Chanting Śrī Caitanya-caritāmṛta Ādi-līlā 7th Chapter
Chapter 7: Lord Caitanya in Five Features
TEXT 1
agaty-eka-gatiṁ natvā
hīnārthādhika-sādhakam
śrī-caitanyaṁ likhyate ’sya
prema-bhakti-vadānyatā
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.
TEXT 2
jaya jaya mahāprabhu śrī-kṛṣṅa-caitanya
tāṅhāra caraṅāśrita, sei baḍa dhanya
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.
TEXT 3
pūrve gurv-ādi chaya tattve kaila namaskāra
guru-tattva kahiyāchi, ebe pāṅcera vicāra
In the beginning I have discussed the truth about the spiritual master. Now I shall try to explain the Pañca-tattva.
TEXT 4
pañca-tattva avatīrṅa caitanyera saṅge
pañca-tattva lañā karena saṅkīrtana raṅge
These five tattvas incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His saṅkīrtana movement with great pleasure.
TEXT 5
pañca-tattva—eka-vastu, nāhi kichu bheda
rasa āsvādite tabu vividha vibheda
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.
TEXT 6
pañca-tattvātmakaṁ kṛṣṅaṁ
bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ
namāmi bhakta-śaktikam
Let me offer my obeisances unto Lord Śrī Kṛṣṅa, who has manifested Himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy.
TEXT 7
svayaṁ bhagavān kṛṣṅa ekale īśvara
advitīya, nandātmaja, rasika-śekhara
SKṛṣṅa, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṅa, yet He appears as the son of Mahārāja Nanda.
TEXT 8
rāsādi-vilāsī, vrajalalanā-nāgara
āra yata saba dekha,—tāṅra parikara
Lord Śrī Kṛṣṅa, 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.
TEXT 9
sei kṛṣṅa avatīrṅa śrī-kṛṣṅa-caitanya
sei parikara-gaṅa saṅge saba dhanya
The selfsame Lord Kṛṣṅa advented Himself as Śrī Caitanya Mahāprabhu with all His eternal associates, who are also equally glorious.
TEXT 10
ekale īśvara-tattva caitanya-īśvara
bhakta-bhāvamaya tāṅra śuddha kalevara
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.
TEXT 11
kṛṣṅa-mādhuryera eka adbhuta svabhāva
āpanā āsvādite kṛṣṅa kare bhakta-bhāva
The transcendental mellow of conjugal love of Kṛṣṅa is so wonderful that Kṛṣṅa Himself accepts the form of a devotee to relish and taste it fully.
TEXT 12
ithe bhakta-bhāva dhare caitanya gosāñi
’bhakta-svarūpa’ tāṅra nityānanda-bhāi
For this reason Śrī Caitanya Mahāprabhu, the supreme teacher, accepts the form of a devotee and accepts Lord Nityānanda as His elder brother.
TEXT 13
’bhakta-avatāra’ tāṅra ācārya-gosāñi
ei tina tattva sabe prabhu kari’ gāi
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.
TEXT 14
eka mahāprabhu, āra prabhu duijana
dui prabhu seve mahāprabhura caraṅa
One of Them is Mahāprabhu, and the other two are prabhus. These two prabhus serve the lotus feet of Mahāprabhu.
TEXT 15
ei tina tattva,—’sarvārādhya’ kari māni
caturtha ye bhakta-tattva,—’ārādhaka’ jāni
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.
TEXT 16
śrīvāsādi yata koṭi koṭi bhakta-gaṅa
’śuddha-bhakta’-tattva-madhye tāṅ-sabāra gaṅana
There are innumerable pure devotees of the Lord, headed by Śrīvāsa Ṭhākura, who are known as unalloyed devotees.
TEXT 17
gadādhara-paṅḍitādi prabhura ’śakti’-avatāra
’antaraṅga-bhakta’ kari’ gaṅana yāṅhāra
The devotees headed by Gadādhara Paṅḍita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord.
TEXTS 18–19
yāṅ-sabā lañā prabhura nitya vihāra
yāṅ-sabā lañā prabhura kīrtana-pracāra
yāṅ-sabā lañā karena prema āsvādana
yāṅ-sabā lañā dāna kare prema-dhana
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.
TEXTS 20–21
sei pañca-tattva mili’ pṛthivī āsiyā
pūrva-premabhāṅḍārera mudrā ughāḍiyā
pāṅce mili’ luṭe prema, kare āsvādana
yata yata piye, tṛṣṅā bāḍhe anukṣaṅa
The characteristics of Kṛṣṅa are understood to be a storehouse of transcendental love. Although that storehouse of love certainly came with Kṛṣṅa 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 Kṛṣṅa. The more they tasted it, the more their thirst for it grew.
TEXT 22
punaḥ punaḥ piyāiyā haya mahāmatta
nāce, kānde, hāse, gāya, yaiche mada-matta
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.
TEXT 23
pātrāpātra-vicāra nāhi, nāhi sthānāsthāna
yei yāṅhā pāya, tāṅhā kare prema-dāna
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.
TEXT 24
luṭiyā, khāiyā, diyā, bhāṅḍāra ujāḍe
āścarya bhāṅḍāra, prema śata-guṅa bāḍe
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.
TEXT 25
uchalila prema-vanyā caudike veḍāya
strī, vṛddha, bālaka, yuvā, sabāre ḍubāya
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.
TEXT 26
aj-jana, durjana, paṅgu, jaḍa, andha-gaṅa
prema-vanyāya ḍubāila jagatera jana
The Kṛṣṅa consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.
TEXT 27
jagat ḍubila, jīvera haila bīja nāśa
tāhā dekhi’ pāṅca janera parama ullāsa
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.
TEXT 28
yata yata prema-vṛṣṭi kare pañca-jane
tata tata bāḍhe jala, vyāpe tri-bhuvane
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.
TEXTS 29–30
māyāvādī, karma-niṣṭha kutārkika-gaṅa
nindaka, pāsaṅḍī yata paḍuyā adhama
sei saba mahādakṣa dhāñā palāila
sei vanyā tā-sabāre chuṅite nārila
The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees and lowest among the student community are very expert in avoiding the Kṛṣṅa consciousness movement, and therefore the inundation of Kṛṣṅa consciousness cannot touch them.
TEXTS 31–32
tāhā dekhi’ mahāprabhu karena cintana
jagat ḍubāite āmi kariluṅ yatana
keha keha eḍāila, pratijñā ha-ila bhaṅga
tā-sabā ḍubāite pātiba kichu raṅga
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.”
TEXT 33
eta bali’ mane kichu kariyā vicāra
sannyāsa-āśrama prabhu kailā aṅgīkāra
Thus the Lord accepted the sannyāsa order of life after full consideration.
TEXT 34
cabbiśa vatsara chilā gṛhastha-āśrame
pañca-viṁśati varṣe kaila yati-dharme
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.
TEXT 35
sannyāsa kariyā prabhu kailā ākarṣaṅa
yateka pālāñāchila tārkikādigaṅa
After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu attracted the attention of all those who had evaded Him, beginning with the logicians.
TEXT 36
paḍuyā, pāṣaṅḍī, karmī, nindakādi yata
tārā āsi’ prabhu-pāya haya avanata
Thus the students, infidels, fruitive workers and critics all came to surrender unto the lotus feet of the Lord.
TEXT 37
aparādha kṣamāila, ḍubila prema-jale
kebā eḍāibe prabhura prema-mahājāle
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.
TEXT 38
sabā nistārite prabhu kṛpā-avatāra
sabā nistārite kare cāturī apāra
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.
TEXT 39
tabe nija bhakta kaila yata mleccha ādi
sabe eḍāila mātra kāśīra māyāvādī
All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Śaṅkarācārya evaded Him.
TEXT 40
vṛndāvana yāite prabhu rahilā kāśīte
māyāvādi-gaṅa tāṅre lāgila nindite
While Lord Caitanya Mahāprabhu was passing through Vārāṅasī on His way to Vṛndāvana, the Māyāvādī sannyāsī philosophers blasphemed against Him in many ways.
TEXT 41
sannyāsī ha-iyā kare gāyana, nācana
nā kare vedānta-pāṭha, kare saṅkīrtana
The blasphemers said, “Although a sannyāsī, He does not take interest in the study of Vedānta but instead always engages in chanting and dancing in saṅkīrtana.
TEXT 42
mūrkha sannyāsī nija-dharma nāhi jāne
bhāvuka ha-iyā phere bhāvukera sane
“This Caitanya Mahāprabhu is an illiterate sannyāsī and therefore does not know His real function. Guided only by His sentiments, He wanders about in the company of other sentimentalists.”
TEXT 43
e saba śuniyā prabhu hāse mane mane
upekṣā kariyā kāro nā kaila sambhāṣaṅe
Hearing all this blasphemy, Lord Caitanya Mahāprabhu merely smiled to Himself, rejected all these accusations and did not talk with the Māyāvādīs.
TEXT 44
upekṣā kariyā kaila mathurā gamana
mathurā dekhiyā punaḥ kaila āgamana
Thus neglecting the blasphemy of the Vārāṅasī Māyāvādīs, Lord Caitanya Mahāprabhu proceeded to Mathurā, and after visiting Mathurā He returned to meet the situation.
TEXT 45
kāśīte lekhaka śūdra-śrīcandraśekhara
tāṅra ghare rahilā prabhu svatantra īśvara
This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.
TEXT 46
tapana-miśrera ghare bhikṣā-nirvāhaṅa
sannyāsīra saṅge nāhi māne nimantraṅa
As a matter of principle, Lord Caitanya regularly accepted His food at the house of Tapana Miśra. He never mixed with other sannyāsīs, nor did He accept invitations from them.
TEXT 47
sanātana gosāñi āsi’ tāṅhāi mililā
tāṅra śikṣā lāgi’ prabhu du-māsa rahilā
When Sanātana Gosvāmī came from Bengal, he met Lord Caitanya at the house of Tapana Miśra, where Lord Caitanya remained continuously for two months to teach him devotional service.
TEXT 48
tāṅre śikhāilā saba vaiṣṅavera dharma
bhāgavata-ādi śāstrera yata gūḍha marma
On the basis of scriptures like Śrīmad-Bhāgavatam, which reveal these confidential directions, Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī regarding all the regular activities of a devotee.
TEXT 49
itimadhye candraśekhara, miśra-tapana
duḥkhī hañā prabhu-pāya kaila nivedana
While Lord Caitanya Mahāprabhu was instructing Sanātana Gosvāmī, both Candraśekhara and Tapana Miśra became very unhappy. Therefore they submitted an appeal unto the lotus feet of the Lord.
TEXT 50
kateka śuniba prabhu tomāra nindana
nā pāri sahite, ebe chāḍiba jīvana
“How long can we tolerate the blasphemy by Your critics against Your conduct? We should give up our lives rather than hear such blasphemy.
TEXT 51
tomāre nindaye yata sannyāsīra gaṅa
śunite nā pāri, phāṭe hṛdaya-śravaṅa
“The Māyāvādī sannyāsīs are all criticizing Your Holiness. We cannot tolerate hearing such criticism, for this blasphemy breaks our hearts.”
TEXT 52
ihā śuni rahe prabhu īṣat hāsiyā
sei kāle eka vipra milila āsiyā
While Tapana Miśra and Candraśekhara were thus talking with Śrī Caitanya Mahāprabhu, He only smiled slightly and remained silent. At that time a brāhmaṅa came there to meet the Lord.
TEXT 53
āsi’ nivedana kare caraṅe dhariyā
eka vastu māgoṅ, deha prasanna ha-iyā
The brāhmaṅa immediately fell at the lotus feet of Caitanya Mahāprabhu and requested Him to accept his proposal in a joyful mood.
TEXT 54
sakala sannyāsī muñi kainu nimantraṅa
tumi yadi āisa, pūrṅa haya mora mana
“My dear Lord, I have invited all the sannyāsīs of Benares to my home. My desires will be fulfilled if You also accept my invitation.
TEXT 55
nā yāha sannyāsi-goṣṭhī, ihā āmi jāni
more anugraha kara nimantraṅa māni’
“My dear Lord, I know that You never mix with other sannyāsīs, but please be merciful unto me and accept my invitation.”
TEXT 56
prabhu hāsi’ nimantraṅa kaila aṅgīkāra
sannyāsīre kṛpā lāgi’ e bhaṅgī tāṅhāra
Lord Caitanya smiled and accepted the invitation of the brāhmaṅa. He made this gesture to show His mercy to the Māyāvādī sannyāsīs.
TEXT 57
se vipra jānena prabhu nā yā’na kā’ra ghare
tāṅhāra preraṅāya tāṅre atyāgraha kare
The brāhmaṅa knew that Lord Caitanya Mahāprabhu never went to anyone else’s house, yet due to inspiration from the Lord he earnestly requested Him to accept this invitation.
TEXT 58
āra dine gelā prabhu se vipra-bhavane
dekhilena, vasiyāchena sannyāsīra gaṅe
The next day, when Lord Śrī Caitanya Mahāprabhu went to the house of that brāhmaṅa, He saw all the sannyāsīs of Benares sitting there.
TEXT 59
sabā namaskari’ gelā pāda-prakṣālane
pāda prakṣālana kari vasilā sei sthāne
As soon as Śrī Caitanya Mahāprabhu saw the sannyāsīs He immediately offered obeisances, and then He went to wash His feet. After washing His feet, He sat down by the place where He had done so.
TEXT 60
vasiyā karilā kichu aiśvarya prakāśa
mahātejomaya vapu koṭi-sūryābhāsa
After sitting on the ground, Caitanya Mahāprabhu exhibited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns.
TEXT 61
prabhāve ākarṣila saba sannyāsīra mana
uṭhila sannyāsī saba chāḍiyā āsana
When the sannyāsīs saw the brilliant illumination of the body of Śrī Caitanya Mahāprabhu, their minds were attracted, and they all immediately gave up their sitting places and stood in respect.
TEXT 62
prakāśānanda-nāme sarva sannyāsi-pradhāna
prabhuke kahila kichu kariyā sammāna
The leader of all the Māyāvādī sannyāsīs present was named Prakāśānanda Sarasvatī, and after standing up he addressed Lord Caitanya Mahāprabhu as follows with great respect.
TEXT 63
ihāṅ āisa, ihāṅ āisa, śunaha śrīpāda
apavitra sthāne vaisa, kibā avasāda
“Please come here. Please come here, Your Holiness. Why do You sit in that unclean place? What has caused Your lamentation?”
TEXT 64
prabhu kahe,—āmi ha-i hīna-sampradāya
tomā-sabāra sabhāya vasite nā yuyāya
The Lord replied, “I belong to a lower order of sannyāsīs. Therefore I do not deserve to sit with you.”
TEXT 65
āpane prakāśānanda hātete dhariyā
vasāilā sabhā-madhye sammāna kariyā
Prakāśānanda Sarasvatī, however, caught Śrī Caitanya Mahāprabhu personally by the hand and seated Him with great respect in the midst of the assembly.
TEXT 66
puchila, tomāra nāma ’śrī-kṛṣṅa-caitanya’
keśava-bhāratīra śiṣya, tāte tumi dhanya
Prakāśānanda Sarasvatī then said, “I understand that Your name is Śrī Kṛṣṅa Caitanya. You are a disciple of Śrī Keśava Bhāratī, and therefore You are glorious.
TEXT 67
sāmpradāyika sannyāsī tumi, raha ei grāme
ki kāraṅe āmā-sabāra nā kara darśane
“You belong to our Śaṅkara-sampradāya and live in our village, Vārāṅasī. Why then do You not associate with us? Why is it that You avoid even seeing us?
TEXT 68
sannyāsī ha-iyā kara nartana-gāyana
bhāvuka saba saṅge lañā kara saṅkīrtana
“You are a sannyāsī. Why then do You indulge in chanting and dancing, engaging in Your saṅkīrtana movement in the company of fanatics?
TEXT 69
vedānta-paṭhana, dhyāna,—sannyāsīra dharma
tāhā chāḍi’ kara kene bhāvukera karma
“Meditation and the study of Vedānta are the sole duties of a sannyāsī. Why do You abandon these to dance with fanatics?
TEXT 70
prabhāve dekhiye tomā sākṣāt nārāyaṅa
hīnācāra kara kene, ithe ki kāraṅa
“You look as brilliant as if You were Nārāyaṅa Himself. Will You kindly explain the reason that You have adopted the behavior of lower-class people?”
TEXT 71
prabhu kahe—śuna, śrīpāda, ihāra kāraṅa
guru more mūrkha dekhi’ karila śāsana
Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me.
TEXT 72
mūrkha tumi, tomāra nāhika vedāntādhikāra
’kṛṣṅa-mantra’ japa sadā,—ei mantra-sāra
“’You are a fool,’ he said. ’You are not qualified to study Vedānta philosophy, and therefore You must always chant the holy name of Kṛṣṅa. This is the essence of all mantras, or Vedic hymns.
TEXT 73
kṛṣṅa-mantra haite habe saṁsāra-mocana
kṛṣṅa-nāma haite pābe kṛṣṅera caraṅa
“’Simply by chanting the holy name of Kṛṣṅa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṅa mantra one will be able to see the lotus feet of the Lord.
TEXT 74
nāma vinu kali-kāle nāhi āra dharma
sarva-mantra-sāra nāma, ei śāstra-marma
“’In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.’
TEXT 75
eta bali’ eka śloka śikhāila more
kaṅṭhe kari’ ei śloka kariha vicāre
“After describing the potency of the Hare Kṛṣṅa mahā-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat.
TEXT 76
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
“’For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.’
TEXT 77
ei ājñā pāñā nāma la-i anukṣaṅa
nāma laite laite mora bhrānta haila mana
“Since I received this order from My spiritual master, I always chant the holy name, but I thought that by chanting and chanting the holy name I had been bewildered.
TEXT 78
dhairya dharite nāri, hailāma unmatta
hāsi, kāndi, nāci, gāi, yaiche madamatta
“While chanting the holy name of the Lord in pure ecstasy, I lose Myself, and thus I laugh, cry, dance and sing just like a madman.
TEXT 79
tabe dhairya dhari’ mane kariluṅ vicāra
kṛṣṅa-nāme jñānācchanna ha-ila āmāra
“Collecting My patience, therefore, I began to consider that chanting the holy name of Kṛṣṅa had covered all My spiritual knowledge.
TEXT 80
pāgala ha-ilāṅ āmi, dhairya nāhi mane
eta cinti’ nivediluṅ gurura caraṅe
“I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master.
TEXT 81
kibā mantra dilā, gosāñi, kibā tāra bala
japite japite mantra karila pāgala
“’My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mahā-mantra!
TEXT 82
hāsāya, nācāya, more karāya krandana
eta śuni’ guru hāsi balilā vacana
“’Chanting the holy name in ecstasy causes Me to dance, laugh and cry.’ When My spiritual master heard all this, he smiled and then began to speak.
TEXT 83
kṛṣṅa-nāma-mahā-mantrera ei ta’ svabhāva
yei jape, tāra kṛṣṅe upajaye bhāva
“’It is the nature of the Hare Kṛṣṅa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṅa.
TEXT 84
kṛṣṅa-viṣayaka premā—parama puruṣārtha
yāra āge tṛṅa-tulya cāri puruṣārtha
“’Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.
TEXT 85
pañcama puruṣārtha—premānandāmṛta-sindhu
mokṣādi ānanda yāra nahe eka bindu
“’For a devotee who has actually developed bhāva, the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea.
TEXT 86
kṛṣṅa-nāmera phala—’premā’, sarva-śāstre kaya
bhāgye sei premā tomāya karila udaya
“’The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so.
TEXT 87
premāra svabhāve kare citta-tanu kṣobha
kṛṣṅera caraṅa-prāptye upajāya lobha
“’It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in one’s body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord.
TEXT 88
premāra svabhāve bhakta hāse, kānde, gāya
unmatta ha-iyā nāce, iti-uti dhāya
“’When one actually develops love of Godhead, he naturally sometimes cries, sometimes laughs, sometimes chants and sometimes runs here and there just like a madman.
TEXTS 89–90
sveda, kampa, romāñcāśru, gadgada, vaivarṅya
unmāda, viṣāda, dhairya, garva, harṣa, dainya
eta bhāve premā bhaktagaṅere nācāya
kṛṣṅera ānandāmṛta-sāgare bhāsāya
“’Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility—these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṅa mantra.
TEXT 91
bhāla haila, pāile tumi parama-puruṣārtha
tomāra premete āmi hailāṅ kṛtārtha
“’It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.
TEXT 92
nāca, gāo, bhakta-saṅge kara saṅkīrtana
kṛṣṅa-nāma upadeśi’ tāra’ sarva-jana
“’My dear child, continue dancing, chanting and performing saṅkīrtana in association with devotees. Furthermore, go out and preach the value of chanting kṛṣṅa-nāma, for by this process You will be able to deliver all fallen souls.’
TEXT 93
eta bali’ eka śloka śikhāila more
bhāgavatera sāra ei—bale vāre vāre
“Saying this, My spiritual master taught Me a verse from Śrīmad-Bhāgavatam. It is the essence of all the Bhāgavatam’s instructions; therefore he recited this verse again and again.
TEXT 94
Sevaṁ-vrataḥ sva-priya-nāma-kīrtyā
jātānurāgo druta-citta uccaiḥ
hasaty atho roditi rauti gāyaty
unmāda-van nṛtyati loka-bāhyaḥ
“’When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’
TEXTS 95–96
ei tāṅra vākye āmi dṛḍha viśvāsa dhari’
nirantara kṛṣṅa-nāma saṅkīrtana kari
sei kṛṣṅa-nāma kabhu gāoyāya, nācāya
gāhi, nāci nāhi āmi āpana-icchāya
“I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kṛṣṅa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.
TEXT 97
kṛṣṅa-nāme ye ānanda-sindhu-āsvādana
brahmānanda tāra āge khātodaka-sama
“Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛṣṅa mantra, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal.
TEXT 98
tvat-sākṣāt-karaṅāhlāda-
viśuddhābdhi-sthitasya me
sukhāni goṣpadāyante
brāhmāṅy api jagad-guro
“’My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.’”
TEXT 99
prabhura miṣṭa-vākya śuni’ sannyāsīra gaṅa
citta phiri’ gela, kahe madhura vacana
After hearing Lord Śrī Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were moved. Their minds changed, and thus they spoke with pleasing words.
TEXT 100
ye kichu kahile tumi, saba satya haya
kṛṣṅa-premā sei pāya, yāra bhāgyodaya
“Dear Śrī Caitanya Mahāprabhu, what You have said is all true. Only one who is favored by fortune attains love of Godhead.
TEXT 101
kṛṣṅe bhakti kara—ihāya sabāra santoṣa
vedānta nā śuna kene, tāra kibā doṣa
“Dear Sir, there is no objection to Your being a great devotee of Lord Kṛṣṅa. Everyone is satisfied with this. But why do You avoid discussion on the Vedānta-sūtra? What is the fault in it?”
TEXT 102
eta śuni’ hāsi’ prabhu balilā vacana
duḥkha nā mānaha yadi, kari nivedana
After hearing the Māyāvādī sannyāsīs speak in that way, Lord Caitanya Mahāprabhu smiled slightly and said, “My dear sirs, if you don’t mind I can say something to you regarding Vedānta philosophy.”
TEXT 103
ihā śuni’ bale sarva sannyāsīra gaṅa
tomāke dekhiye yaiche sākṣāt nārāyaṅa
Hearing this, the Māyāvādī sannyāsīs became somewhat humble and addressed Caitanya Mahāprabhu as Nārāyaṅa Himself, who they all agreed He was.
TEXT 104
tomāra vacana śuni’ juḍāya śravaṅa
tomāra mādhurī dekhi’ juḍāya nayana
“Dear Caitanya Mahāprabhu,” they said, “to tell You the truth, we are greatly pleased to hear Your words, and furthermore Your bodily features are so pleasing that we feel extraordinary satisfaction in seeing You.
TEXT 105
tomāra prabhāve sabāra ānandita mana
kabhu asaṅgata nahe tomāra vacana
“Dear Sir, by Your influence our minds are greatly satisfied, and we believe that Your words will never be unreasonable. Therefore You may speak on the Vedānta-sūtra.”
TEXT 106
prabhu kahe, vedānta-sūtra īśvara-vacana
vyāsa-rūpe kaila yāhā śrī-nārāyaṅa
The Lord said, “Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṅa in the form of Vyāsadeva.
TEXT 107
bhrama, pramāda, vipralipsā, karaṅāpāṭava
īśvarera vākye nāhi doṣa ei saba
“The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the words of the Supreme Personality of Godhead.
TEXT 108
upaniṣat-sahita sūtra kahe yei tattva
mukhya-vṛttye sei artha parama mahattva
“Śaṅkarācārya is not at fault, for it is under the order of the Supreme Personality of Godhead that he has covered the real purport of the Vedas.
TEXT 111
’brahma’-śabde mukhya arthe kahe—’bhagavān’
cid-aiśvarya-paripūrṅa, anūrdhva-samāna
“According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual opulences. No one can be equal to or greater than Him.
TEXT 112
tāṅhāra vibhūti, deha,—saba cid-ākāra
cid-vibhūti ācchādi’ tāṅre kahe ’nirākāra’
“Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Māyāvāda philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism.
TEXT 113
cid-ānanda—teṅho, tāṅra sthāna, parivāra
tāṅāra yei śune tāra haya sarva-nāśa
“Śaṅkarācārya, who is an incarnation of Lord Śiva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Māyāvādī philosophy are doomed. They will lose all their advancement in spiritual knowledge.
TEXT 115
prākṛta kariyā māne viṣṅu-kalevara
viṣṅu-nindā āra nāhi ihāra upara
“One who considers the transcendental body of Lord Viṣṅu to be made of material nature is the greatest offender at the lotus feet of the Lord. There is no greater blasphemy against the Supreme Personality of Godhead.
TEXT 116
īśvarera tattva—yena jvalita jvalana
jīvera svarūpa—yaiche sphuliṅgera kaṅa
“The Lord is like a great blazing fire, and the living entities are like small sparks of that fire.
TEXT 117
jīva-tattva—śakti, kṛṣṅa-tattva—śaktimān
gītā-viṣṅupurāṅādi tāhāte pramāṅa
The living entities are energies, not the energetic. The energetic is Kṛṣṅa. This is very vividly described in the Bhagavad-gītā, the Viṣṅu Purāṅa and other Vedic literatures.
TEXT 118
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
“’Besides these inferior energies, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.’
TEXT 119
viṣṅu-śaktiḥ parā proktā
kṣetra-jñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate
“’The potency of Lord Viṣṅu is summarized in three categories—namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.’
TEXT 120
hena jīva-tattva lañā likhi’ para-tattva
ācchanna karila śreṣṭha īśvara-mahattva
“The Māyāvāda philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism.
TEXT 121
vyāsera sūtrete kahe ’pariṅāma’-vāda
’vyāsa bhrānta’—bali’ tāra uṭhāila vivāda
“In his Vedānta-sūtra Śrīla Vyāsadeva has described that everything is but a transformation of the energy of the Lord. Śaṅkarācārya, however, has misled the world by commenting that Vyāsadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world.
TEXT 122
pariṅāma-vāde īśvara hayena vikārī
eta kahi’ ’vivarta’-vāda sthāpanā ye kari
“According to Śaṅkarācārya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed.
TEXT 123
vastutaḥ pariṅāma-vāda—sei se pramāṅa
dehe ātma-buddhi—ei vivartera sthāna
“Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion.
TEXT 124
avicintya-śakti-yukta śrī-bhagavān
icchāya jagad-rūpe pāya pariṅāma
“The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation.
TEXT 125
tathāpi acintya-śaktye haya avikārī
prākṛta cintāmaṅi tāhe dṛṣṭānta ye dhari
“Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged.
TEXT 126
nānā ratna-rāśi haya cintāmaṅi haite
tathāpiha maṅi rahe svarūpe avikṛte
“Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form.
TEXT 127
prākṛta-vastute yadi acintya-śakti haya
īśvarera acintya-śakti,—ithe ki vismaya
“If there is such inconceivable potency in material objects, why should we not believe in the inconceivable potency of the Supreme Personality of Godhead?
TEXT 128
’praṅava’ se mahāvākya—vedera nidāna
īśvara-svarūpa praṅava sarva-viśva-dhāma
“The Vedic sound vibration oṁkāra, the principal word in the Vedic literatures, is the basis of all Vedic vibrations. Therefore one should accept oṁkāra as the sound representation of the Supreme Personality of Godhead and the reservoir of the cosmic manifestation.
TEXT 129
sarvāśraya īśvarera praṅava uddeśa
’tat tvam asi’—vākya haya vedera ekadeśa
“It is the purpose of the Supreme Personality of Godhead to present praṅava [oṁkāra] as the reservoir of all Vedic knowledge. The words ’tat tvam asi’ are only a partial explanation of the Vedic knowledge.
TEXT 130
’praṅava', mahā-vākya—tāhā kari’ ācchādana
mahāvākye kari ’tat tvam asi’ra sthāpana
“Praṅava [oṁkāra] is the mahā-vākya [mahā-mantra] in the Vedas. Śaṅkarācārya’s followers cover this to stress without authority the mantra tat tvam asi.
TEXT 131
sarva-veda-sūtre kare kṛṣṅera abhidhāna
mukhya-vṛtti chāḍi’ kaila lakṣaṅā-vyākhyāna
“In all the Vedic sūtras and literatures, it is Lord Kṛṣṅa who is to be understood, but the followers of Śaṅkarācārya have covered the real meaning of the Vedas with indirect explanations.
TEXT 132
svataḥ-pramāṅa veda—pramāṅa-śiromaṅi
lakṣaṅā karile svataḥ-pramāṅatā-hāni
“The self-evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self-evident nature is lost.
TEXT 133
ei mata pratisūtre sahajārtha chāḍiyā
gauṅārtha vyākhyā kare kalpanā kariyā
“To prove their philosophy, the members of the Māyāvāda school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers.”
TEXT 134
ei mate pratisūtre karena dūṣaṅa
śuni’ camatkāra haila sannyāsīra gaṅa
When Śrī Caitanya Mahāprabhu thus showed for each and every sūtra the defects in Śaṅkarācārya’s explanations, all the assembled Māyāvādī sannyāsīs were struck with wonder.
TEXT 135
sakala sannyāsī kahe,—’śunaha śrīpāda
tumi ye khaṅḍile artha, e nahe vivāda
All the Māyāvādī sannyāsīs said, “Your Holiness, kindly know from us that we actually have no quarrel with Your refutation of these meanings, for You have given a clear understanding of the sūtras.
TEXT 136
ācārya-kalpita artha,—ihā sabhe jāni
sampradāya-anurodhe tabu tāhā māni
“We know that all this word jugglery springs from the imagination of Śaṅkarācārya, and yet because we belong to his sect, we accept it although it does not satisfy us.
TEXT 137
mukhyārtha vyākhyā kara, dekhi tomāra bala’
mukhyārthe lāgāla prabhu sūtra-sakala
“Now let us see,” the Māyāvādī sannyāsīs continued, “how well You can describe the sūtras in terms of their direct meaning.” Hearing this, Lord Caitanya Mahāprabhu began His direct explanation of the Vedānta-sūtra.
TEXT 138
bṛhad-vastu ’brahma’ kahi—’śrī-bhagavān’
ṣaḍ-vidhaiśvarya-pūrṅa, para-tattva-dhāma
“Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full in six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge.
TEXT 139
svarūpa-aiśvarye tāṅra nāhi māyā-gandha
sakala vedera haya bhagavān se ’sambandha’
“In His original form the Supreme Personality of Godhead is full with transcendental opulences, which are free from the contamination of the material world. It is to be understood that in all Vedic literature the Supreme Personality of Godhead is the ultimate goal.
TEXT 140
tāṅre ’nirviśeṣa’ kahi, cic-chakti nā māni
ardha-svarūpa nā mānile pūrṅatā haya hāni
“When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole.
TEXT 141
bhagavān-prāpti-hetu ye kari upāya
śravaṅādi bhakti—kṛṣṅa-prāptira sahāya
“It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him.
TEXT 142
sei sarva-vedera ’abhidheya’ nāma
sādhana-bhakti haite haya premera udgama
“By practicing this regulated devotional service under the direction of the spiritual master, certainly one awakens his dormant love of Godhead. This process is called abhidheya.
TEXT 143
kṛṣṅera caraṅe haya yadi anurāga
kṛṣṅa vinu anyatra tāra nāhi rahe rāga
“If one develops his love of Godhead and becomes attached to the lotus feet of Kṛṣṅa, gradually he loses his attachment to everything else.
TEXT 144
pañcama puruṣārtha sei prema-mahādhana
kṛṣṅera mādhurya-rasa karāya āsvādana
“Love of Godhead is so exalted that it is considered to be the fifth goal of human life. By awakening one’s love of Godhead, one can attain the platform of conjugal love, tasting it even during the present span of life.
TEXT 145
premā haite kṛṣṅa haya nija bhakta-vaśa
premā haite pāya kṛṣṅera sevā-sukha-rasa
“The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellow of devotional service.
TEXT 146
sambandha, abhidheya, prayojana nāma
ei tina artha sarva-sūtre paryavasāna
“One’s relationship with the Supreme Personality of Godhead, activities in terms of that relationship, and the ultimate goal of life [to develop love of God]—these three subjects are explained in every aphorism of the Vedānta-sūtra, for they form the culmination of the entire Vedānta philosophy.”
TEXT 147
ei-mata sarva-sūtrera vyākhyāna śuniyā
sakala sannyāsī kahe vinaya kariyā
When all the Māyāvādī sannyāsīs thus heard the explanation of Caitanya Mahāprabhu on the basis of sambandha, abhidheya and prayojana, they spoke very humbly.
TEXT 148
vedamaya-mūrti tumi,—sākṣāt nārāyaṅa
kṣama aparādha,—pūrve ye kailuṅ nindana
“Dear Sir, You are Vedic knowledge personified and are directly Nārāyaṅa Himself. Kindly excuse us for the offenses we previously committed by criticizing You.”
TEXT 149
sei haite sannyāsīra phiri gela mana
’kṛṣṅa’ ’kṛṣṅa’ nāma sadā karaye grahaṅa
From that moment when the Māyāvādī sannyāsīs heard the explanation of the Vedānta-sūtra from the Lord, their minds changed, and on the instruction of Caitanya Mahāprabhu, they too chanted “Kṛṣṅa! Kṛṣṅa!” always.
TEXT 150
ei-mate tāṅ-sabāra kṣami’ aparādha
sabākāre kṛṣṅa-nāma karilā prasāda
Thus Lord Caitanya excused all the offenses of the Māyāvādī sannyāsīs and very mercifully blessed them with kṛṣṅa-nāma.
TEXT 151
tabe saba sannyāsī mahāprabhuke laiyā
bhikṣā karilena sabhe, madhye vasāiyā
After this, all the sannyāsīs took the Lord into their midst, and thus they all took their meal together.
TEXT 152
bhikṣā kari’ mahāprabhu āilā vāsāghara
hena citra-līlā kare gaurāṅga-sundara
After taking lunch among the Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu, who is known as Gaurasundara, returned to His residence. Thus the Lord performs His wonderful pastimes.
TEXT 153
candraśekhara, tapana miśra, āra sanātana
śuni’ dekhi’ ānandita sabākāra mana
Hearing the arguments of Śrī Caitanya Mahāprabhu and seeing His victory, Candraśekhara, Tapana Miśra and Sanātana Gosvāmī were all extremely pleased.
TEXT 154
prabhuke dekhite āise sakala sannyāsī
prabhura praśaṁsā kare saba vārāṅasī
Many Māyāvādī sannyāsīs of Vārāṅasī came to see the Lord after this incident, and the entire city praised Him.
TEXT 155
vārāṅasī-purī āilā śrī-kṛṣṅa-caitanya
purī-saha sarva-loka haila mahā-dhanya
Śrī Caitanya Mahāprabhu visited the city of Vārāṅasī, and all of its people were very thankful.
TEXT 156
lakṣa lakṣa loka āise prabhuke dekhite
mahā-bhiḍa haila dvāre, nāre praveśite
The crowd at the door of His residence was so great that it numbered hundreds of thousands.
TEXT 157
prabhu yabe yā’na viśveśvara-daraśane
lakṣa lakṣa loka āsi’ mile sei sthāne
When the Lord went to visit the temple of Viśveśvara, hundreds of thousands of people assembled to see Him.
TEXT 158
snāna karite yabe yā’na gaṅgā-tīre
tāhāñi sakala loka haya mahā-bhiḍe
Whenever Lord Caitanya went to the banks of the Ganges to take His bath, big crowds of many hundreds of thousands of people assembled there.
TEXT 159
bāhu tuli’ prabhu bale,—bala hari hari
hari-dhvani kare loka svarga-martya bhari’
Whenever the crowds were too great, Śrī Caitanya Mahāprabhu stood up, raised His hands and chanted, “Hari! Hari!” to which all the people responded, filling both the land and sky with the vibration.
TEXT 160
loka nistāriyā prabhura calite haila mana
vṛndāvane pāṭhāilā śrī-sanātana
After thus delivering the people in general, the Lord desired to leave Vārāṅasī. After instructing Śrī Sanātana Gosvāmī, He sent him toward Vṛndāvana.
TEXT 161
rātri-divase lokera śuni’ kolāhala
vārāṅasī chāḍi’ prabhu āilā nīlācala
Because the city of Vārāṅasī was always full of tumultuous crowds, Śrī Caitanya Mahāprabhu, after sending Sanātana to Vṛndāvana, returned to Jagannātha Purī.
TEXT 162
ei līlā kahiba āge vistāra kariyā
saṅkṣepe kahilāṅ ihāṅ prasaṅga pāiyā
I have here given a brief account of these pastimes of Lord Caitanya, but later I shall describe them in an extensive way.
TEXT 163
ei pañca-tattva-rūpe śrī-kṛṣṅa-caitanya
kṛṣṅa-nāma-prema diyā viśva kailā dhanya
Śrī Kṛṣṅa Caitanya Mahāprabhu and His associates of the Pañca-tattva distributed the holy name of the Lord to invoke love of Godhead throughout the universe, and thus the entire universe was thankful.
TEXT 164
mathurāte pāṭhāila rūpa-sanātana
dui senā-pati kaila bhakti pracāraṅa
Lord Caitanya dispatched the two generals Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana to preach the bhakti cult.
TEXT 165
nityānanda-gosāñe pāṭhāilā gauḍa-deśe
teṅho bhakti pracārilā aśeṣa-viśeṣe
As Rūpa Gosvāmī and Sanātana Gosvāmī were sent toward Mathurā, so Nityānanda Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahāprabhu.
TEXT 166
āpane dakṣiṅa deśa karilā gamana
grāme grāme kailā kṛṣṅa-nāma pracāraṅa
Śrī Caitanya Mahāprabhu personally went to South India, and He broadcast the holy name of Lord Kṛṣṅa in every village and town.
TEXT 167
setubandha paryanta kailā bhaktira pracāra
kṛṣṅa-prema diyā kailā sabāra nistāra
Thus the Lord went to the southernmost tip of the Indian peninsula, known as Setubandha [Cape Comorin]. Everywhere He distributed the bhakti cult and love of Kṛṣṅa, and in this way He delivered everyone.
TEXT 168
ei ta’ kahila pañca-tattvera vyākhyāna
ihāra śravaṅe haya caitanya-tattva jñāna
I have thus explained the truth of the Pañca-tattva. One who hears this explanation increases in knowledge of Śrī Caitanya Mahāprabhu.
TEXT 169
śrī-caitanya, nityānanda, advaita,—tina jana
śrīvāsa-gadādhara-ādi yata bhakta-gaṅa
While chanting the Pañca-tattva mahā-mantra, one must chant the names of Śrī Caitanya, Nityānanda, Advaita, Gadādhara and Śrīvāsa with their many devotees. This is the process.
TEXT 170
sabākāra pādapadme koṭi namaskāra
yaiche taiche kahi kichu caitanya-vihāra
I again and again offer obeisances unto the Pañca-tattva. Thus I think that I will be able to describe something about the pastimes of Lord Caitanya Mahāprabhu.
TEXT 171
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṅadāsa
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṅadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
