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Return of Ratha Yatra 12th July 2019
Hera Panchami & Return Rathyatra Sri Caitanya Caritamrta
upavane kaila prabhu vividha vilasa
prabhura abhisheka kaila vipra krishnadasa
In the garden along the road from the Jagannatha temple to Gundica, Lord Caitanya Mahaprabhu performed various pastimes. A brahmana named Krishnadasa performed the bathing ceremony of Lord Sri Caitanya Mahaprabhu.
gundicate nritya-ante kaila jala-keli
hera-pancamite dekhila lakshmi-devira keli
After dancing in the Gundica temple, the Lord sported in the water with His devotees, and on Hera-pancami day they all saw the activities of the goddess of fortune, Lakshmidevi.
‘hera-pancami’ra dina aila janiya
kasi-misre kahe raja sayatna kariya
Knowing that the Hera-pancami festival was drawing near, King Prataparudra attentively talked with Kasi Misra.
kalya ‘hera-pancami’ habe lakshmira vijaya
aiche utsava kara yena kabhu nahi haya
“Tomorrow will be the function of Hera-pancami or Lakshmi-vijaya. Hold this festival in a way that it has never been held before.”
This Hera-pancami festival takes place five days after the Ratha-yatra festival. Lord Jagannatha has left His wife, the goddess of fortune, and gone to Vrindavana, which is the Gundica temple. Due to separation from the Lord, the goddess of fortune decides to come to see the Lord at Gundica. The coming of the goddess of fortune to Gundica is celebrated by Hera-pancami. Sometimes this is misspelled as Hara-pancami the section known as ativadi. The word hera means “to see” and refers to the goddess of fortune going to see Lord Jagannatha. The word pancami means “the fifth day” and is used because this takes place on the fifth day of the moon.
mahotsava kara taiche visesha sambhara
dekhi’ mahaprabhura yaiche haya camatkara
King Prataparudra said, “Hold this festival in such a gorgeous way that upon seeing it, Caitanya Mahaprabhu will be completely pleased and astonished.
thakurera bhandare ara amara bhandare
citra-vastra-kinkini, ara chatra-camare
“Take as many printed cloths, small bells, umbrellas and camaras as there are in my storehouse and in the Deity’s storehouse.
dhvajavrinda-pataka-ghantaya karaha mandana
nana-vadya-nritya-dolaya karaha sajana
“Collect all kinds of small and large flags and ringing bells. Then decorate the carrier and have various musical and dancing parties accompany it. In this way decorate the carrier attractively.
dviguna kariya kara saba upahara
ratha-yatra haite yaiche haya camatkara
“You should also double the quantity of prasada. Make so much that it will even surpass the Ratha-yatra festival.
seita’ kariha,—prabhu lana bhakta-gana
svacchande asiya yaiche karena darasana
“Arrange the festival in such a way that Sri Caitanya Mahaprabhu may freely go with His devotees to visit the Deity without difficulty.”
pratah-kale mahaprabhu nija-gana lana
jagannatha darsana kaila sundaracale yana
In the morning, Sri Caitanya Mahaprabhu took His personal associates with Him to see Lord Jagannatha at Sundaracala.
Sundaracala is the Gundica temple. The temple of Jagannatha at Jagannatha Puri is called Nilacala, and the temple at Gundica is called Sundaracala.
nilacale aila punah bhakta-gana-sange
dekhite utkantha hera-pancamira range
Sri Caitanya Mahaprabhu and His personal devotees returned to Nilacala with great eagerness to see the Hera-pancami festival.
kasi-misra prabhure bahu adara kariya
svagana-saha bhala-sthane vasaila lana
Kasi Misra received Caitanya Mahaprabhu with great respect, and taking the Lord and His associates to a very nice place, he had them seated.
rasa-visesha prabhura sunite mana haila
ishat hasiya prabhu svarupe puchila
After taking His seat, Sri Caitanya Mahaprabhu wanted to hear about a particular mellow of devotional service; therefore, mildly smiling, He began to question Svarupa Damodara.
yadyapi jagannatha karena dvarakaya vihara
sahaja prakata kare parama udara
tathapi vatsara-madhye haya eka-bara
vrindavana dekhite tanra utkantha apara
“Although Lord Jagannatha enjoys His pastimes at Dvaraka-dhama and naturally manifests sublime liberality there, still, once a year, He becomes unlimitedly eager to see Vrindavana.”
vrindavana-sama ei upavana-gana
taha dekhibare utkanthita haya mana
Pointing out the neighboring gardens, Sri Caitanya Mahaprabhu said, “All these gardens exactly resemble Vrindavana; therefore Lord Jagannatha is very eager to see them again.
bahira ha-ite kare ratha-yatra-chala
sundaracale yaya prabhu chadi’ nilacala
“Externally He gives the excuse that He wants to participate in the Ratha-yatra festival, but actually He wants to leave Jagannatha Puri to go to Sundaracala, Gundica temple, the replica of Vrindavana.
nana-pushpodyane tatha khele ratri-dine
lakshmidevire sange nahi laya ki karane?
“The Lord enjoys His pastimes day and night in various flower gardens there. But why did He not take Lakshmidevi, the goddess of fortune, with Him?”
svarupa kahe,—suna, prabhu, karana ihara
vrindavana-kridate lakshmira nahi adhikara
Svarupa Damodara replied, “My dear Lord, please hear the reason for this. Lakshmidevi, the goddess of fortune, cannot be admitted to the pastimes of Vrindavana.
vrindavana-lilaya krishnera sahaya gopi-gana
gopi-gana vina krishnera harite nare mana
“In the pastimes of Vrindavana, the only assistants are the gopis. But for the gopis, no one can attract the mind of Krishna.”
prabhu kahe,—yatra-chale krishnera gamana
subhadra ara baladeva, sange dui jana
The Lord said, “Using the car festival as an excuse, Krishna goes there with Subhadra and Baladeva.
gopi-sange yata lila haya upavane
nigudha krishnera bhava keha nahi jane
“All the pastimes with the gopis that take place in those gardens are very confidential ecstasies of Lord Krishna. No one knows them.
ataeva krishnera prakatye nahi kichu dosha
tabe kene lakshmidevi kare eta rosha?
“Since there is no fault at all in Krishna’s pastimes, why does the goddess of fortune become angry?”
svarupa kahe,—premavatira ei ta’ svabhava
kantera audasya-lese haya krodha-bhava
Svarupa Damodara replied, “It is the nature of a girl afflicted by love to become immediately angry upon finding neglect on the part of her lover.”
hena-kale, khacita yahe vividha ratana
suvarnera caudola kari’ arohana
While Svarupa Damodara and Sri Caitanya Mahaprabhu were talking, the procession of the goddess of fortune came by. She was riding upon a golden palanquin carried by four men and bedecked with a variety of jewels.
chatra-camara-dhvaja patakara gana
nana-vadya-age nace deva-dasi-gana
The palanquin was also surrounded by people carrying umbrellas, camara whisks and flags, and it was preceded by musicians and dancing girls.
tambula-samputa, jhari, vyajana, camara
sathe dasi sata, hara divya bhushambara
The maidservants were carrying water pitchers, camara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed with valuable necklaces.
alaukika aisvarya sange bahu-parivara
kruddha hana lakshmidevi aila simha-dvara
In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence.
jagannathera mukhya mukhya yata bhritya-gane
lakshmidevira dasi-gana karena bandhane
When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannatha.
bandhiya aniya pade lakshmira carane
core yena danda kari’ laya nana-dhane
The maidservants bound the servants of Jagannatha, handcuffed them, and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away.
When Lord Jagannatha starts His car festival, He gives assurance to the goddess of fortune that He will return the next day. When He does not return, the goddess of fortune, after waiting two or three days, begins to feel that her husband has neglected her. She naturally becomes quite angry. Gorgeously decorating herself and her associates, she comes out of the temple and stands before the main gate. All the principal servants of Lord Jagannatha are then arrested by her maidservants, brought before her and forced to fall down at her lotus feet.
acetanavat tare karena tadane
nana-mata gali dena bhanda-vacane
When the servants fall down before the lotus feet of the goddess of fortune, they almost fall unconscious. They are chastised and made the butt of jokes and loose language.
lakshmi-sange dasi-ganera pragalbhya dekhiya
hase mahaprabhura gana mukhe hasta diya
When Sri Caitanya Mahaprabhu’s associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile.
damodara kahe,—aiche manera prakara
trijagate kahan nahi dekhi suni ara
Svarupa Damodara said, “There is no egoistic pride like this within the three worlds. At least I have neither seen nor heard of it.
manini nirutsahe chade vibhushana
bhume vasi’ nakhe lekhe, malina-vadana
“When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the floor, marking lines on it with her nails.
purve satyabhamara suni evam-vidha mana
vraje gopi-ganera mana—rasera nidhana
“I have heard of this kind of pride in Satyabhama, Krishna’s proudest Queen, and I have also heard of it in the gopis of Vrindavana, who are the reservoirs of all transcendental mellows.
inho nija-sampatti saba prakata kariya
priyera upara yaya sainya sajana
“But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband.”
After seeing the impudence of the goddess of fortune, Svarupa Damodara Gosvami wanted to inform Sri Caitanya Mahaprabhu about the superexcellence of the gopis’ loving affairs. He therefore said, “My Lord, I never experienced anything like the behavior of the goddess of fortune. We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the floor and draws lines with her nails. We have heard of such egoistic pride in Satyabhama and the gopis of Vrindavana, but what we see in the goddess of fortune here at Jagannatha Puri is completely different. She becomes very angry with her husband, and attacks Him with her great opulence.”
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Madhya-lila 14:106-139. texts and purports).
prabhu kahe,—kaha vrajera manera prakara
svarupa kahe,—gopi-mana-nadi sata-dhara
Sri Caitanya Mahaprabhu said, “Please tell me of the varieties of egoistic pride manifest in Vrindavana.” Svarupa Damodara replied, “The pride of the gopis is like a river flowing with hundreds of tributaries.
nayikara svabhava, prema-vritte bahu bheda
sei bhede nana-prakara manera udbheda
“The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities.
samyak gopikara mana na yaya kathana
eka-dui-bhede kari dig-darasana
“It is not possible to give a complete statement about the different types of jealous anger manifest by the gopis, but a few principles may serve as an indication.
mane keha haya ‘dhira,’ keha ta’ ‘adhira’
ei tina-bhede, keha haya ‘dhiradhira’
“There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober.
‘dhira’ kante dure dekhi’ kare pratyutthana
nikate asile, kare asana pradana
“When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.
hridaye kopa, mukhe kahe madhura vacana
priya alingite, tare kare alingana
“The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she also returns his embrace.
sarala vyavahara, kare manera poshana
kimva solluntha-vakye kare priya-nirasana
“The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she refutes the advances of her lover.
‘adhira’ nishthura-vakye karaye bhartsana
karnotpale tade, kare malaya bandhana
“The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland.
‘dhiradhira’ vakra-vakye kare upahasa
kabhu stuti, kabhu ninda, kabhu va udasa
“The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent.
‘mugdha’, ‘madhya’, ‘pragalbha’,—tina nayikara bheda
‘mugdha’ nahi jane manera vaidagdhya-vibheda
“Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.
mukha acchadiya kare kevala rodana
kantera priya-vakya suni’ haya parasanna
“The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied.
‘madhya’ ‘pragalbha’ dhare dhiradi-vibheda
tara madhye sabara svabhave tina bheda
“Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.
keha ‘prakhara’, keha ‘mridu’, keha haya ‘sama’
sva-svabhave krishnera badaya prema-sima
“Some of them are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Sri Krishna’s loving ecstasy.
prakharya, mardava, samya svabhava nirdosha
sei sei svabhave krishne karaya santosha
“Although some of the gopis are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Krishna by their unique characteristics.”
e-katha suniya prabhura ananda apara
‘kaha, kaha, damodara’,—bale bara bara
Sri Caitanya Mahaprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarupa Damodara to continue speaking.
damodara kahe,—krishna rasika-sekhara
Damodara Gosvami said, “Krishna is the master of all transcendental mellows. He is the taster of transcendental mellows, and His body is composed of transcendental bliss.
premamaya-vapu krishna bhakta-premadhina
suddha-preme, rasa-gune, gopika—pravina
“Krishna is full of ecstatic love and always subordinate to the love of his devotees. The gopis are very experienced in pure love and in the dealings of transcendental mellows.
gopikara preme nahi rasabhasa-dosha
ataeva krishnera kare parama santosha
“There is no flaw or adulteration in the love of the gopis; therefore they give Krishna the highest pleasure.
Rasabhasa occurs when one’s relationship with Krishna is adulterated. There are different types of rasabhasa—first-, second-and third-class. The word rasa means “mellow,” and abhasa means “a shadow.” If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second-and third-class rasabhasas. As stated in the Bhakti-rasamrita-sindhu (4.9):
purvam evanusishtena vikala rasa-lakshana
rasa eva rasabhasa rasa-jnair anukirtitah
syus tridhoparasas canurasas caparasas ca te
uttama madhyamah proktah kanishthas cety ami kramat
evam sasankamsu-virajita nisah
sa satya-kamo ’nuratabala-ganah
sisheva atmany avaruddha-sauratah
“ ‘Lord Sri Krishna, who is the Absolute Truth, enjoyed His rasa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.’
This verse is a quotation from Srimad-Bhagavatam (10.33.25). The gopis are all transcendental spirit souls. One should never think that the gopis and Krishna have material bodies. Vrindavana-dhama is also a spiritual abode, and there the days and nights, the trees, flowers, water and everything else are spiritual. There is not even a trace of material contamination. Krishna, who is the Supreme Brahman and Supersoul, is not at all interested in anything material. His activities with the gopis are all spiritual and take place within the spiritual world. They have nothing to do with the material world. Lord Krishna’s lusty desires and ail His dealings with the gopis are on the spiritual platform. One has to be transcendentally realized before even considering relishing the pastimes of Krishna with the gopis. One who is on the mundane platform must first purify himself by following the regulative principles. Only then can he try to understand Krishna and the gopis. Sri Caitanya Mahaprabhu and Svarupa Damodara Gosvami are here talking about the relationship between Krishna and the gopis: therefore the subject matter is neither mundane nor erotic. Being a sannyasi, Sri Caitanya Mahaprabhu was very strict in His dealings with women. Unless the gopis were on the spiritual platform, Sri Caitanya Mahaprabhu would have never even mentioned them to Svarupa Damodara Gosvami. Therefore these descriptions do not at all pertain to material activity.
‘vama’ eka gopi-gana, ‘dakshina’ eka gana
nana-bhave karaya krishne rasa asvadana
“The gopis can be divided into a left wing and a right wing. Both wings induce Krishna to taste transcendental mellows by various manifestations of ecstatic love.
gopi-gana-madhye sreshtha radha-thakurani
“Of all the gopis, Srimati Radharani is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.
vayase ‘madhyama’ tenho svabhavete ‘sama’
gadha prema-bhave tenho nirantara ‘vama’
“Radharani is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopi.
The left wing and right wing of the gopis has been explained by Rupa Gosvami in Ujjvala-nilamani. The left wing is described in this way:
tac-chaithilye ca kopana
abhedya nayake prayah
krura vameti kirtyate
“A gopi who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero and who always opposes Him is called vama, or a leftwing gopi.”
Srila Rupa Gosvami describes the right-wing gopis in this way:
samabhis tena bhedya ca
“A gopi who cannot tolerate womanly anger, who speaks suitable words to the hero and who is satisfied by His sweet words is called a dakshina, or a right-wing gopi.”
vamya-svabhave mana uthe nirantara
tara madhye uthe krishnera ananda-sagara
“Because She is a left-wing gopi, Her womanly anger is always awakening, but Krishna derives transcendental bliss from Her activities.
aher iva gatih premnah
ato hetor ahetos ca
yunor mana udancati
“ ‘The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young couples—anger with a cause and anger without a cause.’ ”
This is a quotation from Srila Rupa Gosvami’s Ujjvala-nilamani (Sringara-bheda-prakarana 102).
eta suni’ bade prabhura ananda-sagara
‘kaha, kaha’ kahe prabhu, bale damodara
When Sri Caitanya Mahaprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarupa Damodara, “Go on speaking, go on speaking.” And thus Svarupa Damodara continued.
‘adhirudha mahabhava’—radhikara prema
visuddha, nirmala, yaiche dasa-vana hema
“Srimati Radharani’s love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.
krishnera darsana yadi paya acambite
nana-bhava-vibhushane haya vibhushite
“As soon as Radharani gets a chance to see Krishna, Her body is suddenly decorated with various ecstatic ornaments.
ashta ‘sattvika’, harshadi ‘vyabhicari’ yanra
‘sahaja prema’, vimsati ‘bhava’-alankara
“The transcendental ornaments of Srimati Radharani’s body include the eight sattvikas, or transcendental symptoms, the thirty-three vyabhicaribhavas, beginning with harsha, or jubilation in natural love, and the twenty bhavas, or ecstatic emotional ornaments.
The thirty-three vyabhicari-bhavas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) vishada, moroseness; (3) dainya, meekness; (4) glani, a feeling that one is in a faulty position; (5) srama, fatigue; (6) mada, madness; (7) garva, pride; (8) sanka, doubt; (9) trasa, shock; (10) avega, intense emotion; (11) unmada, craziness; (12) apasmara, forgetfulness; (13) vyadhi, disease; (14) moha, bewilderment; (15) mriti, death; (16) alasya, laziness; (17) jadya, invalidity; (18) vrida, shame; (19) avahittha, concealment; (20) smriti, remembrance; (21) vitarka, argument; (22) cinta, contemplation; (23) mati, attention; (24) dhriti, forbearance; (25) harsha, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarsha, anger; (29) asuya, jealousy; (30) capalya, impudence; (31) nidra, sleep; (32) supti, deep sleep and (33) prabodha, awakening.
‘kila-kincita’, ‘kuttamita’, ‘vilasa’, ‘lalita’
‘vivvoka’, ‘mottayita’, ara ‘maugdhya’, ‘cakita’
“Some of the symptoms critically explained in the following verses are kilakincita, kuttamita, vilasa, lalita, vivvoka, mottayita, maugdhya and cakita.
eta bhava-bhushaya bhushita sri-radhara anga
dekhite uthale krishna-sukhabdhi-taranga
“When Srimati Radharani’s body manifests the ornaments of many ecstatic symptoms, the ocean of Krishna’s happiness immediately displays transcendental waves.
kila-kincitadi-bhavera suna vivarana
ye bhava-bhushaya radha hare krishna-mana
“Now hear a description of different ecstasies, beginning with kila-kincita. With these ecstatic ornaments, Srimati Radharani enchants the mind of Krishna.
radha dekhi’ krishna yadi chunite kare mana
dana-ghati-pathe yabe varjena gamana
“When Sri Krishna sees Srimati Radharani and wants to touch Her body, He prohibits Her from going to the spot where one can cross the River Yamuna.
yabe asi’ mana kare pushpa uthaite
sakhi-age cahe yadi gaye hata dite
“Approaching Her, Krishna prohibits Srimati Radharani from picking flowers. He may also touch Her in front of Her friends.
ei-saba sthane ‘kila-kincita’ udgama
prathame ‘harsha’ sancari—mula karana
“At such times, the ecstatic symptoms of kila-kincita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.
Whenever Srimati Radharani leaves Her house, She is always well-dressed and attractive. It is Her womanly nature to attract Sri Krishna’s attention, and upon seeing Her so attractively dressed, Sri Krishna desires to touch Her body. The Lord then finds some fault in Her and prohibits Her from going to a river crossing and stops Her from picking flowers. Such are the pastimes between Srimati Radharani and Sri Krishna. Being a cowherd girl, Srimati Radharani regularly carries a container of milk and often goes to sell it on the other side of the Yamuna. To cross the river, She has to pay the boatman, and the spot where the boatman collects his fares is called the dana-ghati. Lord Sri Krishna stops Her from going, telling Her, “First You have to pay the fee; then You will be allowed to go.” This pastime is called dana-keli-lila. Similarly, if Srimati Radharani wants to pick a flower, Sri Krishna claims to be the garden’s proprietor and prohibits Her. This pastime is called kila-kincita. Radharani’s shyness arises due to Sri Krishna’s prohibitions, and ecstatic loving bodily symptoms called kila-kincita-bhava are manifest at this time. These ecstatic symptoms are explained in the following verse, which is from Srila Rupa Gosvami’s Ujjvala-nilamani (Anubhava-prakarana 44).
“ ‘Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifest by a jubilant shrinking away, and these symptoms are called kila-kincita-bhava.’
ara sata bhava asi’ sahaje milaya
asta-bhava-sammilane ‘mahabhava’ haya
“There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called mahabhava.
garva, abhilasha, bha ya, sushka-rudita
krodha, asuya haya, ara manda-smita
“The seven combined ingredients of mahabhava are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling.
nana-svadu ashta-bhava ekatra milana
yahara asvade tripta haya krishna-mana
“There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Krishna, the Lord’s mind is completely satisfied.
dadhi, khanda, ghrita, madhu, marica, karpura
elaci-milane yaiche rasala madhura
“Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.
ei bhava-yukta dekhi’ radhasya-nayana
sangama ha-ite sukha paya koti-guna
“Lord Sri Krishna is thousands upon thousands of times more satisfied when He sees Srimati Radharani’s face light up from this combination of ecstatic love than He is by direct union with Her.
This is further explained in the following verse from the Ujjvala-nilamani (Anubhava-prakarana 46) of Srila Rupa Gosvami.
antah smeratayojjvala jala-kana-vyakirna-pakshmankura
kincit patalitancala rasikatotsikta purah kuncati
ruddhayah pathi madhavena madhura-vyabhugna-torottara
radhayah kila-kincita-stavakini drishtih sriyam vah kriyat
“ ‘May the sight of Srimati Radharani’s kila-kincita ecstasy, which is like a bouquet, bring good fortune to all. When Sri Krishna blocked Radharani’s way to the dana-ghati, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Krishna, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.’
helollasa-caladharam kutilita-bhru-yugmam udyat-smitam
radhayah kila-kincitancitam asau vikshyananam sangamad
anandam tam avapa koti-gunitam yo ’bhun na gir-gocarah
“ ‘Agitated by tears, Srimati Radharani’s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotus-like face smiled mildly. Seeing Radharani’s face exhibit such emotion, Lord Sri Krishna felt a million times happier than when He embraced Her. Indeed, Lord Sri Krishna’s happiness is not at all mundane.’ ”
This is a quotation from the Govinda-lilamrita (9.18).
eta suni’ prabhu haila anandita mana
sukhavishta hana svarupe kaila alingana
Upon hearing this, Sri Caitanya Mahaprabhu became very happy, and, being absorbed in this happiness, He embraced Svarupa Damodara Gosvami.
‘vilasadi’-bhava-bhushara kaha ta’ lakshana
yei bhave radha hare govindera mana?
Sri Caitanya Mahaprabhu then asked Svarupa Damodara, “Please speak of the ecstatic ornaments decorating the body of Srimati Radharani, by which She enchants the mind of Sri Govinda.”
tabe ta’ svarupa-gosani kahite lagila
suni’ prabhura bhakta-gana maha-sukha paila
Being thus requested, Svarupa Damodara began to speak. All the devotees of Sri Caitanya Mahaprabhu were very happy to hear him.
radha vasi’ ache, kiba vrindavane yaya
tahan yadi acambite krishna-darasana paya
“Sometimes when Srimati Radharani is sitting or when She is going to Vrindavana, She sometimes sees Krishna.
dekhite nana-bhava haya vilakshana
se vailakshanyera nama ‘vilasa’-bhushana
“The symptoms of various ecstasies that become manifest at that time are called vilasa.
This is described in the following verse, taken from the Ujjvala-nilamani (Anubhava-prakarana 31).
tatkalikam tu vaisishtyam
“ ‘The various symptoms manifested in a woman’s face, eyes, and the other parts of her body and the way she moves, stands or sits when she meets her beloved are called vilasa.’ ”
lajja, harsha, abhilasha, sambhrama, vamya, bhaya
eta bhava mili’ radhaya cancala karaya
Svarupa Damodara said, “Timidity, jubilation, ambition, respect, fear and the characteristics of the left-wing gopis were all ecstatic symptoms combined to agitate Srimati Radharani.
This is explained in the following verse found in the Govinda-lilamrita (9.11).
purah krishnalokat sthagita-kutilasya gatir abhut
tirascinam krishnambara-dara-vritam sri-mukham api
calat-taram spharam nayana-yugam abhugnam iti sa
“ ‘When Srimati Radharani saw Lord Krishna just before Her, Her progress stopped, and She assumed an attitude of opposition. Although Her face was slightly covered by a blue garment, Her two starry eyes were agitated, being wide and curved. Thus She was decorated with the ornaments of vilasa, and Her beauty increased to give pleasure to Sri Krishna, the Supreme Personality of Godhead.’
krishna-age radha yadi rahe dandana
tina-anga-bhange rahe bhru nacana
“When Srimati Radharani stands before Krishna, She stands bent in three places—Her neck, waist and legs—and Her eyebrows dance.
mukhe-netre haya nana-bhavera udgara
ei kanta-bhavera nama ‘lalita’-alankara
“When there is an awakening of various ecstatic features on Srimati Radharani’s face and in Her eyes, the lalita ornaments are manifest.
sukumara bhaved yatra
lalitam tad udahritam
“ ‘When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of charm, called lalita alankara, is manifest.’
This verse is from Ujjvala-nilamani (Anubhava-prakarana 56).
lalita-bhushita radha dekhe yadi krishna
dunhe dunha milibare hayena satrishna
“When Lord Sri Krishna happens to see Srimati Radharani decorated with these lalita ornaments, They both anxiously want to meet one another.
priya-prityai sasid udita-lalitalankriti-yuta
“ ‘When Srimati Radharani was decorated with the ornament of lalita-alankara, just to increase Sri Krishna’s love, an attractive curve was manifest by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Krishna. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved’s love, Her body was decorated with the ornaments of lalita-alankara.’
This verse is quoted from the Govinda-lilamrita (9.14).
lobhe asi’ krishna kare kancukakarshana
antare ullasa, radha kare nivarana
“When Krishna comes forward and greedily snatches at the border of Radharani’s sari, She is actually very pleased within, but overtly She tries to stop Him.
bahire vamata-krodha, bhitare sukha mane
‘kuttamita’-nama ei bhava-vibhushane
“This ecstatic dress of Srimati Radharani’s is called kuttamita. When it is manifest, She externally tries to avoid Krishna, and She apparently becomes angry, although She is very happy within.
hrit-pritav api sambhramat
bahih krodho vyathitavat
proktam kuttamitam budhaih
“ ‘When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuttamita.’
This is a quotation from Ujjvala-nilamani (Anubhava-prakarana 49).
krishna-vancha purna haya, kare pani-rodha
antare ananda radha, bahire vamya-krodha
“Although Srimati Radharani was checking Her sari with Her hand, internally She was thinking, ‘Let Krishna satisfy His desires.’ In this way She was very pleased within, although She externally displayed opposition and anger.
vyatha pana’ kare yena sushka rodana
ishat hasiya krishne karena bhartsana
“Srimati Radharani externally displays a kind of dry crying, as if She is offended. Then She mildly smiles and admonishes Lord Krishna.
bhartsanas ca madhura-smita-garbhah
madhavasya kurute karabhorur
hari sushka-ruditam ca mukhe ’pi
“ ‘Actually She has no desire to stop Krishna’s endeavor to touch Her body with His hands, yet Srimati Radharani, whose thighs are like the trunk of a baby elephant, protests His advances and, sweetly smiling, admonishes Him. At such times She cries without tears on Her charming face.’
ei-mata ara saba bhava-vibhushana
yahate bhushita radha hare krishna mana
“In this way, Srimati Radharani is ornamented and decorated with various ecstatic symptoms, which attract the mind of Sri Krishna.
ananta krishnera lila na yaya varnana
apane varnena yadi ‘sahasra-vadana’
“It is not at all possible to describe the unlimited pastimes of Sri Krishna, even though He Himself describes them in His incarnation of Sahasra-vadana, the thousand-mouthed Sesha Naga.”
srivasa hasiya kahe,—suna, damodara
amara lakshmira dekha sampatti vistara
This time, Srivasa Thakura smiled and told Damodara Pandita, “My dear sir, please hear! Just see how opulent my goddess of fortune is!
vrindavanera sampad dekha,—pushpa-kisalaya
“As far as Vrindavana’s opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as gunja.
vrindavana dekhibare gela jagannatha
suni’ lakshmi-devira mane haila asoyatha
“When Jagannatha decided to see Vrindavana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy.
eta sampatti chadi’ kene gela vrindavana
tanre hasya karite lakshmi karila sajana
“She wondered, ‘Why did Lord Jagannatha give up so much opulence and go to Vrindavana?’ To make Him a laughingstock, the goddess of fortune made arrangements for much decoration.
“tomara thakura, dekha eta sampatti chadi’
patra-phala-phula-lobhe gela pushpa-badi
“Then the maidservants of the goddess of fortune said to the servants of Lord Jagannatha, ‘Why did your Lord Jagannatha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Srimati Radharani?
ei karma kare kahan vidagdha-siromani?
lakshmira agrete nija prabhure deha’ ani’ ”
“ ‘Your master is so expert at everything, but why does He do such things? Please bring your master before the goddess of fortune.’
eta bali’ maha-lakshmira saba dasi-gane
kati-vastre bandhi’ ane prabhura nija-gane
“In this way all the maidservants of the goddess of fortune arrested the servants of Jagannatha, bound them around the waist and brought them before the goddess of fortune.
lakshmira carane ani’ karaya pranati
dhana-danda laya, ara karaya minati
“When all the maidservants brought Lord Jagannatha’s servants before the lotus feet of the goddess of fortune, the Lord’s servants were fined and forced to submit.
rathera upare kare dandera tadana
cora-praya kare jagannathera sevaka-gana
“All the maidservants began to beat the Ratha car with sticks, and they treated the servants of Lord Jagannatha almost like thieves.
saba bhritya-gana kahe,—yoda kari’ hata
‘kali ani diba tomara age jagannatha,
“Finally all of Lord Jagannatha’s servants submitted to the goddess of fortune with folded hands, assuring her that they would bring Lord Jagannatha before her the very next day.
tabe santa hana lakshmi yaya nija ghara
amara lakshmira sampad—vakya-agocara
“Being thus pacified, the goddess of fortune returned to her apartment. Just see! My goddess of fortune is opulent beyond all description.”
dugdha auti’ dadhi mathe tomara gopi-gane
amara thakurani vaise ratna-simhasane
Srivasa Thakura continued to address Svarupa Damodara: “Your gopis are engaged in boiling milk and churning it to turn it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems.”
narada-prakriti srivasa kare parihasa
suni’ hase mahaprabhura yata nija-dasa
Srivasa Thakura, who was enjoying the mood of Narada Muni, thus made jokes. Hearing him, all the personal servants of Sri Caitanya Mahaprabhu began to smile.
prabhu kahe,—srivasa, tomate narada-svabhava
aisvarya-bhave tomate, isvara-prabhava
Sri Caitanya Mahaprabhu then told Srivasa Thakura, “My dear Srivasa, your nature is exactly like that of Narada Muni. The Supreme Personality of Godhead’s opulence is having a direct influence upon you.
aisvarya na jane inho suddha-preme bhasi’
“Svarupa Damodara is a pure devotee of Vrindavana. He does not even know what opulence is, for he is simply absorbed in pure devotional service.”
svarupa kahe,—srivasa, suna savadhane
vrindavana-sampad tomara nahi pade mane?
Svarupa Damodara then retorted, “My dear Srivasa, please hear me with attention. You have forgotten the transcendental opulence of Vrindavana.
vrindavane sahajika ye sampat-sindhu
dvaraka-vaikuntha-sampat—tara eka bindu
“The natural opulence of Vrindavana is just like an ocean. The opulence of Dvaraka and Vaikuntha is not even to be compared to a drop.
parama purushottama svayam bhagavan
krishna yahan dhani tahan vrindavana-dhama
“Sri Krishna is the Supreme Personality of Godhead full of all opulences, and His complete opulences are exhibited only in Vrindavana-dhama.
cintamani-maya bhumi ratnera bhavana
“Vrindavana-dhama is made of transcendental touchstone. Its entire surface is the source of all valuable jewels, and the cintamani stone is used to decorate the lotus feet of the maidservants of Vrindavana.
pushpa-phala vina keha na mage anya dhana
“Vrindavana is a natural forest of desire trees and creepers, and the inhabitants do not want anything but the fruits and flowers of those desire trees.
ananta kama-dhenu tahan phire vane vane
dugdha-matra dena, keha na mage anya dhane
“In Vrindavana there are cows that fulfill all desires [kama-dhenus], and their number is unlimited. They graze from forest to forest and deliver only milk. The people want nothing else.
sahaja lokera katha—yahan divya-gita
sahaja gamana kare,—yaiche nritya-pratita
“In Vrindavana, the natural speech of the people sounds like music, and their natural motion resembles a dance.
sarvatra jala—yahan amrita-samana
cid-ananda jyotih svadya—yahan murtiman
“The water in Vrindavana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form.
lakshmi jini’ guna yahan lakshmira samaja
krishna-vamsi kare yahan priya-sakhi-kaya
“The gopis there are also goddesses of fortune, and they surpass the goddess of fortune who abides in Vaikuntha. In Vrindavana, Lord Krishna is always playing His transcendental flute, which is His dear companion.
sriyah kantah kantah parama-purushah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amritam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
“ ‘The damsels of Vrindavana, the gopis, are super goddesses of fortune. The enjoyer in Vrindavana is the Supreme Personality of Godhead Krishna. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Krishna is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vrindavana-dhama is the only relishable abode.’
This is a quotation from Brahma-samhita (5.56).
cintamanis carana-bhushanam angananam
sringara-pushpa-taravas taravah suranam
vrindavane vraja-dhanam nanu kama-dhenu-
vrindani ceti sukha-sindhur aho vibhutih
“ ‘The anklets on the damsels of Vraja-bhumi are made of cintamani stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopis decorate themselves. There are also wish-fulfilling cows [kama dhenus], which deliver unlimited quantities of milk. These cows constitute the wealth of Vrindavana. Thus Vrindavana’s opulence is blissfully exhibited.’ ”
This is a verse written by Bilvamangala Thakura.
suni’ premavese nritya kare srinivasa
kaksha-tali bajaya, kare atta-atta hasa
Srivasa then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly.
radhara suddha-rasa prabhu avese sunila
sei rasavese prabhu nritya arambhila
Thus Sri Caitanya Mahaprabhu heard these discussions about the pure transcendental mellow of Srimati Radharani. Absorbed in transcendental ecstasy, the Lord began to dance.
rasavese prabhura nritya, svarupera gana
‘bala’ ‘bala’ bali’ prabhu pate nija-kana
While Sri Caitanya Mahaprabhu was dancing in ecstatic love and Svarupa Damodara was singing, the Lord said, “Go on singing! Go on singing!” The Lord then extended His own ears.
vraja-rasa-gita suni’ prema uthalila
purushottama-grama prabhu preme bhasaila
Thus Sri Caitanya Mahaprabhu’s ecstatic love was awakened by hearing the songs of Vrindavana. In this way He inundated Purushottama, Jagannatha Puri, with love of Godhead.
lakshmi-evi yatha-kale gela nija-ghara
prabhu nritya kare, haila tritiya prahara
Finally the goddess of fortune returned to her apartment. In due course of time, as Sri Caitanya Mahaprabhu was dancing, afternoon arrived.
cari sampradaya gana kari’ bahu sranta haila
mahaprabhura premavesa dviguna badila
After much singing, all four sankirtana parties grew fatigued, but Sri Caitanya Mahaprabhu’s ecstatic love increased twofold.
radha-premavese prabhu haila sei murti
nityananda dure dekhi’ karilena stuti
While dancing absorbed in Srimati Radharani’s ecstatic love, Sri Caitanya Mahaprabhu appeared in Her very form. Seeing this from a distant place, Nityananda Prabhu offered prayers.
nityananda dekhiya prabhura bhavavesa
nikate na aise, rahe kichu dura-desa
Seeing the ecstatic love of Sri Caitanya Mahaprabhu, Nityananda Prabhu did not approach but remained a little distance away.
nityananda vina prabhuke dhare kon jana
prabhura avesa na yaya, na rahe kirtana
Only Nityananda Prabhu could catch Sri Caitanya Mahaprabhu, but the ecstatic mood of the Lord would not stop. At the same time, kirtana could not be continued.
bhangi kari’ svarupa sabara srama janaila
bhakta-ganera srama dekhi’ prabhura bahya haila
Svarupa Damodara then informed the Lord that all the devotees were fatigued. Seeing this situation, Sri Caitanya Mahaprabhu came to His external senses.
saba bhakta lana prabhu gela pushpodyane
visrama kariya kaila madhyahnika snane
Sri Caitanya Mahaprabhu then entered the flower garden with all His devotees. After resting there for some time, He finished His afternoon bath.
jagannathera prasada aila bahu upahara
lakshmira prasada aila vividha prakara
Then there arrived in large quantities a variety of food that had been offered to Sri Jagannatha and a variety that had been offered to the goddess of fortune.
saba lana nana-range karila bhojana
sandhya snana kari’ kaila jagannatha darasana
Sri Caitanya Mahaprabhu finished His afternoon lunch, and after His evening bath, He went to see Lord Jagannatha.
jagannatha dekhi’ karena nartana-kirtana
narendre jala-krida kare lana bhakta-gana
As soon as He saw Lord Jagannatha, Sri Caitanya Mahaprabhu began to chant and dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the lake called Narendra-sarovara.
udyane asiya kaila vana-bhojana
ei-mata krida kaila prabhu ashta-dina
Then, entering the flower garden, Sri Caitanya Mahaprabhu took His meal. In this way He continuously performed all kinds of pastimes for eight days.
ara dine jagannathera bhitara-vijaya
rathe cadi’ jagannatha cale nijalaya
The next day Lord Jagannatha came out from the temple and, riding on the car, returned to His own abode.
purvavat kaila prabhu lana bhakta-gana
parama anande karena nartana-kirtana
As previously, Sri Caitanya Mahaprabhu and His devotees again chanted and danced with great pleasure.
jagannathera punah pandu-vijaya ha-ila
eka guti patta-dori tanha tuti’ gela
During the Pandu-vijaya, Lord Jagannatha was carried, and while He was being carried, a bunch of silken ropes broke.
pandu-vijayera tuli phati-phuti yaya
jagannathera bhare tula udiya palaya
When the Jagannatha Deity is carried, at intervals He is placed on cotton pads. When the ropes broke, the cotton pads also broke due to the weight of Lord Jagannatha, and the cotton floated in the air.
kulina-grami ramananda, satyaraja khanna
tanre ajna dila prabhu kariya sammana
Ramananda and Satyaraja Khan were present from Kulina-grama, and Sri Caitanya Mahaprabhu, with great respect, gave them the following orders.
ei patta-dorira tumi hao yajamana
prati-vatsara anibe ‘dori’ kariya nirmana
Sri Caitanya Mahaprabhu ordered Ramananda and Satyaraja Khan to become the worshipers of these ropes and every year bring silken ropes from their village.
It is understood that silken rope was being manufactured by the local inhabitants of Kulina-grama; therefore Sri Caitanya Mahaprabhu asked Ramananda Vasu and Satyaraja Khan to get ropes every year for Lord Jagannatha’s service.
eta bali’ dila tanre chinda patta-dori
iha dekhi’ karibe dori ati dridha kari’
After telling them this, Sri Caitanya Mahaprabhu showed them the broken silken ropes, saying, “Just look at this sample. You must make ropes that are much stronger.”
ei patta-dorite haya ‘sesha’-adhishthana
dasa-murti hana yenho seve bhagavan
Sri Caitanya Mahaprabhu then informed Ramananda and Satyaraja Khan that this rope was the abode of Lord Sesha, who expands Himself into ten forms and serves the Supreme Personality of Godhead.
For a description of Sesha Naga, refer to Adi-lila (5.123–124).
bhagyavan satyaraja vasu ramananda
seva-ajna pana haila parama-ananda
After receiving orders from the Lord for the rendering of service, the fortunate Satyaraja and Ramananda Vasu were highly pleased.
prati vatsara gundicate bhakta-gana-sange
patta-dori lana aise ati bada range
Every year thereafter, when the Gundica temple was being cleansed, Satyaraja and Ramananda Vasu would come with other devotees and with great pleasure bring silken rope.
tabe jagannatha yai’ vasila simhasane
mahaprabhu ghare aila lana bhakta-gane
Thus Lord Jagannatha returned to His temple and sat on His throne while Sri Caitanya Mahaprabhu returned to His residence with His devotees.
ei-mata bhakta-gane yatra dekhaila
bhakta-gana lana vrindavana-keli kaila
Thus Sri Caitanya Mahaprabhu showed the Ratha-yatra ceremony to His devotees and performed the Vrindavana pastimes with them.
caitanya-gosanira lila—ananta, apara
‘sahasra-vadana’ yara nahi paya para
The pastimes of Lord Caitanya are unlimited and endless. Even Sahasravadana, Lord Sesha, cannot reach the limits of His pastimes.
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrita kahe krishnadasa
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrita, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrita, Madhya-lila, Fourteenth Chapter, describing the Hera-pancami-yatra.