Hearing the resounding vibration of the Hare Kṛṣṇa mantra, the local Muslims, greatly angry, submitted a complaint to the Kazi.(124) Chand Kazi angrily came to one home in the evening, and when he saw kīrtana going on, he broke a mṛdaṅga and spoke as follows. (125) “For so long you did not follow the regulative principles of the Hindu religion, but now you are following them with great enthusiasm. May I know by whose strength you are doing so? (126) “No one should perform saṅkīrtana on the streets of the city. Today I am excusing the offense and returning home. (127) “The next time I see someone performing such saṅkīrtana, I shall certainly chastise him by not only confiscating all his property but also converting him into a Muslim.” (128)

After saying this, the Kazi returned home, and the devotees, greatly shocked that they were forbidden to chant Hare Kṛṣṇa, submitted their grief to Lord Caitanya Mahāprabhu. (129) Lord Caitanya ordered, “Go perform saṅkīrtana! Today I shall kill all the Muslims!” (130) Returning home, all the citizens began performing saṅkīrtana, but because of the order of the Kazi, they were not carefree but always full of anxiety. (131) Understanding the anxiety within the people’s minds, the Lord called them together and spoke to them as follows. (132) “In the evening I shall perform saṅkīrtana in each and every town. Therefore you should all decorate the city in the evening. (133) “In the evening, burn torchlights in every home. I shall give protection to everyone. Let us see what kind of Kazi comes to stop our kīrtana.” (134)

In the evening Lord Gaurasundara went out and formed three parties to perform kīrtana. (135) In the front party danced Ṭhākura Haridāsa, and in the middle party danced Advaita Ācārya with great jubilation. (136) Lord Gaurasundara Himself danced in the rear party, and Śrī Nityānanda Prabhu moved with Lord Caitanya’s dancing. (137) By the grace of the Lord, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident in his Caitanya-maṅgala [now Caitanya-bhāgavata]. (138) Performing kīrtana in this way, circumambulating through every nook and corner of the city, they finally reached the door of the Kazi. (139) Murmuring in anger and making a roaring sound, the people, under the protection of Lord Caitanya, became mad through such indulgence. (140) The loud sound of the chanting of the Hare Kṛṣṇa mantra certainly made the Kazi very much afraid, and he hid himself within his room. Hearing the people thus protesting, murmuring in great anger, the Kazi would not come out of his home. (141)

Naturally some of the people who were very much agitated began to retaliate the Kazi’s actions by wrecking his house and flower garden. Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident. (142) Thereafter, when Śrī Caitanya Mahāprabhu reached the Kazi’s house, He sat down by the doorway and sent some respectable persons to call for the Kazi. (143) When the Kazi came, his head bowed down, the Lord gave him proper respect and a seat. (144) In a friendly way, the Lord said, “Sir, I have come to your house as your guest, but upon seeing Me you hid yourself in your room. What kind of etiquette is this?”(145) The Kazi replied, “You have come to my house in a very angry mood. To pacify You, I did not come before You immediately but kept myself hidden.(146)

“Now that You have become pacified, I have come to You. It is my good fortune to receive a guest like Your Honor. (147) “In our village relationship, Nīlāmbara Cakravartī Ṭhākura was my uncle. Such a relationship is stronger than a bodily relationship. (148) “Nīlāmbara Cakravartī is Your maternal grandfather, and by this relationship You are thus my nephew. (149) “When a nephew is very angry, his maternal uncle is tolerant, and when the maternal uncle commits an offense, the nephew does not take it very seriously.” (150) In this way the Kazi and the Lord talked with each other with various indications, but no outsider could understand the inner meaning of their conversation.(151) The Lord said, “My dear uncle, I have come to your home just to ask you some questions.”(152)

The Lord said, “You drink cows’ milk; therefore the cow is your mother. And the bull produces grains for your maintenance; therefore he is your father. (153) “Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?”(154) The Kazi replied, “As You have Your scriptures called the Vedas and Purāṇas, we have our scripture, known as the holy Koran.(155) “According to the Koran, there are two ways of advancement — through increasing the propensity to enjoy, and through decreasing the propensity to enjoy. On the path of decreasing attachment [nivṛtti mārga], the killing of animals is prohibited. (156)

“On the path of material activities, there is regulation for killing cows. If such killing is done under the guidance of scripture, there is no sin.”(157) As a learned scholar, the Kazi challenged Caitanya Mahāprabhu, “In Your Vedic scriptures there is an injunction for killing a cow. On the strength of this injunction, great sages performed sacrifices involving cow-killing.” (158) Refuting the Kazi’s statement, the Lord immediately replied, “The Vedas clearly enjoin that cows should not be killed. Therefore every Hindu, whoever he may be, avoids indulging in cow-killing. (159) “In the Vedas and Purāṇas there are injunctions declaring that if one can revive a living being, one can kill it for experimental purposes. (160)

“Therefore the great sages sometimes killed old cows, and by chanting Vedic hymns they brought them back to life for perfection.(161) “The killing and rejuvenation of such old and invalid cows was not truly killing but an act of great benefit. (162) “Formerly there were powerful brāhmaṇas who could make such experiments using Vedic hymns, but now, because of the Kali-yuga, brāhmaṇas are not so powerful. Therefore the killing of cows and bulls for rejuvenation is forbidden. (163) “ ‘In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.’ (164)

“Since you Muslims cannot bring killed cows back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for your deliverance. (165) “Cow killers are condemned to rot in hellish life for as many thousands of years as there are hairs on the body of the cow. (166) “There are many mistakes and illusions in your scriptures. Their compilers, not knowing the essence of knowledge, gave orders that were against reason and argument.” (167) After hearing these statements by Śrī Caitanya Mahāprabhu, the Kazi, his arguments stunned, could not put forward any more words. Thus, after due consideration, the Kazi accepted defeat and spoke as follows. (168) “My dear Nimāi Paṇḍita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical. (169)

“I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support. (170) “The reasoning and arguments in the scriptures of the meat-eaters are not very sound,” the Kazi concluded. Upon hearing this statement, Śrī Caitanya Mahāprabhu smiled and inquired from him as follows. (171) “My dear maternal uncle, I wish to ask you another question. Please tell Me the truth. Do not try to cheat Me with tricks.(172) “In your city there is always congregational chanting of the holy name. A tumultuous uproar of music, singing and dancing is always going on. (173) “As a Muslim magistrate, you have the right to oppose the performance of Hindu ceremonies, but now you do not forbid them. I cannot understand the reason why.” (174)

The Kazi said, “Everyone calls You Gaurahari. Please let me address You by that name. (175) “Kindly listen, O Gaurahari! If You come to a private place, I shall then explain the reason.” (176) The Lord replied, “All these men are My confidential associates. You may speak frankly. There is no reason to be afraid of them.” (177) The Kazi said, “When I went to the Hindu’s house, broke the drum and forbade the performance of congregational chanting, in my dreams that very night I saw a greatly fearful lion, roaring very loudly, His body like a human being’s and His face like a lion’s. (178-179) “While I was asleep, the lion jumped on my chest, laughing fiercely and gnashing His teeth. (180) “Placing its nails on my chest, the lion said in a grave voice, ‘I shall immediately bifurcate your chest as you broke the mṛdaṅga drum! (181)

“ ‘You have forbidden the performance of My congregational chanting. Therefore I must destroy you!’ Being very much afraid of Him, I closed my eyes and trembled. (182) “Seeing me so afraid, the lion said, ‘I have defeated you just to teach you a lesson, but I must be merciful to you. (183) “ ‘On that day you did not create a very great disturbance. Therefore I have excused you and not taken your life. (184) “ ‘But if you perform such activities again, I shall not be tolerant. At that time I shall kill you, your entire family and all the meat-eaters.’ (185) “After saying this, the lion left, but I was very much afraid of Him. Just see the marks of His nails on my heart!” (186) After this description, the Kazi showed his chest. Having heard him and seen the marks, all the people there accepted the wonderful incident. (187) The Kazi continued, “I did not speak to anyone about this incident, but on that very day one of my orderlies came to see me. (188) “After coming to me, the orderly said, ‘When I went to stop the congregational chanting, suddenly flames struck my face. (189)

“ ‘My beard was burned, and there were blisters on my cheeks.’ Every orderly who went gave the same description. (190) “After seeing this, I was very much afraid. I asked them not to stop the congregational chanting but to go sit down at home. (191) “Then all the meat-eaters, hearing that there would be unrestricted congregational chanting in the city, came to submit a petition. (192) “ ‘The religion of the Hindus has increased unlimitedly. There are always vibrations of “Hari! Hari!” We do not hear anything but this.’ (193) “One meat-eater said, ‘The Hindus say, “Kṛṣṇa, Kṛṣṇa,” and they laugh, cry, dance, chant and fall on the ground, smearing their bodies with dirt. (194) “ ‘Vibrating “Hari, Hari,” the Hindus make a tumultuous sound. If the king [pātasāha] hears it, certainly he will punish you.’ (195) “I then inquired from these yavanas, ‘I know that these Hindus by nature chant “Hari, Hari.” (196) “

‘The Hindus chant the name Hari because that is the name of their God. But you are Muslim meat-eaters. Why do you chant the name of the Hindus’ God?’ (197) “The meat-eater replied, ‘Sometimes I joke with the Hindus. Some of them are called Kṛṣṇadāsa, and some are called Rāmadāsa. (198) “ ‘Some of them are called Haridāsa. They always chant “Hari, Hari,” and thus I thought they would steal the riches from someone’s house.(199) “ ‘Since that time, my tongue also always vibrates the sound “Hari, Hari.” I have no desire to say it, but still my tongue says it. I do not know what to do.’ (200) “Another meat-eater said, ‘Sir, please hear me. Since the day I joked with some Hindus in this way, my tongue chants the Hare Kṛṣṇa hymn and cannot give it up. I do not know what mystic hymns and herbal potions these Hindus know.’ (201-202) “After hearing all this, I sent all the mlecchas back to their homes. Five or seven nonbelieving Hindus then approached me. (203)

“Coming to me, the Hindus complained, ‘Nimāi Paṇḍita has broken the Hindu religious principles. He has introduced the saṅkīrtana system, which we never heard from any scripture. (204) “ ‘When we keep a night-long vigil to observe religious performances for the worship of Maṅgalacaṇḍī and Viṣahari, playing on musical instruments, dancing and chanting are certainly fitting customs. (205) “ ‘Nimāi Paṇḍita was previously a very good boy, but since He has returned from Gayā He conducts Himself differently. (206) “ ‘Now He loudly sings all kinds of songs, claps, and plays drums and hand cymbals, making a tumultuous sound that deafens our ears. (207) “ ‘We do not know what He eats that makes Him become mad, dancing, singing, sometimes laughing, crying, falling down, jumping up and rolling on the ground. (208)“ ‘He has made all the people practically mad by always performing congregational chanting. At night we cannot get any sleep; we are always kept awake. (209)

“ ‘Now He has given up His own name Nimāi and introduced Himself by the name Gaurahari. He has spoiled the Hindu religious principles and introduced the irreligion of non-believers. (210) “ ‘Now the lower classes are chanting the Hare Kṛṣṇa mahā-mantra again and again. For this sinful activity, the entire city of Navadvīpa will become deserted. (211) “ ‘According to Hindu scripture, God’s name is the most powerful hymn. If everyone hears the chanting of the name, the potency of the hymn will be lost. (212) “ ‘Sir, you are the ruler of this town. Whether Hindu or Muslim, everyone is under your protection. Therefore please call Nimāi Paṇḍita and make Him leave the town.’ (213) “After hearing their complaints, in sweet  words I told them, ‘Please go back home. I shall certainly prohibit Nimāi Paṇḍita from continuing His Hare Kṛṣṇa movement.’ (214) “I know that Nārāyaṇa is the Supreme God of the Hindus, and I think that You are the same Nārāyaṇa. This I feel within my mind.” (215)

After hearing the Kazi speak so nicely, Śrī Caitanya Mahāprabhu touched him and smilingly spoke as follows. (216) “The chanting of the holy name of Kṛṣṇa from your mouth has performed a wonder — it has nullified the reactions of all your sinful activities. Now you have become supremely pure. (217) “Because you have chanted three holy names of the Lord — Hari, Kṛṣṇa and Nārāyaṇa — you are undoubtedly the most fortunate and pious.” (218) After the Kazi heard this, tears flowed down from his eyes. He immediately touched the lotus feet of the Lord and spoke the following sweet words. (219) “Only by Your mercy have my bad intentions vanished. Kindly favor me so that my devotion may always be fixed upon You.” (220) The Lord said, “I wish to beg you for one favor in charity. You must pledge that this saṅkīrtana movement will not be checked, at least in the district of Nadia.” (221)

The Kazi said, “To as many descendants as take birth in my dynasty in the future, I give this grave admonition: No one should check the saṅkīrtana movement.” (222) Hearing this, the Lord got up, chanting “Hari! Hari!” Following Him, all the other Vaiṣṇavas also got up, chanting the vibration of the holy name. (223) Śrī Caitanya Mahāprabhu went back to perform kīrtana, and the Kazi, his mind jubilant, went with Him. (224) The Lord asked the Kazi to go back home. Then the son of mother Śacī came back to His own home, dancing and dancing. (225) This is the incident concerning the Kazi and the Lord’s mercy upon him. Anyone who hears this is also freed from all offenses. (226)

One day the Lord performed saṅkīrtana with all His devotees, and when they were greatly fatigued they sat down.(79) The Lord then sowed a mango seed in the yard, and immediately the seed fructified into a tree and began to grow. (80) As people looked on, the tree became fully grown, with fruits that fully ripened. Thus everyone was struck with wonder. (81) The Lord immediately picked about two hundred fruits, and after washing them He offered them to Kṛṣṇa to eat. (82) The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man’s belly. (83)

Seeing the quality of the mangoes, the Lord was greatly satisfied, and thus after eating first, He fed all the other devotees. (84) The fruits had no seeds or skins. They were full of nectarean juice and were so sweet that a man would be fully satisfied by eating only one. (85) In this way, fruits grew on the tree every day throughout the twelve months of the year, and the Vaiṣṇavas used to eat them, to the Lord’s great satisfaction. (86) These are confidential pastimes of the son of Śacī. Other than devotees, no one knows of this incident. (87) In this way the Lord performed saṅkīrtana every day, and at the end of saṅkīrtana there was a mango eating festival every day for twelve months. (88) Once while Caitanya Mahāprabhu was performing kīrtana, clouds assembled in the sky, and the Lord, by His own will, immediately stopped them from pouring rain. (89)

One day the Lord ordered Śrīvāsa Ṭhākura to read the Bṛhat-sahasra-nāma [the thousand names of Lord Viṣṇu], for He wanted to hear them at that time. (90) As he read the thousand names of the Lord, in due course the holy name of Lord Nṛsiṁha appeared. When Caitanya Mahāprabhu heard the holy name of Lord Nṛsiṁha, He became fully absorbed in thought. (91) In the mood of Lord Nṛsiṁhadeva, Lord Caitanya ran through the city streets, club in hand, ready to kill all the atheists. (92) Seeing Him appearing very f ierce in the ecstasy of Lord Nṛsiṁha, people ran from the street and fled here and there, afraid of His anger. (93) Seeing the people so afraid, the Lord came to His external senses and thus returned to the house of Śrīvāsa Ṭhākura and threw away the club. (94) The Lord became morose and said to Śrīvāsa Ṭhākura, “When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense.”(95)

Śrīvāsa Ṭhākura replied, “Anyone who takes Your holy name vanquishes ten million of his offenses immediately. (96) “There was no offense in Your appearing as Nṛsiṁhadeva. Rather, any man who saw You in that mood was immediately liberated from the bondage of material existence.” (97) After saying this, Śrīvāsa Ṭhākura worshiped the Lord, who was then greatly satisfied and returned to His own home. (98) On another day a great devotee of Lord Śiva, chanting of Lord Śiva’s qualities, came to Lord Caitanya’s house, where he began dancing in the courtyard and playing his ḍamaru [a musical instrument].(99) Then Lord Caitanya, adopting the mood of Lord Śiva, got on the man’s shoulders, and thus they danced together for a long time. (100) On another day a mendicant came to beg alms from the Lord’s house, but when he saw the Lord dancing, he also began to dance.(101)

He danced with the Lord because he was favored by love of Kṛṣṇa. Thus he flowed in the mellows of love of Godhead. (102) On another day an astrologer came who was said to know everything — past, present and future. Thus Śrī Caitanya Mahāprabhu received him with all honor and put this question before him. (103) “Please tell Me who I was in My previous birth,” the Lord said. “Please tell Me by your astrological computations.” Hearing the words of the Lord, the astrologer immediately began to calculate. (104) Through calculation and meditation, the all knowing astrologer saw the greatly effulgent body of the Lord, which is the resting place of all the unlimited Vaikuṇṭha planets. (105) Seeing Lord Caitanya Mahāprabhu to be the same Absolute Truth, the Supreme Brahman, the Personality of Godhead, the astrologer was confused. (106)

Struck with wonder, the astrologer remained silent, unable to speak. But when the Lord again put the question before him, he replied as follows. (107) “My dear sir, in Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulences. (108) “You are now the same Personality of Godhead that You were in Your previous birth. Your identity is inconceivable eternal happiness.” (109) When the astrologer was speaking so highly of Him, Śrī Caitanya Mahāprabhu stopped him and began to smile. “My dear sir,” He said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy. (110) “In My last birth I was born in the family of cowherd men, and I gave protection to the calves and cows. Because of such pious activities, I have now become the son of a brāhmaṇa.” (111)

The astrologer said, “What I saw in meditation was full of opulence, and therefore I was confused. (112) “I am certain that Your form and the form I saw in my meditation are one and the same. If I see any difference, this is an act of Your illusory energy.” (113) The all-knowing astrologer concluded, “Whatever You may be or whoever You may be, I offer my respectful obeisances unto You!” By His causeless mercy, the Lord then gave him love of Godhead, thus rewarding him for his service.(114) One day the Lord sat down in the corridor of a Viṣṇu temple and began calling very loudly, “Bring some honey! Bring some honey!” (115) Nityānanda Prabhu Gosāñi, understanding the ecstatic mood of Śrī Caitanya Mahāprabhu, brought a pot of Ganges water as a token and put it before Him. (116) After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamunā.(117)

When the Lord, in His ecstasy of Baladeva, was moving as if intoxicated by the beverage, Advaita Ācārya, the chief of the ācāryas [ācārya śekhara], saw Him in the form of Balarāma.(118) Vanamālī Ācārya saw a golden plow in the hand of Balarāma, and the devotees all assembled together and danced, overwhelmed by ecstasy.(119) In this way they danced continuously for twelve hours, and in the evening they all took a bath in the Ganges and then returned to their homes.(120) The Lord ordered all the citizens of Navadvīpa to chant the Hare Kṛṣṇa mantra, and in each and every home they began performing saṅkīrtana regularly. (121) [All the devotees sang this popular song along with the Hare Kṛṣṇa mahā-mantra.] “Haraye namaḥ, kṛṣṇa yādavāya namaḥ/ gopāla govinda rāma śrī madhusūdana.” (122) When the saṅkīrtana movement thus started, no one in Navadvīpa could hear any sound other than the words “Hari! Hari!” and the beating of the mṛdaṅga and clashing of hand bells.(123)

Śrī Caitanya Mahāprabhu regularly led congregational chanting of the Hare Kṛṣṇa mahā-mantra in the house of Śrīvāsa Ṭhākura every night for one full year. (34) This ecstatic chanting was performed with the doors closed so that nonbelievers who came to make fun could not gain entrance. (35) Thus the nonbelievers almost burned to ashes and died out of envy. To retaliate, they planned various ways to give trouble to Śrīvāsa Ṭhākura. (36) One night while kīrtana was going on inside Śrīvāsa Ṭhākura’s house, a brāhmaṇa named Gopāla Cāpāla, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Śrīvāsa Ṭhākura’s door. (37 38) On the upper portion of a plantain leaf he placed such paraphernalia for worship as oḍa-phula, turmeric, vermilion, red sandalwood and rice. (39)

He placed a pot of wine beside all this, and in the morning when Śrīvāsa Ṭhākura opened his door he saw this paraphernalia.(40) Śrīvāsa Ṭhākura called for all the respectable gentlemen of the neighborhood and smilingly addressed them as follows. (41) “Gentlemen, every night I worship the goddess Bhavānī. Since the paraphernalia for the worship is present here, now all you respectable brāhmaṇas and members of the higher castes can understand my position.”(42) Then all the assembled gentlemen exclaimed, “What is this? What is this? Who has performed such mischievous activities? Who is that sinful man?”(43) They called for a sweeper [hāḍi], who threw all the items of worship far away and cleansed the place by mopping it with a mixture of water and cow dung.(44) After three days, leprosy attacked Gopāla Cāpāla, and blood oozed from sores all over his body.(45)

Incessantly covered with germs and insects biting him all over his body, Gopāla Cāpāla felt unbearable pain. His entire body burned in distress.(46) Since leprosy is an infectious disease, Gopāla Cāpāla left the village to sit down on the bank of the Ganges underneath a tree. One day, however, he saw Caitanya Mahāprabhu passing by and spoke to Him as follows.(47) “My dear nephew, I am Your maternal uncle in our village relationship. Please see how greatly this attack of leprosy has afflicted me.(48) “As an incarnation of God, You are delivering so many fallen souls. I am also a greatly unhappy fallen soul. Kindly deliver me by Your mercy.” (49) Hearing this, Caitanya Mahāprabhu appeared greatly angry, and in that angry mood He spoke some words chastising him. (50)

“O sinful person, envious of pure devotees, I shall not deliver you! Rather, I shall have you bitten by these germs for many millions of years. (51) “You have made Śrīvāsa Ṭhākura appear to have been worshiping the goddess Bhavānī. Simply for this offense, you will have to fall down into hellish life for ten million births. (52) “I have appeared in this incarnation to kill the demons [pāṣaṇḍīs] and, after killing them, to preach the cult of devotional service.” (53) After saying this, the Lord left to take His bath in the Ganges, and that sinful man did not give up his life but continued to suffer. (54) When Śrī Caitanya, after accepting the renounced order of life, went to Jagannātha Purī and then came back to the village of Kuliyā, upon His return that sinful man took shelter at the Lord’s lotus feet. The Lord, being merciful to him, gave him instructions for his benefit. (55-56)

“You have committed an offense at the lotus feet of Śrīvāsa Ṭhākura,” the Lord said. “First you must go there and beg for his mercy, and then if he gives you his blessings and you do not commit such sins again, you will be freed from these reactions.”(57-58) Then the brāhmaṇa, Gopāla Cāpāla, went to Śrīvāsa Ṭhākura and took shelter of his lotus feet, and by Śrīvāsa Ṭhākura’s mercy he was freed from all sinful reactions. (59) Another brāhmaṇa came to see the kīrtana performance, but the door was closed, and he could not enter the hall.(60) He returned home with an unhappy mind, but on the next day he met Lord Caitanya on the bank of the Ganges and spoke to Him. (61) That brāhmaṇa was expert in talking harshly and cursing others. Thus he broke his sacred thread and declared, “I shall now curse You, for Your behavior has greatly aggrieved me.”(62)

The brāhmaṇa cursed the Lord, “You shall be bereft of all material happiness!” When the Lord heard this, He felt great jubilation within Himself.(63) Any faithful person who hears of this brāhmaṇa’s cursing Lord Caitanya is delivered from all brahminical curses. (64) Lord Śrī Caitanya Mahāprabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression. (65) Lord Caitanya respected Advaita Ācārya as His spiritual master, but Advaita Ācārya Prabhu was greatly aggrieved by such behavior. (66) Thus He whimsically began to explain the path of philosophical speculation, and the Lord, in His anger, seemingly disrespected Him. (67) At that time Advaita Ācārya was greatly pleased. The Lord understood this, and He was somewhat ashamed, but He offered Advaita Ācārya His benediction. (68)

Murāri Gupta was a great devotee of Lord Rāmacandra. When Lord Caitanya heard Lord Rāmacandra’s glories from his mouth, He immediately wrote on his forehead “rāmadāsa” [the eternal servant of Lord Rāmacandra]. (69) Once Lord Caitanya Mahāprabhu went to the house of Śrīdhara after kīrtana and drank water from his damaged iron pot. Then He bestowed His benediction upon all the devotees according to their desires. (70) After this incident the Lord blessed Haridāsa Ṭhākura and vanquished the offense of His mother at the home of Advaita Ācārya. (71) Once when the Lord explained the glories of the holy name to the devotees, some ordinary students who heard Him fashioned their own interpretation. (72) When a student interpreted the glories of the holy name as a prayer of exaggeration, Śrī Caitanya Mahāprabhu, greatly unhappy, immediately warned everyone not to see the student’s face henceforward. (73) Without even removing His garments, Lord Caitanya took a bath in the Ganges with His companions. There He explained the glories of devotional service. (74)

“By following the paths of speculative philosophical knowledge, fruitive activity or mystic yoga to control the senses, one cannot satisfy Kṛṣṇa, the Supreme Lord. Unalloyed devotional love for Kṛṣṇa is the only cause for the Lord’s satisfaction.(75) “[The Supreme Personality of Godhead, Kṛṣṇa, said:] ‘My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.’ ” (76) Lord Caitanya then praised Murāri Gupta, saying, “You have satisfied Lord Kṛṣṇa.” Hearing this, Murāri Gupta quoted a verse from Śrīmad-Bhāgavatam. (77) “ ‘Since I am but a poor, sinful brahma-bandhu, not brahminically qualified although born in a brāhmaṇa family, and You, Lord Kṛṣṇa, are the shelter of the goddess of fortune, it is simply wonderful, my dear Lord Kṛṣṇa, that You have embraced me with Your arms.’ ”(78)

Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, by whose mercy even unclean yavanas become perfectly well bred gentlemen by chanting the holy name of the Lord. Such is the power of Lord Śrī Caitanya Mahāprabhu. (1) All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya! (2) I have already given a synopsis of the kaiśora- līlā of Śrī Caitanya Mahāprabhu. Now let me enumerate His youthful pastimes in chronological order. (3)

Exhibiting His scholarship, beauty and fine dress, Lord Caitanya danced and chanted as He distributed the holy name of the Lord to awaken dormant love of Kṛṣṇa. Thus Lord Śrī Gaurasundara shone in His youthful pastimes. (4) As He entered His youth, the Lord decorated Himself with ornaments, dressed Himself in fine cloth, garlanded Himself with flowers and smeared Himself with sandalwood. (5) By dint of pride in His education, Śrī Caitanya Mahāprabhu, not caring for anyone else, defeated all kinds of learned scholars while executing His studies. (6) In His youth the Lord exhibited His ecstatic love of Kṛṣṇa on the plea of disturbances of the bodily airs. Accompanied by His confidential devotees, He enjoyed various pastimes in this way. (7)

Thereafter the Lord went to Gayā. There He met Śrīla Īśvara Purī. (8) In Gayā, Śrī Caitanya Mahāprabhu was initiated by Īśvara Purī, and immediately afterwards He exhibited signs of love of Godhead. He again displayed such symptoms after returning home. (9) Thereafter the Lord delivered love of Kṛṣṇa to His mother, Śacīdevī, nullifying her offense at the feet of Advaita Ācārya. Thus there was a meeting with Advaita Ācārya, who later had a vision of the Lord’s universal form. (10) Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence. (11) After this function at the house of Śrīvāsa Ṭhākura, Nityānanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six- armed form. (12) One day Lord Caitanya Mahāprabhu exhibited to Lord Nityānanda Prabhu a six- armed form bearing a conchshell, disc, club, lotus flower, bow and flute. (13)

Thereafter the Lord showed Him His four- armed form, standing in a three- curved posture. With two hands He played upon a flute, and in the other two He carried a conchshell and disc. (14) Finally the Lord showed Nityānanda Prabhu His two- armed form of Kṛṣṇa, the son of Mahārāja Nanda, simply playing on His flute, His bluish body dressed in yellow garments. (15) Nityānanda Prabhu then arranged to offer Vyāsa- pūjā, or worship of the spiritual master, to Lord Śrī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣala in the ecstasy of being Nityānanda Prabhu. (16) Thereafter mother Śacīdevī saw the brothers Kṛṣṇa and Balarāma in Their manifestation of Lord Caitanya and Nityānanda. Then the Lord delivered the two brothers Jagāi and Mādhāi. (17)

After this incident, the Lord remained in an ecstatic position for twenty- one hours, and all the devotees saw His specific pastimes. (18) One day Śrī Caitanya Mahāprabhu felt the ecstasy of the boar incarnation and got up on the shoulders of Murāri Gupta. Thus they both danced in Murāri Gupta’s courtyard. (19) After this incident the Lord ate raw rice given by Śuklāmbara Brahmacārī and explained very elaborately the import of the “harer nāma” śloka mentioned in the Bṛhan- nāradīya Purāṇa. (20) “‘In this Age of Kali there is no other means, no other means, no other means for self- realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.’ (21) “In this Age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā- mantra, is the incarnation of Lord Kṛṣṇa. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered. (22)

“This verse repeats the word ‘eva’ [‘certainly’] three times for emphasis, and it also three times repeats ‘harer nāma’ [‘the holy name of the Lord’], just to make common people understand. (23) “The use of the word ‘kevala’ [‘only’] prohibits all other processes, such as the cultivation of knowledge, practice of mystic yoga, or performance of austerities and fruitive activities. (24) “This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition ‘nothing else, nothing else, nothing else,’ which emphasizes the real process of self- realization. (25) “To chant the holy name always, one should be humbler than the grass in the street and devoid of all desire for personal honor, but one should offer others all respectful obeisances. (26)

“A devotee engaged in chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything to others to retaliate. (27) “For even if one cuts a tree, it never protests, and even if it is drying up and dying, it does not ask anyone for water. (28) “Thus a Vaiṣṇava should not ask anything from anyone else. If someone gives him something without being asked, he should accept it, but if nothing comes, a Vaiṣṇava should be satisfied to eat whatever vegetables and fruits are easily available. (29) “One should strictly follow the principle of always chanting the holy name, and one should be satisfied with whatever he gets easily. Such devotional behavior solidly maintains one’s devotional service. (30)

“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.” (31) Raising my hands, I declare, “Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance.” (32) One must strictly follow the principles given by Lord Caitanya Mahāprabhu in this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvāmīs, certainly he will achieve the ultimate goal of life, the lotus feet of Śrī Kṛṣṇa. (33)

After hearing the explanation of Lord Caitanya Mahāprabhu, the champion poet was struck with wonder. His cleverness stunned, he could not say anything. (87) He wanted to say something, but no reply would come from his mouth. He then began to consider this puzzle within his mind. (88) “This mere boy has blocked my intelligence. I can therefore understand that mother Sarasvatī has become angry with me. (89) “The wonderful explanation the boy has given could not have been possible for a human being. Therefore mother Sarasvatī must have spoken personally through His mouth.” (90) Thinking thus, the paṇḍita said, “My dear Nimāi Paṇḍita, please hear me. Hearing Your explanation, I am simply struck with wonder. (91)

“I am surprised. You are not a literary student and do not have long experience in studying the śāstras. How have You been able to explain all these critical points?” (92) Hearing this and understanding the paṇḍita’s heart, Śrī Caitanya Mahāprabhu replied in a humorous way. (93) “My dear sir, I do not know what is good composition and what is bad. But whatever I have spoken must be understood to have been spoken by mother Sarasvatī.” (94) When he heard this judgment from Lord Caitanya Mahāprabhu, the paṇḍita sorrowfully wondered why mother Sarasvatī wanted to defeat him through a small boy. (95) “I shall offer prayers and meditation to the goddess of learning,” the champion concluded, “and ask her why she has insulted me so greatly through this boy.” (96)

Sarasvatī had in fact induced the champion to compose his verse in an impure way. Furthermore, when it was discussed she covered his intelligence, and thus the Lord’s intelligence was triumphant. (97) When the poetic champion was thus defeated, all the Lord’s disciples sitting there began to laugh loudly. But Lord Caitanya Mahāprabhu asked them not to do so, and He addressed the poet as follows. (98) “You are the most learned scholar and the topmost of all great poets, for otherwise how could such fine poetry come from your mouth? (99) “Your poetic skill is like the constant flow of the waters of the Ganges. I find no one in the world who can compete with you. (100) “Even in the poetic compositions of such great poets as Bhavabhūti, Jayadeva and Kālidāsa there are many examples of faults. (101)

“Such mistakes should be considered negligible. One should see only how such poets have displayed their poetic power. (102) “I am not even fit to be your disciple. Therefore kindly do not take seriously whatever childish impudence I have shown. (103) “Please go back home, and tomorrow we may meet again so that I may hear discourses on the śāstras from your mouth.” (104) In this way both the poet and Caitanya Mahāprabhu went back to their homes, and at night the poet worshiped mother Sarasvatī. (105) In a dream the goddess informed him of the Lord’s position, and the poetic champion could understand that Lord Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself. (106) The next morning the poet came to Lord Caitanya and surrendered unto His lotus feet. The Lord bestowed His mercy upon him and cut off all his bondage to material attachment. (107)

The poetic champion was certainly most fortunate. His life was successful by dint of his vast learning and erudite scholarship, and thus he attained the shelter of Lord Caitanya Mahāprabhu. (108) Śrīla Vṛndāvana dāsa Ṭhākura has described all these incidents elaborately. I have only presented the specific incidents he has not described. (109) The nectarean drops of Śrī Caitanya Mahāprabhu’s pastimes can satisfy the senses of everyone who hears them. (110) 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. (111)

When Lord Caitanya Mahāprabhu asked him to explain the meaning of this verse, the champion, very much astonished, inquired from Him as follows. (42) “I recited all the verses like the blowing wind. How could You completely learn by heart even one among those verses?” (43) The Lord replied, “By the grace of the Lord someone may become a great poet, and similarly by His grace someone else may become a great śruti- dhara who can memorize anything immediately.” (44)

Satisfied by the statement of Lord Caitanya Mahāprabhu, the brāhmaṇa [Keśava Kāśmīrī] explained the quoted verse. Then the Lord said, “Now kindly explain the special qualities and faults in the verse.” (45) The brāhmaṇa replied, “There is not a tinge of fault in that verse. Rather, it has the good qualities of similes and alliteration.” (46) The Lord said, “My dear sir, I may say something to you if you will not become angry. Can you explain the faults in this verse? (47) “There is no doubt that your poetry is full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it we can find both good qualities and faults.” (48)

The Lord concluded, “Now, therefore, let us carefully scrutinize this verse.” The poet replied, “Yes, the verse You have recited is perfectly correct. (49) “You are an ordinary student of grammar. What do You know about literary embellishments? You cannot review this poetry because You do not know anything about it.” (50) Taking a humble position, Śrī Caitanya Mahāprabhu said, “Because I am not on your level, I have asked you to teach Me by explaining the faults and good qualities in your poetry. (51)

“Certainly I have not studied the art of literary embellishments. But I have heard about it from higher circles, and thus I can review this verse and find in it many faults and many good qualities.” (52) The poet said, “All right, let me see what good qualities and faults You have found.” The Lord replied, “Let Me speak, and please hear Me without becoming angry. (53) “My dear sir, in this verse there are five faults and five literary ornaments. I shall state them one after another. Kindly hear Me and then give your judgment. (54)”In this verse the fault of avimṛṣṭa- vidheyāṁśa occurs twice, and the faults of viruddha- mati, bhagna- krama and punar- ātta occur once each. (55)

“The glorification of the Ganges [mahattvaṁ gaṅgāyāḥ] is the principal unknown subject matter in this verse, and the known subject matter is indicated by the word ‘idam,’ which has been placed after the unknown. (56) “Because you have placed the known subject at the end and that which is unknown at the beginning, the composition is faulty, and the meaning of the words has become doubtful. (57) “‘Without first mentioning what is known, one should not introduce the unknown, for that which has no solid basis can never be established anywhere.’ (58) “In the word ‘dvitīya- śrī- lakṣmī’ [‘a second all- opulent goddess of fortune’], the quality of being a second Lakṣmī is the unknown. In making this compound word, the meaning became secondary and the originally intended meaning was lost. (59)

“Because the word ‘dvitīya’ [‘second’] is the unknown, in its combination in this compound word the intended meaning of equality with Lakṣmī is lost. (60) “Not only is there the fault avimṛṣṭa- vidheyāṁśa, but there is also another fault, which I shall point out to you. Kindly hear Me with great attention. (61) “Here is another great fault. You have arranged the word ‘bhavānī- bhartṛ’ to your great satisfaction, but this betrays the fault of contradiction. (62) “The word ‘bhavānī’ means ‘the wife of Lord Śiva.’ But when we mention her husband, one might conclude that she has another husband. (63) “It is contradictory to hear that Lord Śiva’s wife has another husband. The use of such words in literature creates the fault called viruddha- mati- kṛt. (64)

“If someone says, ‘Place this charity in the hand of the husband of the wife of the brāhmaṇa,’ when we hear these contradictory words we immediately understand that the brāhmaṇa’s wife has another husband. (65) “The statement by the word ‘vibhavati’ [‘flourishes’] is complete. Qualifying it with the adjective ‘adbhuta- guṇā’ [‘wonderful qualities’] creates the fault of redundancy. (66) “There is extraordinary alliteration in three lines of the verse, but in one line there is no such alliteration. This is the fault of deviation. (67) “Although there are five literary ornaments decorating this verse, the entire verse has been spoiled by these five most faulty presentations. (68) “If there are ten literary ornaments in a verse but even one faulty expression, the entire verse is nullified. (69)

“One’s beautiful body may be decorated with jewels, but one spot of white leprosy makes the entire body abominable. (70) “‘As one’s body, although well- decorated with ornaments, is made unfortunate by even one spot of white leprosy, so an entire poem is made useless by a fault, despite alliteration, similes and metaphors.’ (71) “Now hear the description of the five literary embellishments. There are two ornaments of sound and three ornaments of meaning. (72) “There is a sound ornament of alliteration in three lines. And in the combination of the words ‘śrī’ and ‘lakṣmī’ there is the ornament of a tinge of redundancy. (73) “In the arrangement of the first line the letter ‘ta’ occurs five times, and the arrangement of the third line repeats the letter ‘ra’ five times. (74) “In the fourth line the letter ‘bha’ occurs four times. This arrangement of alliteration is a pleasing ornamental use of sounds. (75)

“Although the words ‘śrī’ and ‘lakṣmī’ convey the same meaning and are therefore almost redundant, they are nevertheless not redundant. (76) “Describing Lakṣmī as possessed of śrī [opulence] offers a difference in meaning with a tinge of repetition. This is the second ornamental use of words. (77) “The use of the words ‘lakṣmīr iva’ [‘like Lakṣmī’] manifests the ornament of meaning called upamā [analogy]. There is also the further ornament of meaning called virodhābhāsa, or a contrctory indication. (78) “Everyone knows that lotus flowers grow in the water of the Ganges. But to say that the Ganges takes birth from a lotus flower seems extremely contradictory. (79) “The existence of mother Ganges begins from the lotus feet of the Lord. Although this statement that water comes from a lotus flower is a contradiction, in connection with Lord Viṣṇu it is a great wonder. (80)

“In this birth of the Ganges by the inconceivable potency of the Lord, there is no contradiction although it appears contradictory. (81) “‘Everyone knows that lotus flowers grow in the water but water never grows from a lotus. All such contradictions, however, are wonderfully possible in Kṛṣṇa: the great river Ganges has grown from His lotus feet.’ (82) “The real glory of mother Ganges is that she has grown from the lotus feet of Lord Viṣṇu. Such a hypothesis is another ornament, called anumāna. (83) “I have simply discussed the five gross faults and five literary embellishments of this verse, but if we consider it in fine detail we will find unlimited faults. (84) “You have achieved poetic imagination and ingenuity by the grace of your worshipable demigod. But poetry not well reviewed is certainly subject to criticism. (85) “Poetic skill used with due consideration is very pure, and with metaphors and analogies it is dazzling.” (86)

I worship Lord Śrī Caitanya Mahāprabhu, whose nectarean mercy flows like a great river, inundating the entire universe. Just as a river flows downstream, Lord Caitanya especially extends Himself to the fallen. (1) All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord! (2) Long live Lord Caitanya Mahāprabhu in His kaiśora age! Both the goddess of fortune and the goddess of learning worshiped Him. The goddess of learning, Sarasvatī, worshiped Him in His victory over the scholar who had conquered all the world, and the goddess of fortune, Lakṣmīdevī, worshiped Him at home. Since He is therefore the husband or Lord of both goddesses, I offer my obeisances unto Him. (3)

At the age of eleven Śrī Caitanya Mahāprabhu began to teach students. This marks the beginning of His kaiśora age. (4) As soon as the Lord became a teacher, many, many students came to Him, every one of them astonished to hear His mode of explanation. (5) The Lord defeated all kinds of scholars in discourses about all the scriptures, yet because of His gentle behavior, none of them were unhappy. (6) The Lord, as a teacher, performed various kinds of pranks in His sporting pastimes in the water of the Ganges. (7) After some days the Lord went to East Bengal, and wherever He went He introduced the saṅkīrtana movement. (8)

Struck with wonder by the influence of Lord Caitanya Mahāprabhu’s intellectual prowess, many hundreds of students came to the Lord and began studying under His direction. (9) In East Bengal there was a brāhmaṇa named Tapana Miśra, who could not ascertain the objective of life or how to attain it. (10) If one becomes a bookworm, reading many books and scriptures and hearing many commentaries and the instructions of many men, this will produce doubt within his heart. One cannot in this way ascertain the real goal of life. (11) Tapana Miśra, being thus bewildered, was directed by a brāhmaṇa in a dream to go to Nimāi Paṇḍita [Caitanya Mahāprabhu]. (12)

“Because He is the Lord [īśvara],” the brāhmaṇa told him, “undoubtedly He can give you proper direction.” (13) After seeing the dream, Tapana Miśra came to the shelter of Lord Caitanya’s lotus feet, and he described all the details of the dream to the Lord. (14) The Lord, being satisfied, instructed him about the object of life and the process for attaining it. He instructed him that the basic principle of success is to chant the holy name of the Lord [the Hare Kṛṣṇa mahā- mantra]. (15) Tapana Miśra desired to live with the Lord in Navadvīpa, but the Lord asked him to go to Vārāṇasī [Benares]. (16) The Lord assured Tapana Miśra that they would meet again in Vārāṇasī. Receiving this order, Tapana Miśra went there. (17)

I cannot understand the inconceivable pastimes of Lord Caitanya Mahāprabhu, for although Tapana Miśra wanted to live with Him in Navadvīpa, the Lord advised him to go to Vārāṇasī. (18) In this way Śrī Caitanya Mahāprabhu contributed the greatest benefit to the people of East Bengal by initiating them into hari- nāma, the chanting of the Hare Kṛṣṇa mahā- mantra, and making them learned scholars by educating them. (19) Because the Lord was engaged in various ways in preaching work in East Bengal, His wife, Lakṣmīdevī, was very unhappy at home in separation from her husband. (20) The snake of separation bit Lakṣmīdevī, and its poison caused her death. Thus she passed to the next world. She went back home, back to Godhead. (21)

Lord Caitanya knew about the disappearance of Lakṣmīdevī because He is the Supersoul Himself. Thus He returned home to solace His mother, Śacīdevī, who was greatly unhappy about the death of her daughter- in- law. (22) When the Lord returned home, bringing with Him great wealth and many followers, He spoke to Śacīdevī about transcendental knowledge to relieve her of the grief she was suffering. (23) After coming back from East Bengal, Śrī Caitanya Mahāprabhu again began educating others. By the strength of His education He conquered everyone, and thus He was greatly proud. (24) Then Lord Caitanya married Viṣṇupriyā, the goddess of fortune, and thereafter He conquered a champion of learning named Keśava Kāśmīrī. (25)

Vṛndāvana dāsa Ṭhākura has previously elaborately described this. That which is clear need not be scrutinized for good qualities and faults. (26) Offering my obeisances to Śrīla Vṛndāvana dāsa Ṭhākura, I shall try to describe that portion of the Lord’s analysis which, when he heard it, made the Digvijayī feel himself condemned. (27) Once on a full moon night the Lord was sitting on the bank of the Ganges with His many disciples and discussing literary topics. (28) Coincidentally, Keśava Kāśmīrī Paṇḍita came there. While offering his prayers to mother Ganges, he met Caitanya Mahāprabhu. (29) The Lord received him with adoration, but because Keśava Kāśmīrī was very proud, he talked to the Lord very inconsiderately. (30) “I understand that You are a teacher of grammar,” he said, “and that Your name is Nimāi Paṇḍita. People speak very highly of Your teaching of beginners’ grammar. (31)

“I understand that You teach Kalāpa- vyākaraṇa. I have heard that Your students are very expert in the word jugglery of this grammar.” (32) The Lord said, “Yes, I am known as a teacher of grammar, but factually I cannot impress My students with grammatical knowledge, nor can they understand Me very well. (33) “My dear sir, whereas you are a very learned scholar in all sorts of scriptures and are very much experienced in composing poetry, I am only a boy-a new student and nothing more. (34) “Therefore I desire to hear your skill in composing poetry. We could hear this if you would mercifully describe the glory of mother Ganges.” (35) When the brāhmaṇa, Keśava Kāśmīrī, heard this, he became still more puffed up, and within one hour he composed one hundred verses describing mother Ganges. (36)

The Lord praised him, saying, “Sir, there is no greater poet than you in the entire world. (37) “Your poetry is so difficult that no one can understand it but you and mother Sarasvatī, the goddess of learning. (38) “But if you explain the meaning of one verse, we can all hear it from your own mouth and thus be very happy.” (39) The Digvijayī, Keśava Kāśmīrī, inquired which verse He wanted explained. The Lord then recited one of the one hundred verses Keśava Kāśmīrī had composed. (40) “‘The greatness of mother Ganges always brilliantly exists. She is the most fortunate because she emanated from the lotus feet of Śrī Viṣṇu, the Personality of Godhead. She is a second goddess of fortune, and therefore she is always worshiped both by demigods and by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Śiva.'” (41)

Once the child, Caitanya Mahāprabhu, chastised His mother with His soft hand, and His mother pretended to faint. Seeing this, the Lord began to cry. (45) The neighboring ladies told Him, “Dear child, please bring a coconut from somewhere, and then Your mother will be cured.” (46) He then went outside the house and immediately brought two coconuts. All the ladies were astonished to see such wonderful activities. (47) Sometimes the Lord would go with other children to bathe in the Ganges, and the neighboring girls would also come there to worship various demigods. (48) When the girls engaged in worshiping the different demigods after bathing in the Ganges, the young Lord would come there and sit down among them. (49)

Addressing the girls, the Lord would say, “Worship Me, and I shall give you good husbands or good benedictions. The Ganges and goddess Durgā are My maidservants. What to speak of other demigods, even Lord Śiva is My servant.” (50) Without the permission of the girls, the Lord would take the sandalwood pulp and smear it on His own body, put the flower garlands on His neck, and snatch and eat all the offerings of sweetmeats, rice and bananas. (51) All the girls became very angry at the Lord for this behavior. “Dear Nimāi,” they told Him, “You are just like our brother in our village relationship. (52) “Therefore it does not behoove You to act like this. Don’t take our paraphernalia for worship of the demigods. Don’t create a disturbance in this way.” (53) The Lord replied, “My dear sisters, I give you the benediction that your husbands will be very handsome. (54)

“They will be learned, clever and young and possess abundant wealth and rice. Not only that, but you will each have seven sons, who will all live long lives and be very intelligent.” (55) Hearing this benediction from Śrī Caitanya Mahāprabhu, all the girls were inwardly very happy, but externally, as is natural for girls, they rebuked the Lord under the pretense of anger. (56) When some of the girls fled, the Lord called them in anger and advised them as follows: (57) “If you are miserly and do not give Me the offerings, every one of you will have an old husband with at least four co- wives.” (58) Hearing this supposed curse by Lord Caitanya, the girls, considering that He might know something uncommon or be empowered by demigods, were afraid that His curse might be effective. (59) The girls then brought the offerings before the Lord, who ate them all and blessed the girls to their satisfaction. (60)

When this cunning behavior of the Lord with the girls became known to the people in general, it did not create misunderstandings among them. Rather, they enjoyed happiness in these dealings. (61) One day a girl of the name Lakṣmī, the daughter of Vallabhācārya, came to the bank of the Ganges to take a bath in the river and worship the demigods. (62) Seeing Lakṣmīdevī, the Lord became attached to her, and Lakṣmī, upon seeing the Lord, felt great satisfaction within her mind. (63) Their natural love for each other awakened, and although it was covered by childhood emotions, it became apparent that they were mutually attracted. (64) They both enjoyed natural pleasure in seeing each other, and under the pretext of demigod worship they manifested their feelings. (65) The Lord told Lakṣmī, “Just worship Me, for I am the Supreme Lord. If you worship Me, certainly you will get the benediction you desire.” (66)

On hearing the order of the Supreme Lord, Śrī Caitanya Mahāprabhu, Lakṣmī immediately worshiped Him, offering sandalwood pulp and flowers for His body, garlanding Him with mallikā flowers, and offering prayers. (67) Being worshiped by Lakṣmī, the Lord began to smile. He recited a verse from Śrīmad- Bhāgavatam and thus accepted the emotion she expressed. (68) “My dear gopīs, I accept your desire to have Me as your husband and thus worship Me. I wish your desire to be fulfilled because it deserves to be so.” (69) After thus expressing their feelings to each other, Lord Caitanya and Lakṣmī returned home. Who can understand the grave pastimes of Lord Caitanya Mahāprabhu? (70) When the neighboring people saw the naughty behavior of Lord Caitanya, out of love for Him they lodged complaints with Śacīmātā and Jagannātha Miśra. (71)

One day mother Śacī went to catch her son, wanting to rebuke Him, but He fled from the spot. (72) Although He is the maintainer of the entire universe, once the Lord sat upon some rejected pots in the pit where the remnants of food were thrown, after the pots had been used for cooking. (73) When mother Śacī saw her boy sitting on the rejected pots, she protested, “Why have You touched these untouchable pots? You have now become impure. Go and bathe in the Ganges.” (74) Hearing this, Lord Caitanya Mahāprabhu taught His mother about absolute knowledge. Although amazed by this, His mother forced Him to take a bath. (75) Sometimes, taking her son with her, mother Śacī would lie down on her bed, and she would see that denizens of the celestial world had come there, filling the entire house. (76) Once mother Śacī told the Lord, “Please go call Your father.” Receiving this order from His mother, the Lord went out to call him. (77)

When the child was going out, there was a tinkling of ankle bells from His lotus feet. Hearing this, His father and mother were struck with wonder. (78) Jagannātha Miśra said, “This is a very wonderful incident. Why is there a sound of ankle bells from the bare feet of my child?” (79) Mother Śacī said, “I also saw another wonder. People were coming down from the celestial kingdom and crowding the entire courtyard. (80) “They made noisy sounds I could not understand. I guess they were offering prayers to someone.” (81) Jagannātha Miśra replied, “Never mind what it is. There is no need to worry. Let there always be good fortune for Viśvambhara. This is all I want.” (82) On another occasion, Jagannātha Miśra, seeing the mischievous acts of his son, gave Him lessons in morality after rebuking Him greatly. (83)

On that very night, Jagannātha Miśra dreamt that a brāhmaṇa had come before him speaking these words in great anger: (84) “My dear Miśra, you do not know anything about your son. You think Him your son, and therefore you rebuke and chastise Him.” (85) Jagannātha Miśra replied, “This boy may be a demigod, a mystic yogī or a great saintly person. It doesn’t matter what He is, for I think He is only my son. (86) “It is the duty of a father to educate his son in both religion and morality. If I do not give Him this education, how will He know of it?” (87) The brāhmaṇa replied, “If your son is a transcendental mystic boy with self- effulgent perfect knowledge, what is the use of your education?” (88) Jagannātha Miśra replied, “Even if my son is not a common man but Nārāyaṇa, still it is the duty of a father to instruct his son.” (89)

In this way Jagannātha Miśra and the brāhmaṇa discussed the principles of religion in the dream, yet Jagannātha Miśra was absorbed in unalloyed parental mellow and did not want to know anything else. (90) Being very pleased, the brāhmaṇa left after talking with Jagannātha Miśra, and when Jagannātha Miśra awakened from his dream, he was very much astonished. (91) He related the dream to his friends and relatives, and every one of them was very much astonished to hear of it. (92) In this way Gaurahari performed His childhood pastimes and day after day increased the pleasure of His parents. (93)

After some days Jagannātha Miśra inaugurated the primary education of his son by performing the hāte khaḍi ceremony. Within a very few days the Lord learned all the letters and combinations of letters. (94) This is a synopsis of the childhood pastimes of Lord Caitanya Mahāprabhu, placed herewith in chronological order. Vṛndāvana dāsa Ṭhākura has already elaborately explained these pastimes in his book Caitanya- bhāgavata. (95) I have therefore made only a brief summary. Being afraid of repetition, I have not elaborated upon this subject matter. (96) 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. (97)

Seeing the lunar eclipse and laughing, Advaita Ācārya and Haridāsa Ṭhākura immediately went to the bank of the Ganges and bathed in the river in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Ācārya, by His mental strength, distributed various types of charity to the brāhmaṇas. (100) When he saw that the whole world was jubilant, Haridāsa Ṭhākura, his mind astonished, directly and indirectly expressed himself to Advaita Ācārya: “Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions.” (101)

Ācāryaratna [Candraśekhara] and Śrīvāsa Ṭhākura were overwhelmed with joy, and immediately they went to the bank of the Ganges to bathe in her waters. Their minds full of happiness, they chanted the Hare Kṛṣṇa mantra and gave charity by mental strength. (102) In this way all the devotees, wherever they were situated, in every city and every country, danced, performed saṅkīrtana and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy. (103) All sorts of respectable brāhmaṇa gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them happily offered their blessings. (104)

Dressing themselves as the wives of brāhmaṇas, all the celestial ladies, including the wives of Lord Brahmā, Lord Śiva, Lord Nṛsiṁhadeva, King Indra and Vasiṣṭha Ṛṣi, along with Rambhā, a dancing girl of heaven, came there with varieties of gifts. (105) In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka and Cāraṇaloka, offered their prayers and danced to the accompaniment of music, songs and the beating of drums. Similarly, in Navadvīpa city all the professional dancers, musicians and blessers gathered together, dancing in great jubilation. (106) No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another’s language. Yet all unhappiness and lamentation were immediately dissipated, and people became all- jubilant. Thus Jagannātha Miśra was also overwhelmed with joy. (107)

Candraśekhara Ācārya and Śrīvāsa Ṭhākura both came to Jagannātha Miśra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannātha Miśra also gave varieties of charity. (108) Whatever riches Jagannātha Miśra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brāhmaṇas, professional singers, dancers, bhāṭas and the poor. He honored them all by giving them riches in charity. (109) The wife of Śrīvāsa Ṭhākura, whose name was Mālinī, accompanied by the wife of Candraśekhara [Ācāryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas and coconuts. (110)

One day shortly after Lord Caitanya Mahāprabhu was born, Advaita Ācārya’s wife, Sītādevī, who is worshipable by the whole world, took her husband’s permission and went to see that topmost child with all kinds of gifts and presentations. (111) She brought different kinds of golden ornaments, including armlets, necklaces, anklets and bangles for the hands. (112) There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris, and a child’s garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child. (113)

Riding in a palanquin covered with cloth and accompanied by maidservants, Sītā Ṭhākurāṇī came to the house of Jagannātha Miśra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kuṅkuma and sandalwood. All these presentations filled a large basket. (114) When Sītā Ṭhākurāṇī came to the house of Śacīdevī, bringing with her many kinds of eatables, dresses and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in color, the child was directly Kṛṣṇa of Gokula Himself. (115) Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sītā Ṭhākurāṇī was very pleased, and because of her maternal affection, she felt as if her heart were melting. (116)

She blessed the newborn child by placing fresh grass and paddy on His head and saying, “May You be blessed with a long duration of life.” But being afraid of ghosts and witches, she gave the child the name Nimāi. (117) On the day the mother and son bathed and left the maternity home, Sītā Ṭhākurāṇī gave them all kinds of ornaments and garments and then also honored Jagannātha Miśra. Then Sītā Ṭhākurāṇī, being honored by mother Śacīdevī and Jagannātha Miśra, was greatly happy within her mind, and thus she returned home. (118) In this way mother Śacīdevī and Jagannātha Miśra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Śrī Caitanya Mahāprabhu, day after day their pleasure increased. (119)

Jagannātha Miśra was an ideal Vaiṣṇava. He was peaceful, restrained in sense gratification, pure and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brāhmaṇas for the satisfaction of Viṣṇu. (120) After calculating the birth moment of Lord Caitanya Mahāprabhu, Nīlāmbara Cakravartī privately said to Jagannātha Miśra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds. (121) In this way Lord Caitanya Mahāprabhu, out of His causeless mercy, made His advent in the house of Śacīdevī. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord. (122)

Anyone who attains a human body but does not take to the cult of Śrī Caitanya Mahāprabhu is baffled in his opportunity. Amṛtadhunī is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago. (123) Taking on my head as my own property the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Ācārya Advaitacandra, Svarūpa Dāmodara, Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī, I, Kṛṣṇadāsa Kavirāja Gosvāmī, have thus described the advent of Śrī Caitanya Mahāprabhu.(124)

My dear devotees of Lord Caitanya, let me now write the codes of the Adi-lila in brief because it is not possible to describe these pastimes in full. (51) To fulfill a particular desire within His mind, Lord Kṛṣṇa, Vrajendra- kumāra, decided to descend to this planet after mature contemplation. (52) Lord Kṛṣṇa therefore first allowed His family of superiors to descend to the earth. I shall try to describe them in brief because it is not possible to describe them fully. (53)

Lord Śrī Kṛṣṇa, before appearing as Lord Caitanya, requested these devotees to precede Him: Śrī Śacīdevī, Jagannātha Miśra, Mādhavendra Purī, Keśava Bhāratī, Īśvara Purī, Advaita Ācārya, Śrīvāsa Paṇḍita, Ācāryaratna, Vidyānidhi and Ṭhākura Haridāsa. (54-55) There was also Śrī Upendra Miśra, a resident of the district of Śrīhaṭṭa. He was a great devotee of Lord Viṣṇu, a learned scholar, a rich man and a reservoir of all good qualities. (56)

Upendra Miśra had seven sons, who were all saintly and most influential: (1) Kaṁsāri, (2) Paramānanda, (3) Padmanābha, (4) Sarveśvara, (5) Jagannātha, (6) Janārdana and (7) Trailokyanātha. Jagannātha Miśra, the fifth son, decided to reside on the bank of the Ganges at Nadia.(57-58) Jagannātha Miśra was designated as Purandara. Exactly like Nanda Mahārāja and Vasudeva, he was an ocean of all good qualities. (59) His wife, Śrīmatī Śacīdevī, was a chaste woman highly devoted to her husband. Śacīdevī’s father’s name was Nīlāmbara, and his surname was Cakravartī. (60)

In Rāḍhadeśa, the part of Bengal where the Ganges is not visible, Nityānanda Prabhu, Gaṅgādāsa Paṇḍita, Murāri Gupta and Mukunda took birth. (61) Lord Kṛṣṇa, Vrajendra- kumāra, first caused countless devotees to appear, and at last He appeared Himself. (62) Before the appearance of Lord Caitanya Mahāprabhu, all the devotees of Navadvīpa used to gather in the house of Advaita Ācārya.(63) In these meetings of the Vaiṣṇavas, Advaita Ācārya used to recite the Bhagavad- gītā and Śrīmad- Bhāgavatam, decrying the paths of philosophical speculation and fruitive activity and establishing the superexcellence of devotional service. (64)

In all the revealed scriptures of Vedic culture, devotional service to Lord Kṛṣṇa is explained throughout. Therefore devotees of Lord Kṛṣṇa do not recognize the processes of philosophical speculation, mystic yoga, unnecessary austerity and so- called religious rituals. They do not accept any process but devotional service. (65) In the house of Advaita Ācārya, all the Vaiṣṇavas took pleasure in always talking of Kṛṣṇa, always worshiping Kṛṣṇa and always chanting the Hare Kṛṣṇa mahā- mantra. (66) But Śrī Advaita Ācārya Prabhu felt pained to see all the people without Kṛṣṇa consciousness simply merging in material sense enjoyment. (67) Seeing the condition of the world, He began to think seriously of how all these people could be delivered from the clutches of māyā. (68)

Śrīla Advaita Ācārya Prabhu thought, “If Kṛṣṇa Himself appears in order to distribute the cult of devotional service, then only will liberation be possible for all people.” (69) With this consideration, Advaita Ācārya Prabhu, promising to cause Lord Kṛṣṇa to descend, began to worship the Supreme Personality of Godhead, Kṛṣṇa, with tulasī leaves and water of the Ganges. (70) By loud cries He invited Kṛṣṇa to appear, and this repeated invitation attracted Lord Kṛṣṇa to descend. (71) Before the birth of Lord Caitanya Mahāprabhu, eight daughters took birth one after another from the womb of Śacīmātā, the wife of Jagannātha Miśra. But just after their birth, they all died. (72)

Jagannātha Miśra was very unhappy at the death of his children one after another. Therefore, desiring a son, he worshiped the lotus feet of Lord Viṣṇu. (73) After this, Jagannātha Miśra got a son of the name Viśvarūpa, who was most powerful and highly qualified because He was an incarnation of Baladeva. (74) The expansion of Baladeva known as Saṅkarṣaṇa in the spiritual world is the ingredient and immediate cause of this material cosmic manifestation. (75) The gigantic universal form is called the Viśvarūpa incarnation of Mahā- saṅkarṣaṇa. Thus we do not find anything within this cosmic manifestation except the Lord Himself. (76)

“As the threads in a cloth spread both lengthwise and breadthwise, so the Supreme Personality of Godhead exists directly and indirectly within everything we see in this cosmic manifestation. This is not very wonderful for Him.” (77) Because Mahā- saṅkarṣaṇa is the ingredient and efficient cause of the cosmic manifestation, He is present in every detail of it. Lord Caitanya therefore called Him His elder brother. The two brothers are known as Kṛṣṇa and Balarāma in the spiritual world, but at the present moment they are Caitanya and Nitāi. Therefore the conclusion is that Nityānanda Prabhu is the original Saṅkarṣaṇa, Baladeva. (78)

The husband and wife [Jagannātha Miśra and Śacīmātā], having gotten Viśvarūpa as their son, were very pleased within their minds. Because of their pleasure, they specifically began to serve the lotus feet of Govinda. (79) In the month of January in the year 1406 of the Śaka Era (A.D. 1485), Lord Kṛṣṇa entered the bodies of both Jagannātha Miśra and Śacī. (80) Jagannātha Miśra said to Śacīmātā, “I see wonderful things! Your body is effulgent, and it appears as if the goddess of fortune were now staying personally in my home. (81) “Anywhere and everywhere I go, all people offer me respect. Even without my asking, they voluntarily give me riches, clothing and paddy.” (82)

Śacīmātā told her husband, “I see wonderfully brilliant human beings appearing in outer space, as if offering prayers.” (83) Jagannātha Miśra then replied, “In a dream I saw the effulgent abode of the Lord enter my heart. (84) “From my heart it entered your heart. I therefore understand that a great personality will soon take birth.” (85) After this conversation, both husband and wife were very jubilant, and together they rendered service to the household śālagrāma- śilā. (86)In this way the pregnancy approached its thirteenth month, but still there was no sign of the delivery of the child. Thus Jagannātha Miśra became greatly apprehensive. (87)

Nīlāmbara Cakravartī [the grandfather of Śrī Caitanya Mahāprabhu] then did an astrological calculation and said that in that very month, taking advantage of an auspicious moment, the child would take birth. (88) Thus in the year 1407 of the Śaka Era [A.D. 1486], in the month of Phālguna [February March], in the evening of the full- moon day, the desired auspicious moment arrived. (89)[According to the Jyotir- veda, or Vedic astrology, the auspicious birth moment is described as follows:] The moon was in Leo [the figure of the lion in the zodiac], Leo was the ascendant, several planets were strongly positioned, and the ṣaḍ- varga and aṣṭa- varga showed all- auspicious influences. (90)

When the spotless moon of Caitanya Mahāprabhu became visible, what would be the need for a moon full of black marks on its body? (91) Considering this, Rāhu, the black planet, covered the full moon, and immediately vibrations of “Kṛṣṇa! Kṛṣṇa! Hari!” inundated the three worlds. (92) All people thus chanted the Hare Kṛṣṇa mahā- mantra during the lunar eclipse, and their minds were struck with wonder. (93) When the whole world was thus chanting the holy name of the Supreme Personality of Godhead, Kṛṣṇa in the form of Gaurahari advented Himself on the earth. (94)

The whole world was pleased. While the Hindus chanted the holy name of the Lord, the non- Hindus, especially the Muslims, jokingly imitated the words. (95) While all the ladies vibrated the holy name of Hari on earth, in the heavenly planets dancing and music were going on, for the demigods were very curious. (96) In this atmosphere, all the ten directions became jubilant, as did the waves of the rivers. Moreover, all beings, moving and nonmoving, were overwhelmed with transcendental bliss. (97)

Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord. (98) At that time Śrī Advaita Ācārya Prabhu, in His own house at Śāntipura, was dancing in a pleasing mood. Taking Haridāsa Ṭhākura with Him, He danced and loudly chanted Hare Kṛṣṇa. But why they were dancing, no one could understand. (99)