) In this way Śrī Caitanya Mahāprabhu used to eat at the temple of Śacīmātā every day and also visit the house of Śrīvāsa Ṭhākura when kīrtana was performed. (79) Similarly, He was always present when Nityānanda Prabhu danced, and He regularly appeared at the house of Rāghava. (80) Lord Gaurasundara is greatly influenced by the love of His devotees. Therefore wherever there is pure devotion to the Lord, the Lord Himself, subdued by such love, appears, and His devotees see Him. (81)

Influenced by the loving affairs of Śivānanda Sena, Śrī Caitanya Mahāprabhu came again and again. Therefore who can estimate the limits of his love? (82) Thus I have described the appearance of Śrī Caitanya Mahāprabhu. Anyone who hears about these incidents can understand the transcendental opulence of the Lord. (83) At Jagannātha Purī, in the association of Śrī Caitanya Mahāprabhu, lived Bhagavān Ācārya, who was certainly a gentleman, a learned scholar and a great devotee. (84) He was fully absorbed in thoughts of fraternal relationships with God. He was an incarnation of a cowherd boy, and thus his dealings with Svarūpa Dāmodara Gosvāmī were very friendly. (85) He sought the shelter of Śrī Caitanya Mahāprabhu’s lotus feet with full surrender. Sometimes he would invite the Lord to dine at his home. (86) Bhagavān Ācārya prepared varieties of rice and vegetables at home and brought the Lord there alone to eat. (87)

Bhagavān Ācārya’s father, whose name was Śatānanda Khān, was an expert statesman, whereas Bhagavān Ācārya was not at all interested in the management of the state. Indeed, he was almost in the renounced order of life. (88) Bhagavān Ācārya’s brother, whose name was Gopāla Bhaṭṭācārya, had studied Vedānta philosophy at Benares and had then returned to Bhagavān Ācārya’s home. (89) Bhagavān Ācārya took his brother to meet Śrī Caitanya Mahāprabhu, but the Lord, knowing that Gopāla Bhaṭṭācārya was a Māyāvādī philosopher, could not get much happiness from meeting him. (90) Śrī Caitanya Mahāprabhu derives no happiness from meeting one who is not a pure devotee of Kṛṣṇa. Thus because Gopāla Bhaṭṭācārya was a Māyāvādī scholar, the Lord felt no jubilation in meeting him. Nevertheless, because Gopāla Bhaṭṭācārya was related to Bhagavān Ācārya, Śrī Caitanya Mahāprabhu feigned pleasure in seeing him. (91)

Bhagavān Ācārya said to Svarūpa Dāmodara, “Gopāla, home, having concluded his study of Vedānta philosophy.” (92) Bhagavān Ācārya requested Svarūpa Dāmodara Gosvāmī to hear from Gopāla the commentary upon Vedānta. Svarūpa Dāmodara, however, somewhat angry because of love, spoke as follows. (93) “You have lost your intelligence in the association of Gopāla, and therefore you are eager to hear the Māyāvāda philosophy. (94) “When a Vaiṣṇava listens to the Śārīraka- bhāṣya, the Māyāvāda commentary upon the Vedānta- sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord. (95) “The Māyāvāda philosophy presents such a jugglery of words that even a highly elevated devotee who has accepted Kṛṣṇa as his life and soul changes his decision when he reads the Māyāvāda commentary on the Vedānta- sūtra.” (96)

In spite of Svarūpa Dāmodara’s protest, Bhagavān Ācārya continued, “We are all fixed at the lotus feet of Kṛṣṇa with our hearts and souls. Therefore the Śārīraka- bhāṣya cannot change our minds.” (97) Svarūpa Dāmodara replied, “Nevertheless, when we hear the Māyāvāda philosophy, we hear that Brahman is knowledge and that the universe of māyā is false, but we gain no spiritual understanding. (98) “The Māyāvādī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of māyā. Hearing this kind of commentary breaks the heart and life of a devotee.” (99) Thus Bhagavān Ācārya, greatly ashamed and fearful, remained silent. The next day, he asked Gopāla Bhaṭṭācārya to return to his own district. (100) One day Bhagavān Ācārya invited Śrī Caitanya Mahāprabhu to dine at his home. Thus he was preparing rice and various types of vegetables. (101)

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā. (1)

All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) In His incarnation as Śrī Caitanya Mahāprabhu, Lord Śrī Kṛṣṇa descended to deliver all the living beings in the three worlds, from Brahmaloka down to Pātālaloka. He caused their deliverance in three ways. (3) The Lord delivered the fallen souls in some places by meeting them directly, in other places by empowering a pure devotee, and in still other places by appearing before someone Himself. (4) Śrī Caitanya Mahāprabhu delivered almost all the fallen souls by directly meeting them. He delivered others by entering the bodies of great devotees, such as Nakula Brahmacārī. And He delivered still others by appearing before them, as in the case of Nṛsiṁhānanda Brahmacārī. “I shall deliver the fallen souls.” This statement characterizes the Supreme Personality of Godhead. (5-6)

When Śrī Caitanya Mahāprabhu was personally present, anyone in the world who met Him even once was fully satisfied and became spiritually advanced. (7) Every year, devotees from Bengal would go to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu, and after the meeting they would return to Bengal. (8) Similarly, people who went to Jagannātha Purī from various provinces of India were fully satisfied after seeing the lotus feet of Śrī Caitanya Mahāprabhu. (9) People from all over the universe, including the seven islands, the nine khaṇḍas, the planets of the demigods, Gandharvaloka and Kinnaraloka, would go there in the forms of human beings. (10) Having seen the Lord, they all became Vaiṣṇavas. Thus in ecstatic love of Godhead they chanted the Hare Kṛṣṇa mantra and danced. (11)

Thus by direct meetings, Śrī Caitanya Mahāprabhu delivered the three worlds. Some people, however, were entangled in material activities and could not go. (12) To deliver people in regions throughout the universe who could not meet Him, Śrī Caitanya Mahāprabhu personally entered the bodies of pure devotees. (13) Thus He empowered living beings [His pure devotees] by manifesting in them so much of His own devotion that people in all other countries became devotees by seeing them. (14) In this way Śrī Caitanya Mahāprabhu delivered the entire three worlds, not only by His personal presence but also by empowering others. I shall briefly describe how He empowered a living being in Bengal. (15) In Āmbuyā- muluka there was a person named Nakula Brahmacārī, who was a perfectly pure devotee, greatly advanced in devotional service. (16) Desiring to deliver all the people of Bengal, Śrī Caitanya Mahāprabhu entered the heart of Nakula Brahmacārī. (17)

Nakula Brahmacārī became exactly like a man haunted by a ghost. Thus he sometimes laughed, sometimes cried, sometimes danced and sometimes chanted like a madman. (18) He continuously exhibited bodily transformations of transcendental love. Thus he cried, trembled, became stunned, perspired, danced in love of Godhead and made sounds like those of a cloud. (19) His body shone with the same luster as that of Śrī Caitanya Mahāprabhu, and he showed the same absorption in ecstatic love of Godhead. People came from all provinces of Bengal to see these symptoms. (20) He advised whomever he met to chant the holy names Hare Kṛṣṇa. Thus upon seeing him, people were overwhelmed with love of Godhead. (21) When Śivānanda Sena heard that Śrī Caitanya Mahāprabhu had entered the body of Nakula Brahmacārī, he went there with doubts in his mind. (22)

Desiring to test the authenticity of Nakula Brahmacārī, he stayed outside, thinking as follows. (23) “If Nakula Brahmacārī personally calls me and knows my worshipable mantra, then I shall understand that he is inspired by the presence of Śrī Caitanya Mahāprabhu.” Thinking in this way, he stayed some distance apart. (24-25) There was a large crowd of people, some coming and some going. Indeed, some people in that great crowd could not even see Nakula Brahmacārī. (26) In his inspired state, Nakula Brahmacārī said, “Śivānanda Sena is staying some distance away. Two or four of you go call him.” (27) Thus people began running here and there, calling in all directions, “Śivānanda! Whoever is Śivānanda, please come. Nakula Brahmacārī is calling you.” (28) Hearing these calls, Śivānanda Sena quickly went there, offered obeisances to Nakula Brahmacārī, and sat down near him. (29)

Nakula Brahmacārī said, “I know that you are doubtful. Now please hear this evidence with great attention. (30) “You are chanting the Gaura- gopāla mantra, composed of four syllables. Now please give up the doubts that have resided within you.” (31) Śivānanda Sena thereupon developed full confidence in his mind that Nakula Brahmacārī was filled with the presence of Śrī Caitanya Mahāprabhu. Śivānanda Sena then offered him respect and devotional service. (32) In this way, one should understand the inconceivable potencies of Śrī Caitanya Mahāprabhu. Now please hear how His appearance [āvirbhāva] takes place. (33) Śrī Caitanya Mahāprabhu always appeared in four places-in the household temple of mother Śacī, in the places where Śrī Nityānanda Prabhu danced, in the house of Śrīvāsa Paṇḍita during congregational chanting, and in the house of Rāghava Paṇḍita. He appeared because of His attraction to the love of His devotees. That is His natural characteristic. (34-35)

Śrī Caitanya Mahāprabhu appeared before Nṛsiṁhānanda Brahmacārī and ate his offerings. Please hear about this with attention. (36) Śivānanda Sena had a nephew named Śrīkānta Sena, who by the grace of Śrī Caitanya Mahāprabhu was extremely fortunate. (37) One year, Śrīkānta Sena came alone to Jagannātha Purī in great eagerness to see the Lord. (38) Seeing Śrīkānta Sena, Śrī Caitanya Mahāprabhu bestowed causeless mercy upon him. Śrīkānta Sena stayed near Śrī Caitanya Mahāprabhu for about two months at Jagannātha Purī. (39) When he was about to return to Bengal, the Lord told him, “Forbid the devotees of Bengal to come to Jagannātha Purī this year. (40) “This year I shall personally go to Bengal and meet all the devotees there, headed by Advaita Ācārya. (41) “Please inform Śivānanda Sena that in the month of Pauṣa [December-January] I shall certainly go to his home. (42)

“Jagadānanda is there, and he will give Me offerings of food. Inform them all that no one should come to Jagannātha Purī this year.” (43) When Śrīkānta Sena returned to Bengal and delivered this message, the minds of all the devotees were very pleased. (44) Advaita Ācārya was just about to go to Jagannātha Purī with the other devotees, but upon hearing this message, He waited. Śivānanda Sena and Jagadānanda also stayed back, awaiting the arrival of Śrī Caitanya Mahāprabhu. (45) When the month of Pauṣa arrived, Jagadānanda and Śivānanda collected all kinds of paraphernalia for the Lord’s reception. Every day, they would wait until evening for the Lord to come. (46) As the month passed but Śrī Caitanya Mahāprabhu did not come, Jagadānanda and Śivānanda became most unhappy. (47)

Suddenly Nṛsiṁhānanda arrived, and Jagadānanda and Śivānanda arranged for him to sit near them. Seeing them both so unhappy, Nṛsiṁhānanda inquired, “Why do I see that you are both despondent?” (48-49) Then Śivānanda Sena told him, “Śrī Caitanya Mahāprabhu promised that He would come. Why, then, has He not arrived?” (50) Hearing this, Nṛsiṁhānanda Brahmacārī replied, “Please be satisfied. I assure you that I shall bring Him here three days from now.” (51) Śivānanda and Jagadānanda knew of Nṛsiṁhānanda Brahmacārī’s influence and love of Godhead. Therefore they now felt assured that he would certainly bring Śrī Caitanya Mahāprabhu. (52) His real name was Pradyumna Brahmacārī. The name Nṛsiṁhānanda had been given to him by Lord Gaurasundara Himself. (53)

Having heard these verses recited by Rūpa Gosvāmī, Śrīla Rāmānanda Rāya said, “Your poetic expressions are like continuous showers of nectar. Kindly let me hear the introductory portion of the second drama.” (172) Śrīla Rūpa Gosvāmī said, “In your presence, which is just like brilliant sunshine, I am as insignificant as the light of a glowworm. (173) “It is even impudent for me to open my mouth before you.” Then, having said this, he recited the introductory verse of the Lalita- mādhava. (174) “‘The beautiful moonlike glories of Mukunda give distress to the lotuslike faces of the wives of the demons and to their raised breasts, which are like gleaming cakravāka birds. Those glories, however, are pleasing to all His devotees, who are like cakora birds. May those glories forever give pleasure to you all.'” (175)

When Śrīla Rāmānanda Rāya further inquired about the second introductory verse, Śrīla Rūpa Gosvāmī was somewhat hesitant, but nevertheless he began to recite. (176) “‘The moonlike Supreme Personality of Godhead, who is known as the son of mother Śacī, has now appeared on earth to spread devotional love of Himself. He is the emperor of the brāhmaṇa community. He can drive away all the darkness of ignorance and control the mind of everyone in the world. May that rising moon bestow upon us all good fortune.'” (177) Although Śrī Caitanya Mahāprabhu was inwardly greatly pleased when He heard this verse, externally He spoke as if angry. (178) “Your exalted poetic descriptions of the mellows of Lord Kṛṣṇa’s pastimes are like an ocean of nectar. But why have you put in a false prayer about Me? It is like a drop of detestable alkali.” (179) Śrīla Rāmānanda Rāya objected, “It is not alkali at all. It is a particle of camphor he has put into the nectar of his exalted poetic expression.” (180) Śrī Caitanya Mahāprabhu said, “My dear Rāmānanda Rāya, you are jubilant at hearing these poetic expressions, but I am ashamed to hear them, for people in general will joke about the subject of this verse.” (181)

Rāmānanda Rāya said, “Instead of joking, people in general will feel great pleasure in hearing such poetry, for the initial remembrance of the worshipable Deity invokes good fortune.” (182) Rāmānanda Rāya inquired, “By which subdivision of style do the players enter?” Rūpa Gosvāmī then began to speak specifically about this subject. (183) “‘While dancing on the stage after having killed the ruler of uncivilized men [Kaṁsa], Lord Kṛṣṇa, master of all arts, will at the proper time accept the hand of Śrīmatī Rādhārāṇī, who is qualified with all transcendental attributes.’ (184) “This introduction is technically called udghātyaka, and the whole scene is called vīthī. You are so expert in dramatic expression that each of my statements before you is like a wave from an ocean of impudence. (185) “‘To explain an unclear word, men generally join it with other words. Such an attempt is called udghātyaka.'” (186) When Rāmānanda Rāya requested Śrīla Rūpa Gosvāmī to speak further about various portions of the play, Śrīla Rūpa Gosvāmī briefly quoted his Lalita- mādhava. (187)

“‘The dust from cows and calves on the road creates a kind of darkness indicating that Kṛṣṇa is returning home from the pasture. Also, the darkness of evening provokes the gopīs to meet Kṛṣṇa. Thus the pastimes of Kṛṣṇa and the gopīs are covered by a kind of transcendental darkness and are therefore impossible for ordinary scholars of the Vedas to see.’ (188) “‘May the sweet sound of Lord Kṛṣṇa’s flute, His authorized messenger, be glorified, for it expertly releases Śrīmatī Rādhārāṇī from Her shyness and attracts Her from Her home to the forest.’ (189) “‘My dear friend, who is this fearless young man? He is as bright as a lightning cloud, and He wanders in His pastimes like a maddened elephant. From where has He come to Vṛndāvana? Alas, by His restless movements and attractive glances He is plundering from the vault of My heart the treasure of My patience.’ (190)

“‘Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind.'” (191) After hearing this, Śrīla Rāmānanda Rāya submitted at the lotus feet of Śrī Caitanya Mahāprabhu the superexcellence of Śrīla Rūpa Gosvāmī’s poetic expression and began to praise it as if he had thousands of mouths. (192) Śrīla Rāmānanda Rāya said, “This is not a poetic presentation; it is a continuous shower of nectar. Indeed, it is the essence of all ultimate realizations, appearing in the form of plays. (193) “The wonderful descriptions of Rūpa Gosvāmī are superb arrangements to express loving affairs. Hearing them will plunge the heart and ears of everyone into a whirlpool of transcendental bliss. (194)

“‘What is the use of a bowman’s arrow or a poet’s poetry if they penetrate the heart but do not cause the head to spin?’ (195) “Without Your mercy such poetic expressions would be impossible for an ordinary living being to write. My guess is that You have given him the power.” (196) Śrī Caitanya Mahāprabhu replied, “I met Śrīla Rūpa Gosvāmī at Prayāga. He attracted and satisfied Me because of his qualities.” (197) Śrī Caitanya Mahāprabhu praised the metaphors and other literary ornaments of Śrīla Rūpa Gosvāmī’s transcendental poetry. Without such poetic attributes, He said, there is no possibility of preaching transcendental mellows. (198) Śrī Caitanya Mahāprabhu requested all His personal associates to bless Rūpa Gosvāmī so that he might continuously describe the pastimes of Vṛndāvana, which are full of emotional love of Godhead. (199) Śrī Caitanya Mahāprabhu said, “Śrīla Rūpa Gosvāmī’s elder brother, whose name is Sanātana Gosvāmī, is such a wise and learned scholar that no one is equal to him.” (200)

Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, “Sanātana Gosvāmī’s renunciation of material connections is just like yours. Humility, renunciation and excellent learning exist in him simultaneously. (201) “I empowered both of these brothers to go to Vṛndāvana to expand the literature of bhakti.” (202) Śrīla Rāmānanda Rāya replied to Śrī Caitanya Mahāprabhu, “My Lord, You are the Supreme Personality of Godhead. If You like, You can cause even a wooden doll to dance. (203) “I see that the truths regarding transcendental mellows that You expounded through my mouth are all explained in the writings of Śrīla Rūpa Gosvāmī. (204) “Because of Your causeless mercy toward Your devotees, You want to describe the transcendental pastimes in Vṛndāvana. Anyone empowered to do this can bring the entire world under Your influence.” (205)

Śrī Caitanya Mahāprabhu then embraced Rūpa Gosvāmī and asked him to offer prayers at the lotus feet of all the devotees present. (206) Advaita Ācārya, Nityānanda Prabhu and all the other devotees showed their causeless mercy to Rūpa Gosvāmī by embracing him in return. (207) Seeing Śrī Caitanya Mahāprabhu’s special mercy toward Śrīla Rūpa Gosvāmī and seeing his personal qualities, all the devotees were struck with wonder. (208) Then, when Śrī Caitanya Mahāprabhu left with all of His devotees, Haridāsa Ṭhākura also embraced Śrīla Rūpa Gosvāmī. (209) Haridāsa Ṭhākura told him, “There is no limit to your good fortune. No one can understand the glories of what you have described.” (210) Śrī Rūpa Gosvāmī said, “I do not know anything. The only transcendental words I can utter are those which Śrī Caitanya Mahāprabhu makes me speak. (211)

“Although I am the lowest of men and have no knowledge, the Lord has mercifully bestowed upon me the inspiration to write transcendental literature about devotional service. Therefore I offer my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.” (212) In this way Śrīla Rūpa Gosvāmī passed his time in close association with Haridāsa Ṭhākura by discussing the pastimes of Lord Kṛṣṇa in great happiness. (213) All the devotees of Śrī Caitanya Mahāprabhu thus spent four months with Him. Then the Lord bade them farewell, and they returned to Bengal. (214) Śrīla Rūpa Gosvāmī, however, stayed at the lotus feet of Śrī Caitanya Mahāprabhu, and when the Dola- yātrā festival took place, he saw it in great happiness with the Lord. (215)

After the Dola- yātrā festival ended, Śrī Caitanya Mahāprabhu bade farewell to Rūpa Gosvāmī also. The Lord empowered him and bestowed upon him all kinds of mercy. (216) “Now go to Vṛndāvana and stay there,” the Lord said. “You may send here your elder brother, Sanātana. (217) “When you go to Vṛndāvana, stay there, preach transcendental literature and excavate the lost holy places. (218) “Establish the service of Lord Kṛṣṇa and preach the mellows of Lord Kṛṣṇa’s devotional service. I shall also go to Vṛndāvana once more.” (219) Having thus spoken, Śrī Caitanya Mahāprabhu embraced Rūpa Gosvāmī, who then placed the lotus feet of the Lord upon his head. (220) Śrīla Rūpa Gosvāmī took leave of all the devotees of Śrī Caitanya Mahāprabhu and returned to Vṛndāvana by the path through Bengal. (221) Thus I have described the second meeting of Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu. Anyone who hears of this incident will certainly attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. (222) 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. (223)

When the Lord persisted in asking this again and again, Rūpa Gosvāmī recited that verse [as follows]. (119) “‘I do not know how much nectar the two syllables “Kṛṣ- ṇa” have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.'” (120) When all the devotees of Śrī Caitanya Mahāprabhu, especially Śrī Rāmānanda Rāya, heard this verse, they were all filled with transcendental bliss and were struck with wonder. (121) Everyone admitted that although they had heard many statements glorifying the holy name of the Lord, they had never heard such sweet descriptions as those of Rūpa Gosvāmī. (122)

Rāmānanda Rāya inquired, “What kind of drama are you writing? We can understand that it is a mine of conclusive statements.” (123) Svarūpa Dāmodara replied for Śrīla Rūpa Gosvāmī: “He wanted to compose a drama about the pastimes of Lord Kṛṣṇa. He planned to describe in one book both the pastimes of Vṛndāvana and those of Dvārakā and Mathurā. (124) “He began it in that way, but now, following the order of Śrī Caitanya Mahāprabhu, he has divided it in two and is writing two plays, one concerning the pastimes of Mathurā and Dvārakā and the other concerning the pastimes of Vṛndāvana. (125) “The two plays are called Vidagdha- mādhava and Lalita- mādhava. Both of them wonderfully describe ecstatic emotional love of God.” (126)

Rāmānanda Rāya said, “Please recite the introductory verse of the Vidagdha- mādhava so that I can hear and examine it.” Thus Śrī Rūpa Gosvāmī, being ordered by Śrī Caitanya Mahāprabhu, recited the verse (1.1). (127) “‘May the pastimes of Śrī Kṛṣṇa reduce the miseries existing in the material world and nullify all unwanted desires. The pastimes of the Supreme Personality of Godhead are like śikhariṇī, a blend of yogurt and sugar candy. They overpower the pride of even the nectar produced on the moon, for they distribute the sweet fragrance of the concentrated loving affairs of Śrīmatī Rādhārāṇī and the gopīs.'” (128) Rāmānanda Rāya said, “Now please recite the description of the glories of your worshipable Deity.” Rūpa Gosvāmī, however, hesitated due to embarrassment because Śrī Caitanya Mahāprabhu was present. (129) The Lord, however, encouraged Rūpa Gosvāmī, saying, “Why are you embarrassed? You should recite it so the devotees can hear the good fruit of your writing.” (130)

When Rūpa Gosvāmī thus recited his verse, Caitanya Mahāprabhu disapproved of it because it described His personal glories. He expressed the opinion that it was an exaggerated explanation. (131) “‘May the Supreme Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.'” (132) All the devotees present so greatly appreciated this verse that they expressed their gratitude to Śrī Rūpa Gosvāmī for his transcendental recitation. (133) Rāmānanda Rāya inquired, “How have you introduced the assembly of the players?” Rūpa Gosvāmī replied, “The players assemble at a suitable time under the heading of pravartaka. (134) “‘When the entrance of the actors is set in motion by the arrival of a suitable time, the entrance is called pravartaka.’ (135)

“‘Springtime had arrived, and the full moon of that season inspired the Supreme Personality of Godhead, who is complete in everything, with new attraction to meet the beautiful Śrīmatī Rādhārāṇī at night to increase the beauty of Their pastimes.'” (136) Rāmānanda Rāya said, “Please recite the prarocanā portion so that I may hear and examine it.” Śrī Rūpa replied, “I think that Śrī Caitanya Mahāprabhu’s desire to hear is prarocanā. (137) “‘The devotees now present are constantly thinking of the Supreme Lord and are therefore highly advanced. This work named Vidagdha- mādhava depicts the characteristic pastimes of Lord Kṛṣṇa with decorations of poetic ornaments. And the inner grounds of the forest of Vṛndāvana provide a suitable platform for the dancing of Kṛṣṇa with the gopīs. Therefore I think that the pious activities of persons like us, who have tried to advance in devotional service, have now attained maturity.’ (138)

“‘O learned devotees, I am by nature ignorant and low, yet even though it is from me that the Vidagdha- mādhava has come, it is filled with descriptions of the transcendental attributes of the Supreme Personality of Godhead. Therefore, will not such a literature bring about the attainment of the highest goal of life? Although its wood may be ignited by a low- class man, fire can nevertheless purify gold. Similarly, although I am very low by nature, this book may help cleanse the dirt from within the hearts of the golden devotees.'” (139) Then Rāmānanda Rāya inquired from Rūpa Gosvāmī about the causes of the loving affairs between Kṛṣṇa and the gopīs, such as previous attachment, transformations of love, endeavors for love, and exchanges of letters disclosing the gopīs’ awakening love for Kṛṣṇa. (140) Śrīla Rūpa Gosvāmī gradually informed Rāmānanda Rāya about everything he asked. Hearing his explanations, all the devotees of Śrī Caitanya Mahāprabhu were struck with wonder. (141)

“[Experiencing previous attachment to Kṛṣṇa (pūrva- rāga), Śrīmatī Rādhārāṇī thought:] ‘Since I have heard the name of a person called Kṛṣṇa, I have practically lost My good sense. Then, there is another person who plays His flute in such a way that after I hear the vibration, intense madness arises in My heart. And again there is still another person to whom My mind becomes attached when I see His beautiful lightninglike effulgence in His picture. Therefore I think that I am greatly condemned, for I have become simultaneously attached to three persons. It would be better for Me to die because of this.’ (142) “‘My dear friend, these palpitations of Śrīmatī Rādhārāṇī’s heart are extremely difficult to cure. Even if one applied some medical treatment, it would only end in defamation.’ (143) “‘”O dearly beautiful one, the artistic loveliness of Your picture is now impressed within My mind. Since You are now living within My mind, wherever I wish to run because I am agitated by impressions of You, I find that You, O My friend, are blocking My way.”‘ (144)

“‘Upon seeing peacock feathers in front of Her, this girl suddenly begins trembling. When She sometimes sees a necklace of guñjā [small conchshells], She sheds tears and cries loudly. I do not know what kind of new ecstatic influence has entered the heart of this poor girl. It has imbued Her with the dancing attitude of a player creating wonderful, unprecedented dances on a stage.’ (145) “[Śrīmatī Rādhārāṇī said to Her constant companion Viśākhā:] ‘My dear friend, if Kṛṣṇa is unkind to Me, there will be no need for you to cry, for it will not be due to any fault of yours. I shall then have to die, but afterwards please do one thing for Me: to observe My funeral ceremony, place My body with its arms embracing a tamāla tree like creepers so that I may remain forever in Vṛndāvana undisturbed. That is My last request.'” (146)

Rāmānanda Rāya inquired, “What are the characteristics of emotional love?” Rūpa Gosvāmī replied, “This is the nature of emotional love for Kṛṣṇa: (147) “‘My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one’s head. It is perceived as doubly effective, simultaneously poisonous and nectarean.'” (148) Rāmānanda Rāya further inquired, “What are the natural characteristics of awakening love of Godhead?” Rūpa Gosvāmī replied, “These are the natural characteristics of love of God: (149)

“‘When one hears praise from his beloved, he outwardly remains neutral but feels pain within his heart. When he hears his beloved making accusations about him, he takes them to be jokes and enjoys pleasure. When he finds faults in his beloved, they do not diminish his love, nor do the beloved’s good qualities increase his spontaneous affection. Thus spontaneous love continues under all circumstances. That is how spontaneous love of Godhead acts within the heart.’ (150) “‘Upon hearing of My cruelty, moon- faced Rādhārāṇī may establish some kind of tolerance in Her aggrieved heart. But then She might turn against Me. Or, indeed, being fearful of the lusty desires invoked by the bow of formidable Cupid, She might even give up Her life. Alas! I have foolishly uprooted the soft creeper of Her desire just when it was ready to bear fruit.’ (151)

“‘Desiring the happiness of His association and embraces, My dear friend, I disregarded even My superiors and relaxed My shyness and gravity before them. Furthermore, although you are My best friend, more dear to Me than My own life, I have given you so much trouble. Indeed, I even put aside the vow of dedication to My husband, a vow kept by the most elevated women. Oh, alas! Although He is now neglecting Me, I am so sinful that I am still living. Therefore I must condemn My so- called patience.’ (152) “‘I was engaged in My own playful activities in My home, and because of My childish innocence I did not know right from wrong. Therefore, is it good for You to have forced Us into being so much attracted to You and then to have neglected Us? Now You are indifferent to Us. Do You think this is right?’ (153) “‘Our hearts are so polluted by miserable conditions that we are certainly going to Pluto’s kingdom. Nevertheless, Kṛṣṇa does not give up His beautiful loving smiling, which is full of cheating tricks. O Śrīmatī Rādhārāṇī, You are very intelligent. How could You have developed such great loving affection for this deceitful debauchee from the neighborhood of the cowherds?’ (154)

“‘O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance-leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?'” (155) Śrīla Rāmānanda Rāya further inquired, “How have you described Vṛndāvana, the vibration of the transcendental flute, and the relationship between Kṛṣṇa and Rādhikā? (156) “Please tell me all this, for your poetic ability is wonderful.” After offering obeisances to Rāmānanda Rāya, Rūpa Gosvāmī gradually began answering his inquiries. (157)

“‘The sweet, fragrant honey oozing from newly grown mango buds is again and again attracting groups of bumblebees, and this forest is trembling in the softly moving breezes from the Malaya Hills, which are full of sandalwood trees. Thus the forest of Vṛndāvana is increasing My transcendental pleasure.’ (158) “‘My dear friend, see how this forest of Vṛndāvana is full of transcendental creepers and trees. The tops of the creepers are full of flowers, and intoxicated bumblebees are buzzing around them, humming songs that please the ear and surpass even the Vedic hymns.’ (159) “‘My dear friend, this forest of Vṛndāvana is giving great pleasure to our senses in various ways. Somewhere bumblebees are singing in groups, and in some places mild breezes are cooling the entire atmosphere. Somewhere the creepers and tree twigs are dancing, the mallikā flowers are expanding their fragrance, and an overabundance of juice is constantly flowing in showers from pomegranate fruits.’ (160)

“‘The flute of Kṛṣṇa’s pastimes measures three fingers in length, and it is bedecked with indranīla gems. At the ends of the flute are aruṇa gems [rubies], glittering beautifully, and between its ends the flute is plated with gold set ablaze by diamonds. This auspicious flute, pleasing to Kṛṣṇa, is glittering in His hand with transcendental brilliance.’ (161) “‘My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Śrī Kṛṣṇa. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gopīs?’ (162) “‘My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged you in the service of being kissed by the Lord and embraced by His hands?’ (163)

“‘The transcendental vibration of Kṛṣṇa’s flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the meditation of great saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahmā, wrought intense curiosity that agitated the mind of Bali Mahārāja, who was otherwise firmly fixed, made Mahārāja Ananta, the carrier of the planets, whirl around, and penetrated the strong coverings of the universe. Thus the sound of the flute in the hands of Kṛṣṇa created a wonderful situation.’ (164) “‘The beauty of Kṛṣṇa’s eyes surpasses the beauty of white lotus flowers, His yellow garments surpass the brilliance of fresh decorations of kuṅkuma, His ornaments of selected forest flowers subdue the hankering for the best of garments, and His bodily beauty possesses mind- attracting splendor greater than the jewels known as marakata- maṇi [emeralds].’ (165)

“‘O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before You full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotuslike face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there.’ (166) “‘O beautiful- faced one, who is this creative person standing before us? With the sharp chisels of His loving glances, He is splitting the hard stones of many women’s devotion to their husbands. And with the luster of His body, surpassing the brilliance of countless emeralds, He is simultaneously constructing private meeting places for His pastimes.’ (167)

“‘My dear friend, this newly youthful Lord Śrī Kṛṣṇa, the moon in the family of Nanda Mahārāja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses.’ (168) “‘The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana.’ (169)

“‘Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Śrīmatī Rādhārāṇī is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?’ (170) “‘When Śrīmatī Rādhārāṇī smiles, waves of joy flow over Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.'” (171)