At this time the Bhaṭṭācārya had a son- in- law named Amogha, who was the husband of his daughter Ṣāṭhī. Although born in an aristocratic brāhmaṇa family, Amogha was a great faultfinder and blasphemer. (245) Amogha wanted to see Śrī Caitanya Mahāprabhu eat, but he was not allowed to enter. Indeed, the Bhaṭṭācārya guarded the threshold of his house with a stick in his hand. (246) However, as soon as the Bhaṭṭācārya began distributing prasādam and was a little inattentive, Amogha came in. Seeing the quantity of food, he began to blaspheme. (247) “This much food is sufficient to satisfy ten or twelve men, but this sannyāsī alone is eating so much!” (248) As soon as Amogha said this, Sārvabhauma Bhaṭṭācārya turned his eyes upon him. Seeing the Bhaṭṭācārya’s attitude, Amogha immediately left. (249)

The Bhaṭṭācārya ran after him to strike him with a stick, but Amogha fled so fast that the Bhaṭṭācārya could not catch him. (250) The Bhaṭṭācārya then began to curse his son- in- law and call him ill names. When the Bhaṭṭācārya returned, he saw that Śrī Caitanya Mahāprabhu was laughing to hear him criticize Amogha. (251) When Ṣāṭhī’s mother, the Bhaṭṭācārya’s wife, heard of this incident, she immediately began to strike her head and chest, saying again and again, “Let Ṣāṭhī become a widow!” (252) Seeing the lamentation of both husband and wife, Śrī Caitanya Mahāprabhu tried to pacify them. According to their desire, He ate the prasādam and was very satisfied. (253) After Śrī Caitanya Mahāprabhu finished eating, the Bhaṭṭācārya poured water for the Lord to wash His mouth, hands and legs and offered Him flavored spices, tulasī- mañjarīs, cloves and cardamom. (254)

The Bhaṭṭācārya then placed a flower garland over Śrī Caitanya Mahāprabhu and smeared His body with sandalwood pulp. After offering obeisances, the Bhaṭṭācārya submitted the following humble statement. (255) “I brought You to my home just to have You blasphemed. This is a great offense. Please excuse me. I beg Your pardon.” (256) Śrī Caitanya Mahāprabhu said, “What Amogha has said is correct; therefore it is not blasphemy. What is your offense?” (257) After saying this, Śrī Caitanya Mahāprabhu left and returned to His residence. Sārvabhauma Bhaṭṭācārya followed Him. (258) Falling down at the Lord’s feet, Sārvabhauma Bhaṭṭācārya said many things in self- reproach. The Lord then pacified him and sent him back to his home. (259) After returning to his home, Sārvabhauma Bhaṭṭācārya consulted with his wife, the mother of Ṣāṭhī. After personally condemning himself, he began to speak as follows.(260)

“If the man who blasphemed Śrī Caitanya Mahāprabhu is killed, his sinful action may be atoned.” (261) Sārvabhauma Bhaṭṭācārya continued, “Or, if I give up my own life, this sinful action may be atoned. However, neither of these ideas is befitting because both bodies belong to brāhmaṇas. (262) “Instead, I shall never see the face of that blasphemer. I reject him and give up my relationship with him. I shall never even speak his name. (263) “Inform my daughter Ṣāṭhī to abandon her relationship with her husband because he has fallen down. When the husband falls down, it is the wife’s duty to relinquish the relationship. (264)

“‘When a husband is fallen, one’s relationship with him must be given up.’” (265) That night Amogha, Sārvabhauma Bhaṭṭācārya’s son- in- law, fled, and in the morning he immediately fell sick with cholera. (266) When the Bhaṭṭācārya heard that Amogha was dying of cholera, he thought, “It is the favor of Providence that He is doing what I want to do. (267) “When one offends the Supreme Personality of Godhead, karma immediately takes effect.” After saying this, he recited two verses from the revealed scripture. (268) “‘What we have had to arrange with great endeavor by collecting elephants, horses, chariots and infantry soldiers has already been accomplished by the Gandharvas.’ (269) “‘When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed.’ (270)

At this time, Gopīnātha Ācārya went to see Śrī Caitanya Mahāprabhu, and the Lord asked him about the events taking place in Sārvabhauma Bhaṭṭācārya’s house. (271) Gopīnātha Ācārya informed the Lord that both the husband and the wife were fasting and that their son- in- law, Amogha, was dying of cholera. (272) As soon as Caitanya Mahāprabhu heard that Amogha was going to die, He immediately ran to him in great haste. Placing His hand on Amogha’s chest, He spoke as follows. (273) “The heart of a brāhmaṇa is by nature very clean; therefore it is a proper place for Kṛṣṇa to sit. (274) “Why have you allowed the caṇḍāla of jealousy to sit here also? In this way you have contaminated a most purified place, your heart. (275) “However, due to the association of Sārvabhauma Bhaṭṭācārya, all your contamination is now vanquished. When a person’s heart is cleansed of all contamination, he is able to chant the mahā- mantra, Hare Kṛṣṇa. (276)

“Therefore, Amogha, get up and chant the Hare Kṛṣṇa mahā- mantra! If you do so, Kṛṣṇa will unfailingly bestow mercy upon you.” (277) After hearing Śrī Caitanya Mahāprabhu and being touched by Him, Amogha, who was on his deathbed, immediately stood up and began to chant the holy name of Kṛṣṇa. Thus he became mad with ecstatic love and began to dance emotionally. (278) While Amogha danced in ecstatic love, he manifested all the ecstatic symptoms—trembling, tears, jubilation, trance, perspiration and a faltering voice. Seeing these waves of ecstatic emotion, Śrī Caitanya Mahāprabhu began to laugh. (279) Amogha then fell before the Lord’s lotus feet and submissively said, “O merciful Lord, please excuse my offense.” (280) Not only did Amogha beg the Lord’s pardon, but he also began slapping his own cheeks, saying, “By this mouth I have blasphemed You.” (281) Indeed, Amogha continued slapping his face over and over until his cheeks were swollen. Finally Gopīnātha Ācārya stopped him by catching hold of his hands. (282)

After this, Śrī Caitanya Mahāprabhu pacified Amogha by touching his body and saying, “You are the object of My affection because you are the son- in- law of Sārvabhauma Bhaṭṭācārya. (283) “Everyone in Sārvabhauma Bhaṭṭācārya’s house is very dear to Me, including his maids and servants and even his dog. And what to speak of his relatives? (284) “Amogha, always chant the Hare Kṛṣṇa mahā- mantra and do not commit any further offenses.” After giving Amogha this instruction, Śrī Caitanya Mahāprabhu went to Sārvabhauma’s house. (285) Upon seeing the Lord, Sārvabhauma Bhaṭṭācārya immediately caught hold of His lotus feet. The Lord embraced him and then sat down. (286) Śrī Caitanya Mahāprabhu pacified Sārvabhauma, saying, “After all, Amogha, your son- in- law, is a child. So what is his fault? Why are you fasting, and why are you angry? (287)

“Just get up and take your bath and go see the face of Lord Jagannātha. Then return here to eat your lunch. In this way I shall be happy. (288) “I shall stay here until you return to take Lord Jagannātha’s remnants for your lunch.” (289) Catching hold of Śrī Caitanya Mahāprabhu’s lotus feet, the Bhaṭṭācārya said, “Why did You bring Amogha back to life? It would have been better had he died.” (290) Śrī Caitanya Mahāprabhu said, “Amogha is a child and your son. The father does not take the faults of his son seriously, especially when he is maintaining him. (291)

“Now that he has become a Vaiṣṇava, he is offenseless. You can bestow your mercy upon him without hesitation.” (292) Sārvabhauma Bhaṭṭācārya said, “Please go, my Lord, to see Lord Jagannātha. After taking my bath, I shall go there and then return.” (293) Śrī Caitanya Mahāprabhu then told Gopīnātha, “Stay here and inform Me when Sārvabhauma Bhaṭṭācārya has taken his prasādam.” (294) After saying this, Śrī Caitanya Mahāprabhu went to see Lord Jagannātha. Sārvabhauma Bhaṭṭācārya completed his bath, went to see Lord Jagannātha and then returned to his house to accept food. (295) Thereafter, Amogha became an unalloyed devotee of Śrī Caitanya Mahāprabhu. He danced in ecstasy and peacefully chanted the holy name of Lord Kṛṣṇa. (296) In this way, Śrī Caitanya Mahāprabhu performed His various pastimes. Whoever sees them or hears them recounted becomes truly astonished. (297)

Thus Śrī Caitanya Mahāprabhu enjoyed eating in Sārvabhauma Bhaṭṭācārya’s house. Within that one pastime, many wonderful pastimes were manifested. (298) These are the peculiar characteristics of Śrī Caitanya Mahāprabhu’s pastimes. Thus the Lord ate in Sārvabhauma Bhaṭṭācārya’s house, and in this way Sārvabhauma’s love for the Lord has become very well known. (299) Thus I have related the ecstatic love of Sārvabhauma’s wife, who is known as the mother of Ṣāṭhī. I have also related Śrī Caitanya Mahāprabhu’s great mercy, which He manifested by excusing Amogha’s offense. He did so due to Amogha’s relationship with a devotee. (300) Whoever hears these pastimes of Śrī Caitanya Mahāprabhu with faith and love will attain the shelter of the Lord’s lotus feet very soon. (301) 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. (302)

In this way, Śrī Caitanya Mahāprabhu described the good qualities of His devotees one after the other. He then embraced them and bade them farewell. (181) Due to the impending separation from Śrī Caitanya Mahāprabhu, all the devotees began to cry. The Lord was also morose due to separation from the devotees. (182) Gadādhara Paṇḍita remained with Śrī Caitanya Mahāprabhu, and he was given a place to live at Yameśvara. (183) Śrī Caitanya Mahāprabhu remained at Jagannātha Purī, Nīlācala, with Paramānanda Purī, Jagadānanda, Svarūpa Dāmodara, Dāmodara Paṇḍita, Govinda and Kāśīśvara. It was Śrī Caitanya Mahāprabhu’s daily practice to see Lord Jagannātha in the morning. (184-185) One day Sārvabhauma Bhaṭṭācārya came before Śrī Caitanya Mahāprabhu with folded hands and submitted a request. (186) Since all the Vaiṣṇavas had returned to Bengal, there was a good chance that the Lord would accept an invitation. (187)

Sārvabhauma Bhaṭṭācārya said, “Please accept my invitation for lunch for one month.” The Lord replied, “That is not possible, because it is against the religious principles of a sannyāsī.” (188) Sārvabhauma then said, “Please accept the invitation for twenty days.” But Śrī Caitanya Mahāprabhu replied, “It is not a religious principle of the renounced order.” (189) When Sārvabhauma requested Caitanya Mahāprabhu to accept lunch for fifteen days, the Lord said, “I shall accept lunch at your place for one day only.” (190) Sārvabhauma Bhaṭṭācārya then caught hold of the Lord’s lotus feet and submissively begged, “Please accept lunch for at least ten days.” (191) In this way, by and by, Śrī Caitanya Mahāprabhu reduced the duration to five days. Thus for five days He regularly accepted the Bhaṭṭācārya’s invitation to lunch. (192) After this, Sārvabhauma Bhaṭṭācārya said, “My Lord, there are ten sannyāsīs with You.” (193)

Sārvabhauma Bhaṭṭācārya then submitted that Paramānanda Purī Gosvāmī would accept a five- day invitation at his place. This had already been settled before the Lord. (194) Sārvabhauma Bhaṭṭācārya said, “Dāmodara Svarūpa is my intimate friend. He will come sometimes with You and sometimes alone. (195) “The other eight sannyāsīs will accept invitations for two days each. In this way there will be engagements for each and every day during the entire month. (196) “If all the sannyāsīs came together, it would not be possible for me to pay them proper respects. Therefore I would be an offender. (197) “Sometimes You will come alone to my place, and sometimes You will be accompanied by Svarūpa Dāmodara.” (198) Having this arrangement confirmed by Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya became very glad and immediately invited the Lord to his house on that very day. (199) Sārvabhauma Bhaṭṭācārya’s wife was known as Ṣāṭhīra Mātā, the mother of Ṣāṭhī. She was a great devotee of Śrī Caitanya Mahāprabhu, and she was affectionate like a mother. (200)

After returning to his home, Sārvabhauma Bhaṭṭācārya gave orders to his wife, and his wife, Ṣāṭhīra Mātā, began cooking with great pleasure. (201) At Sārvabhauma Bhaṭṭācārya’s house, there was always a full stock of food. Whatever spinach, vegetables, fruit and so on were required, he collected and brought back home. (202) Sārvabhauma Bhaṭṭācārya personally began to help Ṣāṭhīra Mātā cook. She was very experienced, and she knew how to cook nicely. (203) On the southern side of the kitchen were two rooms for offering food, and in one of them the food was offered to Śālagrāma Nārāyaṇa. (204) The other room was for Śrī Caitanya Mahāprabhu’s lunch. The Lord’s lunchroom was very secluded, and it was newly constructed by the Bhaṭṭācārya. (205)

The room was so constructed that there was only one door opening on the outside, which served as an entrance for Śrī Caitanya Mahāprabhu. There was another door attached to the kitchen, and it was through this door that the food was brought. (206) First, three mānas of cooked rice—almost six pounds—was poured onto a big banana leaf. (207) Then the whole stack of rice was mixed with so much yellowish and fragrant clarified butter that it began to overflow the leaf. (208) There were a number of pots made of the bark of banana trees and the leaves of the keyā plant. These pots were filled with various cooked vegetables and placed on all sides of the leaf. (209) There were about ten kinds of spinach, a soup called sukhta, which was made with bitter nimba leaves, a pungent preparation made with black pepper, a mild cake made of fried curd, and buttermilk mixed with small fried pieces of dhal. (210)

There were preparations of dugdha- tumbī, dugdha- kuṣmāṇḍa, vesara, lāphrā, mocā- ghaṇṭa, mocā- bhājā and other vegetables. (211) There were unlimited quantities of vṛddha- kuṣmāṇḍa- baḍī, phula- baḍī, fruits and various roots. (212) Other preparations included eggplant mixed with newly grown nimba leaves fried together, light baḍī, fried paṭola and fried rounds of squash and pumpkin. (213) There was a soup made with fried urad dhal and mung dhal, defeating nectar. There were also sweet chutney and five or six kinds of sour preparations, beginning with baḍāmla. (214) There were baḍās made of mung dhal, of urad dhal and of sweet bananas, and there were sweet- rice cakes, coconut cakes and various other cakes. (215)

There were kāṅji- baḍā, dugdha- ciḍā, dugdha- laklakī and various cakes that I am unable to describe. (216) Sweet rice mixed with ghee was poured into an earthen pot and mixed with cāṅpā- kalā, condensed milk and mango. (217) Other preparations included a very delicious churned curd and a variety of sandeśa sweetmeats. Indeed, all the various eatables available in Bengal and Orissa were prepared. (218) Thus the Bhaṭṭācārya prepared a great variety of food and spread a fine cloth over a white wooden platform. (219) On two sides of the stack of food were pitchers filled with scented cold water. The flowers of the tulasī tree were placed atop the mound of rice. (220) Sārvabhauma Bhaṭṭācārya also included several types of food that had been offered to Lord Jagannātha. These included sweetballs known as amṛta- guṭikā, sweet rice and cakes. All these were kept separate. (221) When everything was ready, Śrī Caitanya Mahāprabhu came there alone after finishing His midday duties. He knew the heart of Sārvabhauma Bhaṭṭācārya. (222)

After Sārvabhauma Bhaṭṭācārya washed the Lord’s feet, the Lord entered the room to take His lunch. (223) Śrī Caitanya Mahāprabhu was a little astonished to see the gorgeous arrangement, and gesturing, He spoke to Sārvabhauma Bhaṭṭācārya. (224) “This is most uncommon! How was this arrangement of rice and vegetables finished within six hours? (225) “Even a hundred men cooking on a hundred stoves could not possibly finish all these preparations within so short a time. (226) “I hope the food has already been offered to Kṛṣṇa, since I see there are tulasī flowers on it. (227) “You are most fortunate, and your endeavor is successful, for you have offered such wonderful food to Rādhā- Kṛṣṇa. (228) “The color of the rice is so attractive and its aroma so good that it appears Rādhā and Kṛṣṇa have directly taken it. (229) “My dear Bhaṭṭācārya, your fortune is very great. How much shall I praise you? I also am very fortunate to be able to take the remnants of this food. (230) “Take away Kṛṣṇa’s sitting place and put it aside. Then give Me prasādam on a different plate.” (231)

Sārvabhauma Bhaṭṭācārya said, “It is not so wonderful, my Lord. Everything has been made possible by the energy and mercy of Him who will eat the food. (232) “My wife and I did not especially exert ourselves in the cooking. He by whose power the food has been prepared knows everything. (233) “Now please sit in this place and take Your lunch.” Caitanya Mahāprabhu replied, “This place is worshipable because it was used by Kṛṣṇa.” (234) The Bhaṭṭācārya said, “Both the food and the sitting place are the Lord’s mercy. If You can eat the remnants of the food, what is the offense in Your sitting in this place?” (235) Caitanya Mahāprabhu then said, “Yes, you have spoken correctly. The śāstras enjoin that the devotee can partake of everything left by Kṛṣṇa. (236) “‘My dear Lord, the garlands, scented substances, garments, ornaments and other such things that have been offered to You may later be used by Your servants. By partaking of these things and eating the remnants of food You have left, we will be able to conquer the illusory energy.’” (237) Śrī Caitanya Mahāprabhu then said, “There is so much food here that it is impossible to eat it all.” The Bhaṭṭācārya replied, “I know how much You can eat. (238)

“After all, at Jagannātha Purī You eat fifty- two times a day, and each time You eat hundreds of buckets filled with prasādam. (239) “At Dvārakā, You keep sixteen thousand queens in sixteen thousand palaces. Also, there are eighteen mothers and numerous friends and relatives of the Yadu dynasty. (240) “In Vṛndāvana You also have Your father’s elder brothers, Your father’s younger brothers, maternal uncles, husbands of Your father’s sisters and many cowherd men. There are also cowherd boyfriends, and You eat twice a day, morning and evening, in the house of each and every one. (241) “Indeed,” Sārvabhauma Bhaṭṭācārya continued, “at the Govardhana- pūjā ceremony You ate stacks of rice. In comparison to that, this small quantity is not even a morsel for You. (242) “You are the Supreme Personality of Godhead, whereas I am a most insignificant living being. Therefore please accept a little quantity of food from my house.” (243) Hearing this, Śrī Caitanya Mahāprabhu smiled and sat down to eat. The Bhaṭṭācārya, with great pleasure, first offered Him the prasādam from the Jagannātha temple. (244)

Śrī Caitanya Mahāprabhu then turned His attention to three persons—Mukunda dāsa, Raghunandana and Śrī Narahari— inhabitants of the place called Khaṇḍa. (112) Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, “You are the father, and your son is Raghunandana. Is that so? (113) “Or is Śrīla Raghunandana your father and you are his son? Please let Me know the facts so that My doubts will go away.” (114) Mukunda replied, “Raghunandana is my father, and I am his son. This is my decision. (115) “All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father.” (116)

Hearing Mukunda dāsa give this proper decision, Śrī Caitanya Mahāprabhu confirmed it, saying, “Yes, it is correct. One who awakens devotion to Kṛṣṇa is certainly the spiritual master.” (117) Śrī Caitanya Mahāprabhu became very happy just to speak of the glories of His devotees. Indeed, when He spoke of their glories, it was as if He had five faces. (118) Śrī Caitanya Mahāprabhu then informed all His devotees, “Please hear about Mukunda’s love of Godhead. It is a very deep and pure love and can only be compared to purified gold. (119) “Mukunda dāsa externally appears to be a royal physician engaged in governmental service, but internally he has a deep love for Kṛṣṇa. Who can understand his love? (120) “One day Mukunda dāsa, the royal physician, was seated with the Muslim King on a high platform and was telling the King about medical treatment. (121) “While the King and Mukunda dāsa were conversing, a servant brought a fan made of peacock feathers to shade the King’s head from the sun. Consequently he held the fan above the King’s head. (122)

“Just by seeing the peacock- feathered fan, Mukunda dāsa became absorbed in ecstatic love of Godhead and fell from the high platform onto the ground. (123) “The King, fearing that the royal physician had been killed, personally descended and brought him to consciousness. (124) “When the King asked Mukunda, ‘Where is it paining you?’ Mukunda replied, ‘I am not very much pained.’ (125) “The King then inquired, ‘Mukunda, why did you fall down?’ “Mukunda replied, ‘My dear King, I have a disease like epilepsy.’ (126) “Being extraordinarily intelligent, the King could understand the whole affair. In his estimation, Mukunda was a most uncommon, exalted, liberated personality. (127) “Raghunandana is constantly engaged in serving Lord Kṛṣṇa in the temple. Beside the entrance of the temple is a lake, and on its banks is a kadamba tree, which daily delivers two flowers to be used for Kṛṣṇa’s service.” (128-129)

Śrī Caitanya Mahāprabhu again spoke to Mukunda with sweet words: “Your duty is to earn both material and spiritual wealth. (130) “Furthermore, it is the duty of Raghunandana to always engage in Lord Kṛṣṇa’s service. He has no other intention but the service of Lord Kṛṣṇa.” (131) Śrī Caitanya Mahāprabhu then ordered Narahari: “I wish you to remain here with My devotees. In this way the three of you should always execute these three duties for the service of the Lord.” (132) Out of His causeless mercy, Śrī Caitanya Mahāprabhu gave the following directions to the brothers Sārvabhauma Bhaṭṭācārya and Vidyā- vācaspati. (133) Śrī Caitanya Mahāprabhu said, “In this Age of Kali, Kṛṣṇa is manifest in two forms—wood and water. Thus, by enabling the conditioned souls to see the wood and bathe in the water, He helps them become liberated. (134) “Lord Jagannātha is the Supreme Lord Himself in the form of wood, and the river Ganges is the Supreme Lord Himself in the form of water. (135)

“Sārvabhauma Bhaṭṭācārya, you should engage in the worship of Lord Jagannātha Puruṣottama, and Vācaspati should worship mother Ganges.” (136) Srī Caitanya Mahāprabhu then embraced Murāri Gupta and began to speak about his firm faith in devotional service. This was heard by all the devotees. (137) Śrī Caitanya Mahāprabhu said, “Previously I induced Murāri Gupta again and again to be allured by Lord Kṛṣṇa. I said to him, ‘My dear Gupta, Lord Śrī Kṛṣṇa, Vrajendra- kumāra, is the supreme sweetness. (138) “‘Kṛṣṇa is the Supreme Personality of Godhead, the origin of all incarnations and the source of everything. He is pure transcendental love itself, and He is the reservoir of all pleasure. (139) “‘Kṛṣṇa is the reservoir of all transcendental qualities. He is like a mine of gems. He is expert at everything, very intelligent and sober, and He is the summit of all transcendental humors. (140) “‘His character is very sweet, and His pastimes are melodious. He is expert in intelligence, and thus He enjoys all His pastimes and mellows.’ (141)

“I then requested Murāri Gupta, ‘Worship Kṛṣṇa and take shelter of Him. But for His service, nothing appeals to the mind.’ (142) “In this way, he heard from Me again and again. By My influence, his mind was a little converted. (143) “Murāri Gupta then replied, ‘I am Your servant and Your order- carrier. I have no independent existence.’ (144) “After this, Murāri Gupta went home and spent the whole night thinking how he would have to give up the association of Raghunātha, Lord Rāmacandra. Thus he was overwhelmed. (145) “Murāri Gupta then began to pray at the lotus feet of Lord Rāmacandra. He prayed that death would come that night because it was not possible for him to give up the service of the lotus feet of Raghunātha. (146) “Thus Murāri Gupta cried the entire night. There was no rest for his mind; therefore he could not sleep but stayed awake the entire night. (147)

“In the morning Murāri Gupta came to see Me. Catching hold of My feet and crying, he submitted an appeal. (148) “Murāri Gupta said, ‘I have sold my head unto the lotus feet of Raghunātha. I cannot withdraw my head, for that would give me too much pain. (149) “‘It is not possible for me to give up the service of Raghunātha’s lotus feet. At the same time, if I do not do so I shall break Your order. What can I do?’ (150) “In this way Murāri Gupta appealed to Me, saying, ‘You are all- merciful, so kindly grant me this mercy: Let me die before You so that all my doubts will be finished.’ (151) “Hearing this, I became very happy. I then raised Murāri Gupta and embraced him. (152) “I said to him, ‘All glories to you, Murāri Gupta! Your method of worship is very firmly fixed—so much so that even upon My request your mind did not turn. (153) “‘The servitor must have love and affection for the lotus feet of the Lord exactly like this. Even if the Lord wants separation, a devotee cannot abandon the shelter of His lotus feet. (154)

‘Just to test your firm faith in your Lord, I requested you again and again to change your worship from Lord Rāmacandra to Kṛṣṇa.’ (155) “In this way, I congratulated Murāri Gupta, saying, ‘Indeed, you are the incarnation of Hanumān. Consequently you are the eternal servant of Lord Rāmacandra. Why should you give up the worship of Lord Rāmacandra and His lotus feet?’” (156) Śrī Caitanya Mahāprabhu continued, “I accept this Murāri Gupta as My life and soul. When I hear of his humility, it perturbs My very life.” (157) Śrī Caitanya Mahāprabhu then embraced Vāsudeva Datta and began to speak of his glories as if He had a thousand mouths. (158) When Caitanya Mahāprabhu glorified him, Vāsudeva Datta immediately became very much embarrassed and shy. He then submitted himself, touching the Lord’s lotus feet. (159)

Vāsudeva Datta told Caitanya Mahāprabhu, “My dear Lord, You incarnate just to deliver all conditioned souls. I now have one petition, which I wish You would accept. (160) “My Lord, You are certainly able to do whatever You like, and You are indeed merciful. If You so desire, You can very easily do whatever You want. (161) “My Lord, my heart breaks to see the sufferings of all the conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head. (162) “My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life.” (163) When Śrī Caitanya Mahāprabhu heard Vāsudeva Datta’s statement, His heart became very soft. Tears flowed from His eyes, and He began to tremble. In a faltering voice He spoke as follows. (164) Accepting Vāsudeva Datta as a great devotee, the Lord said, “Such a statement is not at all astonishing because you are the incarnation of Prahlāda Mahārāja. It appears that Lord Kṛṣṇa has bestowed complete mercy upon you. There is no doubt about it. (165)

“Whatever a pure devotee wants from his master, Lord Kṛṣṇa doubtlessly grants because He has no duty other than to fulfill the desire of His devotee. (166) “If you desire the deliverance of all living entities within the universe, then all of them can be delivered even without your undergoing the tribulations of sinful activity. (167) “Kṛṣṇa is not incapable, for He has all potencies. Why would He induce you to suffer the sinful reactions of other living entities? (168) “Whosever welfare you desire immediately becomes a Vaiṣṇava, and Kṛṣṇa delivers all Vaiṣṇavas from the reactions of their past sinful activities. (169) “‘Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, who regulates the sufferings and enjoyments due to fruitive activity. He does this for everyone—from the heavenly King Indra down to the smallest insect [indra- gopa]. That very Personality of Godhead destroys the karmic reactions of one engaged in devotional service.’ (170) “Because of your honest desire, all living entities within the universe will be delivered, for Kṛṣṇa does not have to do anything to deliver all the living entities of the universe. (171)

“Just as there are millions of fruits on the uḍumbara tree, millions of universes float on the waters of the river Virajā. (172) “The uḍumbara tree is filled with millions of fruits, and if one falls down and is destroyed, the tree does not even consider the loss. (173) “In the same way, if one universe is vacated due to the living entities’ having been liberated, that is a very little thing for Kṛṣṇa. He does not take it very seriously. (174) “The entire spiritual world constitutes the unlimited opulence of Kṛṣṇa, and there are innumerable Vaikuṇṭha planets there. The Causal Ocean is considered the surrounding waters of Vaikuṇṭhaloka. (175) “Māyā and her unlimited material universes are situated in that Causal Ocean. Indeed, māyā appears to be floating like a pot filled with mustard seeds. (176)

“Of the millions of mustard seeds floating in that pot, if one seed is lost, the loss is not at all significant. Similarly, if one universe is lost, it is not significant to Lord Kṛṣṇa. (177) “To say nothing of one universal mustard seed, even if all the universes and the material energy [māyā] are destroyed, Kṛṣṇa does not even consider the loss. (178) “If a person possessing millions of wish- fulfilling cows loses one she- goat, he does not consider the loss. Kṛṣṇa owns all six opulences in full. If the entire material energy is destroyed, what does He lose?” (179)

Śrī Caitanya Mahāprabhu continued, “‘O my Lord, O unconquerable one, O master of all potencies, please exhibit Your internal potency to conquer the nescience of all moving and inert living entities. Due to nescience, they accept all kinds of faulty things, thus provoking a fearful situation. O Lord, please show Your glories! You can do this very easily, for Your internal potency is beyond the external potency, and You are the reservoir of all opulence. You are also the demonstrator of the material potency. You are also always engaged in Your pastimes in the spiritual world, where You exhibit Your reserved, internal potency, and sometimes You exhibit the external potency by glancing over it. Thus You manifest Your pastimes. The Vedas confirm Your two potencies and accept both types of pastimes due to them.’” (180)

Śrī Caitanya Mahāprabhu next spoke some relishable words to Rāghava Paṇḍita. He said, “I am obliged to you due to your pure love for Me.” (68) Śrī Caitanya Mahāprabhu then informed everyone, “Just hear about the pure devotional service rendered to Kṛṣṇa by Rāghava Paṇḍita. Indeed, Rāghava Paṇḍita’s service is supremely pure and highly accomplished. (69) “Apart from other commodities, just hear about his offering of coconuts. A coconut is sold at the rate of five gaṇḍās each. (70) “Although he already has hundreds of trees and millions of fruits, he is still very eager to hear about the place where sweet coconuts are available. (71) “He collects coconuts with great endeavor from a place twenty miles away, and he pays four paṇas each for them. (72) “Every day five to seven coconuts are clipped and put into water to keep cool. (73) “At the time of offering bhoga, the coconuts are again clipped and cleansed. After holes are made in them at the top, they are offered to Lord Kṛṣṇa. (74) “Lord Kṛṣṇa drinks the juice from these coconuts, and sometimes the coconuts are left drained of juice. At other times the coconuts remain filled with juice. (75)

“When Rāghava Paṇḍita sees that the juice has been drunk from the coconuts, he is very pleased. He then breaks the coconuts, takes out the pulp and puts it on another plate. (76) “After offering the pulp, he meditates outside the temple door. In the meantime, Lord Kṛṣṇa, having eaten the pulp, leaves the plate empty. (77) “Sometimes, after eating the pulp, Kṛṣṇa fills the plate again with new pulp. In this way, the faith of Rāghava Paṇḍita increases, and he floats in an ocean of love. (78) “One day it so happened that about ten coconuts were properly clipped and brought by a servant to offer to the Deity. (79) “When the coconuts were brought, there was little time to offer them because it was already late. The servant, holding the container of coconuts, remained standing at the door. (80) “Rāghava Paṇḍita then saw that the servant touched the ceiling above the door and then touched the coconuts with the same hand. (81) “Rāghava Paṇḍita then said, ‘People are always coming and going through that door. The dust from their feet blows up and touches the ceiling. (82)

“‘After touching the ceiling above the door, you have touched the coconuts. Now they are no longer fit to be offered to Kṛṣṇa because they are contaminated.’ (83) “Such is the service of Rāghava Paṇḍita. He did not accept the coconuts but threw them over the wall. His service is purely based on unalloyed love, and it conquers the whole world. (84) “Thereafter, Rāghava Paṇḍita had other coconuts gathered, cleansed and clipped, and with great attention he offered them to the Deity to eat. (85) “In this way, from distant villages he collects excellent bananas, mangoes, oranges, jackfruits and whatever other first- class fruits he has heard about. (86) “All these fruits are collected from distant places and bought at a high price. After trimming them with great care and purity, Rāghava Paṇḍita offers them to the Deity. (87) “Thus with great care and attention Rāghava Paṇḍita prepares spinach, other vegetables, radishes, fruits, chipped rice, powdered rice and sweetmeats. (88) “He prepares cakes, sweet rice, condensed milk and everything else with great attention, and the cooking conditions are purified so that the food is first class and delicious. (89)

“Rāghava Paṇḍita also offers all kinds of pickles, such as kāśamdi. He offers various scents, garments, ornaments and the best of everything. (90) “Thus Rāghava Paṇḍita serves the Lord in an incomparable way. Everyone is very much satisfied just to see him.” (91) Śrī Caitanya Mahāprabhu then mercifully embraced Rāghava Paṇḍita. The Lord also offered all the other devotees a farewell with similar respect. (92) The Lord also respectfully told Śivānanda Sena, “Take care of Vāsudeva Datta very nicely. (93) “Vāsudeva Datta is very liberal. Every day, whatever income he receives, he spends. He does not keep any balance. (94) “Being a householder, Vāsudeva Datta needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family. (95) “Please take care of Vāsudeva Datta’s family affairs. Become his manager and make the proper adjustments. (96) “Come every year and bring all My devotees with you to the Guṇḍicā festival. I also request you to maintain all of them.” (97)

The Lord then with great respect extended an invitation to all the inhabitants of Kulīna- grāma, asking them to come every year and bring silken rope to carry Lord Jagannātha during the Ratha- yātrā festival. (98) Śrī Caitanya Mahāprabhu then said, “Guṇarāja Khān of Kulīna- grāma compiled a book named Śrī Kṛṣṇa- vijaya, in which there is a sentence revealing the author’s ecstatic love of Kṛṣṇa.” (99) Śrī Caitanya Mahāprabhu said, “‘Kṛṣṇa, the son of Nanda Mahārāja, is my life and soul.’ By this statement I am sold into the hands of the descendants of Guṇarāja Khān. (100) “To say nothing of you, even a dog living in your village is very dear to Me. What, then, to speak of others?” (101) After this, Rāmānanda Vasu and Satyarāja Khān both submitted questions at the lotus feet of Śrī Caitanya Mahāprabhu. (102) Satyarāja Khān said, “My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders.” (103)

Śrī Caitanya Mahāprabhu replied, “Without cessation continue chanting the holy name of Lord Kṛṣṇa. Whenever possible, serve Him and His devotees, the Vaiṣṇavas.” (104) Upon hearing this, Satyarāja said, “How can I recognize a Vaiṣṇava? Please let me know what a Vaiṣṇava is. What are his common symptoms?” (105) Śrī Caitanya Mahāprabhu replied, “Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being. (106) “Simply by chanting the holy name of Kṛṣṇa once, a person is relieved from all the reactions of a sinful life. One can complete the nine processes of devotional service simply by chanting the holy name. (107) “One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class [caṇḍāla] can be delivered. (108)

“By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very much attracted to Kṛṣṇa, and thus dormant love for Kṛṣṇa is awakened. (109) “‘The holy name of Lord Kṛṣṇa is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that, save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the caṇḍāla. The holy name of Kṛṣṇa is the controller of the opulence of liberation, and it is identical with Kṛṣṇa. When a person simply chants the holy name with his tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the puraścaryā regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self- sufficient.’” (110) Śrī Caitanya Mahāprabhu then finally advised, “One who is chanting the Hare Kṛṣṇa mantra is understood to be a Vaiṣṇava; therefore you should offer all respects to him.” (111)

While Śrī Caitanya Mahāprabhu was taking prasādam at the house of Sārvabhauma Bhaṭṭācārya, Amogha criticized Him. Still, the Lord accepted Amogha, thereby showing how much He was obliged to His devotees. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya! (2) All glories to the listeners of Śrī Caitanya- caritāmṛta who have accepted it as their life and soul! (3) While Śrī Caitanya Mahāprabhu stayed at Jagannātha Purī, He constantly enjoyed chanting and dancing with His devotees. (4) In the beginning of the day, Śrī Caitanya Mahāprabhu saw the Deity of Lord Jagannātha in the temple. He offered Him obeisances and prayers and danced and sang before Him. (5)

After visiting the temple, Śrī Caitanya Mahāprabhu would remain outside during the upala- bhoga offering. He would then go meet Haridāsa Ṭhākura and return to His residence. (6) Sitting in His room, Śrī Caitanya Mahāprabhu would chant on His beads, and Advaita Prabhu would come there to worship the Lord. (7) While worshiping Śrī Caitanya Mahāprabhu, Advaita Ācārya would offer Him scented water to wash His mouth and feet. Then Advaita Ācārya would smear very fragrant sandalwood pulp all over His body. (8) Śrī Advaita Prabhu would also place a flower garland around the Lord’s neck and tulasī flowers [mañjarīs] on His head. Then, with folded hands, Advaita Ācārya would offer obeisances and prayers unto the Lord. (9) After being worshiped by Advaita Ācārya, Śrī Caitanya Mahāprabhu would take the dish containing flowers and tulasī and, with whatever paraphernalia remained, worship Advaita Ācārya. (10)

Śrī Caitanya Mahāprabhu would worship Advaita Ācārya by chanting the mantra “Whatever You are, You are—but I offer My respects unto You.” In addition, the Lord would make some sounds within His mouth that would make Advaita Ācārya laugh. (11) In this way Advaita Ācārya and Śrī Caitanya Mahāprabhu would offer Their respectful obeisances unto each other. Then Advaita Ācārya would extend an invitation to Śrī Caitanya Mahāprabhu again and again. (12) Indeed, Śrī Advaita Ācārya’s invitation is another wonderful story. It has been very vividly described by Vṛndāvana dāsa Ṭhākura. (13) Since Advaita Ācārya’s invitation has been described by Vṛndāvana dāsa Ṭhākura, I shall not repeat the story. But I shall say that other devotees also extended invitations to Śrī Caitanya Mahāprabhu. (14) Day after day, one devotee after another would invite Śrī Caitanya Mahāprabhu and the other devotees to lunch and would also hold a festival. (15)

All the devotees remained at Jagannātha Purī for four continuous months, and they observed all Lord Jagannātha’s festivals with great pleasure. (16) The devotees celebrated the festival of Janmāṣṭamī, Kṛṣṇa’s birthday, which is also called Nanda- mahotsava, the festival of Nanda Mahārāja. At that time Śrī Caitanya Mahāprabhu and His devotees dressed themselves as cowherd boys. (17) Having dressed up like cowherd boys, all the devotees carried pots of milk and yogurt balanced on rods over their shoulders. Thus they all arrived at the festival grounds chanting the holy name of Hari. (18) Kānāñi Khuṭiyā dressed himself like Nanda Mahārāja, and Jagannātha Māhiti dressed himself as mother Yaśodā. (19) At that time, King Pratāparudra was also personally present with Kāśī Miśra, Sārvabhauma Bhaṭṭācārya and Tulasī Paḍichāpātra. (20)

As usual, Śrī Caitanya Mahāprabhu danced jubilantly. Everyone was covered with milk, yogurt and yellow turmeric water. (21) At this time Śrīla Advaita Ācārya said, “Please do not be angry. I speak the truth. I shall know that You are a cowherd boy only if You can wheel this rod about.” (22) Accepting Advaita Ācārya’s challenge, Śrī Caitanya Mahāprabhu took a big rod and began to wheel it around and around. Again and again He threw the rod into the sky and caught it when it fell. (23) Śrī Caitanya Mahāprabhu wheeled and threw the rod, sometimes over His head, sometimes behind His back, sometimes in front of Him, sometimes to His side and sometimes between His legs. All the people laughed to see this. (24) When Śrī Caitanya Mahāprabhu whirled the rod in a circle like a firebrand, the heart of everyone who saw it was astonished. (25) Nityānanda Prabhu also played at whirling the rod. Who can understand how They were ecstatically immersed in the deep emotions of the cowherd boys? (26)

Following the orders of Mahārāja Pratāparudra, the temple superintendent, named Tulasī, brought one of Lord Jagannātha’s used cloths. (27) This valuable cloth was wrapped around the head of Śrī Caitanya Mahāprabhu. The other devotees, headed by Advaita Ācārya, also had cloths wrapped about their heads. (28) In ecstasy, Kānāñi Khuṭiyā, who was dressed as Nanda Mahārāja, and Jagannātha Māhiti, who was dressed as mother Yaśodā, distributed all the riches they had stocked at home. (29) Śrī Caitanya Mahāprabhu was greatly satisfied to see this. Accepting them as His father and mother, He offered them obeisances. (30) In great ecstasy, Śrī Caitanya Mahāprabhu returned to His residence. In this way, Śrī Caitanya Mahāprabhu, known as Gaurāṅga- sundara, performed various pastimes. (31) On the day celebrating the conquest of Laṅkā—a day known as Vijayā- daśamī— Śrī Caitanya Mahāprabhu dressed up all His devotees as monkey soldiers. (32)

Displaying the emotions of Hanumān, Śrī Caitanya Mahāprabhu took up a large tree branch and, mounting the walls of the Laṅkā fort, began to dismantle it. (33) In the ecstasy of Hanumān, Śrī Caitanya Mahāprabhu angrily said, “Where is that rascal Rāvaṇa? He has kidnapped the universal mother, Sītā. Now I shall kill him and all his family.” (34) Everyone became very much astonished to see the emotional ecstasy of Śrī Caitanya Mahāprabhu, and everyone began to chant, “All glories! All glories!” again and again. (35) Śrī Caitanya Mahāprabhu and His devotees participated in all the festivals, including Rāsa- yātrā, Dīpāvalī and Utthāna- dvādaśī. (36) One day the two brothers, Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, consulted with each other while sitting together in a solitary place. (37) No one could understand what the brothers discussed between Themselves, but later all the devotees could guess what the subject matter was. (38)

Thereafter, Śrī Caitanya Mahāprabhu called for all the devotees and asked them to return to Bengal. In this way, He bade farewell to them. (39) Bidding farewell to all the devotees, Śrī Caitanya Mahāprabhu requested them to return to Jagannātha Purī every year to see Him and then see the cleansing of the Guṇḍicā temple. (40) With great respect, Śrī Caitanya Mahāprabhu requested Advaita Ācārya, “Give Kṛṣṇa consciousness, devotion to Kṛṣṇa, even to the lowest of men [caṇḍālas].” (41) Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu, “Go to Bengal and, without restriction, manifest devotional service to the Lord, Kṛṣṇa consciousness.” (42) Nityānanda Prabhu was given assistants like Rāmadāsa, Gadādhara dāsa and several others. Śrī Caitanya Mahāprabhu said, “I give them to You to assist You. (43) “I shall also go to see You at intervals. Keeping Myself invisible, I shall watch You dance.” (44) Śrī Caitanya Mahāprabhu then embraced Śrīvāsa Paṇḍita and, with His arm about his neck, began to speak to him in sweet words. (45)

Śrī Caitanya Mahāprabhu requested Śrīvāsa Ṭhākura, “Perform congregational chanting daily, and be assured that I shall also dance in your presence. You will be able to see this dancing, but not others. (46) “Take this prasādam of Lord Jagannātha’s and this cloth and deliver them to My mother, Śacīdevī. After offering her obeisances, please request her to excuse My offenses. (47) “I have given up the service of My mother and have accepted the sannyāsa order. Actually I should not have done this, for by so doing I have destroyed My religious principles. (48) “I am subordinate to the love of My mother, and it is My duty to serve her in return. Instead of doing so, I have accepted the renounced order. Certainly this is the act of a madman. (49) “A mother is not offended by her mad son, and knowing this, My mother is not offended by Me. (50) “I had no business in accepting the renounced order and sacrificing My love for My mother, which is My real property. Actually I was in a crazy state of mind when I accepted sannyāsa. (51)

“I am staying here at Jagannātha Purī, Nīlācala, to comply with her orders. But at intervals I go see her lotus feet. (52) “Indeed, I go there daily to see her lotus feet. She is able to feel My presence, although she does not believe it to be true. (53) “One day My mother, Śacī, offered food to Śālagrāma Viṣṇu. She offered rice cooked from śāli paddies, various kinds of vegetables, spinach, curry made of banana flowers, fried paṭola with nimba leaves, pieces of ginger with lemon, and also yogurt, milk, sugar candy and many other foods. (54-55) “Taking the food upon her lap, Mother was crying to think that all that food was very dear to her Nimāi. (56) “My mother was thinking, ‘Nimāi is not here. Who will accept all this food?’ As she meditated upon Me in this way, her eyes filled with tears. (57) “While she was thus thinking and crying, I immediately went there with great haste and ate everything. Seeing the dish empty, she wiped her tears away. (58)

“She then began to wonder who had eaten all that food. ‘Why is the plate  empty?’ she wondered, doubting that Bāla- gopāla had eaten it all. (59) “She began to wonder whether there had actually been anything on the plate in the first place. Then again she thought that some animal might have come and eaten everything. (60) “She thought, ‘Perhaps by mistake I did not put any food on the plate.’ So thinking, she went into the kitchen and saw the pots. (61) “When she saw that all the pots were still filled with rice and vegetables, there was some doubt in her mind, and she was astonished. (62) “Thus wondering, she called Īśāna, the servant, and had the place cleaned again. She then offered another plate to Gopāla. (63) “Now whenever she prepares some good cooked food and wants to feed it to Me, she cries in great anxiety. (64) “Being obliged by her love, I am brought there to eat. Mother knows all these things internally and feels happiness, but externally she does not accept them. (65) “Such an incident took place on the last Vijayā- daśamī day. You can ask her about this incident and thus make her believe that I actually go there.” (66) While describing all this, Śrī Caitanya Mahāprabhu became a little overwhelmed, but just to finish bidding farewell to the devotees, He remained patient. (67)

Finally the goddess of fortune returned to her apartment. In due course of time, as Śrī Caitanya Mahāprabhu was dancing, afternoon arrived. (233) After much singing, all four saṅkīrtana parties grew fatigued, but Śrī Caitanya Mahāprabhu’s ecstatic love increased twofold. (234) While dancing absorbed in Śrīmatī Rādhārāṇī’s ecstatic love, Śrī Caitanya Mahāprabhu appeared in Her very form. Seeing this from a distant place, Nityānanda Prabhu offered prayers. (235) Seeing the ecstatic love of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu did not approach but remained a little distance away. (236) Only Nityānanda Prabhu could catch Śrī Caitanya Mahāprabhu, but the ecstatic mood of the Lord would not stop. At the same time, kīrtana could not be continued. (237) Svarūpa Dāmodara then informed the Lord that all the devotees were fatigued. Seeing this situation, Śrī Caitanya Mahāprabhu came to His external senses. (238)

Śrī Caitanya Mahāprabhu then entered the flower garden with all His devotees. After resting there for some time, He took His afternoon bath. (239) Then there arrived in large quantities a variety of food that had been offered to Śrī Jagannātha and a variety that had been offered to the goddess of fortune. (240) Śrī Caitanya Mahāprabhu finished His afternoon lunch, and after His evening bath He went to see Lord Jagannātha. (241) As soon as He saw Lord Jagannātha, Śrī Caitanya Mahāprabhu began to chant and dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the lake called Narendra- sarovara. (242) Then, entering the flower garden, Śrī Caitanya Mahāprabhu took His meal. In this way He continuously performed all kinds of pastimes for eight days. (243) The next day Lord Jagannātha came out from the temple and, riding on the car, returned to His own abode. (244)

As previously, Śrī Caitanya Mahāprabhu and His devotees chanted and danced with great pleasure. (245) During the Pāṇḍu- vijaya, Lord Jagannātha was carried, and while He was being carried, a bunch of silken ropes broke. (246) When the Jagannātha Deity is carried, at intervals He is placed on cotton pads. When the ropes broke, the cotton pads also broke due to the weight of Lord Jagannātha, and the cotton floated into the air. (247) Rāmānanda Vasu and Satyarāja Khān were present from Kulīna- grāma, and Śrī Caitanya Mahāprabhu, with great respect, gave them the following orders. (248) Śrī Caitanya Mahāprabhu ordered Rāmānanda Vasu and Satyarāja Khān to become the worshipers of these ropes and every year bring silken ropes from their village. (249)

After telling them this, Śrī Caitanya Mahāprabhu showed them the broken silken ropes, saying, “Just look at this sample. You must make ropes that are much stronger.” (250) Śrī Caitanya Mahāprabhu then informed Rāmānanda Vasu and Satyarāja Khān that this rope was the abode of Lord Śeṣa, who expands Himself into ten forms and serves the Supreme Personality of Godhead. (251) After receiving orders from the Lord for the rendering of service, the fortunate Satyarāja and Rāmānanda Vasu were highly pleased. (252) Every year thereafter, when the Guṇḍicā temple was being cleansed, Satyarāja and Rāmānanda Vasu would come with the other devotees and with great pleasure bring silken rope. (253)

Thus Lord Jagannātha returned to His temple and sat on His throne while Śrī Caitanya Mahāprabhu returned to His residence with His devotees. (254) Thus Śrī Caitanya Mahāprabhu showed the Ratha- yātrā ceremony to His devotees and performed the Vṛndāvana pastimes with them. (255) The pastimes of Lord Caitanya are unlimited and endless. Even Sahasra- vadana, Lord Śeṣa, cannot reach the limits of His pastimes. (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)

Śrī Caitanya Mahāprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarūpa Dāmodara to continue speaking. (154) Dāmodara Gosvāmī said, “Kṛṣṇa is the master of all transcendental mellows and the taster of all transcendental mellows, and His body is composed of transcendental bliss. (155) “Kṛṣṇa is full of ecstatic love and always subordinate to the love of His devotees. The gopīs are very much experienced in pure love and in the dealings of transcendental mellows. (156) “There is no flaw or adulteration in the love of the gopīs; therefore they give Kṛṣṇa the highest pleasure. (157) “‘Lord Śrī Kṛṣṇa, who is the Absolute Truth, enjoyed His rāsa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.’ (158)

“The gopīs can be divided into a left wing and a right wing. Both wings induce Kṛṣṇa to taste transcendental mellows by various manifestations of ecstatic love. (159) “Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows. (160) “Rādhārāṇī is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left- wing gopī. (161) “Because She is a left- wing gopī, Her womanly anger is always awakening, but Kṛṣṇa derives transcendental bliss from Her activities. (162) “‘The progress of loving affairs between a young boy and a young girl is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between a young boy and girl—anger with a cause and anger without a cause.’” (163)

As Śrī Caitanya Mahāprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarūpa Dāmodara, “Go on speaking, go on speaking.” And thus Svarūpa Dāmodara continued. (164) “Śrīmatī Rādhārāṇī’s love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold. (165) “As soon as Rādhārāṇī gets a chance to see Kṛṣṇa, Her body is suddenly decorated with various ecstatic ornaments. (166) “The transcendental ornaments of Śrīmatī Rādhārāṇī’s body include the eight sāttvikas, or transcendental symptoms, the thirty- three vyabhicārī- bhāvas, beginning with harṣa, or jubilation in natural love, and the twenty bhāvas, or ecstatic emotional ornaments. (167) “Some of the symptoms critically explained in the following verses are kila- kiñcita, kuṭṭamita, vilāsa, lalita, vivvoka, moṭṭāyita, maugdhya and cakita. (168)

“When Śrīmatī Rādhārāṇī’s body manifests the ornaments of many ecstatic symptoms, the ocean of Kṛṣṇa’s happiness immediately displays transcendental waves. (169) “Now hear a description of different ecstasies, beginning with kila- kiñcita. With these ecstatic ornaments, Śrīmatī Rādhārāṇī enchants the mind of Kṛṣṇa. (170) “When Śrī Kṛṣṇa sees Śrīmatī Rādhārāṇī and wants to touch Her body, He prohibits Her from going to the spot where one can cross the river Yamunā. (171) “Approaching Her, Kṛṣṇa prohibits Śrīmatī Rādhārāṇī from picking flowers. He may also touch Her in front of Her friends. (172) “At such times, the ecstatic symptoms of kila- kiñcita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms. (173) “‘Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifested by a jubilant shrinking away, and these symptoms are called kila- kiñcita- bhāva.’ (174)

“There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called mahā- bhāva. (175) “The seven combined ingredients of mahā- bhāva are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling. (176) “There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Kṛṣṇa, the Lord’s mind is completely satisfied. (177) “Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet. (178) “Lord Śrī Kṛṣṇa is thousands upon thousands of times more satisfied when He sees Śrīmatī Rādhārāṇī’s face light up from this combination of ecstatic love than He is by direct union with Her. (179)

“‘May the sight of Śrīmatī Rādhārāṇī’s kila- kiñcita ecstasy, which is like a bouquet, bring good fortune to all. When Śrī Kṛṣṇa blocked Rādhārāṇī’s way to the dāna- ghāṭi, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Kṛṣṇa, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.’ (180) “‘Agitated by tears, Śrīmatī Rādhārāṇī’s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotuslike face smiled mildly. Seeing Rādhārāṇī’s face exhibit such emotion, Lord Śrī Kṛṣṇa felt a million times happier than when He embraced Her. Indeed, Lord Śrī Kṛṣṇa’s happiness is not at all mundane.’” (181) Upon hearing this, Śrī Caitanya Mahāprabhu became very happy, and being absorbed in this happiness, He embraced Svarūpa Dāmodara Gosvāmī. (182)

Śrī Caitanya Mahāprabhu then asked Svarūpa Dāmodara, “Please speak of the ecstatic ornaments decorating the body of Śrīmatī Rādhārāṇī, by which She enchants the mind of Śrī Govinda.” (183) Being thus requested, Svarūpa Dāmodara began to speak. All the devotees of Śrī Caitanya Mahāprabhu were very happy to hear him. (184) “Sometimes when Śrīmatī Rādhārāṇī is sitting or when She is going to Vṛndāvana, She sees Kṛṣṇa. (185) “The symptoms of various ecstasies that become manifest at that time are called vilāsa. (186) “‘The various symptoms manifested in a woman’s face, eyes and the other parts of her body and the way she moves, stands or sits when she meets her beloved are called vilāsa.’” (187) Svarūpa Dāmodara said, “Timidity, jubilation, ambition, respect, fear and the characteristics of the left- wing gopīs are all ecstatic symptoms that combine to agitate Śrīmatī Rādhārāṇī. (188)

“‘When Śrīmatī Rādhārāṇī saw Lord Kṛṣṇa just before Her, Her progress stopped and She assumed an attitude of opposition. Although Her face was slightly covered by a blue garment, Her two starry eyes were agitated, being wide and curved. Thus She was decorated with the ornaments of vilāsa, and Her beauty increased to give pleasure to Śrī Kṛṣṇa, the Supreme Personality of Godhead.’ (189) “When Śrīmatī Rādhārāṇī stands before Kṛṣṇa, She stands bent in three places—Her neck, waist and legs— and Her eyebrows dance. (190) “When there is an awakening of the various ecstatic features on Śrīmatī Rādhārāṇī’s face and in Her eyes that are appropriate to a charming feminine attitude, the lalita ornament is manifest. (191) “‘When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of feminine charm, called lalita alaṅkāra, is manifest.’ (192)

“When Lord Śrī Kṛṣṇa happens to see Śrīmatī Rādhārāṇī decorated with these lalita ornaments, They both eagerly want to meet each other. (193) “‘When Śrīmatī Rādhārāṇī was decorated with the ornament of lalita alaṅkāra, just to increase Śrī Kṛṣṇa’s love, an attractive curve was manifested by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Kṛṣṇa. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved, Her body was decorated with the ornaments of lalita alaṅkāra.’ (194) “When Kṛṣṇa comes forward and greedily snatches at the border of Her sari, Śrīmatī Rādhārāṇī is actually very pleased within, but still She tries to stop Him. (195) “This ecstatic attitude of Śrīmatī Rādhārāṇī’s is called kuṭṭamita. When this ecstatic ornament is manifested, Rādhārāṇī externally tries to avoid Kṛṣṇa, and She apparently becomes angry, although She is very happy within. (196) “‘When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuṭṭamita.’ (197)

“Although Śrīmatī Rādhārāṇī was checking Kṛṣṇa with Her hand, internally She was thinking, ‘Let Kṛṣṇa satisfy His desires.’ In this way She was very pleased within, although She externally displayed opposition and anger. (198) “Śrīmatī Rādhārāṇī externally displays a kind of dry crying, as if She is offended. Then She mildly smiles and admonishes Lord Kṛṣṇa. (199) “‘Actually She has no desire to stop Kṛṣṇa’s endeavor to touch Her body with His hands, yet Śrīmatī Rādhārāṇī, whose thighs are like the trunk of a baby elephant, protests His advances and, sweetly smiling, admonishes Him. At such times She cries without tears on Her charming face.’ (200) “In this way, Śrīmatī Rādhārāṇī is ornamented and decorated with various ecstatic symptoms, which attract the mind of Śrī Kṛṣṇa. (201)

“It is not at all possible to describe the unlimited pastimes of Śrī Kṛṣṇa, even though He Himself describes them in His incarnation of Sahasra- vadana, the thousand- mouthed Śeṣa Nāga.” (202) At this time, Śrīvāsa Ṭhākura smiled and told Svarūpa Dāmodara, “My dear sir, please hear! Just see how opulent my goddess of fortune is! (203) “As far as Vṛndāvana’s opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as guñjā. (204) “When Jagannātha decided to see Vṛndāvana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy. (205) “She wondered, ‘Why did Lord Jagannātha give up so much opulence and go to Vṛndāvana?’ To make Him a laughingstock, the goddess of fortune made arrangements for much decoration. (206)

“Then the maidservants of the goddess of fortune said to the servants of Lord Jagannātha, ‘Why did your Lord Jagannātha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Śrīmatī Rādhārāṇī? (207) ‘Your master is so expert at everything, but why does He do such things? Now bring your master before the goddess of fortune.’ (208) “In this way all the maidservants of the goddess of fortune arrested the servants of Jagannātha, bound them around the waist and brought them before the goddess of fortune. (209) “When all the maidservants brought Lord Jagannātha’s servants before the lotus feet of the goddess of fortune, the Lord’s servants were fined and forced to submit. (210) “All the maidservants began to beat the Ratha car with sticks, and they treated the servants of Lord Jagannātha almost like thieves. (211)

“Finally all of Lord Jagannātha’s servants submitted to the goddess of fortune with folded hands, assuring her that they would bring Lord Jagannātha before her the very next day. (212) “Being thus pacified, the goddess of fortune returned to her apartment. Just see! My goddess of fortune is opulent beyond all description.” (213) Śrīvāsa Ṭhākura continued to address Svarūpa Dāmodara: “Your gopīs are engaged in boiling milk and churning it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems.” (214) Śrīvāsa Ṭhākura, who was enjoying the mood of Nārada Muni, thus made jokes. Hearing him, all the personal servants of Śrī Caitanya Mahāprabhu began to smile. (215) Śrī Caitanya Mahāprabhu then told Śrīvāsa Ṭhākura, “My dear Śrīvāsa, your nature is exactly like that of Nārada Muni. The Supreme Personality of Godhead’s opulence is having a direct influence upon you. (216) “Svarūpa Dāmodara is a pure devotee of Vṛndāvana. He does not even know what opulence is, for he is simply absorbed in pure devotional service.” (217)

Svarūpa Dāmodara then retorted, “My dear Śrīvāsa, please hear me with attention. You have forgotten the transcendental opulence of Vṛndāvana. (218) “The natural opulence of Vṛndāvana is just like an ocean. The opulence of Dvārakā and Vaikuṇṭha is not even to be compared to a drop. (219) “Śrī Kṛṣṇa is the Supreme Personality of Godhead, full of all opulences, and His complete opulences are exhibited only in Vṛndāvana- dhāma. (220) “Vṛndāvana- dhāma is made of transcendental touchstone. Its entire surface is the source of all valuable jewels, and the cintāmaṇi stone is used to decorate the lotus feet of the maidservants of Vṛndāvana. (221) “Vṛndāvana is a natural forest of desire trees and creepers, and the inhabitants do not want anything but the fruits and flowers of those desire trees. (222)

“In Vṛndāvana there are cows that fulfill all desires [kāma- dhenus], and their number is unlimited. They graze from forest to forest and deliver only milk. The people want nothing else. (223) “In Vṛndāvana, the natural speech of the people sounds like music, and their natural motion resembles a dance. (224) “The water in Vṛndāvana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form. (225) “The gopīs there are also goddesses of fortune, and they surpass the goddess of fortune who abides in Vaikuṇṭha. In Vṛndāvana, Lord Kṛṣṇa is always playing His transcendental flute, which is His dear companion. (226) “‘The damsels of Vṛndāvana, the gopīs, are super goddesses of fortune. The enjoyer in Vṛndāvana is the Supreme Personality of Godhead, Kṛṣṇa. The trees there are all wish- fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Kṛṣṇa is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vṛndāvana- dhāma is the only relishable abode.’ (227)

“‘The anklets on the damsels of Vraja- bhūmi are made of cintāmaṇi stone. The trees are wish- fulfilling trees, and they produce flowers with which the gopīs decorate themselves. There are also wish- fulfilling cows [kāma- dhenus], which deliver unlimited quantities of milk. These cows constitute the wealth of Vṛndāvana. Thus Vṛndāvana’s opulence is blissfully exhibited.’” (228) Śrīvāsa Ṭhākura then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly. (229) Thus Śrī Caitanya Mahāprabhu heard these discussions about the pure transcendental mellow of Śrīmatī Rādhārāṇī. Absorbed in transcendental ecstasy, the Lord began to dance. (230) While Śrī Caitanya Mahāprabhu was dancing in ecstatic love and Svarūpa Dāmodara was singing, the Lord said, “Go on singing! Go on singing!” The Lord then extended His own ears. (231) Thus Śrī Caitanya Mahāprabhu’s ecstatic love was awakened by hearing the songs of Vṛndāvana. In this way He inundated Puruṣottama, Jagannātha Purī, with love of Godhead. (232)

There were many gardens near the Guṇḍicā temple, and Śrī Caitanya Mahāprabhu and His devotees used to perform the pastimes of Vṛndāvana in each of them. In the lake named Indradyumna, He sported in the water. (75) The Lord personally splashed all the devotees with water, and the devotees, surrounding Him on all sides, also splashed the Lord. (76) While in the water they sometimes formed one circle and sometimes many circles, and while in the water they used to play cymbals and imitate the croaking of frogs. (77) Sometimes two would pair off to fight in the water. One would emerge victorious and the other defeated, and the Lord would watch all this fun. (78)

The first sporting took place between Advaita Ācārya and Nityānanda Prabhu, who threw water upon each other. Advaita Ācārya was defeated, and He later began to rebuke Nityānanda Prabhu, calling Him ill names. (79) Svarūpa Dāmodara and Vidyānidhi also threw water upon each other, and Murāri Gupta and Vāsudeva Datta also sported in that way. (80) Another duel took place between Śrīvāsa Ṭhākura and Gadādhara Paṇḍita, and yet another between Rāghava Paṇḍita and Vakreśvara Paṇḍita. Thus they all engaged in throwing water. (81) Indeed, Sārvabhauma Bhaṭṭācārya engaged in water sports with Śrī Rāmānanda Rāya, and they both lost their gravity and became like children. (82)

When Śrī Caitanya Mahāprabhu saw the exuberance of Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, He smiled and spoke to Gopīnātha Ācārya. (83) “Tell the Bhaṭṭācārya and Rāmānanda Rāya to stop their childish play because they are both learned scholars and very grave and great personalities.” (84) Gopīnātha Ācārya replied, “I believe that one drop of the ocean of Your great mercy has swelled up upon them. (85) “A drop from the ocean of Your mercy can drown great mountains like Sumeru and Mandara. Since these two gentlemen are little hills by comparison, it is no wonder that they are being drowned in the ocean of Your mercy. (86) “Logic is like a dry oil cake from which all the oil has been extracted. The Bhaṭṭācārya passed his life in eating such dry cakes, but now You have made him drink the nectar of transcendental pastimes. It is certainly Your great mercy upon him.” (87)

After Gopīnātha Ācārya finished talking, Śrī Caitanya Mahāprabhu smiled and, calling for Advaita Ācārya, made Him act like the Śeṣa Nāga bed. (88) Lying down on Advaita Prabhu, who was floating on the water, Śrī Caitanya Mahāprabhu demonstrated the pastime of Śeṣaśāyī Viṣṇu. (89) Manifesting His personal potency, Advaita Ācārya floated about on the water, carrying Śrī Caitanya Mahāprabhu. (90) After sporting in the water for some time, Śrī Caitanya Mahāprabhu returned to His place at Aiṭoṭā, accompanied by His devotees. (91) Paramānanda Purī, Brahmānanda Bhāratī and all the other chief devotees of Śrī Caitanya Mahāprabhu took lunch at the invitation of Advaita Ācārya. (92) Whatever extra prasādam was brought by Vāṇīnātha Rāya was taken by the other associates of Śrī Caitanya Mahāprabhu. (93)

In the afternoon, Śri Caitanya Mahāprabhu went to the Guṇḍicā temple to visit the Lord and dance. At night He went to the garden to take rest. (94) The next day, Śrī Caitanya Mahāprabhu also went to the temple of Guṇḍicā and saw the Lord. He then chanted and danced in the yard for some time. (95) Accompanied by His devotees, Śrī Caitanya Mahāprabhu then went into the garden and enjoyed the pastimes of Vṛndāvana. (96) There were multifarious trees and creepers in the garden, and they were all jubilant to see Śrī Caitanya Mahāprabhu. Indeed, the birds were chirping, the bees were buzzing, and a cool breeze was blowing. (97) As Śrī Caitanya Mahāprabhu danced beneath each and every tree, Vāsudeva Datta sang alone. (98)

As Vāsudeva Datta sang a different song beneath each and every tree, Śrī Caitanya Mahāprabhu danced there alone in great ecstasy. (99) Śrī Caitanya Mahāprabhu then ordered Vakreśvara Paṇḍita to dance, and as he began to dance, the Lord began to sing. (100) Then devotees like Svarūpa Dāmodara and other kīrtana performers began to sing along with Śrī Caitanya Mahāprabhu. Being inundated with ecstatic love, they lost all consideration of time and circumstance. (101) After thus performing pastimes in the garden for some time, they all went to a lake called Narendra- sarovara and there enjoyed sporting in the water. (102) After sporting in the water, Śrī Caitanya Mahāprabhu returned to the garden and accepted prasādam with the devotees. (103) For nine continuous days His Lordship Śrī Jagannātha- deva stayed at the Guṇḍicā temple. During this time Śrī Caitanya Mahāprabhu also stayed there and performed the pastimes with His devotees that have already been described. (104)

The garden of His pastimes was very large and was named Jagannātha- vallabha. Śrī Caitanya Mahāprabhu took His rest there for nine days. (105) Knowing that the Herā- pañcamī festival was drawing near, King Pratāparudra attentively talked with Kāśī Miśra. (106) “Tomorrow will be the function of Herā- pañcamī or Lakṣmī- vijaya. Hold this festival in a way that it has never been held before.” (107) King Pratāparudra said, “Hold this festival in such a gorgeous way that upon seeing it Caitanya Mahāprabhu will be completely pleased and astonished. (108) “Take as many printed cloths, small bells, umbrellas and cāmaras as there are in my storehouse and in the Deity’s storehouse. (109) “Collect all kinds of small and large flags and ringing bells. Then decorate the carrier and have various musical and dancing parties accompany it. In this way decorate the carrier attractively. (110)

“You should also double the quantity of prasādam. Make so much that it will even surpass the Ratha- yātrā festival. (111) “Arrange the festival in such a way that Śrī Caitanya Mahāprabhu may freely go with His devotees to visit the Deity without difficulty.” (112) In the morning, Śrī Caitanya Mahāprabhu took His personal associates with Him to see Lord Jagannātha at Sundarācala. (113) Then Śrī Caitanya Mahāprabhu and His personal devotees returned to Nīlācala with great eagerness to see the Herā- pañcamī festival. (114) Kāśī Miśra received Caitanya Mahāprabhu with great respect, and taking the Lord and His associates to a very nice place, he had them seated. (115) After taking His seat, Śrī Caitanya Mahāprabhu wanted to hear about a particular mellow of devotional service; therefore, mildly smiling, He began to question Svarūpa Dāmodara. (116) “Although Lord Jagannātha enjoys His pastimes at Dvārakā- dhāma and naturally manifests sublime liberality there, still, once a year He becomes unlimitedly eager to see Vṛndāvana.” (117-118)

Pointing out the neighboring gardens, Śrī Caitanya Mahāprabhu said, “All these gardens exactly resemble Vṛndāvana; therefore Lord Jagannātha is very eager to see them again. (119) “Externally He gives the excuse that He wants to participate in the Ratha- yātrā festival, but actually He wants to leave Jagannātha Purī to go to Sundarācala, the Guṇḍicā temple, a replica of Vṛndāvana. (120) “The Lord enjoys His pastimes day and night in various flower gardens there. But why does He not take Lakṣmīdevī, the goddess of fortune, with Him?” (121) Svarūpa Dāmodara replied, “My dear Lord, please hear the reason for this. Lakṣmīdevī, the goddess of fortune, cannot be admitted to the pastimes of Vṛndāvana. (122) “In the pastimes of Vṛndāvana, the only assistants are the gopīs. But for the gopīs, no one can attract the mind of Kṛṣṇa.” (123) The Lord said, “Using the car festival as an excuse, Kṛṣṇa goes there with Subhadrā and Baladeva. (124)

“All the pastimes with the gopīs that take place in those gardens are very confidential ecstasies of Lord Kṛṣṇa. No one knows them. (125) “Since there is no fault at all in Kṛṣṇa’s pastimes, why does the goddess of fortune become angry?” (126) Svarūpa Dāmodara replied, “It is the nature of a girl afflicted by love to become immediately angry upon finding any neglect on the part of her lover.” (127) While Svarūpa Dāmodara and Śrī Caitanya Mahāprabhu were talking, the procession of the goddess of fortune came by. She was riding upon a golden palanquin carried by four men and bedecked with a variety of jewels. (128) The palanquin was also surrounded by people carrying umbrellas, cāmara whisks and flags, and it was preceded by musicians and dancing girls. (129)

The maidservants were carrying water pitchers, cāmara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed and wearing valuable necklaces. (130) In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence. (131) When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannātha. (132) The maidservants bound the servants of Jagannātha, handcuffed them and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away. (133) When the servants fell down before the lotus feet of the goddess of fortune, they almost fell unconscious. They were chastised and made the butt of jokes and loose language. (134)

When Śrī Caitanya Mahāprabhu’s associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile. (135) Svarūpa Dāmodara said, “There is no egoistic pride like this within the three worlds. At least I have never seen it or heard of it. (136) “When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the ground, marking lines on it with her nails. (137) “I have heard of this kind of pride in Satyabhāmā, Kṛṣṇa’s proudest queen, and I have also heard of it in the gopīs of Vṛndāvana, who are the reservoirs of all transcendental mellows. (138) “But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband.” (139) Śrī Caitanya Mahāprabhu said, “Please tell me of the varieties of egoistic pride manifested in Vṛndāvana.” Svarupa Dāmodara replied, “The pride of the gopīs is like a river flowing with hundreds of tributaries. (140)

“The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities. (141) “It is not possible to give a complete statement about the different types of jealous anger manifest by the gopīs, but a few principles may serve as an indication. (142) “There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober. (143) “When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit. (144) “The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she returns his embrace. (145) “The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she rejects the advances of her lover. (146)

“The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland. (147) “The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent. (148) “Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger. (149) “The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied. (150) “Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions. (151) “Some of these heroines are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Śrī Kṛṣṇa’s loving ecstasy. (152) “Although some of the gopīs are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Kṛṣṇa by their unique characteristics.” (153)