Let me first offer my respectful obeisances unto Lord Caitanya Mahāprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life. Thus let me write about His magnanimous contribution of devotional service in love of God. (1) Let me offer glorification to the Supreme Lord Śrī Caitanya Mahāprabhu. One who has taken shelter of His lotus feet is the most glorified person. (2) In the beginning I have discussed the truth about the spiritual master. Now I shall try to explain the Pañca- tattva. (3)

 These five tattvas incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His saṅkīrtana movement with great pleasure. (4) Spiritually there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them. (5) Let me offer my obeisances unto Lord Śrī Kṛṣṇa, who has manifested Himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy. (6) Kṛṣṇa, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṇa, yet He appears as the son of Mahārāja Nanda. (7)

 Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is the supreme enjoyer in the rāsa dance. He is the leader of the damsels of Vraja, and all others are simply His associates. (8) The selfsame Lord Kṛṣṇa advented Himself as Śrī Caitanya Mahāprabhu with all His eternal associates, who are also equally glorious. (9) Śrī Caitanya Mahāprabhu, who is the supreme controller, the one Personality of Godhead, has ecstatically become a devotee, yet His body is transcendental and not materially tinged. (10) The transcendental mellow of conjugal love of Kṛṣṇa is so wonderful that Kṛṣṇa Himself accepts the form of a devotee to relish and taste it fully. (11) For this reason Śrī Caitanya Mahāprabhu, the supreme teacher, accepts the form of a devotee and accepts Lord Nityānanda as His elder brother. (12)

 Śrī Advaita Ācārya is Lord Caitanya’s incarnation as a devotee. Therefore these three tattvas [Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Gosāñi] are the predominators, or masters. (13) One of Them is Mahāprabhu, and the other two are prabhus. These two prabhus serve the lotus feet of Mahāprabhu. (14) The three predominators [Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu] are worshipable by all living entities, and the fourth principle [Śrī Gadādhara Prabhu] is to be understood as Their worshiper. (15) There are innumerable pure devotees of the Lord, headed by Śrīvāsa Ṭhākura, who are known as unalloyed devotees. (16)

The devotees headed by Gadādhara Paṇḍita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord. (17) The internal devotees or potencies are all eternal associates in the pastimes of the Lord. Only with them does the Lord advent to propound the saṅkīrtana movement, only with them does the Lord taste the mellow of conjugal love, and only with them does He distribute this love of God to people in general. (18-19) The characteristics of Kṛṣṇa are understood to be a storehouse of transcendental love. Although that storehouse of love certainly came with Kṛṣṇa when He was present, it was sealed. But when Śrī Caitanya Mahāprabhu came with His associates of the Pañca- tattva, they broke the seal and plundered the storehouse to taste transcendental love of Kṛṣṇa. The more they tasted it, the more their thirst for it grew. (20-21)

 Śrī Pañca- tattva themselves danced again and again and thus made it easier to drink nectarean love of Godhead. They danced, cried, laughed and chanted like madmen, and in this way they distributed love of Godhead. (22) In distributing love of Godhead, Caitanya Mahāprabhu and His associates did not consider who was a fit candidate and who was not, nor where such distribution should or should not take place. They made no conditions. Wherever they got the opportunity, the members of the Pañca- tattva distributed love of Godhead. (23)

Although the members of the Pañca- tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (24) The flood of love of Godhead swelled in all directions, and thus young men, old men, women and children were all immersed in that inundation. (25) The Kṛṣṇa consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind. (26) When the five members of the Pañca- tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy. (27)

 The more the five members of the Pañca- tattva cause the rains of love of Godhead to fall, the more the inundation increases and spreads all over the world. (28) The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees and lowest among the student community are very expert in avoiding the Kṛṣṇa consciousness movement, and therefore the inundation of Kṛṣṇa consciousness cannot touch them. (29-30) Seeing that the Māyāvādīs and others were fleeing, Lord Caitanya thought, “I wanted everyone to be immersed in this inundation of love of Godhead, but some of them have escaped. Therefore I shall devise a trick to drown them also.” (31-32)

Thus the Lord accepted the sannyāsa order of life after full consideration. (33) Śrī Caitanya Mahāprabhu remained in householder life for twenty- four years, and on the verge of His twenty- fifth year He accepted the sannyāsa order. (34) After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu attracted the attention of all those who had evaded Him, beginning with the logicians. (35) Thus the students, infidels, fruitive workers and critics all came to surrender unto the lotus feet of the Lord. (36) Lord Caitanya excused them all, and they merged into the ocean of devotional service, for no one can escape the unique loving network of Śrī Caitanya Mahāprabhu. (37) Śrī Caitanya Mahāprabhu appeared in order to deliver all the fallen souls. Therefore He devised many methods to liberate them from the clutches of māyā. (38) All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Śaṅkarācārya evaded Him. (39)

Lord Kṛṣṇa considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence. (101) “O Uddhava! Neither Brahmā, nor Śaṅkara, nor Saṅkarṣaṇa, nor Lakṣmī, nor even My own self is as dear to Me as you.” (102) The sweetness of Lord Kṛṣṇa is not to be tasted by those who consider themselves equal to Kṛṣṇa. It is to be tasted only through the sentiment of servitude. (103) This conclusion of the revealed scriptures is also the realization of experienced devotees. Fools and rascals, however, cannot understand the opulences of devotional emotions. (104)

Baladeva, Lakṣmaṇa, Advaita Ācārya, Lord Nityānanda, Lord Śeṣa and Lord Saṅkarṣaṇa taste the nectarean mellows of the transcendental bliss of Lord Kṛṣṇa by recognizing Themselves as being His devotees and servants. They are all mad with that happiness, and they know nothing else. (105-106) What to speak of others, even Lord Kṛṣṇa Himself becomes thirsty to taste His own sweetness. (107) He tries to taste His own sweetness, but He cannot do so without accepting the emotions of a devotee. (108) Therefore Lord Kṛṣṇa accepted the position of a devotee and descended in the form of Lord Caitanya, who is complete in every respect. (109)

 He tastes His own sweetness through the various emotions of a devotee. I have formerly explained this conclusion. (110) All the incarnations are entitled to the emotions of devotees. There is no higher bliss than this. (111) The original bhakta- avatāra is Saṅkarṣaṇa. Śrī Advaita is counted among such incarnations. (112) The glories of Śrī Advaita Ācārya are boundless, for His sincere vibrations brought about Lord Caitanya’s descent upon this earth. (113) He liberated the universe by preaching saṅkīrtana. Thus the people of the world received the treasure of love of Godhead through the mercy of Śrī Advaita. (114) Who can describe the unlimited glories of Advaita Ācārya? I write here as much as I have known from great authorities. (115)

 I offer my obeisances ten million times to the lotus feet of Śrī Advaita Ācārya. Please do not take offense at this. (116) Your glories are as fathomless as millions of oceans and seas. Speaking of its measure is a great offense indeed. (117) All glories, all glories to Śrī Advaita Ācārya! All glories to Lord Caitanya Mahāprabhu and the superior Lord Nityānanda! (118) Thus in two verses I have described the truth concerning Advaita Ācārya. Now, O devotees, please hear about the five truths [pañca- tattva]. (119) 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. (120)

Love for Kṛṣṇa has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Kṛṣṇa. (53) For evidence, please listen to the examples described in the revealed scriptures, which are corroborated by the realization of great souls. (54) Although no one is a more respected elder for Kṛṣṇa than Nanda Mahārāja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Kṛṣṇa. (55-56)

He too prays for attachment and devotion to the lotus feet of Lord Kṛṣṇa, as the words from his own mouth give evidence. (57) “My dear Uddhava, please hear me. In truth Kṛṣṇa is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Kṛṣṇa. (58-59) “May our minds be attached to the lotus feet of your Lord Kṛṣṇa, may our tongues chant His holy names, and may our bodies lie prostrate before Him. (60) “Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Kṛṣṇa to increase.” (61)

 Lord Kṛṣṇa’s friends in Vṛndāvana, headed by Śr īdāmā, have pure fraternal affection for Lord Kṛṣṇa and have no idea of His opulences. (62) Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude. (63) “Some of the friends of Śrī Kṛṣṇa, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand- held fans.” (64) Even the beloved girlfriends of Lord Kṛṣṇa in Vṛndāvana, the gopīs, the dust of whose feet was desired by Śrī Uddhava and who are more dear to Kṛṣṇa than anyone else, regard themselves as Kṛṣṇa’s maidservants. (65-66)

 “O Lord, remover of the afflictions of the inhabitants of Vṛndāvana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face.” (67) “O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru- scented hand?” (68) What to speak of the other gopīs, even Śrī Rādhikā, who in every respect is the most elevated of them all and who has bound Śrī Kṛṣṇa forever by Her loving attributes, serves His feet as His maidservant. (69-70)

 “O My Lord, O My husband, O most dearly beloved! O mighty- armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence.” (71) In Dvārakā- dhāma, all the queens, headed by Rukmiṇī, also consider themselves maidservants of Lord Kṛṣṇa. (72) “When Jarāsandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Śiśupāla, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship.” (73)

 “Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Śrī Kṛṣṇa.” 6.75 – “Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself.” (74) What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love. (76)

He also considers Himself a servant of Lord Kṛṣṇa. Indeed, who is there who does not have this conception of being a servant of Lord Kṛṣṇa? (77) He who is Śeṣa, Saṅkarṣaṇa, with His thousands of mouths, serves Śrī Kṛṣṇa by assuming ten forms. (78) Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra [qualitative incarnation] and is the ornament of all the demigods in the endless universes. (79) He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, “I am a servant of Lord Kṛṣṇa.” (80) Intoxicated by ecstatic love for Lord Kṛṣṇa, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Kṛṣṇa’s qualities and pastimes. (81) All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Kṛṣṇa. (82)

 Lord Kṛṣṇa, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants. (83) That same Lord Kṛṣṇa has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant. (84) Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities. (85) “I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants.” (86) Saying this, Advaita Prabhu dances and loudly sings. Then at the next moment He quietly sits down. (87)

The source of the sentiment of servitude is indeed Lord Balarāma. The plenary expansions who follow Him are all influenced by that ecstasy. (88) Lord Saṅkarṣaṇa, who is one of His incarnations, always considers Himself a devotee. (89) Another of His incarnations, Lakṣmaṇa, who is very beautiful and opulent, always serves Lord Rāma. (90) The Viṣṇu who lies on the Causal Ocean is an incarnation of Lord Saṅkarṣaṇa, and, accordingly, the emotion of being a devotee is always present in His heart. (91) Advaita Ācārya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions. (92) By His words He declares, “I am a servant of Lord Caitanya.” Thus with His mind He always thinks, “I am His devotee.” (93)

 With His body He worshiped the Lord by offering Ganges water and tulasī leaves, and by preaching devotional service He delivered the entire universe. (94) Śeṣa Saṅkarṣaṇa, who holds all the planets on His heads, expands Himself in different bodies to render service to Lord Kṛṣṇa. (95) These are all incarnations of Lord Kṛṣṇa, yet we always find that they act as devotees. (96) The scriptures call them incarnations as devotees [bhakta- avatāra]. The position of being such an incarnation is above all others. (97) Lord Kṛṣṇa is the source of all incarnations, and all others are His parts or partial incarnations. We find that the whole and the part behave as superior and inferior. (98)

The source of all incarnations has the emotions of a superior when He considers Himself the master, and He has the emotions of an inferior when He considers Himself a devotee. (99) The position of being a devotee is higher than that of equality with Lord Kṛṣṇa, for the devotees are dearer to Lord Kṛṣṇa than His own self. (100)

I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all wonderful. By His mercy, even a foolish person can describe His characteristics. (1) All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu! (2) In five verses I have described the principle of Lord Nityānanda. Then in the following two verses I describe the glories of Śrī Advaita Ācārya. (3)

 Lord Advaita Ācārya is the incarnation of Mahā- Viṣṇu, whose main function is to create the cosmic world through the actions of māyā. (4) Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him. (5) Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings. (6) Mahā- Viṣṇu performs all the functions for the creation of the universes. Śrī Advaita Ācārya is His direct incarnation. (7) That puruṣa creates and maintains with His external energy. He creates innumerable universes in His pastimes. (8)

 By His will He manifests Himself in unlimited forms, in which He enters each and every universe. (9) Śrī Advaita Ācārya is a plenary part of that puruṣa and so is not different from Him. Indeed, Śrī Advaita Ācārya is not separate but is another form of that puruṣa. (10) He [Advaita Ācārya] helps in the pastimes of the puruṣa, with whose material energy and by whose will He creates innumerable universes. (11) Being a reservoir of all auspicious attributes, Śrī Advaita Ācārya is all- auspicious for the world. His characteristics, activities and name are always auspicious. (12) Mahā- Viṣṇu creates the entire material world with millions of His parts, energies and incarnations. (13)

 Just as the external energy consists of two parts-the efficient cause [nimitta] and the material cause [upādāna], māyā being the efficient cause and pradhāna the material cause so Lord Viṣṇu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes. (14-15) Lord Viṣṇu Himself is the efficient [nimitta] cause of the material world, and Nārāyaṇa in the form of Śrī Advaita is the material cause [upādāna]. (16) Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world. (17) Although the Sāṅkhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter. (18)

The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place. (19) In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation. (20) Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His expansions [as Garbhodakaśāyī Viṣṇu] He maintains each and every universe. (21) Śrī Advaita is the principal limb [aṅga] of Nārāyaṇa. Śrīmad- Bhāgavatam speaks of “limb” [aṅga] as “a plenary portion” [aṁśa] of the Lord. (22) “O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest life. Are You not, therefore, my father, Nārāyaṇa? ‘Nārāyaṇa’ refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā.” (23)

 This verse describes that the limbs and plenary portions of the Lord are all spiritual; They have no relationship with the material energy. (24) Why has Śrī Advaita been called a limb and not a part? The reason is that “limb” implies greater intimacy. (25) Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā- Viṣṇu. His full name is Advaita, for He is identical in all respects with that Lord. (26) As He had formerly created all the universes, now He descended to introduce the path of bhakti. (27) He delivered all living beings by offering the gift of kṛṣṇa- bhakti. He explained the Bhagavad- gītā and Śrīmad- Bhāgavatam in the light of devotional service. (28)

 Since He has no other occupation than to teach devotional service, His name is Advaita Ācārya. (29) He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Ācārya. (30) Since He is a limb or part of the lotus- eyed Supreme Lord, He also bears the name Kamalākṣa. (31) His associates have the same bodily features as the Lord. They all have four arms and are dressed in yellow garments like Nārāyaṇa. (32) Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and attributes are all wonderful. (33)

 He worshiped Kṛṣṇa with tulasī leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied by His personal associates. (34) It is through Him [Advaita Ācārya] that Lord Caitanya spread the saṅkīrtana movement and through Him that He delivered the world. (35) The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant living entities fathom them? (36) Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is Nityānanda Prabhu. (37)

 The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons. (38) With all of them Lord Caitanya performed His pastimes, and with them He spread His mission. (39) Thinking “He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī,” Lord Caitanya obeys Him, respecting Him as His spiritual master. (40) To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion. (41) Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahāprabhu. (42)

 He forgets Himself in the joy of that conception and teaches all living entities, “You are servants of Śrī Caitanya Mahāprabhu.” (43) The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it. (44) He says, “Nityānanda and I are servants of Lord Caitanya.” Nowhere else is there such joy as that which is tasted in this emotion of servitude. (45) The most beloved goddess of fortune resides on the chest of Śrī Kṛṣṇa, yet she too, earnestly praying, begs for the joy of service at His feet. (46) All the associates of Lord Kṛṣṇa, such as Brahmā, Śiva, Nārada, Śuka and Sanātana Kumāra, are very pleased in the sentiment of servitude. (47)

 Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya. (48) Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy. (49 50) Thus they dance, sing and laugh like madmen, and they instruct everyone, “Just be loving servants of Lord Caitanya.” (51) Śrī Advaita Ācārya thinks, “Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant.” (52)

All glory, all glory to Lord Nityānanda Balarāma, by whose mercy I have attained shelter in the transcendental abode of Vṛndāvana! (200) All glory, all glory to the merciful Lord Nityānanda, by whose mercy I have attained shelter at the lotus feet of Śrī Rūpa and Śrī Sanātana! (201) By His mercy I have attained the shelter of the great personality Śrī Raghunātha dāsa Gosvāmī, and by His mercy I have found the refuge of Śrī Svarūpa Dāmodara. (202)

 By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service. (203) All glory, all glory to the lotus feet of Lord Nityānanda, by whose mercy I have attained Śrī Rādhā- Govinda! (204) I am more sinful than Jagāi and Mādhāi and even lower than the worms in the stool. (205) Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful. (206) Who in this world but Nityānanda could show His mercy to such an abominable person as me? (207) Because He is intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad. (208)

 He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me. (209) Although I am sinful and I am the most fallen, He has conferred upon me the lotus feet of Śrī Rūpa Gosvāmī. (210) I am not fit to speak all these confidential words about my visiting Lord Madana Gopāla and Lord Govinda. (211) Lord Madana Gopāla, the chief Deity of Vṛndāvana, is the enjoyer of the rāsa dance and is directly the son of the King of Vraja. (212) He enjoys the rāsa dance with Śrīmatī Rādhārāṇī, Śrī Lalitā and others. He manifests Himself as the Cupid of Cupids. (213)

“Wearing yellow garments and decorated with a flower garland, Lord Kṛṣṇa, appearing among the gopīs with His smiling lotus face, looked directly like the charmer of the heart of Cupid.” (214) With Rādhā and Lalitā serving Him on His two sides, He attracts the hearts of all by His own sweetness. (215) The mercy of Lord Nityānanda showed me Śrī Madana- mohana and gave me Śrī Madana- mohana as my Lord and master. (216) He granted to one as low as me the sight of Lord Govinda. Words cannot describe this, nor is it fit to be disclosed. (217)

 On an altar made of gems in the principal temple of Vṛndāvana, amidst a forest of desire trees, Lord Govinda, the son of the King of Vraja, sits upon a throne of gems and manifests His full glory and sweetness, thus enchanting the entire world. (218 219) By His left side is Śrīmatī Rādhārāṇī and Her personal friends. With them Lord Govinda enjoys the rāsa- līlā and many other pastimes. (220) Lord Brahmā, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables. (221)

 Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuṇṭha sing of His qualities and pastimes. (222) The goddess of fortune is attracted by His sweetness, which Śrīla Rūpa Gosvāmī has described in this way: (223) “My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamunā at Keśīghāṭa. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight.” (224) Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue. (225)

 For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say? (226) Therefore who can describe the mercy of the lotus feet of Him [Lord Nityānanda] by whom I have attained the shelter of this Lord Govinda? (227) All the groups of Vaiṣṇavas who live in Vṛndāvana are absorbed in chanting the all- auspicious name of Kṛṣṇa. (228) Lord Caitanya and Lord Nityānanda are the life and soul of those Vaiṣṇavas, who do not know anything but devotional service to Śrī Śrī Rādhā- Kṛṣṇa. (229) The dust and shade of the lotus feet of the Vaiṣṇavas have been granted to this fallen soul by the mercy of Lord Nityānanda. (230)

 Lord Nityānanda said, “In Vṛndāvana all things are possible.” Here I have explained His brief statement in detail. (231) I have attained all this by coming to Vṛndāvana, and this was made possible by the mercy of Lord Nityānanda. (232) I have described my own story without reservations. The attributes of Lord Nityānanda, making me like a madman, force me to write these things. (233) The glories of Lord Nityānanda’s transcendental attributes are unfathomable. Even Lord Śeṣa, with His thousands of mouths, cannot find their limit. (234) 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. (235)

I have thus explained the ninth verse, and now I shall explain the tenth. Please listen with rapt attention. (92) I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets. (93) After creating millions of universes, the first puruṣa entered into each of them in a separate form, as Śrī Garbhodakaśāyī. (94) Entering the universe, He found only darkness, with no place in which to reside. Thus He began to consider. (95)

Then He created water from the perspiration of His own body and with that water filled half the universe. (96) The universe measures five hundred million yojanas. Its length and breadth are one and the same. (97) After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half. (98) There He manifested Vaikuṇṭha as His own abode and rested in the waters on the bed of Lord Śeṣa. (99) He lay there with Ananta as His bed. Lord Ananta is a divine serpent having thousands of heads, thousands of faces, thousands of eyes and thousands of hands and feet. He is the seed of all incarnations and is the cause of the material world. (100-101)

From His navel grew a lotus flower, which became the birthplace of Lord Brahmā. (102) Within the stem of that lotus were the fourteen worlds. Thus the Supreme Lord, as Brahmā, created the entire creation. (103) And as Lord Viṣṇu He maintains the entire world. Lord Viṣṇu, being beyond all material attributes, has no touch with the material qualities. Assuming the form of Rudra, He destroys the creation. Thus creation, maintenance and dissolution are created by His will. (105) He is the Supersoul, Hiraṇyagarbha, the cause of the material world. The universal form is conceived as His expansion. (106) That Lord Nārāyaṇa is a part of a plenary part of Lord Nityānanda Balarāma, who is the source of all incarnations. (107)

I have thus explained the tenth verse. Now please listen to the meaning of the eleventh verse with all your mind. (108) I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart. (109) The material planets rest within the stem that grows from the lotus navel of Lord Nārāyaṇa. Among these planets are seven oceans. (110) There, in part of the ocean of milk, lies Śvetadvīpa, the abode of the sustainer, Lord Viṣṇu. (111) He is the Supersoul of all living entities. He maintains this material world, and He is its Lord. (112)

In the ages and millenniums of Manu, He appears as different incarnations to establish the principles of real religion and vanquish the principles of irreligion. (113) Unable to see Him, the demigods go to the shore of the ocean of milk and offer prayers to Him. (114) He then descends to maintain the material world. His unlimited opulences cannot be counted. (115) That Lord Viṣṇu is but a part of a part of a plenary portion of Lord Nityānanda, who is the source of all incarnations. (116) That same Lord Viṣṇu, in the form of Lord Śeṣa, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads. (117) His thousands of extended hoods are adorned with dazzling jewels surpassing the sun. (118)

The universe, which measures five hundred million yojanas in diameter, rests on one of His hoods like a mustard seed. (119) That Ananta Śeṣa is the devotee incarnation of Godhead. He knows nothing but service to Lord Kṛṣṇa. (120) With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in that way, He does not find an end to the qualities of the Lord. (121) The four Kumāras hear Śrīmad- Bhāgavatam from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead. (122) He serves Lord Kṛṣṇa, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne. (123) He is thus called Lord Śeṣa, for He has attained the ultimate end of servitude to Kṛṣṇa. He takes many forms for the service of Kṛṣṇa, and thus He serves the Lord. (124)

That person of whom Lord Ananta is a kalā, or part of a plenary part, is Lord Nityānanda Prabhu. Who, therefore, can know the pastimes of Lord Nityānanda? (125) From these conclusions we can know the limit of the truth of Lord Nityānanda. But what glory is there in calling Him Ananta? (126) But I accept it as the truth because it has been said by devotees. Since He is the source of all incarnations, everything is possible in Him. (127) They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Kṛṣṇa was regarded in the light of different principles by different people. (128) Some said that Kṛṣṇa was directly Lord Nara- Nārāyaṇa, and some called Him Lord Vāmanadeva incarnate. (129) Some called Lord Kṛṣṇa an incarnation of Lord Kṣīrodakaśāyī. All these names are true; nothing is impossible. (130)

When the Supreme Personality of Godhead Kṛṣṇa appears, He is the shelter of all plenary parts. Thus at that time all His plenary portions join in Him. (131) In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Kṛṣṇa. (132) Therefore Lord Caitanya Mahāprabhu has exhibited to everyone all the pastimes of all the various incarnations. (133) Thus Lord Nityānanda has unlimited incarnations. In transcendental emotion He calls Himself a servant of Lord Caitanya. (134) Sometimes He serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarāma played with Lord Kṛṣṇa in these three different moods in Vraja. (135) Playing like a bull, Lord Balarāma fights with Kṛṣṇa head to head. And sometimes Lord Kṛṣṇa massages the feet of Lord Balarāma. (136)

He considers Himself a servant and knows Kṛṣṇa to be His master. Thus He regards Himself as a fragment of His plenary portion. (137) “Acting just like ordinary boys, They played like roaring bulls as They fought each other, and They imitated the calls of various animals.” (138) “Sometimes when Lord Kṛṣṇa’s elder brother, Lord Balarāma, felt tired after playing and lay His head on the lap of a cowherd boy, Lord Kṛṣṇa Himself served Him by massaging His feet.” (139)”Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?” (140) “What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads.” (141)

Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so. (142) Thus Lord Caitanya is also the only controller. All others are His associates or servants. (143) His elders such as Lord Nityānanda, Advaita Ācārya and Śrīvāsa Ṭhākura, as well as His other devotees whether His juniors, equals or superiors are all His associates who help Him in His pastimes. Lord Gaurāṅga fulfills His aims with their help. (144-145) Śrī Advaita Ācārya and Śrīla Nityānanda Prabhu, who are plenary parts of the Lord, are His principal associates. With these two the Lord performs His pastimes in various ways. (146) Lord Advaita Ācārya is directly the Supreme Personality of Godhead. Although Lord Caitanya accepts Him as His preceptor, Advaita Ācārya is a servant of the Lord. (147) I cannot describe the truth of Advaita Ācārya. He has delivered the entire world by making Lord Kṛṣṇa descend. (148)

I have briefly explained the eighth verse. Now please listen with attention as I explain the ninth verse. (49) I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes. (50) Outside the Vaikuṇṭha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Kāraṇa Ocean, or Causal Ocean. (51) Surrounding Vaikuṇṭha is a mass of water that is endless, unfathomed and unlimited. (52) The earth, water, fire, air and ether of Vaikuṇṭha are all spiritual. Material elements are not found there. (53) The water of the Kāraṇa Ocean, which is the original cause, is therefore spiritual. The sacred Ganges, which is but a drop of it, purifies the fallen souls. (54)

 In that ocean lies a plenary portion of Lord Saṅkarṣaṇa. (55) He is known as the first puruṣa, the creator of the total material energy. He, the cause of the universes, the first incarnation, casts His glance over māyā.(56) Māyā- śakti resides outside the Kāraṇa Ocean. Māyā cannot touch its waters. (57) Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.(58) Because prakṛti is dull and inert, it cannot actually be the cause of the material world. But Lord Kṛṣṇa shows His mercy by infusing His energy into the dull, inert material nature.(59) Thus prakṛti, by the energy of Lord Kṛṣṇa, becomes the secondary cause, just as iron becomes red- hot by the energy of fire. (60) Therefore Lord Kṛṣṇa is the original cause of the cosmic manifestation. Prakṛti is like the nipples on the neck of a goat, for they cannot give any milk.(61)

 The māyā aspect of material nature is the immediate cause of the cosmic manifestation. But it cannot be the real cause, for the original cause is Lord Nārāyaṇa.(62) Just as the original cause of an earthen pot is the potter, so the creator of the material world is the first puruṣa incarnation [Kāraṇārṇavaśāyī Viṣṇu]. (63) Lord Kṛṣṇa is the creator, and māyā only helps Him as an instrument, just like the potter’s wheel and other instruments, which are the instrumental causes of a pot. (64) The first puruṣa casts His glance at māyā from a distance, and thus He impregnates her with the seed of life in the form of the living entities. (65) The reflected rays of His body mix with māyā, and thus māyā gives birth to myriad universes. (66) The puruṣa enters each and every one of the countless universes. He manifests Himself in as many separate forms as there are universes. (67)

 When the puruṣa exhales, the universes are manifested with each outward breath. (68) Thereafter, when He inhales, all the universes again enter His body. (69) Just as atomic particles of dust pass through the openings of a window, so the networks of universes pass through the pores of the skin of the puruṣa. (70) “The Brahmās and other lords of the mundane worlds appear from the pores of Mahā- Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mahā- Viṣṇu is a portion of a plenary portion.” (71)

“Where am I, a small creature of seven spans the measure of my own hand? I am enclosed in the universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores of Your body just like particles of dust passing through the opening of a window.” (72) A part of a part of a whole is called a kalā. Śrī Balarāma is the counterform of Lord Govinda. (73) Balarāma’s own expansion is called Mahā- saṅkarṣaṇa, and His fragment, the puruṣa, is counted as a kalā, or a part of a plenary portion. (74) I say that this kalā is Mahā- Viṣṇu. He is the Mahā- puruṣa, who is the source of the other puruṣas and who is all- pervading. (75)

Garbhodaśāyī and Kṣīrodaśāyī are both called puruṣas. They are plenary portions of Kāraṇodaśāyī Viṣṇu, the first puruṣa, who is the abode of all the universes. (76) Viṣṇu has three forms called puruṣas. The first, Mahā- Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodaśāyī, who is situated within each universe, and the third is Kṣīrodaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.” (77) Although Kāraṇodaśāyī Viṣṇu is called a kalā of Lord Kṛṣṇa, He is the source of Matsya, Kūrma and the other incarnations. (78)

“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.” (79) That puruṣa [Kāraṇodakaśāyī Viṣṇu] is the performer of creation, maintenance and destruction. He manifests Himself in many incarnations, for He is the maintainer of the world. (80) That fragment of the Supreme Lord, known as the Mahā- puruṣa, appears for the purpose of creation, maintenance and annihilation and is called an incarnation. (81)

That Mahā- puruṣa is identical with the Personality of Godhead. He is the original incarnation, the seed of all others, and the shelter of everything. (82) “The puruṣa [Mahā-Viṣṇu] is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences.” (83) “In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa incarnation, accompanied by all the ingredients of material creation. First He created the sixteen principal energies suitable for creation. This was for the purpose of manifesting the material universes.” (84)

Although the Lord is the shelter of everything and although all the universes rest in Him, He, as the Supersoul, is also the support of everything. (85) Although He is thus connected with the material energy in two ways, He does not have the slightest contact with it. (86) “This is the opulence of the Lord. Although situated within the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and have fixed their intelligence upon Him are not influenced by the modes of nature.” (87) Thus the Bhagavad- gītā also states again and again that the Absolute Truth always possesses inconceivable power. (88)

 [Lord Kṛṣṇa said:] “I am situated in the material world, and the world rests in Me. But at the same time I am not situated in the material world, nor does it rest in Me in truth. (89) “O Arjuna, you should know this is My inconceivable opulence.” This is the meaning propagated by Lord Kṛṣṇa in the Bhagavad- gītā. (90) That Mahā- puruṣa [Kāraṇodakaśāyī Viṣṇu] is known as a plenary part of Him who is Lord Nityānanda Balarāma, the favorite associate of Lord Caitanya. (91)

Let me offer my obeisances to Lord Śrī Nityānanda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited. By His will, even a fool can understand His identity. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya Mahāprabhu! (2) I have described the glory of Śrī Kṛṣṇa Caitanya in six verses. Now, in five verses I shall describe the glory of Lord Nityānanda. (3) The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all incarnations. Lord Balarāma is His second body. (4)

 These two are one and the same identity. They differ only in form. Lord Balarāma is the first bodily expansion of Kṛṣṇa, and He assists in Lord Kṛṣṇa’s transcendental pastimes. (5) That original Lord Kṛṣṇa appeared in Navadvīpa as Lord Caitanya, and Balarāma appeared with Him as Lord Nityānanda. (6) May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions. (7) Lord Balarāma is the original Saṅkarṣaṇa. He assumes five other forms to serve Lord Kṛṣṇa. (8) He Himself helps in the pastimes of Lord Kṛṣṇa, and He does the work of creation in four other forms.(9) He executes the orders of Lord Kṛṣṇa in the work of creation, and in the form of Lord Śeṣa He serves Kṛṣṇa in various ways.(10)

 In all the forms He tastes the transcendental bliss of serving Kṛṣṇa. That same Balarāma is Lord Nityānanda, the companion of Lord Gaurasundara. (11) I have explained the seventh verse in four subsequent verses. By these verses all the world can know the truth about Lord Nityānanda. (12) I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur- vyūha [consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation. (13) Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Kṛṣṇa Himself, it possesses all transcendental attributes, such as the six opulences.(14) That Vaikuṇṭha region is all- pervading, infinite and supreme. It is the residence of Lord Kṛṣṇa and His incarnations. (15)

 In the highest region of that spiritual sky is the spiritual planet called Kṛṣṇaloka. It has three divisions Dvārakā, Mathurā and Gokula. (16) Śrī Gokula, the highest of all, is also called Vraja, Goloka, Śvetadvīpa and Vṛndāvana. (17) Like the transcendental body of Lord Kṛṣṇa, Gokula is all- pervading, infinite and supreme. It expands both above and below, without any restriction.(18) That abode is manifested within the material world by the will of Lord Kṛṣṇa. It is identical to that original Gokula; they are not two different bodies. (19) The land there is touchstone [cintāmaṇi], and the forests abound with desire trees. Material eyes see it as an ordinary place. (20) But with the eyes of love of Godhead one can see its real identity as the place where Lord Kṛṣṇa performs His pastimes with the cowherd boys and cowherd girls. (21) “I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.” (22)

 Lord Kṛṣṇa manifests His own form in Mathurā and Dvārakā. He enjoys pastimes in various ways by expanding into the quadruple forms. (23) Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the primary quadruple forms, from whom all other quadruple forms are manifested. They are all purely transcendental. (24) Only in these three places [Dvārakā, Mathurā and Gokula] does the all- sporting Lord Kṛṣṇa perform His endless pastimes with His personal associates. (25) In the Vaikuṇṭha planets of the spiritual sky the Lord manifests His identity as Nārāyaṇa and performs pastimes in various ways. (26) Kṛṣṇa’s own form has only two hands, but in the form of Lord Nārāyaṇa He has four hands. Lord Nārāyaṇa holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The śrī, bhū and nīlā energies serve at His lotus feet. (27-28) Although His pastimes are His only characteristic functions, by His causeless mercy He performs one activity for the fallen souls. (29) He delivers the fallen living entities by offering them the four kinds of liberation-sālokya, sāmīpya, sārṣṭi and sārūpya. (30)

Those who attain brahma- sāyujya liberation cannot gain entrance into Vaikuṇṭha; their residence is outside the Vaikuṇṭha planets. (31) Outside the Vaikuṇṭha planets is the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Kṛṣṇa.(32) That region is called Siddhaloka, and it is beyond the material nature. Its essence is spiritual, but it does not have spiritual varieties. (33) It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulences of the sun- god. (34) “As through devotion to the Lord one can attain His abode, many have attained that goal by abandoning their sinful activities and absorbing their minds in the Lord through lust, envy, fear or affection.” (35)”Where it has been stated that the Lord’s enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Kṛṣṇa. This may be understood by the analogy of the sun and the sunshine, in which Brahman is like the sunshine and Kṛṣṇa Himself is like the sun.” (36)

Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuṇṭha planets appears the impersonal reflection of light. (37) That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sāyujya liberation merge into that effulgence. (38) “Beyond the region of ignorance [the material cosmic manifestation] lies the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also attain that realm.” (39) In that spiritual sky, on the four sides of Nārāyaṇa, are the second expansions of the quadruple expansions of Dvārakā. (40) Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental. (41) There [in the spiritual sky] the personal feature of Balarāma called Mahā- saṅkarṣaṇa is the shelter of the spiritual energy. He is the primary cause, the cause of all causes.(42)

One variety of the pastimes of the spiritual energy is described as pure goodness [viśuddha- sattva]. It comprises all the abodes of Vaikuṇṭha. (43) The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Saṅkarṣaṇan. (44) There is one marginal potency, known as the jīva. Mahā- saṅkarṣaṇa is the shelter of all jīvas. (45) Saṅkarṣaṇa is the original shelter of the puruṣa, from whom this world is created and in whom it is dissolved. (46) He [Saṅkarṣaṇa] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta cannot describe His glory. (47) That Saṅkarṣaṇa, who is transcendental pure goodness, is a partial expansion of Nityānanda Balarāma. (48)

Lord Caitanya appeared with the sentiment of Rādhā. He preached the dharma of this age-the chanting of the holy name and pure love of God. (220) In the mood of Śrīmatī Rādhārāṇī, He also fulfilled His own desires. This is the principal reason for His appearance. (221) Lord Śrī Kṛṣṇa Caitanya is Kṛṣṇa [Vrajendra- kumāra], the embodiment of rasas. He is amorous love personified. (222) He made His appearance to taste that conjugal mellow and incidentally to broadcast all the rasas. (223) “My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish- black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.” (224)

Lord Śrī Kṛṣṇa Caitanya is the abode of rasa. He Himself tasted the sweetness of rasa in endless ways. (225) Thus He initiated the dharma for the Age of Kali. The devotees of Lord Caitanya know all these truths. (226) Advaita Ācārya, Lord Nityānanda, Śrīvāsa Paṇḍita, Gadādhara Paṇḍita, Svarūpa Dāmodara, Murāri Gupta, Haridāsa Ṭhākura and all the other devotees of Śrī Kṛṣṇa Caitanya bowing down with devotion, I hold their lotus feet on my head. (227-228) I have given a hint of the sixth verse. Now please hear as I reveal the meaning of that original verse. (229) “Desiring to understand the glory of Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī- devī, as the moon appeared from the ocean.” (230)

All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them. (231) Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not. (232) Anyone who has captured Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions. (233) All these conclusions are like the newly grown twigs of a mango tree; they are always pleasing to the devotees, who in this way resemble cuckoo birds. (234) The camellike nondevotees cannot enter into these topics. Therefore there is special jubilation in my heart. (235) For fear of them I do not wish to speak, but if they do not understand, then what can be happier in all the three worlds?(236) Therefore after offering obeisances to the devotees, for their satisfaction I shall speak without hesitating.(237)

Once Lord Kṛṣṇa considered within His heart, “Everyone says that I am complete bliss, full of all rasas. (238) All the world derives pleasure from Me. Is there anyone who can give Me pleasure? (239) “One who has a hundred times more qualities than Me could give pleasure to My mind. (240) “One more qualified than Me is impossible to find in the world. But in Rādhā alone I feel the presence of one who can give Me pleasure. (241) “Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed, and although it gives pleasure to the three worlds, seeing Rādhārāṇī gives pleasure to My eyes. (242 243) “The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Śrīmatī Rādhārāṇī. (244)

“Although My body lends fragrance to the entire creation, the scent of Rādhārāṇī’s limbs captivates My mind and heart.(245) “Although the entire creation is full of different tastes because of Me, I am charmed by the nectarean taste of the lips of Śrīmatī Rādhārāṇī.(246) “And although My touch is cooler than ten million moons, I am refreshed by the touch of Śrīmatī Rādhikā.(247) “Thus although I am the source of happiness for the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul.(248) “In this way My affectionate feelings for Śrīmatī Rādhārāṇī may be understood, but on analysis I find them contradictory. (249) “My eyes are fully satisfied when I look upon Śrīmatī Rādhārāṇī, but by looking upon Me, She becomes even more advanced in satisfaction.(250) “The flutelike murmur of the bamboos rubbing against one another steals Rādhārāṇī’s consciousness, for She thinks it to be the sound of My flute. And She embraces a tamāla tree, mistaking it for Me. (251)

“‘I have gotten the embrace of Śrī Kṛṣṇa,’ She thinks, ‘so now My life is fulfilled.’ Thus She remains immersed in pleasing Kṛṣṇa, taking the tree in Her arms. (252) “When a favorable breeze carries to Her the fragrance of My body, She is blinded by love and tries to fly into that breeze. (253) “When She tastes the betel chewed by Me, She merges in an ocean of joy and forgets everything else. (254) “Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association. (255) “Seeing the luster of Her complexion after Our pastimes together, I forget My own identity in happiness. (256) “The sage Bharata has said that the mellows of lover and beloved are equal. But he does not know the mellows of My Vṛndāvana. (257) “The happiness I feel when meeting Rādhārāṇī is a hundred times greater than the happiness I get from meeting others. (258)

“‘My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities.’ (259) “‘Her eyes are enchanted by the beauty of Lord Kṛṣṇa, the enemy of Kaṁsa. Her body thrills in pleasure at His touch. Her ears are always attracted to His sweet voice, Her nostrils are enchanted by His fragrance, and Her tongue hankers for the nectar of His soft lips. She hangs down her lotuslike face, exercising self- control only by pretense, but She cannot help showing the external signs of Her spontaneous love for Lord Kṛṣṇa.’ (260)

“Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Śrīmatī Rādhārāṇī. (261) “I am always eager to taste the joy that Rādhārāṇī derives from Me. (262) “In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness. (263) “Formerly I appeared in the world to taste mellows, and I tasted the mellows of pure love in various ways.(264) “I taught devotional service that springs from the devotees’ spontaneous love by demonstrating it with My pastimes. (265) “But these three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position. (266) “Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled. (267) “Therefore, assuming Rādhārāṇī’s sentiments and bodily complexion, I shall descend to fulfill these three desires.” (268)

In this way Lord Kṛṣṇa came to a decision. Simultaneously, the time came for the incarnation of the age. (269) At that time Śrī Advaita was earnestly worshiping Him. Advaita attracted Him with His loud calls. (270) First Lord Kṛṣṇa made His parents and elders appear. Then Kṛṣṇa Himself, with the sentiments and complexion of Rādhikā, appeared in Navadvīpa, like the full moon, from the womb of mother Śacī, which is like an ocean of pure milk. (271 272) Meditating on the lotus feet of Śrī Rūpa Gosvāmī, I have thus explained the sixth verse. (273) I can support the explanation of these two verses [verses 5 and 6 of the First Chapter] with a verse by Śrī Rūpa Gosvāmī. (274)

“Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love possessed by one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace.” (275) Thus the auspicious invocation, the essential nature of the truth of Lord Caitanya, and the need for His appearance have been set forth in six verses. (276) 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. (277)

This is a description of His second desire. Now please listen as I describe the third. (159) This conclusion of rasa is extremely deep. Only Svarūpa Dāmodara knows much about it. (160) Anyone else who claims to know it must have heard it from him, for he was the most intimate companion of Lord Caitanya Mahāprabhu. (161) The love of the gopīs is called rūḍha- bhāva. It is pure and spotless. It is not at any time lust. (162) “The pure love of the gopīs has become celebrated by the name ‘lust.’ The dear devotees of the Lord, headed by Śrī Uddhava, desire to taste that love.” (163) Lust and love have different characteristics, just as iron and gold have different natures. (164)

The desire to gratify one’s own senses is kāma [lust], but the desire to please the senses of Lord Kṛṣṇa is prema [love]. (165) The object of lust is only the enjoyment of one’s own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful. (166) Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self- gratification and the path of varṇāśrama- dharma, which is difficult to give up-the gopīs have forsaken all these, along with their families, and suffered their relatives’ punishment and scolding, all for the sake of serving Lord Kṛṣṇa. They render loving service to Him for the sake of His enjoyment. (167-169) That is called firm attachment to Lord Kṛṣṇa. It is spotlessly pure, like a clean cloth that has no stain. (170) Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. (171)

Thus there is not the slightest taint of lust in the gopīs’ love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment. (172) “O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.” (173) The gopīs do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Kṛṣṇa. (174) They renounced everything for Kṛṣṇa. They have pure attachment to giving Kṛṣṇa pleasure. (175) “O My beloved gopīs, you have renounced social customs, scriptural injunctions and your relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me.” (176)

Lord Kṛṣṇa has a promise from before to reciprocate with His devotees according to the way they worship Him. (177) “In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.” (178) That promise has been broken by the worship of the gopīs, as Lord Kṛṣṇa Himself admits. (179) “O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” (180)

Now, whatever affection we see the gopīs show for their own bodies, know it for certain to be only for the sake of Lord Kṛṣṇa. (181) [The gopīs think:] “I have offered this body to Lord Kṛṣṇa. He is its owner, and it brings Him enjoyment. (182) “Kṛṣṇa finds joy in seeing and touching this body.” It is for this reason that they cleanse and decorate their bodies. (183) “O Arjuna, there are no greater receptacles of deep love for Me than the gopīs, who cleanse and decorate their bodies because they consider them Mine.” (184)There is another wonderful feature of the emotion of the gopīs. Its power is beyond the comprehension of the intelligence. (185)

When the gopīs see Lord Kṛṣṇa, they derive unbounded bliss, although they have no desire for such pleasure. (186) The gopīs taste a pleasure ten million times greater than the pleasure Lord Kṛṣṇa derives from seeing them. (187) The gopīs have no inclination for their own enjoyment, and yet their joy increases. That is indeed a contradiction. (188) For this contradiction I see only one solution: the joy of the gopīs lies in the joy of their beloved Kṛṣṇa. (189) When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also. (190) [The gopīs think:] “Kṛṣṇa has obtained so much pleasure by seeing me.” That thought increases the fullness and beauty of their faces and bodies. (191) The beauty of Lord Kṛṣṇa increases at the sight of the beauty of the gopīs. And the more the gopīs see Lord Kṛṣṇa’s beauty, the more their beauty increases. (192)

In this way a competition takes place between them in which no one acknowledges defeat. (193) Kṛṣṇa, however, derives pleasure from the beauty and good qualities of the gopīs. And when the gopīs see His pleasure, the joy of the gopīs increases. (194) Therefore we find that the joy of the gopīs nourishes the joy of Lord Kṛṣṇa. For that reason the fault of lust is not present in their love. (195) “I worship Lord Keśava. Coming back from the forest of Vraja, He is worshiped by the gopīs, who mount the roofs of their palaces and meet Him on the path with a hundred manners of dancing glances and gentle smiles. The corners of His eyes wander, like large black bees, around the gopīs’ breasts.” (196) There is another natural symptom of the gopīs’ love that shows it to be without a trace of lust. (197) The love of the gopīs nourishes the sweetness of Lord Kṛṣṇa. That sweetness in turn increases their love, for they are greatly satisfied. (198)

The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire for personal gratification. (199) Whenever there is unselfish love, that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Kṛṣṇa, the devotee becomes angry toward such ecstasy. (200-201) “Śrī Dāruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Kṛṣṇa.” (202) “The lotus- eyed Rādhārāṇī powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda.” (203) Furthermore, pure devotees never forsake the loving service of Lord Kṛṣṇa to aspire for their own personal pleasure through the five kinds of liberation. (204)

“Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me, who reside in the hearts of all. (205) “These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way. (206) “My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.” (207) “My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?” (208) The natural love of the gopīs is devoid of any trace of lust. It is faultless, bright and pure, like molten gold. (209) The gopīs are the helpers, teachers, friends, wives, dear disciples, confidantes and serving maids of Lord Kṛṣṇa. (210)

“O Pārtha, I speak to you the truth. The gopīs are My helpers, teachers, disciples, servants, friends and consorts. I do not know what they are not to Me.” (211) The gopīs know Kṛṣṇa’s desires, and they know how to render perfect loving service for His enjoyment. They perform their service expertly for the satisfaction of their beloved. (212) “O Pārtha, the gopīs know My greatness, My loving service, respect for Me, and My mentality. Others cannot really know these.” (213) Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. (214)”Just as Rādhā is dear to Lord Kṛsṇa, so Her bathing place [Rādhā- kuṇḍa] is dear to Him. She alone is His most beloved of all the gopīs.” (215)

“O Pārtha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are especially glorious because among them is My Śrīmatī Rādhārāṇī.” (216) All the other gopīs help increase the joy of Kṛṣṇa’s pastimes with Rādhārāṇī. The gopīs act as the instruments of Their mutual enjoyment. (217) Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure. (218) “Lord Kṛṣṇa, the enemy of Kaṁsa, left aside the other gopīs during the rāsa dance and took Śrīmatī Rādhārāṇī to His heart, for She is the helper of the Lord in realizing the essence of His desires.” (219)