Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who has unlimited, wonderful opulences. By His mercy, even a person born as the lowest of men can spread the science of devotional service. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) While Sanātana Gosvāmī was imprisoned in Bengal, a letter arrived from Śrīla Rūpa Gosvāmī. (3)

When Sanātana Gosvāmī received this note from Rūpa Gosvāmī, he became very pleased. He immediately went to the jail superintendent, who was a meat- eater, and spoke as follows. (4) Sanātana Gosvāmī told the Muslim jailkeeper, “Dear sir, you are a saintly person and are very fortunate. You have full knowledge of the revealed scriptures such as the Koran and similar books. (5) “If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead.” (6) Sanātana Gosvāmī continued, “Previously I have done much for you. Now I am in difficulty. Please return my goodwill by releasing me. (7)

“Here are five thousand gold coins. Please accept them. By releasing me, you will receive the results of pious activities and gain material profit as well. Thus you will profit in two ways simultaneously.” (8) In this way Sanātana Gosvāmī convinced the jailkeeper, who replied, “Please hear me, my dear sir. I am willing to release you, but I am afraid of the government.” (9) Sanātana replied, “There is no danger. The Nawab has gone to the south. If he returns, tell him that Sanātana went to pass stool near the bank of the Ganges and that as soon as he saw the Ganges, he jumped in. (10-11) “Tell him, ‘I looked for him a long time, but I could not find any trace of him. He jumped in with his shackles, and therefore he was drowned and washed away by the waves.’ (12) “There is no reason for you to be afraid, for I shall not remain in this country. I shall become a mendicant and go to the holy city of Mecca.” (13) Sanātana Gosvāmī could see that the mind of the meat- eater was still not satisfied. He then stacked seven thousand gold coins before him. (14)

When the meat- eater saw the coins, he was attracted to them. He then agreed, and that night he cut Sanātana’s shackles and let him cross the Ganges. (15) In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā. (16) After reaching Pātaḍā, he met a landholder and submissively requested him to get him across that hilly tract of land. (17) A man who was expert in palmistry was at that time staying with the landlord. Knowing about Sanātana, he whispered the following in the landlord’s ear. (18) The palmist said, “This man Sanātana possesses eight gold coins.” Hearing this, the landlord was very pleased and spoke the following to Sanātana Gosvāmī. (19) The landlord said, “I shall get you across that hilly tract at night with my own men. Now just cook for yourself and take your lunch.” (20)

Saying this, the landlord offered Sanātana grain to cook. Sanātana then went to the riverside and took his bath. (21) Because Sanātana had been fasting for two days, he cooked the food and ate it. However, having formerly been a minister of the Nawab, he began to contemplate the situation. (22) As a former minister for the Nawab, Sanātana could certainly understand diplomacy. He therefore thought, “Why is this landlord offering me such respect?” Thinking in this way, he questioned his servant, whose name was Īśāna. (23) Sanātana asked his servant, “Īśāna, I think you have some valuable things with you.” Īśāna replied, “Yes, I have seven gold coins.” (24) Hearing this, Sanātana Gosvāmī chastised his servant, saying, “Why have you brought this death knell with you?” (25)

Thereupon, Sanātana Gosvāmī took the seven gold coins in his hands and went to the landlord. Holding the gold coins before him, he spoke as follows. (26) “I have these seven gold coins with me. Please accept them, and from a religious point of view please get me across that hilly tract of land. (27) “I am a prisoner of the government, and I cannot go along the way of the ramparts. It will be very pious of you to take this money and kindly get me across this hilly tract of land.” (28) Smiling, the landlord said, “Before you offered them, I already knew that there were eight gold coins in your servant’s possession. (29) “On this very night I would have killed you and taken your coins. It is very good that you have voluntarily offered them to me. I am now relieved from such a sinful activity. (30)

“I am very satisfied with your behavior. I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity.” (31) Sanātana Gosvāmī replied, “If you do not accept these coins, someone else will kill me for them. It is better that you save me from the danger by accepting the coins.” (32) After this settlement was made, the landlord gave Sanātana Gosvāmī four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land. (33) After crossing the hills, Sanātana Gosvāmī told his servant, “Īśāna, I think you still have some balance left from the gold coins.” (34) Īśāna replied, “I still have one gold coin in my possession.” Sanātana Gosvāmī then said, “Take the coin and return to your home.” (35)

After departing from Īśāna, Sanātana Gosvāmī began traveling alone with a waterpot in his hand. Simply covered with a torn quilt, he thus lost all his anxiety. (36) Walking and walking, Sanātana Gosvāmī finally arrived at a place called Hājipura. That evening he sat down within a garden. (37) In Hājipura there was a gentlemen named Śrīkānta, who happened to be the husband of Sanātana Gosvāmī’s sister. He was engaged there in government service. (38) Śrīkānta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses. Thus Śrīkānta was buying horses and dispatching them to the emperor. (39) When Śrīkānta was sitting in an elevated place, he could see Sanātana Gosvāmī. That night he took a servant and went to see Sanātana Gosvāmī. (40) When they met, they had many conversations. Sanātana Gosvāmī told him in detail about his arrest and release. (41)

Śrīkānta then told Sanātana Gosvāmī, “Stay here for at least two days and dress up like a gentleman. Abandon these dirty garments.” (42) Sanātana Gosvāmī replied, “I shall not stay here even for a moment. Please help me cross the Ganges. I shall leave immediately.” (43) With great care, Śrīkānta gave him a woolen blanket and helped him cross the Ganges. Thus Sanātana Gosvāmī departed again. (44) After a few days, Sanātana Gosvāmī arrived at Vārāṇasī. He was very pleased to hear about Śrī Caitanya Mahāprabhu’s arrival there. (45) Sanātana Gosvāmī then went to the house of Candraśekhara and sat down by the door. Understanding what was happening, Śrī Caitanya Mahāprabhu spoke to Candraśekhara. (46) Śrī Caitanya Mahāprabhu said, “There is a devotee at your door. Please call him in.” Going outside, Candraśekhara could not see a Vaiṣṇava at his door. (47)

When Candraśekhara informed the Lord that no Vaiṣṇava was at his door, the Lord asked him, “Is there anyone at all at your door?” (48) Candraśekhara replied, “There is a Muslim mendicant.” Śrī Caitanya Mahāprabhu immediately said, “Please bring him here.” Candraśekhara then spoke to Sanātana Gosvāmī, who was still sitting beside the door. (49) “O Muslim mendicant, please come in. The Lord is calling you.” Sanātana Gosvāmī was very pleased to hear this order, and he entered Candraśekhara’s house. (50) As soon as Śrī Caitanya Mahāprabhu saw Sanātana Gosvāmī in the courtyard, He immediately went up to him with great haste. After embracing him, the Lord was overwhelmed with ecstatic love. (51) As soon as Śrī Caitanya Mahāprabhu touched Sanātana Gosvāmī, Sanātana was also overwhelmed with ecstatic love. In a faltering voice, he said, “O my Lord, do not touch me.” (52)

Shoulder to shoulder, Śrī Caitanya Mahāprabhu and Sanātana Gosvāmī began to cry unlimitedly. Candraśekhara was very much astonished to see this. (53) Catching his hand, Śrī Caitanya Mahāprabhu took Sanātana Gosvāmī inside and made him sit on an elevated place next to Him. (54) When Śrī Caitanya Mahāprabhu began cleansing Sanātana Gosvāmī’s body with His own transcendental hand, Sanātana Gosvāmī said, “O my Lord, please do not touch me.” (55) The Lord replied, “I am touching you just to purify Myself, because by the force of your devotional service you can purify the whole universe. (56) “‘Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.’ (57)

“[Lord Kṛṣṇa said:] ‘Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog- eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.’ (58)

“‘One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva- paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’” (59) Śrī Caitanya Mahāprabhu continued, “By seeing you, by touching you and by glorifying your transcendental qualities, one can perfect the purpose of all sense activity. This is the verdict of the revealed scriptures. (60) “‘My dear Vaiṣṇava, seeing a person like you is the perfection of one’s eyesight, touching your lotus feet is the perfection of the sense of touch, and glorifying your good qualities is the tongue’s real activity, for in the material world it is very difficult to find a pure devotee of the Lord.’” (61)

“On the sakhya- rasa platform, the devotee sometimes offers the Lord service and sometimes makes Kṛṣṇa serve him in exchange. In their mock fighting, the cowherd boys would sometimes climb on Kṛṣṇa’s shoulders, and sometimes they would make Kṛṣṇa climb on their shoulders. (223) “Awe and veneration are absent on the platform of fraternity, since this rasa is predominated by service imbued with confidentiality. Therefore sakhya- rasa is characterized by the qualities of three rasas. (224) “On the platform of sakhya- rasa, the Supreme Personality of Godhead Kṛṣṇa is controlled by the devotees who are intimate with Him and think themselves equal to Him. (225)

“On the platform of parental love, the qualities of śānta- rasa, dāsya- rasa and sakhya- rasa are transformed into a form of service called maintenance. (226) “The essence of fraternal love is intimacy devoid of the formality and veneration found in dāsya- rasa. Due to a greater sense of intimacy, the devotee functioning in parental love chastises and rebukes the Lord in an ordinary way. (227) “On the platform of parental love, the devotee considers himself the Lord’s maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas—śānta- rasa, dāsya- rasa, fraternity and parental love. This is more transcendental nectar. (228) “The exchange of spiritual happiness between Kṛṣṇa and His devotee in which Kṛṣṇa is controlled by His devotee is compared to an ocean of nectar into which the devotee and Kṛṣṇa plunge. This is the verdict of learned scholars who appreciate Kṛṣṇa’s opulence. (229)

“‘Again let me offer my respectful obeisances unto the Supreme Personality of Godhead. O my Lord, I offer my obeisances hundreds and thousands of times with all affection because by Your personal pastimes You plunge the gopīs into an ocean of nectar. Appreciating Your opulence, devotees generally declare that You are always subjugated by their feelings.’ (230) “On the platform of conjugal love, attachment for Kṛṣṇa, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy. (231) “On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present. (232) “All the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities develop, then three and four, until all five qualities are found in earth. (233)

“Similarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful.” (234) Śrī Caitanya Mahāprabhu then concluded, “I have simply given a general survey describing the mellows of devotional service. You can consider how to adjust and expand this. (235) “When one thinks of Kṛṣṇa constantly, love for Him manifests within the heart. Even though one may be ignorant, one can reach the far shore of the ocean of transcendental love by Lord Kṛṣṇa’s mercy.” (236) After saying this, Śrī Caitanya Mahāprabhu embraced Śrīla Rūpa Gosvāmī. The Lord then decided to go to the city of Benares. (237) The next morning, when Śrī Caitanya Mahāprabhu arose and prepared to leave for Vārāṇasī [Benares], Śrīla Rūpa Gosvāmī submitted the following statement at the Lord’s lotus feet. (238)

“If You give me permission, I shall go with Your Lordship. It is not possible for me to tolerate the waves of separation.” (239) Śrī Caitanya Mahāprabhu replied, “Your duty is to carry out My order. You have come near Vṛndāvana. Now you should go there. (240) “Later, you can go from Vṛndāvana to Jagannātha Purī through Bengal [Gauḍa- deśa]. There you will meet Me again.” (241) After embracing Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu got into a boat. Rūpa Gosvāmī fainted and fell down on the spot. (242) The brāhmaṇa from Deccan took Rūpa Gosvāmī to his home, and thereafter the two brothers departed for Vṛndāvana. (243) After walking and walking, Śrī Caitanya Mahāprabhu finally arrived at Vārāṇasī, where He met Candraśekhara, who was coming out of the city. (244)

In a dream Candraśekhara had seen that Lord Śrī Caitanya Mahāprabhu had come to his home; therefore in the morning Candraśekhara went outside the city to receive the Lord. (245) While Candraśekhara was waiting outside the city, he suddenly saw Śrī Caitanya Mahāprabhu arrive, and he fell down at the Lord’s feet. Being very happy, he took the Lord to his home. (246) Tapana Miśra also heard news of the Lord’s arrival in Vārāṇasī, and he went to Candraśekhara’s house to meet Him. After talking, he invited the Lord to take lunch at his place. (247) Tapana Miśra took Caitanya Mahāprabhu to his house and gave Him lunch. Candraśekhara invited Balabhadra Bhaṭṭācārya to take lunch at his home. (248) After offering lunch to Śrī Caitanya Mahāprabhu, Tapana Miśra begged a favor from the Lord and requested Him to award him mercy. (249)

Tapana Miśra said, “As long as Your Lordship stays in Vārāṇasī, please do not accept an invitation from anyone but me.” (250) It was known to Śrī Caitanya Mahāprabhu that He would remain there only five or seven days. He would not accept any invitation that involved Māyāvādī sannyāsīs. (251) With this understanding, Śrī Caitanya Mahāprabhu agreed to accept lunch at the place of Tapana Miśra. The Lord made His residence at the home of Candraśekhara. (252) The Maharashtrian brāhmaṇa came, and the Lord met him. Out of affection, the Lord bestowed His mercy upon him. (253) Hearing that Śrī Caitanya Mahāprabhu had come, all the respectable members of the brāhmaṇa and kṣatriya communities came to see Him. (254) Much mercy was thus bestowed upon Śrī Rūpa Gosvāmī, and I have briefly described all those topics. (255) Whoever hears this narration with faith and love certainly develops love of God at the lotus feet of Śrī Caitanya Mahāprabhu. (256) 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. (257)

When the personal associates of Śrī Caitanya Mahāprabhu would hear of the activities of Rūpa and Sanātana Gosvāmīs, they would say, “What is wonderful for a person who has been granted the Lord’s mercy?” (132) Śrīla Rūpa Gosvāmī has personally spoken about the mercy of Śrī Caitanya Mahāprabhu in his auspicious introduction to his book Bhakti- rasāmṛta- sindhu [1.1.2]. (133) “Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering 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.” (134)

For ten days Śrī Caitanya Mahāprabhu stayed at Prayāga and instructed Rūpa Gosvāmī, empowering him with the necessary potency. (135) Śrī Caitanya Mahāprabhu said, “My dear Rūpa, please listen to Me. It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service. (136) “The ocean of the transcendental mellows of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop. (137) “In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe. (138) “The length and breadth of the living entity is described as one ten- thousandth part of the tip of a hair. This is the original subtle nature of the living entity. (139) “‘If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit- kaṇa, particles of spirit, not matter.’ (140)

“‘If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten- thousandth part is the dimension of the living entity. This is the verdict of the chief Vedic mantras.’ (141) “[Lord Kṛṣṇa says:] ‘Among minute particles, I am the living entity.’ (142) “‘O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all- pervading there would be no question of their being under Your control. If they are accepted, however, as particles of the eternally existing spiritual entity—as part of You, who are the supreme spirit whole—we must conclude that they are always under Your control. If the living entities are simply satisfied with being identical with You as spiritual particles, then they will be happy being controllers of so many things. The conclusion that the living entities and the Supreme Personality of Godhead are one and the same is a faulty conclusion. It is not a fact.’ (143)

“The unlimited living entities can be divided into two divisions—those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals. (144) “Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and śabaras. (145) “Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles. (146) “Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise. (147)

“Out of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find. (148) “Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful. (149) “‘O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful.’ (150) “According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service. (151)

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout. (152) “As one waters the bhakti- latā- bīja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajā River, lying between the spiritual world and the material world. It attains brahma- loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana. (153) “Being situated in one’s heart and being watered by śravaṇa- kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana, in the topmost region of the spiritual sky. (154)

“The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting. (155) “If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up. (156) “The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter. (157) “Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited. (158) “Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal- killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers. (159)

“If one does not distinguish between the bhakti creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti creeper is curtailed. (160) “As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly. Then the real creeper, the bhakti- latā, grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Kṛṣṇa. (161) “When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Kṛṣṇa in Goloka Vṛndāvana. (162) “There the devotee serves the lotus feet of the Lord, which are compared to a wish- fulfilling tree. With great bliss he tastes the juice of the fruit of love and becomes eternally happy. (163)

“To taste the fruit of devotional service in Goloka Vṛndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections—religion, economic development, sense gratification and liberation—are very insignificant achievements. (164) “‘As long as there is not the slightest fragrance of pure love of Kṛṣṇa, which is the perfect medicinal herb for controlling Lord Kṛṣṇa within the heart, the opulences of the material perfections known as the siddhis, the brahminical perfections [satya, śama, titikṣā and so on], the trance of the yogīs and the monistic bliss of Brahman all seem wonderful for men.’ (165) “When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service. (166)

“‘When first- class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires.’ (167) “A pure devotee must not cherish any desire other than to serve Kṛṣṇa. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kṛṣṇa consciousness, and he should not engage himself in anything other than Kṛṣṇa conscious activities. One must engage all one’s purified senses in the service of the Lord. This is the favorable execution of Kṛṣṇa conscious activities. (168) “These activities are called śuddha- bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Kṛṣṇa in due course of time. In Vedic literatures like the Pañcarātras and Śrīmad- Bhāgavatam, these symptoms are described. (169)

“‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’ (170) “‘Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me. I reside in the hearts of all. (171) “‘These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way. (172) “‘My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me—even if I offer these liberations—in preference to serving Me. (173)

“‘Bhakti- yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service.’ (174) “If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles. (175) “‘The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.’ (176)

“By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead. (177) “The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy. (178) “The gradual development of prema may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then sugar, candy, rock candy and finally lozenges. (179) “All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva. (180) “When the higher standard of ecstatic love is mixed with the symptoms of sāttvika and vyabhicārī, the devotee relishes the transcendental bliss of loving Kṛṣṇa in a variety of nectarean tastes. (181)

“These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar. (182) “According to the devotee, attachment falls within the five categories of śānta- rati, dāsya- rati, sakhya- rati, vātsalya- rati and madhura- rati. These five categories arise from devotees’ different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties. (183-184) “The chief transcendental mellows experienced with the Supreme Personality of Godhead are five—śānta, dāsya, sakhya, vātsalya and madhura. (185) “‘Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.’ (186) “In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear. (187)

“The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful. (188) “Examples of śānta- bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya- bhakti are innumerable, for such devotees exist everywhere. (189) “In Vṛndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord’s friends are Bhīma and Arjuna; in Vṛndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord’s parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love. (190) “The chief devotees in conjugal love are the gopīs in Vṛndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuṇṭha. These devotees are innumerable. (191)

“Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence. (192) “Pure attachment without reverence is found in Gokula Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha. (193) “When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal to Him. (194) “On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. But in the transcendental mellows of fraternal, parental and conjugal love, the opulence is minimized. (195) “When Kṛṣṇa offered prayers at the lotus feet of His mother and father, Vasudeva and Devakī, they both felt awe, reverence and fear due to knowledge of His opulences. (196)

“‘When Devakī and Vasudeva understood that their two sons Kṛṣṇa and Balarāma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.’ (197) “When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend. (198) “‘Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,” “O Yādava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.’ (199-200) “Although Kṛṣṇa was joking with Queen Rukmiṇī, she was thinking that He was going to give up her company, and she was therefore shocked. (201)

“‘While Kṛṣṇa was joking with Rukmiṇī in Dvārakā, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.’ (202) “In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛṣṇa, even though he experiences it. He takes seriously only his own relationship with Kṛṣṇa. (203) “‘When mother Yaśodā saw all the universes within Kṛṣṇa’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the Puruṣa by great philosophers who analytically study the universe, as the all- pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’ (204)

“‘Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.’ (205) “‘When Kṛṣṇa was defeated by Śrīdāmā, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.’ (206) “‘“My dearmost Kṛṣṇa, You are worshiping Me and giving up the company of all the other gopīs, who wanted to enjoy themselves with You.” Thinking like this, Śrīmatī Rādhārāṇī considered Herself Kṛṣṇa’s most beloved gopī. She had become proud and had left the rāsa- līlā with Kṛṣṇa. In the deep forest She said, “My dear Kṛṣṇa, I cannot walk any more. You can take Me wherever You like.” When Śrīmatī Rādhārāṇī petitioned Kṛṣṇa in this way, Kṛṣṇa said, “Just get up on My shoulders.” As soon as Śrīmatī Rādhārāṇī began to do so, He disappeared. Śrīmatī Rādhārāṇī then began to grieve over Her request and Kṛṣṇa’s disappearance.’ (207-209)

“‘Dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?’ (210) “When one is fully attached to Kṛṣṇa’s lotus feet, one attains the śamatā stage. The word ‘śamatā’ is derived from the word ‘śama’; therefore śānta- rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self- realization. (211) “‘These are the words of the Supreme Personality of Godhead: “When one’s intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta- rati, or śama.” Without śānta- rati, attachment to Kṛṣṇa is very difficult to achieve.’ (212)

“‘The word “śama” or “śānta- rasa” indicates that one is attached to the lotus feet of Kṛṣṇa. “Dama” means controlling the senses and not being deviated from the Lord’s service. Endurance of unhappiness is “titikṣā,” and “dhṛti” means controlling the tongue and the genitals.’ (213) “Giving up all desires not connected with Kṛṣṇa is the business of one who is in śānta- rasa. Only a devotee of Kṛṣṇa can be situated on that platform. He is thus called a śānta- rasa- bhakta. (214) “When a devotee is situated on the platform of śānta- rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jñāna, and the devotee considers them no better than hell. A person situated on the śānta- rasa platform manifests the two transcendental qualities of detachment from all material desires and full attachment to Kṛṣṇa. (215) “‘A person who is devoted to the Supreme Personality of Godhead, Nārāyaṇa, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.’ (216)

“These two qualities of the śānta stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements. (217) “It is the nature of śānta- rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramātmā is prominent. (218) “On the platform of śānta- rasa, one realizes only his constitutional position. But when one is raised to the platform of dāsya- rasa, he better understands the full opulence of the Supreme Personality of Godhead. (219) “On the dāsya- rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Kṛṣṇa, the devotee in dāsya- rasa gives constant happiness to the Lord. (220) “The qualities of śānta- rasa are also present in dāsya- rasa, but service is added. Thus the dāsya- rasa platform contains the qualities of both śānta- rasa and dāsya- rasa. (221) “The qualities of śānta- rasa and the service of dāsya- rasa are both present on the platform of sakhya- rasa. On the platform of fraternity, the qualities of dāsya- rasa are mixed with the confidence of fraternity instead of awe and veneration. (222)

At that time, Śrī Vallabha Bhaṭṭa was staying at Āḍāila- grāma, and when he heard that Śrī Caitanya Mahāprabhu had arrived, he went to His place to see Him. (61) Vallabha Bhaṭṭācārya offered Śrī Caitanya Mahāprabhu his obeisances, and the Lord embraced him. After that, they discussed topics about Kṛṣṇa for some time. (62) Śrī Caitanya Mahāprabhu felt great ecstatic love when they began discussing Kṛṣṇa, but the Lord checked His feelings because He felt shy before Vallabha Bhaṭṭa. (63) Although the Lord restrained Himself externally, ecstatic love raged within. There was no checking that. Vallabha Bhaṭṭa was astonished to detect this. (64)

Thereafter, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu for lunch, and the Lord introduced the brothers Rūpa and Vallabha to him. (65) From a distance, the brothers Rūpa Gosvāmī and Śrī Vallabha fell on the ground and offered obeisances to Vallabha Bhaṭṭa with great humility. (66) When Vallabha Bhaṭṭācārya walked toward them, they ran away to a more distant place. Rūpa Gosvāmī said, “I am untouchable and most sinful. Please do not touch me.” (67) Vallabha Bhaṭṭācārya was very much surprised at this. Śrī Caitanya Mahāprabhu, however, was very pleased, and He therefore spoke to him this description of Rūpa Gosvāmī. (68)

Śrī Caitanya Mahāprabhu said, “Don’t touch him, for he belongs to a very low caste. You are a follower of Vedic principles and are a well experienced performer of many sacrifices. You also belong to the aristocracy.” (69) Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhaṭṭācārya could understand the hints of Śrī Caitanya Mahāprabhu. (70) Vallabha Bhaṭṭācārya said, “Since these two are constantly chanting the holy name of Kṛṣṇa, how can they be untouchable? On the contrary, they are most exalted.” (71) Vallabha Bhaṭṭācārya then recited the following verse: “‘My dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brāhmaṇa. Although he may be born in a family of dog- eaters and may therefore, by material calculation, be the lowest among men, he is still glorious. This is the wonderful effect of chanting the holy name of the Lord. It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the Vedas. He has already taken his bath in all the holy places of pilgrimage, he has studied all the Vedas, and he is actually an Aryan.’” (72)

Śrī Caitanya Mahāprabhu was very pleased to hear Vallabha Bhaṭṭa quoting from śāstra about the position of a devotee. The Lord praised him personally, and, feeling ecstatic love of Godhead, began to quote many verses from śāstra. (73) Śrī Caitanya Mahāprabhu said, “‘A person who has the pure characteristics of a brāhmaṇa due to devotional service, which is like a blazing fire burning to ashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family. Even though he may be born in a family of dog- eaters, he is recognized by learned scholars. But although a person may be a learned scholar in Vedic knowledge, he is not recognized if he is an atheist. (74) “‘For a person devoid of devotional service, birth in a great family or nation, knowledge of the revealed scriptures, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace.’” (75)

When he saw the Lord’s ecstatic love, Vallabha Bhaṭṭācārya was certainly very much astonished. He was also astonished by the Lord’s knowledge of the essence of devotional service, as well as by His personal beauty and influence. (76) Vallabha Bhaṭṭācārya then put Śrī Caitanya Mahāprabhu and His associates aboard a boat and took them to his own place to offer them lunch. (77) While crossing the river Yamunā, Śrī Caitanya Mahāprabhu saw the glossy black water and was immediately bewildered with ecstatic love. (78) Indeed, as soon as Śrī Caitanya Mahāprabhu saw the river Yamunā, He immediately made a great sound and jumped into the water. Everyone was filled with fear and trembling to see this. (79) They all hastily grabbed Śrī Caitanya Mahāprabhu and pulled Him out of the water. Once on the boat’s platform, the Lord began to dance. (80)

Due to the Lord’s heavy weight, the boat began to tilt. It began filling up with water and was on the verge of sinking. (81) Śrī Caitanya Mahāprabhu tried to restrain Himself as far as possible before Vallabhācārya, but although He tried to keep calm, His ecstatic love could not be checked. (82) Seeing the circumstances, Śrī Caitanya Mahāprabhu finally became calm so that the boat was able to reach the shore of Āḍāila and land there. (83) Fearing for the Lord’s welfare, Vallabha Bhaṭṭācārya stayed in His association. After arranging for His bath, the Bhaṭṭācārya took the Lord to his own house. (84) When Śrī Caitanya Mahāprabhu arrived at his home, Vallabha Bhaṭṭācārya, being greatly pleased, offered the Lord a nice sitting place and personally washed His feet. (85) Vallabha Bhaṭṭācārya and his whole family then sprinkled that water over their heads. They then offered the Lord new underwear and outer garments. (86)

Vallabhācārya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhaṭṭācārya [the Lord’s cook] to cook. (87) Thus Śrī Caitanya Mahāprabhu was offered lunch with great care and affection. The brothers Rūpa Gosvāmī and Śrī Vallabha were also offered food. (88) Vallabha Bhaṭṭācārya first offered the remnants of the Lord’s food to Śrīla Rūpa Gosvāmī, and then to Kṛṣṇadāsa. (89) The Lord was then given spices to purify His mouth. Afterwards He was made to rest, and Vallabha Bhaṭṭācārya personally massaged His legs. (90) While Vallabha Bhaṭṭācārya was massaging Him, the Lord asked him to go take prasādam. After taking prasādam, he returned to the lotus feet of the Lord. (91) At that time Raghupati Upādhyāya of the Tiruhitā district arrived. He was a very learned scholar, a great devotee and a respectable gentleman. (92)

Raghupati Upādhyāya first offered his respects to Śrī Caitanya Mahāprabhu, and the Lord gave him His blessings, saying, “Always stay in Kṛṣṇa consciousness.” (93) Raghupati Upādhyāya was very pleased to hear the Lord’s blessings. The Lord then asked him to describe Kṛṣṇa. (94) When Raghupati Upādhyāya was requested to describe Kṛṣṇa, he began to recite some verses he had personally composed about Kṛṣṇa’s pastimes. Hearing those verses, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love. (95) Raghupati Upādhyāya recited, “Those who are afraid of material existence worship the Vedic literature. Some worship smṛti, the corollaries to the Vedic literature, and others worship the Mahābhārata. As far as I am concerned, I worship Kṛṣṇa’s father, Mahārāja Nanda, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing.” (96) When Raghupati Upādhyāya was requested by the Lord to recite more, he immediately offered his respects to the Lord and granted His request. (97)

“To whom can I speak who will believe me when I say that Kṛṣṇa, the Supreme Personality of Godhead, is hunting the gopīs in the bushes by the banks of the river Yamunā? In this way the Lord demonstrates His pastimes.” (98) Śrī Caitanya Mahāprabhu requested Raghupati Upādhyāya to continue speaking about the pastimes of Śrī Kṛṣṇa. Thus the Lord was absorbed in ecstatic love, and His mind and body slackened. (99) When Raghupati Upādhyāya saw Śrī Caitanya Mahāprabhu’s ecstatic symptoms, he decided that the Lord was not a human being but Kṛṣṇa Himself. (100) Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya, “According to your decision, who is the foremost being?” Raghupati Upādhyāya replied, “Lord Śyāmasundara is the supreme form.” (101) “Of all Kṛṣṇa’s abodes, which do you think is the best?” Raghupati Upādhyāya said, “Madhu- purī, or Mathurā- dhāma, is certainly the best.” (102)

Śrī Caitanya Mahāprabhu asked, “Of the three ages of Kṛṣṇa known as childhood, boyhood and fresh youth, which do you consider best?” Raghupati Upādhyāya replied, “Fresh youth is the best age.” (103) When Śrī Caitanya Mahāprabhu asked, “Among all the mellows, which do you consider best?” Raghupati Upādhyāya replied, “The mellow of conjugal love is supermost.” (104) Śrī Caitanya Mahāprabhu then said, “You have certainly given first- class conclusions.” After saying this, He began to recite the full verse in a faltering voice. (105) “‘The form of Śyāmasundara is the supreme form, the city of Mathurā is the supreme abode, Lord Kṛṣṇa’s fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.’” (106) Śrī Caitanya Mahāprabhu then embraced Raghupati Upādhyāya in ecstatic love. Raghupati Upādhyāya also was overwhelmed by love, and he began to dance. (107)

Vallabha Bhaṭṭācārya was struck with wonder to see Śrī Caitanya Mahāprabhu and Raghupati Upādhyāya dance. He even brought forward his two sons and made them fall down at the Lord’s lotus feet. (108) Upon hearing that Śrī Caitanya Mahāprabhu had arrived, all the villagers went to see Him. Simply by seeing Him, they all became devotees of Kṛṣṇa. (109) All the brāhmaṇas of the village were eager to extend invitations to the Lord, but Vallabha Bhaṭṭācārya forbade them to do so. (110) Vallabha Bhaṭṭa then decided not to keep Śrī Caitanya Mahāprabhu at Āḍāila because the Lord had jumped into the river Yamunā in ecstatic love. Therefore he decided to bring Him to Prayāga. (111) Vallabha Bhaṭṭa said, “If anyone likes, he can go to Prayāga and extend invitations to the Lord.” In this way he took the Lord with him and departed for Prayāga. (112)

Vallabha Bhaṭṭācārya avoided the river Yamunā. Putting the Lord on a boat in the river Ganges, he went with Him to Prayāga. (113) Due to the great crowds in Prayāga, Śrī Caitanya Mahāprabhu went to a place called Daśāśvamedha- ghāṭa. It was there that the Lord instructed Śrī Rūpa Gosvāmī and empowered him in the philosophy of devotional service. (114) Śrī Caitanya Mahāprabhu taught Śrīla Rūpa Gosvāmī the ultimate limit of the truth about Lord Kṛṣṇa, the truth about devotional service and the truth about transcendental mellows, culminating in conjugal love between Rādhā and Kṛṣṇa. Finally He told Rūpa Gosvāmī about the ultimate conclusions of Śrīmad- Bhāgavatam. (115) Śrī Caitanya Mahāprabhu taught Rūpa Gosvāmī all the conclusions He had heard from Rāmānanda Rāya and duly empowered him so that he could understand them. (116)

By entering the heart of Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu empowered him to ascertain properly the conclusions of all truths. He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession. Thus Śrī Rūpa Gosvāmī was personally empowered by Śrī Caitanya Mahāprabhu. (117) In his book Caitanya- candrodaya, Kavi- karṇapūra, the son of Śivānanda Sena, has elaborately described the meeting between Śrī Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu. (118) “In the course of time, the transcendental news of Kṛṣṇa’s pastimes in Vṛndāvana was almost lost. To enunciate explicitly those transcendental pastimes, Śrī Caitanya Mahāprabhu empowered Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī with the nectar of His mercy to carry out this work in Vṛndāvana.” (119) “From the very beginning, Śrīla Rūpa Gosvāmī was deeply attracted by the transcendental qualities of Śrī Caitanya Mahāprabhu. Thus he was permanently relieved from family life. Śrīla Rūpa Gosvāmī and his younger brother, Vallabha, were blessed by Śrī Caitanya Mahāprabhu. Although the Lord was transcendentally situated in His transcendental eternal form, at Prayāga He told Rūpa Gosvāmī about transcendental ecstatic love of Kṛṣṇa. The Lord then embraced him very fondly and bestowed all His mercy upon him.” (120)

“Indeed, Śrīla Rūpa Gosvāmī, whose dear friend was Svarūpa Dāmodara, was the exact replica of Śrī Caitanya Mahāprabhu, and he was very, very dear to the Lord. Being the embodiment of Śrī Caitanya Mahāprabhu’s ecstatic love, Rūpa Gosvāmī was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu expanded His mercy to Śrīla Rūpa Gosvāmī just so he could render service by writing transcendental literatures.” (121) The characteristics of Śrīla Rūpa Gosvāmī have thus been described in various places by the poet Kavi- karṇapūra. An account has also been given of how Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī. (122) Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī were the objects of love and honor for all the great stalwart devotees of Śrī Caitanya Mahāprabhu. (123)

If someone returned to his country after seeing Vṛndāvana, the associates of the Lord would ask him questions. (124) They would ask those returning from Vṛndāvana, “How are Rūpa and Sanātana doing in Vṛndāvana? What are their activities in the renounced order? How do they manage to eat?” These were the questions asked. (125) The Lord’s associates would also ask, “How is it that Rūpa and Sanātana are engaging in devotional service twenty- four hours daily?” At that time the person who had returned from Vṛndāvana would praise Śrīla Rūpa and Sanātana Gosvāmīs. (126) “The brothers actually have no fixed residence. They reside beneath trees—one night under one tree and the next night under another. (127) “Śrīla Rūpa and Sanātana Gosvāmī beg a little food from the houses of brāhmaṇas. Giving up all kinds of material enjoyment, they take only some dry bread and fried chickpeas. (128) “They carry only waterpots, and they wear torn quilts. They always chant the holy names of Kṛṣṇa and discuss His pastimes. In great jubilation, they also dance. (129) “They engage almost twenty- four hours daily in rendering service to the Lord. They usually sleep only an hour and a half, and some days, when they continuously chant the Lord’s holy name, they do not sleep at all. (130) “Sometimes they write transcendental literatures about devotional service, and sometimes they hear about Śrī Caitanya Mahāprabhu and spend their time thinking about the Lord.” (131)

Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahmā with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vṛndāvana pastimes of Lord Kṛṣṇa, impregnated the heart of Rūpa Gosvāmī with spiritual potency. By this potency, Śrīla Rūpa Gosvāmī could revive the activities of Kṛṣṇa in Vṛndāvana, activities almost lost to memory. In this way, He spread Kṛṣṇa consciousness throughout the world. (1)

All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord! (2) After meeting Śrī Caitanya Mahāprabhu in the village of Rāmakeli, the brothers Rūpa and Sanātana returned to their homes. (3) The two brothers devised a means whereby they could give up their material activities. For this purpose, they appointed two brāhmaṇas and paid them a large amount of money. (4) The brāhmaṇas performed religious ceremonies and chanted the holy name of Kṛṣṇa so that the two brothers might attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu very soon. (5) At this time, Śrī Rūpa Gosvāmī returned home, taking with him large quantities of riches loaded in boats. (6) Śrīla Rūpa Gosvāmī divided the wealth that he brought back home. He gave fifty percent in charity to brāhmaṇas and Vaiṣṇavas and twenty- five percent to his relatives. (7)

He kept one- fourth of his wealth with a respectable brāhmaṇa. He kept this for his personal safety because he was expecting some legal complications. (8) He deposited ten thousand coins, which were later spent by Śrī Sanātana Gosvāmī, in the custody of a local Bengali grocer. (9) Śrī Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had returned to Jagannātha Purī and was preparing to go to Vṛndāvana through the forest. (10) Śrī Rūpa Gosvāmī sent two people to Jagannātha Purī to find out when Śrī Caitanya Mahāprabhu would depart for Vṛndāvana. (11) Śrī Rūpa Gosvāmī told the two men, “You are to return quickly and let me know when He will depart. Then I shall make the proper arrangements.” (12) While Sanātana Gosvāmī was in Gauḍa- deśa, he was thinking, “The Nawab is very pleased with me. I certainly have an obligation. (13) “If the Nawab somehow or other becomes angry with me, I shall be greatly relieved. That is my conclusion.” (14)

On the pretext of bad health, Sanātana Gosvāmī remained home. Thus he gave up government service and did not go to the royal court. (15) The greedy masters of his clerical and secretarial staff performed the government duties while Sanātana personally remained home and discussed the revealed scriptures. (16) Śrī Sanātana Gosvāmī used to discuss Śrīmad- Bhāgavatam in an assembly of twenty or thirty learned brāhmaṇa scholars. (17) While Sanātana Gosvāmī was studying Śrīmad- Bhāgavatam in the assembly of learned brāhmaṇas, one day the Nawab of Bengal and another person suddenly appeared. (18) As soon as all the brāhmaṇas and Sanātana Gosvāmī saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him. (19)

The Nawab said, “I sent my physician to you, and he has reported that you are not diseased. As far as he could see, you are completely healthy. (20) “I am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home. (21) “You have spoiled all my activities. What is your intention? Please tell me frankly.” (22) Sanātana Gosvāmī replied, “You can no longer expect any service from me. Please arrange for someone else to tend to the management.” (23) Becoming angry with Sanātana Gosvāmī, the Nawab said, “Your elder brother is acting just like a plunderer. (24) “By killing many living entities, your elder brother has destroyed all Bengal. Now here you are destroying all my plans.” (25) Sanātana Gosvāmī said, “You are the supreme ruler of Bengal and are completely independent. Whenever someone commits a fault, you punish him accordingly.” (26)

Hearing this, the Nawab of Bengal stood up and returned to his home. He ordered the arrest of Sanātana Gosvāmī so that he would not be able to leave. (27) At this time the Nawab was going to attack the province of Orissa, and he told Sanātana Gosvāmī, “Come along with me.” (28) Sanātana Gosvāmī replied, “You are going to Orissa to give pain to the Supreme Personality of Godhead. For this reason I am powerless to go with you.” (29) The Nawab again arrested Sanātana Gosvāmī and kept him in prison. At this time, Śrī Caitanya Mahāprabhu departed for Vṛndāvana from Jagannātha Purī. (30) The two persons who went to Jagannātha Purī to inquire about the Lord’s departure returned and informed Rūpa Gosvāmī that the Lord had already departed for Vṛndāvana. (31)

Upon receiving this message from his two messengers, Rūpa Gosvāmī immediately wrote a letter to Sanātana Gosvāmī saying that Śrī Caitanya Mahāprabhu had departed for Vṛndāvana. (32) In his letter to Sanātana Gosvāmī, Śrīla Rūpa Gosvāmī wrote, “We two brothers are starting out to go see Śrī Caitanya Mahāprabhu. You must also somehow or other get released and come meet us.” (33) Rūpa Gosvāmī further informed Śrīla Sanātana Gosvāmī: “I have left a deposit of ten thousand coins with the grocer. Use that money to get out of prison. (34) “Somehow or other get yourself released and come to Vṛndāvana.” After writing this, the two brothers [Rūpa Gosvāmī and Anupama] went to see Śrī Caitanya Mahāprabhu. (35) Rūpa Gosvāmī’s younger brother was a great devotee whose actual name was Śrī Vallabha, but he was given the name Anupama Mallika. (36)

Śrī Rūpa Gosvāmī and Anupama Mallika went to Prayāga, and they were very pleased to hear the news that Śrī Caitanya Mahāprabhu was there. (37) At Prayāga, Śrī Caitanya Mahāprabhu went to see the temple of Bindu Mādhava, and many hundreds of thousands of people followed Him just to meet Him. (38) Some of the people following the Lord were crying. Some were laughing, some dancing and some chanting. Indeed, some of them were rolling on the ground, exclaiming “Kṛṣṇa! Kṛṣṇa!” (39) Prayāga is located at the confluence of two rivers—the Ganges and the Yamunā. Although these rivers were not able to flood Prayāga with water, Śrī Caitanya Mahāprabhu inundated the whole area with waves of ecstatic love for Kṛṣṇa. (40) Seeing the great crowd, the two brothers remained standing in a secluded place. They could see that Śrī Caitanya Mahāprabhu was ecstatic to see Lord Bindu Mādhava. (41)

The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic love and raising His arms, He asked everyone to chant “Hari! Hari!” (42) Everyone was astounded to see the greatness of Śrī Caitanya Mahāprabhu. Indeed, I cannot properly describe the pastimes of the Lord at Prayāga. (43) Śrī Caitanya Mahāprabhu had made an acquaintance with a brāhmaṇa from Deccan [in South India], and that brāhmaṇa invited Him for meals and took Him to his place. (44) While Śrī Caitanya Mahāprabhu was sitting in a solitary place in the home of that Deccan brāhmaṇa, Rūpa Gosvāmī and Śrī Vallabha [Anupama Mallika] came to meet Him. (45) Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances. (46)

Both brothers were overwhelmed with ecstatic emotion, and reciting various Sanskrit verses, they stood up and fell down again and again. (47) Śrī Caitanya Mahāprabhu was very pleased to see Śrīla Rūpa Gosvāmī, and He told him, “Stand up! Stand up! My dear Rūpa, come here.” (48) Śrī Caitanya Mahāprabhu then said, “It is not possible to describe Kṛṣṇa’s mercy, for He has delivered you both from the well of material enjoyment. (49) “[Lord Kṛṣṇa said:] ‘Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. Even though a person is born in a family of dog- eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activities or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.”’ (50)

After reciting this verse, Śrī Caitanya Mahāprabhu embraced the two brothers, and out of His causeless mercy He placed His feet on their heads. (51) After receiving the Lord’s causeless mercy, the two brothers folded their hands and in great humility offered the following prayers unto the Lord. (52) “O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You. (53)

“We offer our respectful obeisances unto that merciful Supreme Personality of Godhead who has converted all three worlds, which were maddened by ignorance, and saved them from their diseased condition by making them mad with the nectar from the treasure- house of love of God. Let us take full shelter of that Personality of Godhead, Śrī Kṛṣṇa Caitanya, whose activities are wonderful.” (54) After this, Śrī Caitanya Mahāprabhu sat them down by His side and asked them, “What news do you have of Sanātana?” (55)

Rūpa Gosvāmī replied, “Sanātana has now been arrested by the government of Hussain Shah. If You kindly save him, he can be liberated from that entanglement.” (56) Śrī Caitanya Mahāprabhu immediately replied, “Sanātana has already been released from his confinement, and he will very soon meet with Me.” (57) The brāhmaṇa then requested Śrī Caitanya Mahāprabhu to accept His lunch. Rūpa Gosvāmī also remained there that day. (58) Balabhadra Bhaṭṭācārya invited the two brothers to take lunch also. The remnants of food from the plate of Śrī Caitanya Mahāprabhu were offered to them. (59) Śrī Caitanya Mahāprabhu selected His residence beside the confluence of the Ganges and the Yamunā, a place called Triveṇī. The two brothers—Rūpa Gosvāmī and Śrī Vallabha—selected their residence near the Lord’s. (60)

Among the Muslims was a grave person who was wearing a black dress. People called him a saintly person. (185) The heart of that saintly person softened upon seeing Śrī Caitanya Mahāprabhu. He wanted to talk to Him and establish impersonal Brahman on the basis of his own scripture, the Koran. (186) When that person tried to establish the impersonal Brahman conception of the Absolute Truth on the basis of the Koran, Śrī Caitanya Mahāprabhu refuted his argument. (187) Whatever arguments he put forward, the Lord refuted them all. Finally the person became stunned and could not speak. (188) Śrī Caitanya Mahāprabhu said, “The Koran certainly establishes impersonalism, but at the end it refutes that impersonalism and establishes the personal God. (189)

“The Koran accepts the fact that ultimately there is only one God. He is full of opulence, and His bodily complexion is blackish. (190) “According to the Koran, the Lord has a supreme, blissful, transcendental body. He is the Absolute Truth, the all- pervading, omniscient and eternal being. He is the origin of everything. (191) “Creation, maintenance and dissolution come from Him. He is the original shelter of all gross and subtle cosmic manifestations. (192) “The Lord is the Supreme Truth, worshipable by everyone. He is the cause of all causes. By engaging in His devotional service, the living entity is relieved from material existence. (193) “No conditioned soul can get out of material bondage without serving the Supreme Personality of Godhead. Love at His lotus feet is the ultimate goal of life. (194)

“The happiness of liberation, whereby one merges into the Lord’s existence, cannot even be compared to a fragment of the transcendental bliss obtained by service unto the Lord’s lotus feet. (195) “In the Koran there are descriptions of fruitive activity, speculative knowledge, mystic power and union with the Supreme, but ultimately all this is refuted and the Lord’s personal feature established, along with His devotional service. (196) “The scholars of the Koran are not very advanced in knowledge. Although there are many methods prescribed, they do not know that the ultimate conclusion should be considered the most powerful. (197) “Seeing your own Koran and deliberating over what is written there, what is your conclusion?” (198) The saintly Muslim replied, “All that You have said is true. This has certainly been written in the Koran, but our scholars can neither understand nor accept it. (199)

“Usually they describe the Lord’s impersonal aspect, but they hardly know that the Lord’s personal feature is worshipable. They are undoubtedly lacking this knowledge. (200) “Since You are that very same Supreme Personality of Godhead Himself, please be merciful upon me. I am fallen and unfit. (201) “I have studied the Muslim scripture very extensively, but from it I cannot conclusively decide what the ultimate goal of life is or how I can approach it. (202) “Now that I have seen You, my tongue is chanting the Hare Kṛṣṇa mahā- mantra. The false prestige I felt from being a learned scholar is now gone.” (203) Saying this, the saintly Muslim fell at the lotus feet of Śrī Caitanya Mahāprabhu and requested Him to speak of life’s ultimate goal and the process by which it could be obtained. (204)

Śrī Caitanya Mahāprabhu said, “Please get up. You have chanted the holy name of Kṛṣṇa; therefore the sinful reactions you have accrued for many millions of lives are now gone. You are now pure.” (205) Śrī Caitanya Mahāprabhu then told all the Muslims there, “Chant the holy name of Kṛṣṇa! Chant the holy name of Kṛṣṇa!” As they all began to chant, they were overwhelmed by ecstatic love. (206) In this way Śrī Caitanya Mahāprabhu directly initiated the saintly Muslim by advising him to chant the holy name of Kṛṣṇa. The Muslim’s name was changed to Rāmadāsa. Another Pāṭhāna Muslim present there was named Vijulī Khān. (207) Vijulī Khān was very young, and he was the son of the king. All the other Muslims, or Pāṭhānas, headed by Rāmadāsa, were his servants. (208)

Vijulī Khān also fell down at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord placed His foot on his head. (209) After bestowing His mercy upon them in this way, Śrī Caitanya Mahāprabhu left. All those Pāṭhāna Muslims then became mendicants. (210) Later these very Pāṭhānas became celebrated as the Pāṭhāna Vaiṣṇavas. They toured all over the country and chanted the glorious activities of Śrī Caitanya Mahāprabhu. (211) Vijulī Khān became a greatly advanced devotee, and his importance was celebrated at every holy place of pilgrimage. (212) In this way Lord Śrī Caitanya Mahāprabhu performed His pastimes. Coming to the western part of India, He bestowed good fortune upon the yavanas and mlecchas. (213) Śrī Caitanya Mahāprabhu next went to a holy place of pilgrimage called Soro- kṣetra. He took His bath in the Ganges there and started for Prayāga on the path along the banks of the Ganges. (214)

At Soro- kṣetra, the Lord requested the Sanoḍiyā brāhmaṇa and Rājaputa Kṛṣṇadāsa to return home, but with folded hands they began to speak as follows. (215) They prayed, “Let us go to Prayāga with You. If we do not go, when shall we again get the association of Your lotus feet? (216) “This country is mainly occupied by Muslims. At any place someone can create a disturbance, and although Your companion Balabhadra Bhaṭṭācārya is a learned scholar, he does not know how to speak the local language.” (217) Hearing this, Śrī Caitanya Mahāprabhu accepted their proposal by smiling mildly. Thus those two persons continued to accompany Him. (218) Whoever got to see Śrī Caitanya Mahāprabhu would feel himself overwhelmed with ecstatic love and would begin to chant the Hare Kṛṣṇa mantra. (219)

Whoever met Śrī Caitanya Mahāprabhu became a Vaiṣṇava, and whoever met that Vaiṣṇava also became a Vaiṣṇava. In this way, all the towns and villages became Vaiṣṇava, one after the other. (220) Just as the Lord inundated South India on His tour there, He also inundated the western part of the country with love of Godhead. (221) Śrī Caitanya Mahāprabhu finally arrived at Prayāga and for ten successive days bathed in the confluence of the rivers Yamunā and Ganges during the festival of Makara- saṅkrānti [Māgha- melā]. (222) Śrī Caitanya Mahāprabhu’s visit to Vṛndāvana and His activities there are unlimited. Even Lord Śeṣa, who has thousands of hoods, cannot reach the end of His activities. (223)

What ordinary living being can describe the pastimes of Śrī Caitanya Mahāprabhu? I have only indicated the general direction in the form of a summary. (224) The pastimes and methods of Śrī Caitanya Mahāprabhu are uncommon. Unfortunate is he who cannot believe even after hearing all these things. (225) From beginning to end the pastimes of Śrī Caitanya Mahāprabhu are uncommon. Just hear them with faith and accept them as true and correct. (226) Whoever argues about this is a great fool. He intentionally and personally brings a thunderbolt down upon his head. (227) The pastimes of Śrī Caitanya Mahāprabhu are an ocean of nectar. Even a drop of this ocean can inundate the whole world with transcendental bliss. (228) 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. (229)

After Śrī Caitanya Mahāprabhu explained the difference between an ordinary living being and the Supreme Personality of Godhead, the people said, “No one considers You an ordinary human being. You are like Kṛṣṇa in every respect, in both bodily features and characteristics. (117) “By Your bodily features we can see that You are none other than the son of Nanda Mahārāja, although the golden luster of Your body has covered Your original complexion. (118) “As the aroma of deer musk cannot be concealed by wrapping it in a cloth, Your characteristics as the Supreme Personality of Godhead cannot be concealed by any means. (119)

“Indeed, Your characteristics are uncommon and beyond the imagination of an ordinary living being. Simply by seeing You, the entire universe becomes mad with ecstatic love for Kṛṣṇa. (120) “If they see You just once, even women, children, old men, meat- eaters and members of the lowest caste immediately chant the holy name of Kṛṣṇa, dance like madmen and become spiritual masters capable of delivering the whole world. (121-122) “Apart from seeing You, whoever listens to Your holy name is made mad with ecstatic love for Kṛṣṇa and is able to deliver the three worlds. (123) “Simply by hearing Your holy name, dog- eaters become holy saints. Your uncommon potencies cannot be described in words. (124)

“‘To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog- eaters becomes immediately eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.’ (125) “These glories of Yours are only marginal. Originally You are the son of Mahārāja Nanda.” (126) Śrī Caitanya Mahāprabhu then bestowed His causeless mercy upon all the people there, and everyone became ecstatic with love of God. Finally they all returned to their homes. (127) Śrī Caitanya Mahāprabhu remained for some days in Akrūra- tīrtha. He delivered everyone there simply by distributing the holy name of Kṛṣṇa and ecstatic love for the Lord. (128) The brāhmaṇa disciple of Mādhavendra Purī went from house to house in Mathurā and inspired other brāhmaṇas to invite Caitanya Mahāprabhu to their homes. (129)

Thus all the respectable people of Mathurā, headed by the brāhmaṇas, came to Balabhadra Bhaṭṭācārya and extended invitations to the Lord. (130) In one day, ten to twenty invitations were received, but Balabhadra Bhaṭṭācārya would accept only one of them. (131) Since not everyone got an opportunity to offer invitations to Śrī Caitanya Mahāprabhu personally, those who did not requested the Sanoḍiyā brāhmaṇa to ask the Lord to accept their invitations. (132) The brāhmaṇas from different places, such as Kānyakubja and South India, who were all strict followers of the Vedic religion, offered invitations to Śrī Caitanya Mahāprabhu with great humility. (133) In the morning they would come to Akrūra- tīrtha and cook food. After offering it to the śālagrāma- śilā, they offered it to Śrī Caitanya Mahāprabhu. (134) One day Śrī Caitanya Mahāprabhu sat at the bathing ghat of Akrūra- tīrtha and thought the following thoughts. (135)

Śrī Caitanya Mahāprabhu thought, “At this bathing place, Akrūra saw Vaikuṇṭha, the spiritual world, and all the inhabitants of Vraja saw Goloka Vṛndāvana.” (136) While considering how Akrūra remained within the water, Śrī Caitanya Mahāprabhu immediately jumped in and stayed under water for some time. (137) When Kṛṣṇadāsa saw that Caitanya Mahāprabhu was drowning, he cried and shouted very loudly. Balabhadra Bhaṭṭācārya immediately came and pulled the Lord out. (138) After this, Balabhadra Bhaṭṭācārya took the Sanoḍiyā brāhmaṇa to a secluded place and consulted with him. (139) Balabhadra Bhaṭṭācārya said, “Since I was present today, it was possible for me to pull the Lord up. But if He starts to drown at Vṛndāvana, who will help Him? (140)

“Now there is a crowd of people here, and these invitations are causing much disturbance. In addition, the Lord is always ecstatic and emotional. I do not find the situation here very good. (141) “It would be good if we could get Śrī Caitanya Mahāprabhu out of Vṛndāvana. That is my final conclusion.” (142) The Sanoḍiyā brāhmaṇa said, “Let us take Him to Prayāga and go along the banks of the Ganges. It will be very pleasurable to go that way. (143) “After going to the holy place named Soro- kṣetra and bathing in the Ganges, let us take Śrī Caitanya Mahāprabhu that way and go. (144) “It is now the beginning of the month of Māgha. If we go to Prayāga at this time, we shall have an opportunity to bathe for a few days during Makara- saṅkrānti.” (145)

The Sanoḍiyā brāhmaṇa continued, “Kindly submit to Śrī Caitanya Mahāprabhu the unhappiness you are feeling within yourself. Then propose that we all go to Prayāga on the full- moon day of the month of Māgha. (146) “Tell the Lord of the happiness you will feel in traveling via the banks of the Ganges.” Balabhadra Bhaṭṭācārya therefore submitted this prayer to Śrī Caitanya Mahāprabhu. (147) Balabhadra Bhaṭṭācārya told the Lord, “I can no longer tolerate the disturbance of the crowd. People are coming one after another to offer invitations. (148) “Early in the morning people come here, and not seeing You present, they simply tax my brain. (149)

“I will be very happy if we all leave and take the path by the banks of the Ganges. Then we can have the opportunity of bathing in the Ganges at Prayāga during Makara- saṅkrānti. (150) “My mind has become very much agitated, and I cannot bear this anxiety. Now everything rests on the permission of Your Lordship. I will accept whatever You want to do.” (151) Although Śrī Caitanya Mahāprabhu had no desire to leave Vṛndāvana, He began to speak sweet words just to fulfill the desire of His devotee. (152) Śrī Caitanya Mahāprabhu said, “You have brought Me here to show Me Vṛndāvana. I am very much indebted to you, and I shall not be able to repay this debt. (153) “Whatever you desire, I must do. Wherever you take Me, I shall go.” (154)

The next morning, Śrī Caitanya Mahāprabhu got up early. After taking His bath, He became ecstatic with love, knowing that He now had to leave Vṛndāvana. (155) Although the Lord did not exhibit any external symptoms, His mind was filled with ecstatic love. At that time, Balabhadra Bhaṭṭācārya said, “Let us go to Mahāvana [Gokula].” (156) Saying this, Balabhadra Bhaṭṭācārya made Śrī Caitanya Mahāprabhu sit aboard a boat. After they crossed the river, he took the Lord with him. (157) Both Rājaputa Kṛṣṇadāsa and the Sanoḍiyā brāhmaṇa knew the path along the Ganges bank very well. (158) While walking, Śrī Caitanya Mahāprabhu, understanding that the others were fatigued, took them all beneath a tree and sat down. (159)

There were many cows grazing near that tree, and the Lord was very pleased to see them. (160) Suddenly a cowherd boy blew on his flute, and immediately the Lord was struck with ecstatic love. (161) Filled with ecstatic love, the Lord fell to the ground unconscious. He foamed about the mouth, and His breathing stopped. (162) While the Lord was unconscious, ten cavalry soldiers belonging to the Muslim Pāṭhāna military order rode up and dismounted. (163) Seeing the Lord unconscious, the soldiers thought, “This sannyāsī must have possessed a large quantity of gold. (164) “These four rogues here must have taken away that sannyāsī’s riches after killing Him by making Him take the poison dhuturā.” (165) Thinking this, the Pāṭhāna soldiers arrested the four persons and decided to kill them. Because of this, the two Bengalis began to tremble. (166)

The devotee Kṛṣṇadāsa, who belonged to the Rājaputa race, was very fearless. The Sanoḍiyā brāhmaṇa was also fearless, and he spoke very bravely. (167) The brāhmaṇa said, “You Pāṭhāna soldiers are all under the protection of your king. Let us go to your commander and get his decision. (168) “This sannyāsī is my spiritual master, and I am from Mathurā. I am a brāhmaṇa, and I know many people who are in the service of the Muslim king. (169) “This sannyāsī sometimes falls unconscious due to the influence of a disease. Please sit down here, and you will see that He will very soon regain consciousness and His normal condition. (170) “Sit down here for a while and keep us all under arrest. When the sannyāsī regains his senses, you can question Him. Then, if you like, you can kill us all.” (171)

The Pāṭhāna soldiers said, “You are all rogues. One of you belongs to the western lands, one to the district of Mathurā, and the other two, who are trembling, belong to Bengal.” (172) Rājaputa Kṛṣṇadāsa said, “I have my home here, and I also have about two hundred Turkish soldiers and about one hundred cannons. (173) “If I call loudly, they will come immediately to kill you and plunder your horses and saddles. (174) “The Bengali pilgrims are not rogues. You are rogues, for you want to kill the pilgrims and plunder them.” (175) Upon hearing this challenge, the Pāṭhāna soldiers became hesitant. Then suddenly Śrī Caitanya Mahāprabhu regained consciousness. (176) Coming to His senses, the Lord very loudly began chanting the holy name, “Hari! Hari!” The Lord raised His arms upward and began to dance in ecstatic love. (177)

When the Lord shouted very loudly in ecstatic love, it appeared to the Muslim soldiers that their hearts were struck by thunderbolts. (178) Seized by fear, all the Pāṭhāna soldiers immediately released the four persons. Thus Śrī Caitanya Mahāprabhu did not see His personal associates arrested. (179) At that time, Balabhadra Bhaṭṭācārya went to Śrī Caitanya Mahāprabhu and made Him sit down. Seeing the Muslim soldiers, the Lord regained His normal senses. (180) All the Muslim soldiers then came before the Lord, worshiped His lotus feet and said, “Here are four rogues. (181) “These rogues have made You take dhuturā. Having made You mad, they have taken all Your possessions.” (182) Śrī Caitanya Mahāprabhu said, “These are not rogues. They are My associates. Being a sannyāsī beggar, I do not possess anything. (183) “Due to epilepsy, I sometimes fall unconscious. Out of their mercy, these four men maintain Me.” (184)

After staying at Mathurā for one month, the Gopāla Deity returned to His own place, and Śrī Rūpa Gosvāmī returned to Vṛndāvana. (54) In the course of this story, I have given a description of Lord Gopāla’s mercy. After seeing the Gopāla Deity, Śrī Caitanya Mahāprabhu went to Śrī Kāmyavana. (55) Śrī Caitanya Mahāprabhu’s touring Vṛndāvana has been previously described. In the same ecstatic way, He traveled all over Vṛndāvana. (56) After visiting the places of Kṛṣṇa’s pastimes at Kāmyavana, Śrī Caitanya Mahāprabhu went to Nandīśvara. While there, He was overwhelmed with ecstatic love. (57) Śrī Caitanya Mahāprabhu bathed in all the celebrated lakes, beginning with Lake Pāvana. Thereafter He climbed a hill and spoke to the people. (58) Śrī Caitanya Mahāprabhu asked, “Are there any deities on top of this hill?” The local people replied, “There are deities on this hill, but they are located within a cave. (59)

“There are a father and mother with well- built bodies, and between them is a very beautiful child who is curved in three places.” (60) Hearing this, Śrī Caitanya Mahāprabhu became very happy. After excavating the cave, He saw the three deities. (61) Śrī Caitanya Mahāprabhu offered His respects to Nanda Mahārāja and mother Yaśodā, and with great ecstatic love He touched the body of Lord Kṛṣṇa. (62) Every day the Lord chanted and danced in ecstatic love. Finally He went to Khadiravana. (63) After seeing the places of Lord Kṛṣṇa’s pastimes, Śrī Caitanya went to Śeṣaśāyī, where He saw Lakṣmī and recited the following verse. (64) “‘O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.’” (65)

Afterwards, Śrī Caitanya Mahāprabhu saw Khelā- tīrtha and then went to Bhāṇḍīravana. After crossing the Yamunā River, He went to Bhadravana. (66) Śrī Caitanya Mahāprabhu then visited Śrīvana and Lohavana. He then went to Mahāvana and saw Gokula, the place of Lord Kṛṣṇa’s early childhood pastimes. (67) Upon seeing the place where the twin arjuna trees had been broken by Śrī Kṛṣṇa, Śrī Caitanya Mahāprabhu was moved to great ecstatic love. (68) After seeing Gokula, Śrī Caitanya Mahāprabhu returned to Mathurā, where He saw the birthplace of the Lord. While there, He stayed at the house of the Sanoḍiyā brāhmaṇa. (69) Seeing a great crowd assemble at Mathurā, Śrī Caitanya Mahāprabhu left and went to Akrūra- tīrtha. He remained there in a solitary place. (70) The next day, Śrī Caitanya Mahāprabhu went to Vṛndāvana and took His bath at Kālīya Lake and Praskandana. (71)

After seeing the holy place called Praskandana, Śrī Caitanya Mahāprabhu went to Dvādaśāditya. From there He went to Keśī- tīrtha, and when He saw the place where the rāsa dance had taken place, He immediately lost consciousness due to ecstatic love. (72) When the Lord regained His senses, He began to roll on the ground. He would sometimes laugh, cry, dance and fall down. He would also chant very loudly. (73) Being thus transcendentally amused, Śrī Caitanya Mahāprabhu passed that day happily at Keśī- tīrtha. In the evening He returned to Akrūra- tīrtha, where He took His meal. (74) The next morning Śrī Caitanya Mahāprabhu returned to Vṛndāvana and took His bath at Cīra- ghāṭa. He then went to Teṅtulī- talā, where He took rest. (75) The tamarind tree named Teṅtulī- talā was very old, having been there since the time of Lord Kṛṣṇa’s pastimes. Beneath the tree was a very shiny platform. (76)

Since the river Yamunā flowed near Teṅtulī- talā, a very cool breeze blew there. While there, the Lord saw the beauty of Vṛndāvana and the water of the river Yamunā. (77) Śrī Caitanya Mahāprabhu used to sit beneath the old tamarind tree and chant the holy name of the Lord. At noon He would return to Akrūra- tīrtha to take lunch. (78) All the people who lived near Akrūra- tīrtha came to see Śrī Caitanya Mahāprabhu, and due to the large crowds, the Lord could not peacefully chant the holy name. (79) Therefore Śrī Caitanya Mahāprabhu would go to Vṛndāvana and sit in a solitary place, where He would chant the holy name until noon. (80) In the afternoon, people were able to speak to Him. The Lord told everyone of the importance of chanting the holy name. (81)

During this time, a Vaiṣṇava named Kṛṣṇadāsa came to see Śrī Caitanya Mahāprabhu. He was a householder belonging to the kṣatriya caste, and his house was located on the other side of the Yamunā. (82) After bathing at Keśī- tīrtha, Kṛṣṇadāsa went toward Kālīya- daha and suddenly saw Śrī Caitanya Mahāprabhu sitting at Āmli- talā [Teṅtulī- talā]. (83) Upon seeing the Lord’s personal beauty and ecstatic love, Kṛṣṇadāsa was very much astonished. Out of ecstatic love, he offered his respectful obeisances unto the Lord. (84) Śrī Caitanya Mahāprabhu asked Kṛṣṇadāsa, “Who are you? Where is your home?” Kṛṣṇadāsa replied, “I am a most fallen householder. (85) “I belong to the Rājaputa caste, and my home is just on wish to be the servant of a Vaiṣṇava. (86)

“Today I have had a dream, and according to that dream I have come here and found You.” (87) Śrī Caitanya Mahāprabhu then bestowed upon Kṛṣṇadāsa His causeless mercy by embracing him. Kṛṣṇadāsa became mad with ecstatic love and began to dance and to chant the holy name of Hari. (88) Kṛṣṇadāsa returned to Akrūra- tīrtha with the Lord, and remnants of the Lord’s food were given to him. (89) The next morning, Kṛṣṇadāsa went with Śrī Caitanya Mahāprabhu to Vṛndāvana and carried His waterpot. Kṛṣṇadāsa thus left his wife, home and children in order to remain with Śrī Caitanya Mahāprabhu. (90) Everywhere the Lord went, all the people said, “Kṛṣṇa has again manifested at Vṛndāvana.” (91) One morning many people came to Akrūra- tīrtha. As they came from Vṛndāvana, they made a tumultuous sound. (92)

Upon seeing Śrī Caitanya Mahāprabhu, all the people offered respects at His lotus feet. The Lord then asked them, “Where are you all coming from?” (93) The people replied, “Kṛṣṇa has again manifested Himself on the waters of Kālīya Lake. He dances on the hoods of the serpent Kālīya, and the jewels on those hoods are blazing. (94) “Everyone has seen Lord Kṛṣṇa Himself. There is no doubt about it.” Hearing this, Śrī Caitanya Mahāprabhu began to laugh. He then said, “Everything is correct.” (95) For three successive nights people went to Kālīya- daha to see Kṛṣṇa, and everyone returned saying, “Now we have seen Kṛṣṇa Himself.” (96) Everyone came before Śrī Caitanya Mahāprabhu and said, “Now we have directly seen Lord Kṛṣṇa.” Thus by the mercy of the goddess of learning they were made to speak the truth. (97)

When the people saw Śrī Caitanya Mahāprabhu, they actually saw Kṛṣṇa, but because they were following their own imperfect knowledge, they accepted the wrong thing as Kṛṣṇa. (98) At that time Balabhadra Bhaṭṭācārya placed a request at the lotus feet of Śrī Caitanya Mahāprabhu. He said, “Please give me permission to go see Lord Kṛṣṇa directly.” (99) When Balabhadra Bhaṭṭācārya asked to see Kṛṣṇa at Kālīya- daha, Śrī Caitanya Mahāprabhu mercifully slapped him, saying, “You are a learned scholar, but you have become a fool, being influenced by the statements of other fools. (100) “Why would Kṛṣṇa appear in the Age of Kali? Foolish people who are mistaken are simply causing agitation and making a tumult. (101) “Do not become mad. Simply sit down here, and tomorrow night you will go see Kṛṣṇa.” (102)

The next morning some respectable gentlemen came to see Śrī Caitanya Mahāprabhu, and the Lord asked them, “Have you seen Kṛṣṇa?” (103) These respectable gentlemen replied, “At night in Kālīya Lake a fisherman lights a torch in his boat and catches many fish. (104) “From a distance, people mistakenly think that they are seeing Kṛṣṇa dancing on the body of the Kālīya serpent. (105) “These fools think that the boat is the Kālīya serpent and the torchlight the jewels on his hoods. People also mistake the fisherman for Kṛṣṇa. (106) “Actually Lord Kṛṣṇa has returned to Vṛndāvana. That is the truth, and it is also true that people have seen Him. (107) “But where they are seeing Kṛṣṇa is their mistake. It is like considering a dry tree to be a person.” (108)

Śrī Caitanya Mahāprabhu then asked them, “Where have you seen Kṛṣṇa directly?” The people replied, “You are a sannyāsī, a renunciant; therefore You are a moving Nārāyaṇa [jaṅgama- nārāyaṇa].” (109) The people then said, “You have appeared in Vṛndāvana as an incarnation of Kṛṣṇa. Just by seeing You, everyone is now liberated.” (110) Śrī Caitanya Mahāprabhu immediately exclaimed, “Viṣṇu! Viṣṇu! Do not call Me the Supreme Personality of Godhead. A jīva cannot become Kṛṣṇa at any time. Do not even say such a thing! (111) “A sannyāsī in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Kṛṣṇa is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole. (112)

“A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame. (113) “‘The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hlādinī and saṁvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure- house of all kinds of tribulations.’ (114) “A foolish person who says that the Supreme Personality of Godhead is the same as the living entity is an atheist, and he becomes subject to punishment by the superintendent of death, Yamarāja. (115) ‘A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender, or pāṣaṇḍī.’” (116)