Śrī Caitanya Mahāprabhu next went to the bank of the Kṛṣṇa- veṇvā River, where He visited many holy places and the temples of various gods. (304) The brāhmaṇa community there was composed of pure devotees. They regularly studied a book entitled Kṛṣṇa- karṇāmṛta, which was composed by Bilvamaṅgala Ṭhākura. (305) Śrī Caitanya Mahāprabhu was very pleased to hear the book Kṛṣṇa- karṇāmṛta, and with great eagerness He had it copied and took it with Him. (306) There is no comparison to the Kṛṣṇa- karṇāmṛta within the three worlds. By studying this book, one is elevated to the knowledge of pure devotional service to Kṛṣṇa. (307) One who constantly reads the Kṛṣṇa- karṇāmṛta can fully understand the beauty and melodious taste of the pastimes of Lord Kṛṣṇa. (308)

The Brahma- saṁhitā and Kṛṣṇa- karṇāmṛta were two books that Śrī Caitanya Mahāprabhu considered to be most valuable jewels. Therefore He took them with Him on His return trip. (309) Śrī Caitanya Mahāprabhu next arrived at the banks of the river Tāpī. After bathing there, He went to Māhiṣmatī- pura. While there, He saw many holy places on the banks of the river Narmadā. (310) The Lord next arrived at Dhanus- tīrtha, where He took His bath in the river Nirvindhyā. He then arrived at Ṛṣyamūka Mountain and then went to Daṇḍakāraṇya. (311) Within the Daṇḍakāraṇya forest Śrī Caitanya Mahāprabhu then visited a place called Saptatāla. The seven palm trees there were very old, very bulky and very high. (312) Upon seeing the seven palm trees, Śrī Caitanya Mahāprabhu embraced them. As a result, they all returned to Vaikuṇṭhaloka, the spiritual world. (313) After the seven palm trees had departed for Vaikuṇṭha, everyone was astonished to see that they were gone. The people then began to say, “This sannyāsī called Śrī Caitanya Mahāprabhu must be an incarnation of Lord Rāmacandra. (314) “Only Lord Rāmacandra has the power to send seven palm trees to the spiritual Vaikuṇṭha planets.” (315)

Eventually Śrī Caitanya Mahāprabhu arrived at a lake known as Pampā, where He took His bath. He then went to a place called Pañcavaṭī, where He rested. (316) Śrī Caitanya Mahāprabhu then visited Nāsika, where He saw the deity of Tryambaka [Lord Śiva]. He then went to Brahma- giri and then to Kuśāvarta, the source of the river Godāvarī. (317) After visiting many other holy places, the Lord went to Sapta- godāvarī. At last He returned to Vidyānagara. (318) When Rāmānanda Rāya heard of Śrī Caitanya Mahāprabhu’s arrival, he was very pleased, and he immediately went to see Him. (319) When Rāmānanda Rāya fell flat, touching the lotus feet of Śrī Caitanya Mahāprabhu, the Lord immediately raised him to his feet and embraced him. (320) In great ecstatic love they both began to cry, and thus their minds were slackened. (321) After some time they regained their senses and sat together to discuss various subjects. (322) Śrī Caitanya Mahāprabhu gave Rāmānanda Rāya a vivid description of His travels to the holy places and told him how He had acquired the two books named Kṛṣṇa- karṇāmṛta and Brahma- saṁhitā. The Lord delivered the books to Rāmānanda Rāya. (323)

The Lord said, “Whatever you have told Me about devotional service is all supported by these two books.” (324) Rāmānanda Rāya was very happy to receive these books. He tasted their contents along with the Lord and made a copy of each. (325) News spread in the village of Vidyānagara about the arrival of Śrī Caitanya Mahāprabhu, and everyone came to see Him once again. (326) After seeing the people who gathered there, Śrī Rāmānanda Rāya returned to his own home. At noon, Śrī Caitanya Mahāprabhu got up to take His lunch. (327) Śrī Rāmānanda Rāya returned at night, and he and the Lord discussed topics concerning Kṛṣṇa. Thus they passed the night. (328) Rāmānanda Rāya and Śrī Caitanya Mahāprabhu discussed Kṛṣṇa day and night, and thus they passed from five to seven days in great happiness. (329) Rāmānanda Rāya said, “My dear Lord, with Your permission I have already written a letter to the King with great humility. (330)

“The King has already given me an order to return to Jagannātha Purī, and I am making arrangements to do this.” (331) Śrī Caitanya Mahāprabhu then said, “It is for this purpose alone that I have returned. I want to take you with Me to Jagannātha Purī.” (332) Rāmānanda Rāya said, “My dear Lord, it is better that You proceed to Jagannātha Purī alone because with me there will be many horses, elephants and soldiers, all roaring tumultuously. (333) “I shall make arrangements within ten days. Following You, I shall go to Nīlācala without delay.” (334) Giving orders to Rāmānanda Rāya to come to Nīlācala, Śrī Caitanya Mahāprabhu departed for Jagannātha Purī with great pleasure. (335) Śrī Caitanya Mahāprabhu returned by the same road He had formerly taken to Vidyānagara, and all the Vaiṣṇavas along the way saw Him again. (336) Wherever Śrī Caitanya Mahāprabhu went, the holy name of Śrī Hari was vibrated. Seeing this, the Lord became very happy. (337) When the Lord reached Ālālanātha, He sent His assistant Kṛṣṇadāsa ahead to call for Nityānanda Prabhu and other personal associates. (338) As soon as Nityānanda Prabhu received news of the arrival of Śrī Caitanya Mahāprabhu, He immediately got up and started out to see Him. Indeed, He was very impatient in His great ecstasy. (339)

Śrī Nityānanda Rāya, Jagadānanda, Dāmodara Paṇḍita and Mukunda all became ecstatic in their happiness, and dancing along the way, they went to meet the Lord. (340) Gopīnātha Ācārya also went in a very happy mood. They all went to meet the Lord, and they finally contacted Him on the way. (341) The Lord was also filled with ecstatic love, and He embraced them all. Out of their love, they began to cry with pleasure. (342) Sārvabhauma Bhaṭṭācārya also went to see the Lord with great pleasure, and he met Him on the beach by the sea. (343) Sārvabhauma Bhaṭṭācārya fell down at the lotus feet of the Lord, and the Lord pulled him up and embraced him. (344) Sārvabhauma Bhaṭṭācārya cried in great ecstatic love. Then the Lord, accompanied by them all, went to the temple of Jagannātha. (345) Due to ecstatic love experienced upon visiting Lord Jagannātha, inundations of trembling, perspiration, tears and jubilation swept the body of Śrī Caitanya Mahāprabhu. (346) In ecstatic love Śrī Caitanya Mahāprabhu danced and chanted. At that time all the attendants and priests came to offer Him a garland and the remnants of Lord Jagannātha’s food. (347)

Śrī Caitanya Mahāprabhu became patient after receiving the garland and prasādam of Lord Jagannātha. All the servants of Lord Jagannātha met Śrī Caitanya Mahāprabhu with great pleasure. (348) Afterward, Kāśī Miśra came and fell down at the lotus feet of the Lord, and the Lord respectfully embraced him. (349) Sārvabhauma Bhaṭṭācārya then took the Lord with him to his home, saying, “Today’s luncheon will be at my home.” In this way he invited the Lord. (350) Sārvabhauma Bhaṭṭācārya brought various types of food remnants that had been left by Lord Jagannātha. He brought all kinds of cakes and condensed- milk preparations. (351) Accompanied by all His associates, Śrī Caitanya Mahāprabhu went to Sārvabhauma Bhaṭṭācārya’s house and took His noon lunch there. (352) After offering food to Śrī Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya made Him lie down to rest, and he personally began to massage the legs of the Lord. (353)

Śrī Caitanya Mahāprabhu then sent Sārvabhauma Bhaṭṭācārya to take his lunch, and the Lord remained that night in his home just to please him. (354) Śrī Caitanya Mahāprabhu and His personal associates remained with Sārvabhauma Bhaṭṭācārya. They all stayed awake the entire night as the Lord spoke of His pilgrimage. (355) The Lord told Sārvabhauma Bhaṭṭācārya, “I have traveled to many holy places, but I could not find a Vaiṣṇava as good as you anywhere.” (356) Śrī Caitanya Mahāprabhu continued, “I received much pleasure from the talks of Rāmānanda Rāya.” The Bhaṭṭācārya replied, “For this reason I requested that You meet him.” (357) Thus I have ended my narration about Śrī Caitanya Mahāprabhu’s pilgrimage, describing it in brief. It cannot be described very broadly. (358) The pastimes of Lord Caitanya are unlimited. No one can properly describe His activities, yet I make the attempt out of greed. This but reveals my shamelessness. (359)

Whoever hears of Śrī Caitanya Mahāprabhu’s pilgrimage to various holy places attains the riches of very deep ecstatic love. (360) Please hear the transcendental pastimes of Lord Śrī Caitanya Mahāprabhu with faith and devotion. Giving up envy of the Lord, everyone chant the Lord’s holy name, Hari. (361) In this Age of Kali there are no genuine religious principles other than those established by Vaiṣṇava devotees and the Vaiṣṇava scriptures. This is the sum and substance of everything. (362) The pastimes of Śrī Caitanya Mahāprabhu are just like an unfathomable ocean. It is not possible for me to enter into it. Simply standing on the shore, I am but touching the water. (363) The more one hears the pastimes of Śrī Caitanya Mahāprabhu with faith, analytically studying them, the more one attains the ecstatic riches of love of Godhead. (364) 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. (365)

When the Tattvavādī Vaiṣṇavas first saw Śrī Caitanya Mahāprabhu, they considered Him a Māyāvādī sannyāsī. Therefore they did not talk to Him. (250) Later, after seeing Śrī Caitanya Mahāprabhu in ecstatic love, they were struck with wonder. Then, considering Him a Vaiṣṇava, they gave Him a nice reception. (251) Śrī Caitanya Mahāprabhu could understand that the Tattvavādīs were very proud of their Vaiṣṇavism. He therefore smiled and began to speak to them. (252) Considering them very proud, Caitanya Mahāprabhu began His discussion. (253) The chief ācārya of the Tattvavāda community was very learned in the revealed scriptures. Śrī Caitanya Mahāprabhu humbly questioned him. (254) Caitanya Mahāprabhu said, “I do not know very well the aim of life and how to achieve it. Please tell Me of the best ideal for humanity and how to attain it.” (255) The ācārya replied, “When the activities of the four castes and the four āśramas are dedicated to Kṛṣṇa, they constitute the best means whereby one can attain the highest goal of life. (256)

“When one dedicates the duties of varṇāśrama- dharma to Kṛṣṇa, he is eligible for five kinds of liberation. Thus he is transferred to the spiritual world in Vaikuṇṭha. This is the highest goal of life and the verdict of all revealed scriptures.” (257) Śrī Caitanya Mahāprabhu said, “According to the verdict of the śāstras, the process of hearing and chanting is the best means to attain loving service to Kṛṣṇa. (258) ‘This process entails hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Kṛṣṇa, making friends with Him and dedicating everything unto Him. These nine items of devotional service, when directly offered to Kṛṣṇa, constitute the highest attainment of life. This is the verdict of the revealed scriptures.’ (259-260)

“When one comes to the platform of loving service to Lord Kṛṣṇa by executing these nine processes, beginning with hearing and chanting, he has attained the fifth platform of success and the limit of life’s goals. (261) “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’ (262) “In every revealed scripture there is condemnation of fruitive activities. It is advised everywhere to give up engagement in fruitive activities, for no one can attain the highest goal of life, love of Godhead, by executing them. (263) “‘Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. A person who does so is considered a first- class man.’ (264)

“‘Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.’ (265) “‘As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ, one has to act according to the regulative principles of the Vedic injunctions.’ (266) “Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.(267) “‘Pure devotees always reject the five kinds of liberation, which include living in the spiritual Vaikuṇṭha planets, possessing the same opulences as those possessed by the Supreme Lord, having the same bodily features as the Lord’s, associating with the Lord and merging into the body of the Lord. The pure devotees do not accept these benedictions without the service of the Lord.’ (268)

“‘It is very difficult to give up material opulence, land, children, society, friends, riches, wife or the blessings of the goddess of fortune, which are desired even by great demigods. But King Bharata did not desire such things, and this was quite befitting his position, because for a pure devotee whose mind is always engaged in the service of the Lord, even liberation, or merging into the existence of the Lord, is insignificant. And what to speak of material opportunities?’ (269) “‘A person who is a devotee of Lord Nārāyaṇa is not afraid of a hellish condition, because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Nārāyaṇa are accustomed to seeing all these things on the same level.’ (270) “Both liberation and fruitive activity are rejected by devotees. You are trying to establish these things as life’s goal and the process for attaining it.” (271)

Śrī Caitanya Mahāprabhu continued speaking to the Tattvavādī ācārya: “Seeing that I am a mendicant in the renounced order of life, you have been playing with Me in a duplicitous way. You have not actually described the process and ultimate objective.” (272) After hearing Śrī Caitanya Mahāprabhu, the ācārya of the Tattvavāda sampradāya became very much ashamed. Upon observing Śrī Caitanya Mahāprabhu’s rigid faith in Vaiṣṇavism, he was struck with wonder. (273) The Tattvavādī ācārya replied, “What You have said is certainly factual. It is the conclusion of all the revealed scriptures of the Vaiṣṇavas. (274) “Still, whatever Madhvācārya has established as the formula for our party we practice as a party policy.” (275) Śrī Caitanya Mahāprabhu said, “Both the fruitive worker and the speculative philosopher are considered nondevotees. We see both elements present in your sampradāya. (276)

“The only qualification that I see in your sampradāya is that you accept the form of the Lord as truth.” (277) Thus Śrī Caitanya Mahāprabhu broke the pride of the Tattvavādīs to pieces. He then went to the holy place known as Phalgu- tīrtha. (278) Śrī Caitanya Mahāprabhu, the son of mother Śacī, next went to Tritakūpa, and after seeing the Viśālā Deity there, He went to the holy place known as Pañcāpsarā- tīrtha. (279) After seeing Pañcāpsarā, Śrī Caitanya Mahāprabhu went to Gokarṇa. While there, He visited the temple of Lord Śiva, and then He went to Dvaipāyani. Śrī Caitanya Mahāprabhu, the crown jewel of all sannyāsīs, then went to Sūrpāraka- tīrtha. (280) Śrī Caitanya Mahāprabhu then visited the town of Kolāpura, where He saw the goddess of fortune in the temple of Kṣīra- bhagavatī and saw Lāṅga- gaṇeśa in another temple, known as Cora- pārvatī. (281) From there Śrī Caitanya Mahāprabhu went to Pāṇḍarapura, where He happily saw the temple of Viṭhṭhala Ṭhākura. (282) Śrī Caitanya Mahāprabhu chanted and danced in various ways as usual. A brāhmaṇa, seeing Him in ecstatic love, was very pleased and invited the Lord to his home for lunch. (283)

The brāhmaṇa offered Śrī Caitanya Mahāprabhu food with great respect and love. After finishing His lunch, the Lord received auspicious news. (284)Śrī Caitanya Mahāprabhu received word that Śrī Raṅga Purī, one of the disciples of Śrī Mādhavendra Purī, was present in that village at the home of a brāhmaṇa. (285) Hearing this news, Śrī Caitanya Mahāprabhu immediately went to see Śrī Raṅga Purī at the brāhmaṇa’s home. Upon entering, the Lord saw him sitting there. (286) As soon as Śrī Caitanya Mahāprabhu saw Śrī Raṅga Purī, He immediately offered him obeisances in ecstatic love, falling flat on the ground. The symptoms of transcendental transformation were visible—namely, tears, jubilation, trembling and perspiration. (287) Upon seeing Śrī Caitanya Mahāprabhu in such an ecstatic mood, Śrī Raṅga Purī said, “Your Holiness, please get up. (288) “Your Holiness is certainly related to Śrī Mādhavendra Purī, without whom there is no fragrance of ecstatic love.” (289) After saying this, Śrī Raṅga Purī lifted Śrī Caitanya Mahāprabhu up and embraced Him. As they embraced shoulder to shoulder, they both began to cry in ecstasy. (290)

After some moments, they came to their senses and became patient. Śrī Caitanya Mahāprabhu then informed Śrī Raṅga Purī about His relationship with Īśvara Purī. (291) They were both inundated by the wonderful ecstasy of love that was aroused in them. Finally they sat down and respectfully began to converse. (292) In this way they discussed topics about Lord Kṛṣṇa continually for five to seven days. (293) Out of curiosity, Śrī Raṅga Purī asked Śrī Caitanya Mahāprabhu about His birthplace, and the Lord informed him that it was Navadvīpa- dhāma. (294) Śrī Raṅga Purī had formerly gone to Navadvīpa with Śrī Mādhavendra Purī, and he therefore remembered the incidents that had taken place there. (295) As soon as Śrī Raṅga Purī recalled Navadvīpa, he also recalled accompanying Śrī Mādhavendra Purī to the house of Jagannātha Miśra, where Raṅga Purī had taken lunch. He even remembered the taste of an unprecedented curry made of banana flowers. (296) Śrī Raṅga Purī also remembered the wife of Jagannātha Miśra. She was very devoted and chaste. As for her affection, she was exactly like the mother of the universe. (297)

He also remembered how Śrī Jagannātha Miśra’s wife, Śacīmātā, was expert in cooking. He recalled that she was very affectionate toward the sannyāsīs and fed them exactly like her own sons. (298) Śrī Raṅga Purī also remembered that one of her deserving sons had accepted the renounced order at a very young age. His name was Śaṅkarāraṇya. (299) Śrī Raṅga Purī informed Śrī Caitanya Mahāprabhu that the sannyāsī named Śaṅkarāraṇya had attained perfection in that holy place, Pāṇḍarapura. (300) Śrī Caitanya Mahāprabhu said, “In My previous āśrama, Śaṅkarāraṇya was My brother and Jagannātha Miśra was My father.” (301) After finishing his talks with Śrī Caitanya Mahāprabhu, Śrī Raṅga Purī started for Dvārakā- dhāma. (302) After Śrī Raṅga Purī departed for Dvārakā, Śrī Caitanya Mahāprabhu remained with the brāhmaṇa at Pāṇḍarapura for four more days. He took His bath in the Bhīmā River and visited the temple of Viṭhṭhala. (303)

At Durvaśana Śrī Caitanya Mahāprabhu visited the temple of Lord Rāmacandra, and on the hill known as Mahendra- śaila He saw Lord Paraśurāma. (198) Śrī Caitanya Mahāprabhu then went to Setubandha [Rāmeśvara], where He took His bath at the place called Dhanus- tīrtha. From there He visited the Rāmeśvara temple and then took rest. (199) There, among the brāhmaṇas, Śrī Caitanya Mahāprabhu listened to the Kūrma Purāṇa, wherein is mentioned the chaste woman’s narration. (200) Śrīmatī Sītādevī is the mother of the three worlds and the wife of Lord Rāmacandra. Among chaste women she is supreme, and she is the daughter of King Janaka. (201) When Rāvaṇa came to kidnap mother Sītā and she saw him, she took shelter of the fire- god, Agni. The fire- god covered the body of mother Sītā, and in this way she was protected from the hands of Rāvaṇa. (202)

Upon hearing from the Kūrma Purāṇa how Rāvaṇa had kidnapped a false form of mother Sītā, Śrī Caitanya Mahāprabhu became very satisfied. (203) The fire- god, Agni, took away the real Sītā and brought her to the place of Pārvatī, goddess Durgā. An illusory form of mother Sītā was then delivered to Rāvaṇa, and in this way Rāvaṇa was cheated. (204) After Rāvaṇa was killed by Lord Rāmacandra, Sītādevī was brought before the fire and tested. (205) When the illusory Sītā was brought before the fire by Lord Rāmacandra, the fire- god made the illusory form disappear and delivered the real Sītā to Lord Rāmacandra. (206) When Śrī Caitanya Mahāprabhu heard this story, He was very pleased, and He remembered the words of Rāmadāsa Vipra. (207)

Indeed, when Śrī Caitanya Mahāprabhu heard these conclusive statements from the Kūrma Purāṇa, He felt great happiness. After asking the brāhmaṇas’ permission, He took possession of the manuscript leaves of the Kūrma Purāṇa. (208) Since the Kūrma Purāṇa was very old, the manuscript was also very old. Śrī Caitanya Mahāprabhu took possession of the original leaves in order to have direct evidence. The text was copied onto new leaves in order that the Purāṇa be replaced. (209) Śrī Caitanya Mahāprabhu returned to southern Mathurā [Madurai] and delivered the original manuscript of the Kūrma Purāṇa to Rāmadāsa Vipra. (210) “When he was petitioned by mother Sītā, the fire- god, Agni, brought forth an illusory form of Sītā, and Rāvaṇa, who had ten heads, kidnapped the false Sītā. The original Sītā then went to the abode of the fire- god. When Lord Rāmacandra tested the body of Sītā, it was the false, illusory Sītā that entered the fire. At that time the fire- god brought the original Sītā from his abode and delivered her to Lord Rāmacandra.” (211-212)

Rāmadāsa Vipra was very pleased to receive the original leaf manuscript of the Kūrma Purāṇa, and he immediately fell down before the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. (213) After receiving the manuscript, the brāhmaṇa, being very pleased, said, “Sir, You are Lord Rāmacandra Himself and have come in the dress of a sannyāsī to give me audience. (214) “My dear Sir, You have delivered me from a very unhappy condition. I request that You take Your lunch at my place. Please accept this invitation. (215) “Due to my mental distress I could not give You a very nice lunch the other day. Now, by good fortune, You have come again to my home.” (216) Saying this, the brāhmaṇa very happily cooked food, and a first- class dinner was offered to Śrī Caitanya Mahāprabhu. (217) Śrī Caitanya Mahāprabhu passed that night in the house of the brāhmaṇa. Then, after showing him mercy, the Lord started toward the Tāmraparṇī River in Pāṇḍya- deśa. (218) There were nine temples of Lord Viṣṇu at Naya- tripati, on the bank of the river Tāmraparṇī, and after bathing in the river, Lord Caitanya Mahāprabhu saw the Deities with great curiosity and wandered on. (219)

After this, Śrī Caitanya Mahāprabhu went to a holy place known as Ciyaḍatalā, where He saw the Deities of the two brothers Lord Rāmacandra and Lakṣmaṇa. He then proceeded to Tila- kāñcī, where He saw the temple of Lord Śiva. (220) Lord Śrī Caitanya Mahāprabhu then visited the holy place named Gajendra- mokṣaṇa, where He went to a temple of Lord Viṣṇu. He then came to Pānāgaḍi, a holy place where He saw the Deities of Lord Rāmacandra and Sītā. (221) Later the Lord went to Cāmtāpura, where He saw the Deities of Lord Rāmacandra and Lakṣmaṇa. He then went to Śrī Vaikuṇṭha and saw the temple of Lord Viṣṇu there. (222) Śrī Caitanya Mahāprabhu then went to Malaya- parvata and offered prayers to Agastya Muni. He then visited Kanyā- kumārī [Cape Comorin]. (223)

After visiting Kanyā- kumārī, Śrī Caitanya Mahāprabhu came to Āmlitalā, where He saw the Deity of Śrī Rāmacandra. Thereafter He went to a place known as Mallāra- deśa, where a community of Bhaṭṭathāris lived. (224) After visiting Mallāra- deśa, Caitanya Mahāprabhu went to Tamāla- kārtika and then to Vetāpani. There He saw the temple of Raghunātha, Lord Rāmacandra, and passed the night. (225) Śrī Caitanya Mahāprabhu was accompanied by His servant, Kṛṣṇadāsa. He was a brāhmaṇa, but he met with the Bhaṭṭathāris there. (226) With women the Bhaṭṭathāris allured the brāhmaṇa Kṛṣṇadāsa, who was simple and gentle. By virtue of their bad association, they polluted his intelligence. (227) Allured by the Bhaṭṭathāris, Kṛṣṇadāsa went to their place early in the morning. The Lord also went there very quickly just to find him. (228)Upon reaching their community, Śrī Caitanya Mahāprabhu asked the Bhaṭṭathāris, “Why are you keeping My brāhmaṇa assistant? (229)

“I am in the renounced order of life, and so are you. Yet you are purposefully giving Me pain, and I do not see any good logic in this.” (230) Upon hearing Śrī Caitanya Mahāprabhu, all the Bhaṭṭathāris came running from all sides with weapons in their hands, desiring to hurt the Lord. (231) However, their weapons fell from their hands and struck their own bodies. When some of the Bhaṭṭathāris were thus cut to pieces, the others ran away in the four directions. (232) While there was much roaring and crying at the Bhaṭṭathāri community, Śrī Caitanya Mahāprabhu grabbed Kṛṣṇadāsa by the hair and took him away. (233) That very night, Śrī Caitanya Mahāprabhu and His assistant Kṛṣṇadāsa arrived at the bank of the Payasvinī River. They took their bath and then went to see the temple of Ādi- keśava. (234)

When the Lord saw the Ādi- keśava temple, He was immediately overwhelmed with ecstasy. Offering various obeisances and prayers, He chanted and danced. (235) All the people there were greatly astonished to see the ecstatic pastimes of Śrī Caitanya Mahāprabhu. They all received the Lord very well. (236) In the temple of Ādi- keśava, Śrī Caitanya Mahāprabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma- saṁhitā. (237) Śrī Caitanya Mahāprabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation—trembling, tears, perspiration, trance and jubilation—were manifest in His body. (238) There is no scripture equal to the Brahma- saṁhitā as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma- saṁhitā, it is essential among all the Vaiṣṇava literatures. (239-240)

Śrī Caitanya Mahāprabhu copied the Brahma- saṁhitā, and then with great pleasure He went to a place known as Ananta Padmanābha. (241) Śrī Caitanya Mahāprabhu remained for two or three days at Ananta Padmanābha and visited the temple there. Then, in great ecstasy He went to see the temple of Śrī Janārdana. (242) Śrī Caitanya Mahāprabhu chanted and danced at Śrī Janārdana for two days. He then went to the bank of the Payasvinī River and visited the temple of Śaṅkara- nārāyaṇa. (243) Then He saw the monastery known as Śṛṅgeri- maṭha, the abode of Ācārya Śaṅkara. He then visited Matsya- tīrtha, a place of pilgrimage, and took a bath in the river Tuṅgabhadrā. (244)

Caitanya Mahāprabhu next arrived at Uḍupī, the place of Madhvācārya, where the philosophers known as Tattvavādīs resided. There He saw the Deity of Lord Kṛṣṇa and became mad with ecstasy. (245) While at the Uḍupī monastery, Śrī Caitanya Mahāprabhu saw “dancing Gopāla,” a most beautiful Deity. This Deity appeared to Madhvācārya in a dream. (246) Madhvācārya had somehow or other acquired the Deity of Kṛṣṇa from a heap of gopī- candana that had been transported in a boat. (247) Madhvācārya brought this dancing Gopāla Deity to Uḍupī and installed Him in the temple. To date, the followers of Madhvācārya, known as Tattvavādīs, worship this Deity. (248) Śrī Caitanya Mahāprabhu received great pleasure in seeing this beautiful form of Gopāla. For a long time He danced and chanted in ecstatic love. (249)

The Lord pacified Veṅkaṭa Bhaṭṭa by saying, “Actually whatever I have said is by way of jest. Now you can hear from Me the conclusion of the śāstras, in which every Vaiṣṇava devotee has firm faith. (152) “There is no difference between Lord Kṛṣṇa and Lord Nārāyaṇa, for They are of the same form. Similarly, there is no difference between the gopīs and the goddess of fortune, for they also are of the same form. (153) “The goddess of fortune enjoys the association of Kṛṣṇa through the gopīs. One should not differentiate between the forms of the Lord, for such a conception is offensive. (154)

“There is no difference between the transcendental forms of the Lord. Different forms are manifested due to different attachments of different devotees. Actually the Lord is one, but He appears in different forms just to satisfy His devotees. (155) “‘When the jewel known as vaidūrya touches various other materials, it appears to be separated into different colors, and consequently its forms also appear different. Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta [“the infallible one”], appears in different forms, although He is essentially one.’” (156) Veṅkaṭa Bhaṭṭa then said, “I am an ordinary fallen living entity, but You are Kṛṣṇa, the Supreme Personality of Godhead Himself. (157) “The transcendental pastimes of the Lord are unfathomable, and I do not know anything about them. Whatever You say I accept as the truth. (158)

“I have been engaged in the service of Lakṣmī- Nārāyaṇa, and it is due to Their mercy that I have been able to see Your lotus feet. (159) “Out of Your causeless mercy You have told me of the glories of Lord Kṛṣṇa. No one can reach the end of the opulence, qualities and forms of the Lord. (160) “I can now understand that devotional service unto Lord Kṛṣṇa is the supreme form of worship. Out of Your causeless mercy You have made my life successful simply by explaining the facts.” (161) After saying this, Veṅkaṭa Bhaṭṭa fell down before the lotus feet of the Lord, and the Lord, out of His causeless mercy, embraced him. (162)

When the period of Cāturmāsya was completed, Śrī Caitanya Mahāprabhu took permission to leave from Veṅkaṭa Bhaṭṭa, and after visiting Śrī Raṅga, He proceeded further toward southern India. (163) Veṅkaṭa Bhaṭṭa did not want to return home but also wanted to go with the Lord. It was with great endeavor that Śrī Caitanya Mahāprabhu bade him farewell. (164) When He did so, Veṅkaṭa Bhaṭṭa fell down unconscious. Such are the pastimes of Lord Śrī Caitanya Mahāprabhu, the son of mother Śacī, at Śrī Raṅga- kṣetra. (165) When the Lord arrived at Ṛṣabha Hill, He saw the temple of Lord Nārāyaṇa and offered obeisances and various prayers. (166) Paramānanda Purī had stayed at Ṛṣabha Hill during the four months of the rainy season, and when Śrī Caitanya Mahāprabhu heard this, He immediately went to see him. (167) Upon meeting Paramānanda Purī, Śrī Caitanya Mahāprabhu offered him all respects, touching his lotus feet, and Paramānanda Purī embraced the Lord in ecstasy. (168) Śrī Caitanya Mahāprabhu stayed with Paramānanda Purī in the brāhmaṇa’s house where he was residing. The two of them passed three days there discussing topics of Kṛṣṇa. (169)

Paramānanda Purī informed Śrī Caitanya Mahāprabhu that he was going to see Puruṣottama at Jagannātha Purī. After seeing Lord Jagannātha there, he would go to Bengal to bathe in the Ganges. (170) Śrī Caitanya Mahāprabhu then told him, “Please return to Jagannātha Purī, for I will return there very soon from Rāmeśvara [Setubandha]. (171) “It is My desire to stay with you, and therefore if you would return to Jagannātha Purī, you would show great mercy to Me.” (172) After talking in this way with Paramānanda Purī, the Lord took his permission to leave and, very pleased, departed for southern India. (173) Thus Paramānanda Purī started for Jagannātha Purī, and Śrī Caitanya Mahāprabhu began walking toward Śrī Śaila. (174) In Śrī Śaila Lord Śiva and his wife Durgā lived in the dress of brāhmaṇas, and when they saw Śrī Caitanya Mahāprabhu, they became very pleased. (175)

Lord Śiva, dressed like a brāhmaṇa, gave alms to Śrī Caitanya Mahāprabhu and invited Him to spend three days in a solitary place. Sitting there together, they talked very confidentially. (176) After talking with Lord Śiva, Śrī Caitanya Mahāprabhu took his permission to leave and went to Kāmakoṣṭhī- purī. (177) When Śrī Caitanya Mahāprabhu arrived at southern Mathurā from Kāmakoṣṭhī, He met a brāhmaṇa. (178) The brāhmaṇa who met Śrī Caitanya Mahāprabhu invited the Lord to his home. This brāhmaṇa was a great devotee and an authority on Lord Śrī Rāmacandra. He was always detached from material activities. (179) After bathing in the river Kṛtamālā, Śrī Caitanya Mahāprabhu went to the brāhmaṇa’s house to take lunch, but He saw that the food was unprepared because the brāhmaṇa had not cooked it. (180) Seeing this, Śrī Caitanya Mahāprabhu said, “My dear sir, please tell Me why you have not cooked. It is already noon.” (181) The brāhmaṇa replied, “My dear Lord, we are living in the forest. For the time being we cannot get all the ingredients for cooking. (182)

“When Lakṣmaṇa brings all the vegetables, fruits and roots from the forest, Sītā will do the necessary cooking.” (183) Śrī Caitanya Mahāprabhu was very satisfied to hear about the brāhmaṇa’s method of worship. Finally the brāhmaṇa hastily made arrangements for cooking. (184) Śrī Caitanya Mahāprabhu took His lunch at about three o’clock, but the brāhmaṇa, being very sorrowful, fasted. (185) While the brāhmaṇa was fasting, Śrī Caitanya Mahāprabhu asked him, “Why are you fasting? Why are you so unhappy? Why are you so worried?” (186) The brāhmaṇa replied, “I have no reason to live. I shall give up my life by entering either fire or water. (187) “My dear Sir, mother Sītā is the mother of the universe and the supreme goddess of fortune. She has been touched by the demon Rāvaṇa, and I am troubled upon hearing this news. (188)

“Sir, due to my unhappiness I cannot continue living. Although my body is burning, my life is not leaving.” (189) Śrī Caitanya Mahāprabhu replied, “Please do not think this way any longer. You are a learned paṇḍita. Why don’t you consider the case?” (190) Śrī Caitanya Mahāprabhu continued, “Sītādevī, the dearmost wife of the Supreme Lord Rāmacandra, certainly has a spiritual form full of bliss. No one can see her with material eyes, for no materialist has such power. (191) “To say nothing of touching mother Sītā, a person with material senses cannot even see her. When Rāvaṇa kidnapped her, he kidnapped only her material, illusory form. (192) “As soon as Rāvaṇa arrived before Sītā, she disappeared. Then just to cheat Rāvaṇa she sent an illusory, material form. (193) “Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the Vedas and Purāṇas.” (194) Śrī Caitanya Mahāprabhu then assured the brāhmaṇa, “Have faith in My words and do not burden your mind any longer with this misconception.” (195) Although the brāhmaṇa was fasting, he had faith in the words of Śrī Caitanya Mahāprabhu and accepted food. In this way his life was saved. (196) After thus assuring the brāhmaṇa, Śrī Caitanya Mahāprabhu proceeded further into southern India and finally arrived at Durvaśana, where He bathed in the river Kṛtamālā. (197)

In the holy place of Śrī Raṅga- kṣetra, a brāhmaṇa Vaiṣṇava used to visit the temple daily and recite the entire text of the Bhagavad- gītā.(93) The brāhmaṇa regularly read the eighteen chapters of the Bhagavad- gītā in great transcendental ecstasy, but because he could not pronounce the words correctly, people used to joke about him. (94) Due to his incorrect pronunciation, people sometimes criticized him and laughed at him, but he did not care. He was full of ecstasy due to reading the Bhagavad- gītā and was personally very happy. (95) While reading the book, the brāhmaṇa experienced transcendental bodily transformations. The hairs on his body stood on end, tears welled up in his eyes, and his body trembled and perspired as he read. Seeing this, Śrī Caitanya Mahāprabhu became very happy. (96)

Śrī Caitanya Mahāprabhu asked the brāhmaṇa, “My dear sir, why are you in such ecstatic love? Which portion of the Bhagavad- gītā gives you such transcendental pleasure?” (97) The brāhmaṇa replied, “I am illiterate and therefore do not know the meaning of the words. Sometimes I read the Bhagavad- gītā correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master.” (98) The brāhmaṇa continued, “Actually I only see Lord Kṛṣṇa sitting on a chariot as Arjuna’s charioteer. Taking the reins in His hands, He appears very beautiful and blackish. (99) “While seeing Lord Kṛṣṇa sitting in a chariot and instructing Arjuna, I am filled with ecstatic happiness. (100) “As long as I read the Bhagavad- gītā, I simply see the Lord’s beautiful features. It is for this reason that I am reading the Bhagavad- gītā, and my mind cannot be distracted from this.” (101) Śrī Caitanya Mahāprabhu told the brāhmaṇa, “Indeed, you are an authority in the reading of the Bhagavad- gītā. Whatever you know constitutes the real purport of the Bhagavad- gītā.” (102)

After saying this, Lord Caitanya Mahāprabhu embraced the brāhmaṇa, and the brāhmaṇa, catching the lotus feet of the Lord, began to cry. (103) The brāhmaṇa said, “Upon seeing You, my happiness is doubled. I take it that You are the same Lord Kṛṣṇa.” (104) The mind of the brāhmaṇa was purified by the revelation of Lord Kṛṣṇa, and therefore he could understand the truth of Śrī Caitanya Mahāprabhu in all details. (105) Śrī Caitanya Mahāprabhu then taught the brāhmaṇa very thoroughly and requested him not to disclose the fact that He was Lord Kṛṣṇa Himself. (106) That brāhmaṇa became a great devotee of Śrī Caitanya Mahāprabhu, and for four continuous months he did not give up the Lord’s company. (107) Śrī Caitanya Mahāprabhu remained at the house of Veṅkaṭa Bhaṭṭa and constantly talked with him about Lord Kṛṣṇa. In this way He was very happy. (108) Being a Vaiṣṇava in the Rāmānuja- sampradāya, Veṅkaṭa Bhaṭṭa worshiped the Deities of Lakṣmī and Nārāyaṇa. Seeing his pure devotion, Śrī Caitanya Mahāprabhu was very satisfied. (109)

Constantly associating with each other, Śrī Caitanya Mahāprabhu and Veṅkaṭa Bhaṭṭa gradually developed a friendly relationship. Indeed, sometimes they laughed and joked together. (110) Śrī Caitanya Mahāprabhu told the Bhaṭṭācārya, “Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation. (111) “However, my Lord is Lord Śrī Kṛṣṇa, a cowherd boy who is engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord? (112) “Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities.” (113)

Caitanya Mahāprabhu then said, “‘O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. Even the goddess of fortune, for this end, performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how the serpent Kāliya got such an opportunity.’” (114) Veṅkaṭa Bhaṭṭa then said, “Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature. (115) “Since Kṛṣṇa and Nārāyaṇa are the same personality, Lakṣmī’s association with Kṛṣṇa does not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa.” (116) Veṅkaṭa Bhaṭṭa continued, “‘According to transcendental realization, there is no difference between the forms of Nārāyaṇa and Kṛṣṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows.’ (117)

“The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance.” (118) Veṅkaṭa Bhaṭṭa further explained, “Mother Lakṣmī, the goddess of fortune, is also an enjoyer of transcendental bliss; therefore if she wanted to enjoy herself with Kṛṣṇa, what fault is there? Why are You joking so about this?” (119) Lord Caitanya Mahāprabhu replied, “I know that there is no fault on the part of the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from the revealed scriptures. (120) “‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa- līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma exactly resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’ (121)

“But can you tell Me why the goddess of fortune, Lakṣmī, could not enter the rāsa dance? The authorities of Vedic knowledge could enter the dance and associate with Kṛṣṇa. (122) “‘Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniṣads can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.’” (123) Having been asked by Caitanya Mahāprabhu why the goddess of fortune could not enter into the rāsa dance whereas the authorities on Vedic knowledge could, Veṅkaṭa Bhaṭṭa replied, “I cannot enter into the mysteries of this behavior.” (124) Veṅkaṭa Bhaṭṭa then said, “I am an ordinary human being. Since my intelligence is very limited and I am easily agitated, my mind cannot enter within the deep ocean of the pastimes of the Lord. (125)

“You are the Supreme Personality of Godhead, Kṛṣṇa Himself. You know the purpose of Your activities, and the person whom You enlighten can also understand Your pastimes.” (126) The Lord replied, “Lord Kṛṣṇa has a special characteristic: He attracts everyone’s heart by the mellow of His personal conjugal love. (127) “By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana, one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, in that planet the inhabitants do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead. (128) “There someone may accept Him as a son and sometimes bind Him to a grinding mortar. Someone else may accept Him as an intimate friend and, attaining victory over Him, playfully mount His shoulders. (129) “The inhabitants of Vrajabhūmi know Kṛṣṇa as the son of Mahārāja Nanda, the King of Vrajabhūmi, and they consider that they can have no relationship with the Lord in the rasa of opulence. (130) “One who worships the Lord by following in the footsteps of the inhabitants of Vrajabhūmi attains Him in the transcendental planet of Vraja, where He is known as the son of Mahārāja Nanda.” (131)

Caitanya Mahāprabhu then quoted, “‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self- realization by severe austerities and penances, or to those who consider the body the same as the self.’ (132) “The authorities in the Vedic literature who are known as the śruti- gaṇas worshiped Lord Kṛṣṇa in the ecstasy of the gopīs and followed in their footsteps. (133) “The personified authorities on the Vedic hymns acquired bodies like those of the gopīs and took birth in Vrajabhūmi. In those bodies they were allowed to enter into the Lord’s rāsa- līlā dance. (134) “Lord Kṛṣṇa belongs to the cowherd community, and the gopīs are the dearmost lovers of Kṛṣṇa. Although the wives of the denizens of the heavenly planets are most opulent within the material world, neither they nor any other women in the material universe can acquire Kṛṣṇa’s association. (135)

“The goddess of fortune, Lakṣmī, wanted to enjoy Kṛṣṇa and at the same time retain her spiritual body in the form of Lakṣmī. However, she did not follow in the footsteps of the gopīs in her worship of Kṛṣṇa. (136) “Vyāsadeva, the supreme authority on Vedic literature, composed the verse beginning ‘nāyaṁ sukhāpo bhagavān’ because no one can enter into the rāsa- līlā dance in any body other than that of a gopī.” (137) Before this explanation was given by Śrī Caitanya Mahāprabhu, Veṅkaṭa Bhaṭṭa thought that Śrī Nārāyaṇa was the Supreme Personality of Godhead. (138) Thinking in this way, Veṅkaṭa Bhaṭṭa believed that worship of Nārāyaṇa was the supreme form of worship, superior to all other processes of devotional service, for it was followed by the Śrī Vaiṣṇava disciples of Rāmānujācārya. (139) Śrī Caitanya Mahāprabhu had understood this misconception of Veṅkaṭa Bhaṭṭa’s, and to correct it the Lord talked so much in a joking way. (140)

The Lord then continued, “My dear Veṅkaṭa Bhaṭṭa, please do not continue doubting. Lord Kṛṣṇa is the Supreme Personality of Godhead, and this is the conclusion of the Vedic literatures. (141) “Lord Nārāyaṇa, the opulent form of Kṛṣṇa, attracts the minds of the goddess of fortune and her followers. (142) “‘All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa- avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.’ (143) “Because Kṛṣṇa has four extraordinary qualities not possessed by Lord Nārāyaṇa, the goddess of fortune, Lakṣmī, always desires His company. (144) “You have recited the śloka beginning with ‘siddhāntatas tv abhede ’pi.’ That very verse is evidence that Kṛṣṇa is the Supreme Personality of Godhead. (145)

“‘According to transcendental realization, there is no difference between the forms of Kṛṣṇa and Nārāyaṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows.’ (146) “The Supreme Personality of Godhead, Kṛṣṇa, attracts the mind of the goddess of fortune, but Lord Nārāyaṇa cannot attract the minds of the gopīs. This proves the superexcellence of Kṛṣṇa. (147) “To say nothing of Lord Nārāyaṇa personally, Lord Kṛṣṇa Himself appeared as Nārāyaṇa just to play a joke on the gopīs. (148) “Although Kṛṣṇa assumed the four- armed form of Nārāyaṇa, He could not attract the serious attention of the gopīs in ecstatic love. (149)

“‘Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippled. A learned scholar, therefore, cannot understand the gopīs’ ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama- rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.’” (150) In this way Lord Śrī Caitanya Mahāprabhu deflated the pride of Veṅkaṭa Bhaṭṭa, but just to make him happy again, He spoke as follows. (151)

Having made their plot, the Buddhists brought a plate of untouchable food before Lord Śrī Caitanya Mahāprabhu and called it mahā- prasādam. (53) When the contaminated food was offered to Śrī Caitanya Mahāprabhu, a very large bird appeared on the spot, picked up the plate in its beak and flew away. (54) Indeed, the untouchable food fell upon the Buddhists, and the large bird dropped the plate on the head of the chief Buddhist teacher. When it fell on his head, it made a big sound. (55) The plate was made of metal, and when its edge hit the head of the teacher, it cut him, and the teacher immediately fell to the ground unconscious. (56) When the teacher fell unconscious, his Buddhist disciples cried aloud and ran to the lotus feet of Śrī Caitanya Mahāprabhu for shelter. (57)

They all prayed to Lord Śrī Caitanya Mahāprabhu, addressing Him as the Supreme Personality of Godhead Himself and saying, “Sir, please excuse our offense. Please have mercy upon us and bring our spiritual master back to life.” (58) The Lord then replied to the Buddhist disciples, “You should all chant the names of Kṛṣṇa and Hari very loudly near the ear of your spiritual master. (59) “By this method your spiritual master will regain his consciousness.” Following Śrī Caitanya Mahāprabhu’s advice, all the Buddhist disciples began to chant the holy name of Kṛṣṇa congregationally. (60) When all the disciples chanted the holy names Kṛṣṇa, Rāma and Hari, the Buddhist teacher regained consciousness and immediately began to chant the holy name of Lord Hari. (61) When the spiritual master of the Buddhists began to chant the holy name of Kṛṣṇa and submitted to Lord Śrī Caitanya Mahāprabhu, all the people who were gathered there were astonished. (62)

Śrī Caitanya Mahāprabhu, the son of Śacīdevī, then suddenly and playfully disappeared from everyone’s sight, and it was impossible for anyone to find Him. (63) Śrī Caitanya Mahāprabhu next arrived at Tirupati and Tirumala, where He saw a four- handed Deity. Then He proceeded toward Veṅkaṭa Hill. (64) After arriving at Tirupati, Lord Śrī Caitanya Mahāprabhu visited the temple of Lord Rāmacandra. He offered His prayers and obeisances before Rāmacandra, the descendant of King Raghu. (65) Everywhere Śrī Caitanya Mahāprabhu went, His influence astonished everyone. He next arrived at the temple of Pānā- nṛsiṁha. The Lord is so merciful. (66) In great ecstatic love, Śrī Caitanya Mahāprabhu offered obeisances and prayers unto Lord Nṛsiṁha. The people were astonished to see Lord Caitanya’s influence. (67)

Arriving at Śiva- kāñcī, Caitanya Mahāprabhu visited the deity of Lord Śiva. By His influence, He converted all the devotees of Lord Śiva into Vaiṣṇavas. (68) The Lord then visited a holy place known as Viṣṇu- kāñcī. There He saw Lakṣmī- Nārāyaṇa Deities, and He offered His respects and many prayers to please Them. (69) When Śrī Caitanya Mahāprabhu stayed at Viṣṇu- kāñcī for two days, He danced and performed kīrtana in ecstasy. When all the people saw Him, they were converted into devotees of Lord Kṛṣṇa. (70) After visiting Trimalaya, Caitanya Mahāprabhu went to see Trikāla- hasti. There He saw Lord Śiva and offered him all respects and obeisances. (71) At Pakṣi- tīrtha, Lord Śrī Caitanya Mahāprabhu visited the temple of Lord Śiva. Then He went to the Vṛddhakola place of pilgrimage. (72)

At Vṛddhakola, Lord Śrī Caitanya Mahāprabhu visited the temple of Śveta- varāha, the white boar incarnation. After offering Him respects, the Lord visited the temple of Lord Śiva, wherein the deity is dressed with yellow garments. (73) After visiting the temple of Śiyālī- bhairavī [a form of the goddess Durgā], Śrī Caitanya Mahāprabhu, the son of mother Śacī, went to the bank of the river Kāverī. (74) The Lord then visited a place known as Go- samāja, where He saw Lord Śiva’s temple. He then arrived at Vedāvana, where He saw another deity of Lord Śiva and offered him prayers. (75) Seeing the Śiva deity named Amṛta- liṅga, Lord Caitanya Mahāprabhu offered His obeisances. Thus He visited all the temples of Lord Śiva and converted the devotees of Lord Śiva into Vaiṣṇavas. (76) At Devasthāna, Caitanya Mahāprabhu visited the temple of Lord Viṣṇu, and there He talked with the Vaiṣṇavas in the disciplic succession of Rāmānujācārya. These Vaiṣṇavas are known as Śrī Vaiṣṇavas. (77)

At Kumbhakarṇa- kapāla, Śrī Caitanya Mahāprabhu saw a great lake and then the holy place named Śiva- kṣetra, where a temple of Lord Śiva is located. (78) After visiting the holy place named Śiva- kṣetra, Caitanya Mahāprabhu arrived at Pāpanāśana and there saw the temple of Lord Viṣṇu. Then He finally reached Śrī Raṅga- kṣetra. (79) After bathing in the river Kāverī, Śrī Caitanya Mahāprabhu saw the temple of Raṅganātha and offered His ardent prayers and obeisances. Thus He felt Himself successful. (80) In the temple of Raṅganātha, Śrī Caitanya Mahāprabhu chanted and danced in ecstatic love of Godhead. Seeing His performance, everyone was struck with wonder. (81) A Vaiṣṇava known as Veṅkaṭa Bhaṭṭa then invited Śrī Caitanya Mahāprabhu to his home with great respect. (82) Śrī Veṅkaṭa Bhaṭṭa took Śrī Caitanya Mahāprabhu to his home. After he washed the Lord’s feet, all the members of his family drank the water. (83) After offering lunch to the Lord, Veṅkaṭa Bhaṭṭa submitted that the period of Cāturmāsya had already arrived. (84)

Veṅkaṭa Bhaṭṭa said, “Please be merciful to me and stay at my house during Cāturmāsya. Speak about Lord Kṛṣṇa’s pastimes and kindly deliver me by Your mercy.” (85) Śrī Caitanya Mahāprabhu remained at the house of Veṅkaṭa Bhaṭṭa for four continuous months. The Lord passed His days in great happiness, enjoying the transcendental mellow of discussing Lord Kṛṣṇa’s pastimes. (86) While there, Śrī Caitanya Mahāprabhu took His bath in the river Kāverī and visited the temple of Śrī Raṅga. Every day the Lord also danced in ecstasy. (87) The beauty of Lord Caitanya’s body and His ecstatic love of God were witnessed by everyone. Many people used to come see Him, and as soon as they saw Him, all their unhappiness and distress vanished. (88) Many hundreds of thousands of people from various countries came to see the Lord, and after seeing Him they all chanted the Hare Kṛṣṇa mahā- mantra. (89) Indeed, they did not chant anything but the Hare Kṛṣṇa mahā- mantra, and all of them became Lord Kṛṣṇa’s devotees. Thus the general populace was astonished. (90) All the Vaiṣṇava brāhmaṇas residing in Śrī Raṅga- kṣetra invited the Lord to their homes. Indeed, He had an invitation every day. (91) Each day the Lord was invited by a different brāhmaṇa, but some of the brāhmaṇas did not get the opportunity to offer Him lunch because the period of Cāturmāsya came to an end. (92)

Lord Śrī Caitanya Mahāprabhu converted the inhabitants of South India. These people were as strong as elephants, but they were in the clutches of the crocodiles of various philosophies, such as the Buddhist, Jain and Māyāvāda philosophies. With His disc of mercy the Lord delivered them all by converting them into Vaiṣṇavas, devotees of the Lord. (1) All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Śrī Advaita Prabhu! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) Śrī Caitanya Mahāprabhu’s tour of South India was certainly very extraordinary because He visited many thousands of places of pilgrimage there. (3) On the plea of visiting all those holy places, the Lord converted many thousands of residents and thus delivered them. Simply by touching the holy places, He made them into great places of pilgrimage. (4)

I cannot chronologically record all the places of pilgrimage visited by Lord Śrī Caitanya Mahāprabhu. I can only summarize everything by saying that the Lord visited all holy places right and left, coming and going. (5) Because it is impossible for me to record all these places in chronological order, I will simply make a token gesture of recording them. (6) As previously stated, all the residents of the villages visited by Lord Caitanya became Vaiṣṇavas and began to chant Hari and Kṛṣṇa. In this way, in all the villages visited by the Lord, everyone became a Vaiṣṇava, a devotee. (7-8) In South India there were many types of people. Some were philosophical speculators, and some were fruitive workers, but in any case there were innumerable nondevotees. (9) By the influence of Śrī Caitanya Mahāprabhu, all these people abandoned their own opinions and became Vaiṣṇavas, devotees of Kṛṣṇa. (10) At the time, all the South Indian Vaiṣṇavas were worshipers of Lord Rāmacandra. Some were Tattvavādīs, and some were followers of Rāmānujācārya. (11)

After meeting Śrī Caitanya Mahāprabhu, all those different Vaiṣṇavas became devotees of Kṛṣṇa and began chanting the Hare Kṛṣṇa mahā- mantra. (12) “‘O Lord Rāmacandra, descendant of Mahārāja Raghu, kindly protect me! O Lord Kṛṣṇa, killer of the Keśī demon, kindly protect me!’” (13) While walking on the road, Śrī Caitanya Mahāprabhu used to chant this Rāma Rāghava mantra. Chanting in this way, He arrived at the banks of the Gautamī- gaṅgā and took His bath there. (14) Śrī Caitanya Mahāprabhu then went to Mallikārjuna- tīrtha and saw the deity of Lord Śiva there. He also induced all the people to chant the Hare Kṛṣṇa mahā- mantra. (15) There he saw Lord Mahādeva [Śiva], the servant of Lord Rāma. He then went to Ahovala- nṛsiṁha. (16) Upon seeing the Ahovala- nṛsiṁha Deity, Caitanya Mahāprabhu offered many prayers unto the Lord. He then went to Siddhavaṭa, where He saw the Deity of Rāmacandra, the Lord of Sītādevī. (17)

Upon seeing the Deity of Lord Rāmacandra, the descendant of King Raghu, the Lord offered His prayers and obeisances. Then a brāhmaṇa invited the Lord to take lunch. (18) That brāhmaṇa constantly chanted the holy name of Rāmacandra. Indeed, but for chanting Lord Rāmacandra’s holy name, that brāhmaṇa did not speak a word. (19) That day, Lord Caitanya remained there and accepted prasādam at his house. After bestowing mercy upon him in this way, the Lord proceeded ahead. (20) At the holy place known as Skanda- kṣetra, Lord Śrī Caitanya Mahāprabhu visited the temple of Skanda. From there He went to Trimaṭha, where He saw the Viṣṇu Deity Trivikrama. (21) After visiting the temple of Trivikrama, the Lord returned to Siddhavaṭa, where He again visited the house of the brāhmaṇa, who was now constantly chanting the Hare Kṛṣṇa mahā- mantra. (22) After finishing His lunch there, Śrī Caitanya Mahāprabhu asked the brāhmaṇa, “My dear friend, kindly tell Me what your position is now. (23)

“Formerly you were constantly chanting the holy name of Lord Rāma. Why are you now constantly chanting the holy name of Kṛṣṇa?” (24) The brāhmaṇa replied, “This is all due to Your influence, Sir. After seeing You, I have lost my lifelong practice. (25) “From my childhood I have been chanting the holy name of Lord Rāmacandra, but upon seeing You I chanted the holy name of Lord Kṛṣṇa just once. (26) “Since then, the holy name of Kṛṣṇa has been tightly fixed upon my tongue. Indeed, since I have been chanting the holy name of Kṛṣṇa, the holy name of Lord Rāmacandra has gone far away. (27) “From my childhood I have been collecting the glories of the holy name from revealed scriptures. (28) “‘The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.’ (29) “‘The word “kṛṣ” is the attractive feature of the Lord’s existence, and “ṇa” means spiritual pleasure. When the verb “kṛṣ” is added to the affix “ṇa,” it becomes “Kṛṣṇa,” which indicates the Absolute Truth.’ (30)

“As far as the holy names of Rāma and Kṛṣṇa are concerned, they are on an equal level, but for further advancement we receive some specific information from the revealed scriptures. (31) “[Lord Śiva addressed his wife, Durgā:] ‘O Varānanā, ‘I chant the holy name of Rāma, Rāma, Rāma and thus enjoy this beautiful sound. This holy name of Rāmacandra is equal to one thousand holy names of Lord Viṣṇu.’ (32) “‘The pious results derived from chanting the thousand holy names of Viṣṇu three times can be attained by only one utterance of the holy name of Kṛṣṇa.’ (33) “According to this statement of the śāstras, the glories of the holy name of Kṛṣṇa are unlimited. Still I could not chant His holy name. Please hear the reason for this. (34) “My worshipable Lord has been Lord Rāmacandra, and by chanting His holy name I received happiness. Because I received such happiness, I chanted the holy name of Lord Rāma day and night. (35) “By Your appearance, Lord Kṛṣṇa’s holy name also appeared, and at that time the glories of Kṛṣṇa’s name awoke in my heart. (36)

“Sir, You are that Lord Kṛṣṇa Himself. This is my conclusion.” Saying this, the brāhmaṇa fell down at the lotus feet of Śrī Caitanya Mahāprabhu. (37) After showing mercy to the brāhmaṇa, Lord Śrī Caitanya Mahāprabhu left the next day and arrived at Vṛddhakāśī, where He visited the temple of Lord Śiva. (38) Śrī Caitanya Mahāprabhu then left Vṛddhakāśī and proceeded further. In one village He saw that most of the residents were brāhmaṇas, and He took His rest there. (39) Due to the influence of Lord Caitanya Mahāprabhu, many millions of men came just to see Him. Indeed, the assembly being unlimited, its members could not be counted. (40) The Lord’s bodily features were very beautiful, and in addition He was always in the ecstasy of love of Godhead. Simply by seeing Him, everyone began chanting the holy name of Kṛṣṇa, and thus everyone became a Vaiṣṇava devotee. (41)

There are many kinds of philosophers. Some are logicians who follow Gautama or Kaṇāda. Some follow the Mīmāṁsā philosophy of Jaimini. Some follow the Māyāvāda philosophy of Śaṅkarācārya, and others follow Kapila’s Sāṅkhya philosophy or the mystic yoga system of Pataṣjali. Some follow the smṛti- śāstra composed of twenty religious scriptures, and others follow the Purāṇas and the tantra- śāstra. In this way there are many different types of philosophers. (42) All of these adherents of various scriptures were ready to present the conclusions of their respective scriptures, but Śrī Caitanya Mahāprabhu broke all their opinions to pieces and established His own cult of bhakti based on the Vedas, Vedānta, the Brahma- sūtra and the philosophy of acintya- bhedābheda- tattva. (43) Śrī Caitanya Mahāprabhu established the devotional cult everywhere. No one could defeat Him. (44) Being thus defeated by Lord Śrī Caitanya Mahāprabhu, all these philosophers and their followers entered into His cult. In this way Lord Caitanya made South India into a country of Vaiṣṇavas. (45)

When the nonbelievers heard of the erudition of Śrī Caitanya Mahāprabhu, they came to Him with great pride, bringing their disciples with them. (46) One of them was a leader of the Buddhist cult and was a very learned scholar. To establish the nine philosophical conclusions of Buddhism, he came before the Lord and began to speak. (47) Although the Buddhists are unfit for discussion and should not be seen by Vaiṣṇavas, Caitanya Mahāprabhu spoke to them just to decrease their false pride. (48) The scriptures of the Buddhist cult are chiefly based on argument and logic, and they contain nine chief principles. Because Śrī Caitanya Mahāprabhu defeated the Buddhists in their argument, they could not establish their cult. (49) The teacher of the Buddhist cult set forth the nine principles, but Śrī Caitanya Mahāprabhu broke them to pieces with His strong logic. (50) All mental speculators and learned scholars were defeated by Śrī Caitanya Mahāprabhu, and when the people began to laugh, the Buddhist philosophers felt both shame and fear. (51) The Buddhists could understand that Lord Śrī Caitanya Mahāprabhu was a Vaiṣṇava, and they returned home very unhappy. Later, however, they began to plot against the Lord. (52)

Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya. (282) Upon seeing this form, Rāmānanda Rāya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.(283) When Rāmānanda Rāya fell to the ground unconscious, Caitanya Mahāprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyāsī, he was struck with wonder. (284) After embracing Rāmānanda Rāya, the Lord pacified him, informing him, “But for you, no one has ever seen this form.” (285) Śrī Caitanya Mahāprabhu confirmed, “All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you. (286)

“Actually My body does not have a fair complexion. It only appears so because it has touched the body of Śrīmatī Rādhārāṇī. However, She does not touch anyone but the son of Nanda Mahārāja. (287) “I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.” (288) Lord Caitanya Mahāprabhu then admitted to His pure devotee, Rāmānanda Rāya, “Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me.” (289) The Lord then requested Rāmānanda Rāya, “Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh.”(290) Caitanya Mahāprabhu then said, “Indeed, I am a madman, and you are also a madman. Therefore we are on the same platform.” (291)

For ten nights Lord Caitanya Mahāprabhu and Rāmānanda Rāya spent a happy time discussing the pastimes of Kṛṣṇa. (292) The conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu contain the most confidential subject matters, touching the conjugal love between Rādhā and Kṛṣṇa in Vṛndāvana [Vrajabhūmi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion. (293) Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals—copper, bell metal, silver and gold—and also touchstone, the basis of all metals. (294) Śrī Caitanya Mahāprabhu and Rāmānanda Rāya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that. (295) The next day Śrī Caitanya Mahāprabhu begged Rāmānanda Rāya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders. (296)

Śrī Caitanya Mahāprabhu told him, “Give up all material engagements and come to Jagannātha Purī. I will return there very soon after finishing My tour and pilgrimage. (297) “The two of us shall remain together at Jagannātha Purī and happily pass our time discussing Kṛṣṇa.” (298) Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya, and after sending him back to his home, the Lord took rest. (299) After rising from bed the next morning, Śrī Caitanya Mahāprabhu visited the local temple, where there was a deity of Hanumān. After offering him obeisances, the Lord departed for South India. (300) All the residents of Vidyānagara were of different faiths, but after seeing Śrī Caitanya Mahāprabhu, they abandoned their own faiths and became Vaiṣṇavas. (301) When Rāmānanda Rāya began to feel separation from Śrī Caitanya Mahāprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.(302)

I have briefly described the meeting between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Śeṣa Nāga, who has thousands of hoods. (303) The activities of Śrī Caitanya Mahāprabhu are like condensed milk, and the activities of Rāmānanda Rāya are like large quantities of sugar candy. (304) Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Rādhā and Kṛṣṇa, camphor is added. One who tastes this combined preparation is most fortunate. (305) This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further. (306) By hearing the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Rādhā and Kṛṣṇa’s pastimes. Thus one can develop unalloyed love for the lotus feet of Rādhā and Kṛṣṇa. (307)

The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Śrī Caitanya Mahāprabhu. (308) This part of Śrī Caitanya Mahāprabhu’s pastimes is most confidential. One can derive benefit quickly only by faith; otherwise, by arguing one will always remain far away. (309) He who has accepted as everything the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu can attain this transcendental treasure. (310) I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu. (311) I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu’s meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara. (312) 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. (313)

The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties. (234) Before departing from Śrī Caitanya Mahāprabhu, Rāmānanda Rāya fell to the ground and caught hold of the Lord’s lotus feet. He then spoke submissively as follows. (235) Śrī Rāmānanda Rāya said, “You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind. (236) “But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Kṛṣṇa.” (237) The Lord replied, “Having heard about your good qualities, I have come here. I have come to hear about Kṛṣṇa from you and thus purify My mind. (238) “Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Rādhā and Kṛṣṇa in a loving mood are concerned, you are the limit of knowledge.” (239)

Śrī Caitanya Mahāprabhu continued, “To say nothing of ten days, as long as I live I shall find it impossible to give up your company. (240) “You and I shall remain together at Jagannātha Purī. We shall pass our time together in joy, talking about Kṛṣṇa and His pastimes.” (241) In this way they both departed to perform their respective duties. Then, in the evening, Rāmānanda Rāya returned to see Lord Caitanya Mahāprabhu. (242) Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question- and- answer process. (243) Śrī Caitanya Mahāprabhu asked the questions, and Śrī Rāmānanda Rāya gave the answers. In this way they were engaged in discussion throughout the night. (244) On one occasion the Lord inquired, “Of all types of education, which is the most important?” Rāmānanda Rāya replied, “No education is important other than the transcendental devotional service of Kṛṣṇa.” (245)

Śrī Caitanya Mahāprabhu then asked Rāmānanda Rāya, “Out of all glorious activities, which is the most glorious?” Rāmānanda Rāya replied, “That person who is reputed to be a devotee of Lord Kṛṣṇa enjoys the utmost fame and glory.” (246) Śrī Caitanya Mahāprabhu asked, “Of the many capitalists who possess great riches, who is the topmost?” Rāmānanda Rāya replied, “He who is richest in love for Rādhā and Kṛṣṇa is the greatest capitalist.” (247) Śrī Caitanya Mahāprabhu asked, “Of all kinds of distress, what is the most painful?” Śrī Rāmānanda Rāya replied, “Apart from separation from the devotee of Kṛṣṇa, I know of no unbearable unhappiness.” (248) Śrī Caitanya Mahāprabhu then inquired, “Out of all liberated persons, who should be accepted as the greatest?” Rāmānanda Rāya replied, “He who has love for Kṛṣṇa has attained the topmost liberation.” (249) Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, “Among many songs, which song is to be considered the actual religion of the living entity?” Rāmānanda Rāya replied, “That song describing the loving affairs of Śrī Rādhā and Kṛṣṇa is superior to all other songs.” (250)

Then Śrī Caitanya Mahāprabhu asked, “Out of all auspicious and beneficial activities, which is best for the living entity?” Rāmānanda Rāya replied, “The only auspicious activity is association with the devotees of Kṛṣṇa.” (251) Śrī Caitanya Mahāprabhu asked, “What should all living entities constantly remember?” Rāmānanda Rāya replied, “The chief objects of remembrance are always the Lord’s holy name, qualities and pastimes.” (252) Śrī Caitanya Mahāprabhu further inquired, “Out of many types of meditation, which is required for all living entities?” Śrīla Rāmānanda Rāya replied, “The chief duty of every living entity is to meditate upon the lotus feet of Rādhā and Kṛṣṇa.” (253) Śrī Caitanya Mahāprabhu asked, “Where should the living entity live, abandoning all other places?” Rāmānanda Rāya replied, “He should live in the holy place known as Vṛndāvana or Vrajabhūmi, where the Lord performed His rāsa dance.” (254) Śrī Caitanya Mahāprabhu asked, “Out of all topics people listen to, which is best for all living entities?” Rāmānanda Rāya replied, “Hearing about the loving affairs between Rādhā and Kṛṣṇa is most pleasing to the ear.” (255) Śrī Caitanya Mahāprabhu asked, “Among all worshipable objects, which is the chief?” Rāmānanda Rāya replied, “The chief worshipable object is the holy name of Rādhā and Kṛṣṇa, the Hare Kṛṣṇa mantra.” (256)

“And what is the destination of those who desire liberation and those who desire sense gratification?” Śrī Caitanya Mahāprabhu asked. Rāmānanda Rāya replied, “Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods.” (257) Rāmānanda Rāya continued, “Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead.” (258) Rāmānanda Rāya concluded, “The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Kṛṣṇa. Therefore they are the most fortunate of all.” (259)

In this way Caitanya Mahāprabhu and Rāmānanda Rāya passed the whole night relishing the mellows of kṛṣṇa- kathā, topics about Kṛṣṇa. While they were chanting, dancing and crying, the night ended. (260) The next morning they both departed to perform their respective duties, but in the evening Rāmānanda Rāya returned to meet the Lord again. (261) That evening, after discussing the topics of Kṛṣṇa for some time, Rāmānanda Rāya caught hold of the lotus feet of the Lord and spoke as follows. (262) “There is a variety of transcendental truths—the truth about Kṛṣṇa, the truth about Rādhārāṇī, the truth about Their loving affairs, the truth about transcendental humors, and the truth about the Lord’s pastimes. (263) “You have manifested all these transcendental truths in my heart. This is exactly the way Nārāyaṇa educated Lord Brahmā.” (264) Rāmānanda Rāya continued, “The Supersoul within everyone’s heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction.” (265)

“‘O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all- pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.’” (266)

Rāmānanda Rāya then said that he had but one doubt within his heart, and he petitioned the Lord, “Please be merciful upon me and just remove my doubt.” (267) Rāmānanda Rāya then told Lord Śrī Caitanya Mahāprabhu, “At first I saw You appear like a sannyāsī, but now I am seeing You as Śyāmasundara, the cowherd boy. (268) “I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster. (269) “I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies. (270) “I actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this.” (271) Lord Śrī Caitanya Mahāprabhu replied, “You have a deep love for Kṛṣṇa, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain. (272)

“A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛṣṇa. (273) “The mahā- bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” (274) Śrī Caitanya Mahāprabhu continued, “‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.’ (275) “‘The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forests of Vṛndāvana.’” (276)

Lord Caitanya Mahāprabhu continued, “My dear Rāya, you are an advanced devotee and are always filled with ecstatic love for Rādhā and Kṛṣṇa. Therefore whatever you see—anywhere and everywhere—simply awakens your Kṛṣṇa consciousness.” (277) Rāmānanda Rāya replied, “My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me.” (278) Rāmānanda Rāya continued, “My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Śrīmatī Rādhārāṇī. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Śrī Caitanya Mahāprabhu. (279) “My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead. (280) “My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?” (281)

Rāya Rāmānanda replied, “Lord Kṛṣṇa is dhīra- lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification. (187) “‘A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra- lalita.’ (188) “Day and night Lord Śrī Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī in the bushes of Vṛndāvana. Thus His pre- youthful age is fulfilled through His affairs with Śrīmatī Rādhārāṇī. (189) “‘Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.’” (190) Śrī Caitanya Mahāprabhu said, “This is all right, but please continue.” At that time Rāya Rāmānanda replied, “I don’t think my intelligence goes beyond this.” (191)

Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema- vilāsa- vivarta. “You may hear of this from me,” Rāmānanda Rāya said, “but I do not know whether You will be happy with it or not.” (192) Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda’s mouth with His own hand. (193) “‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’ (194)

“‘O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.’” (195) Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, “This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively. (196) “The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained.” (197) Śrī Rāmānanda Rāya replied, “I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message. (198) “Within these three worlds, who is so undisturbed that he can remain steady as You manipulate Your different energies? (199) “Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained. (200)

“The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection. (201) “Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded. (202) “Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows. (203) “Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā- Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding. (204-205) “‘The pastimes of Śrī Rādhā and Kṛṣṇa are self- effulgent. They are happiness personified, unlimited and all- powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord’s personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?’ (206)

“There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally. (207) “The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes. (208) “By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper. (209) “When the nectar of Kṛṣṇa’s pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself. (210) “‘All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure- giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa’s pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.’ (211)

“Although the gopīs, Śrīmatī Rādhārāṇī’s friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs. (212) “Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association. (213) “The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Kṛṣṇa sees how the gopīs have developed pure love for Him, He becomes very satisfied. (214) “It is to be noted that the natural characteristic of the gopīs is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Kṛṣṇa is sometimes described as lust. (215)

“‘Although the dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.’ (216) “Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopīs is not like that. Their only desire is to satisfy the senses of Kṛṣṇa. (217) “Among the gopīs, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Kṛṣṇa, and this is why they mingle with Him and enjoy with Him. (218) “[All the gopīs said:] ‘Dear Kṛṣṇa, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, our minds are very much disturbed when Your lotus feet are pained.’ (219) “One who is attracted by that ecstatic love of the gopīs does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Kṛṣṇa and renders service unto Him. (220)

“If one worships the Lord on the path of spontaneous love and goes to Vṛndāvana, he receives the shelter of Vrajendra- nandana, the son of Nanda Mahārāja. (221) “In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Kṛṣṇa in Goloka Vṛndāvana. (222) “Those saintly persons who represent the Upaniṣads are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra- nandana, the son of Nanda Mahārāja. (223) “‘Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniṣads can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.’” (224)

“The word ‘sama- dṛśaḥ,’ mentioned in the fourth line of the previous verse, means ‘following the mood of the gopīs.’ The word ‘samāḥ’ means ‘the śrutis’ attainment of bodies like those of the gopīs.’ (225) “The word ‘aṅghri- padma- sudhā’ means ‘associating intimately with Kṛṣṇa.’ One can attain such perfection only by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles. (226) “‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self- realization by severe austerities and penances, or to those who consider the body the same as the self.’ (227) “Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa. (228) “After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs. (229)

“Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service. (230) “The unspoken example in this connection is the goddess of fortune, who worshiped Lord Kṛṣṇa in order to attain His pastimes in Vṛndāvana. But due to her opulent life- style, she could not attain the service of Kṛṣṇa in Vṛndāvana. (231) “‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa- līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’” (232) After hearing this, Lord Śrī Caitanya Mahāprabhu embraced Rāmānanda Rāya, and both of them, embracing shoulder to shoulder, began to cry. (233)