Caitanya Candrodaya Nataka   29.08.2010

Biography of Srila Kavi Karnapura

“The three sons of Sivananda Sena, named Caitanya dasa , Ramadasa and Karnapura, were all heroic devotees of Lord Caitanya.”

PURPORT

The family tree of the Vaisnava’s qualities

Caitanya dasa, the eldest son of Sivananda Sena, wrote a commentary on Krsna Karnamrta that was later translated by Srila Bhaktivinoda Thakura in his paper Sajjana-tosani. According to expert opinion, Caitanya dasa was the author of the book Caitanya-Carita (also known as Caitanya-caritamrta), which was written in Sanskrit. The author was not Kavi-Karnapura, as is generally supposed. This is the opinion of Srila Bhaktisiddhanta Sarasvati Thakura. Sri Ramadasa was the second son of Sivananda Sena. It is stated in the Gaura-ganoddesa-dipika (145) that the two famous parrots named Daksa and Vicaksana in krsna-lila became the elder brothers of Kavi-karnapura, namely Caitanya dasa and Ramadasa. Karnapura, the third son, who was also known as Paramananda dasa or Puri dasa, was initiated by Srinatha Pandita, who was a disciple of Sri Advaita Prabhu. Karnapura wrote many books that are important in Vaisnava literature, such as the Ananda-Vrndavana-Campu, Alankara-Kaustubha, Gaura-Ganoddesa-dipika and the great epic Caitanya-Candrodaya-Nataka. He was born in the year 1448 Sakabda (A.D. 1526). He continually wrote books for ten years, from 1488 until 1498.
CC Adi 10.62

In the Gaudiya Vaisnava Abhidana and Grantha-ratna pancakam it is stated that Kavi Karnapura in Krsna lila is known as Gunacuda Sakhi.

CCAntya:

12.44 – Sivananda Sena introduced his three sons to Sri Caitanya Mahaprabhu. Because they were his sons, the Lord showed the boys great mercy.

12.45 – Lord Caitanya asked the youngest son’s name, and Sivananda Sena informed the Lord that his name was Paramananda dasa.

12.46 – 47 – Once before when Sivananda Sena had visited Sri Caitanya Mahaprabhu at His residence, the Lord had told him, When this son is born, give him the name Puri dasa. 12.48 – The son was in the womb of Sivananda’s wife, and when Sivananda returned home the son was born.

12.49 – The child was named Paramananda dasa in accordance with the Lord’s order, and the Lord jokingly called him Puri dasa.

12.50 – When Sivananda Sena introduced the child to Sri Caitanya Mahaprabhu, the Lord put His toe in the child’s mouth.

TEXT 66

Taking his son, Sivananda Sena went to see Sri Caitanya Mahaprabhu at His residence. He made his son offer respectful obeisances at the lotus feet of the Lord.

16.67 – Again and again Sri Caitanya Mahaprabhu asked the boy to chant the name of Krsna, but the boy would not utter the holy name.

Antya 16.68 – Although Sivananda Sena tried with much endeavor to get his boy to speak Krsna’s holy name, the boy would not utter it.

16.69 – Sri Caitanya Mahaprabhu said, ìI have induced the whole world to take to the holy name of Krsna. I have induced even the trees and immovable plants to chant the holy name.

16.70 – But I could not induce this boy to chant the holy name of Krsna. Hearing this, Svarupa Damodar Gosvami

16.71 – My Lord, he said, You have given him initiation into the name of Krsna, but after receiving the mantra he will not express it in front of everyone.

16.72 – This boy chants the mantra within his mind but does not say it aloud. That is his intention, as far as I can guess.

16.73 – Another day, when Sri Caitanya Mahaprabhu said to the boy, Recite, My dear Puri dasa, the boy composed the following verse and expressed it before everyone.

16.74 – “Lord Sri Krsna is just like a bluish lotus flower for the ears; He is ointment for the eyes, a necklace of indranila gems for the chest, and universal ornaments for the gopi damsels of Vrnadavana. Let that Lord Sri Hari, Krsna, be glorified.”

The devotees became astonished upon hearing such a wonderful verse from the mouth of a young boy. They could understand that by sucking Mahaprabhu’s toe he had received some special potency. In response to the boy’s recitation Sri Caitanya Mahaprabhu said, “My dear child! Like a great poet you have so nicely described the ornament on the ear of the gopis from Vrndavana. So from today on you will be known as Kavi Karnapura.”

Summary

Act One – The Introduction

During Ratha Yatra in Jagannatha all are jubilant except for some, Maharaja Prataparudra and some other devotees of Sri Caitanya Mahaprabhu. The reason is given because Mahaprabhu is no longer present in this world and especially at times like this the devotees feel separation. A visitor enquires as to the reason why anyone could be unhappy during Ratha Yatra and an explanation is given. In the discussion that unfolds Caitanya Mahaprabhu is introduced.

Then Kali personified enters accompanied by Irreligion. Kali is stating how now his influence is defeated and he elaborates on the powers of Sri Caitanya Mahaprabhu and His devotees. Irreligion presents the typical mundane arguments of the average materialist. After some time both leave.

The act ends with a description of the Maha-Prakasa lila where Sri Caitanya Mahaprabhu reveals his identity as the Supreme Lord for the first time to the devotees in Srivasa Angan.

Act Two – The Darsana of All Incarnations

Renunciation comes on stage in a mood of lamentation and in a deplorable condition. No good qualities are found in anyone all we see is lip-service only.

Everywhere he encounters deviant philosophy, yogis who turn out to be demons, brahmins in sattva-guna who are mayavadis. In due course of time he meets bhakti, who gives him new hope and conviction that by the mercy of Sri Caitanya Mahaprabhu everything will be restored. Bhakti gives a description of the miracles that are happening in Navadvipa. Devotional service is everywhere and all kinds of people are taking to it, the performs amazing pastimes and manifest most blissful forms. Renunciation asks;

Will He be my shelter? Will He protect me? The answer is; Yes, the Supreme Personality of Godhead who is transcendental bliss, who has form, who is simultaneously all-pervading and localized in a certain place, and eternally enjoys pastimes,is the shelter of renunciation. The exit the stage.

Next a pastime takes place where Advaita Acarya has an internal vision of the Supreme Lord where both Lord Caitanya and Srivasa are present. Afterwards they discus the experience.

Act Three – The Dana Keli Pastime

Now Friendship comes on stage and says I heard that my relative Renunciation is barely alive. I don’t know where he is. I myself am barely alive. Next a most wonderful effulgent personality appears it is Love of God. They have some exchanges and discus how they have a family connection. Love of God describes your father was the Mercy of the Lord and your mother attachment to the Lord’s devotees. And gives a further description of the dynasty. After that they witness a transcendental play performed by Lord Caitanya and associates who begin to act out a Vrndavana Dana keli pastime which becomes like reality. Lord Caitanya becomes Radharani, Advaita Acarya plays Krsna, but Lord Caitanya enters within Him so that he can become the Supreme lord. After the play comes to an end suddenly a sannyasi comes in to the garden of the house.

Act Four – Acceptance of Sannyasa

Why does Visvambhara worship this sannyasi? The sannyasi has not asked for service. Mother Saci develops a terrible suspicion. At that point her transcendental son enters and pacifies her. But later the Lord is missing and does not return home. The devotees ask one and other if anyone has seen the Lord,- no one has- , their anxiety is mounting. Then they realize that also Lord Nityananda and Acaryaratna are absent. Three days have passed finally Acaryaratna appears and brings the news the Lord has taken sannyasa, grief knows no bounds, but in the end there is some relief. Lord Nityananda has stayed with the Lord and has send a message, that somehow or other He will lead the Lord to the house of Advaita Acarya.

Act Five – Pastimes at Advaita Acarya’s home

“Nityananda; The Fire of renunciation makes Him melt with the nectar of love for Krsna.” Sri Caitanya Mahaprabhu is wandering about in an ecstatic state of love of God. Nityananda is waiting for the opportunity to lead the Lord to Advaita Acarya’s home.

They meet a group of cowherd boys who are call out the Holy Name upon seeing the Lord. “Nityananda: Now the Lord’s madness of bliss makes Him like an old man. He opens His eyes, but cannot see what is before Him. Half-deaf, He can hear a little, but cannot understand the meaning of the words.” (Selecting one boy from the group)

“Child tell Him this is the path to Vrndavana.”
Lord Caitanya mistakes the Ganga for the Yamuna and Advaita Acarya appears, gradually the Lord realizes that He has been cheated by Lord Nityananda. They go to Advaita Acarya’s house.

“Advaita Acarya ; What kind of pastimes are you doing? You have accepted the sannyasa asrama, which is so dear to the advaitavadis, (the impersonalists)

Bhagavan: (laughing) Advaita, do you think I am not an advaitavadi? After all, You and I are different from the Supreme only in the sense that We are different persons with different forms and qualities.”

Then all the residents of Navadvipa appear. Mother Saci is shocked to see her son as a sannyasi and embraces Him.

“Advaita; That way I was before , the way You were before , the way your devotees were, the love they felt for You, and Your mercy towards them, all these are the only source of our happiness, any changes in these will bring us pain.

Bhagavan: Advaita, Advaita don’t talk like this. My body has fallen in to a dark nectar-river, and is now violently tossed by that river’s waves.”

Act Six – Mercy to Sarvabhauma

Ganga in a distressed condition meets her husband the Ocean. She reveals that the cause of her distress is that the lotus feet of the Lord are no longer touching her waters. The Ocean points that although the Lord intended to leave for Mathura, He has now come to the house of Advaita Acarya. However Ganga knows that upon the order of mother Saci the Lord has left for Jagannatha Puri. The Ocean then points out that his wife need not lament because she shares in the good fortune of her husband and the Lord is bathing in his waters every day. Some pastimes are described of what happened on the way Lord Caitanya in Remuna, and later Lord Nityananda breaks the danda, also a description about Saksi Gopala.

Next there is an elaborate description of how Sarvabhauma Bhattarcaya became a vaisnava, and got the mercy of the Lord because of the desire of Gopinatha Acarya.

At the conclusion Sarvabhauma is presenting interesting philosophical arguments against mayavada.

Act Seven – Journey to the Holy Places

Maharaja Prataparudra has summoned the Bhattacarya, because he is eager to hear about Caitanya Mahaprabhu. Satvabhauma Bhattacarya describes how Lord Caitanya left for the South and then met with Ramananda Raya. Next a Brahmana who followed Caitanya Mahaprabhu to South India enters and describes how the Lord met with Kurma, the brahmana and how he cured Vasudeva, the leper, and next went to Nrsimhaksetra. Then follow the details of Lord Caitanya’s discussion with Ramananda Raya.

More details about the journey in the South are described by a messenger of the King of Karnataka who has arrived in the court. His encounter with Buddhists, who offered Caitanya Mahaprabhu contaminated food. The Brahmana who chanted the name of Rama since childhood, but changed to Krsna by the influence of Sri Caitanya Mahaprabhu. The meeting with the illiterate brahmana who studied the Gita on his guru’s order.

At that point a message reaches that Lord Caitanya has returned to Jagannnath Puri. All are eager to go and see Him.

Act Eight – Mercy to King Prataparudra

Sarvabhauma Bhattacarya is trying to convince Lord Caitanya to meet with Maharaja Prataparudra. The Lord is not agreeable. Then Gopinatha acarya appears and enquires about the residence of the Lord- it’s in Kasi Mizra’s house very close to the Simha dvara gate- . Meetings are staged between Sri Caitanya Mahaprabhu and various personalities who play an important role in the Lord’s pastimes including Paramananda Puri (the transcendental power of My elder brother Visvarupa has entered the body of Paramananda Puri) and Svarupa Damodara Gosvami, Govinda. Also Brahmananda Bharati visits and wears a deerskin, the Lord disapproves and ignores Him.

Ratha Yatra time has come Sarvabhauma Bhhatacarya is trying to arrange a meeting between the King and the Lord.

“Sarvabhauma: Although the messenger that is your love for Him will make the actual arrangements for your meeting with Sri Caitanya Mahaprabhu , still my advice can give some help.” Dress like a common man and meet the Lord after the Ratha Yatra in the Gundica gardens.

The devotees from Bengal begin to arrive for the festival Gopinatha Acarya decribes their name and qualities to the king who watches from the roof. The Lord meets all His beloved associates and afterwards exclaims today has been a great festival for Me and tomorrow will be the great Gundica festival.

Then Ratha Yatra begins . The parade with the moving and stopping of the cart, tumultuous sankirtana and Lord Caitanya’s dancing . Afterwards the Lord enters a garden to rest. The King appears dressed as a common man and grabs hold of the Lord ‘s lotus feet. Due to transcendental ecstacy the Lord does not recognize the king.

Act Nine – Journey to Mathura

The theme of the Lord’s journey to Vrndavana is introduced by the appearance of a kinnara couple on stage who enter in to a conversation about the pastimes of the Lord.

The Lord grants His mercy in three ways. By direct personal presence. Some of the Lord’s intimate devotee associates from Bengal such as Narahari, Raghunandana, Gunaraja Khan, Ramananda Vasu again and again come to see the Lord in Jagannatha Puri for Ratha Yatra and the philosopher Bhagavan Acarya vowed to stay his whole life in Purusottama-ksetra. Another way the Lord reveals Himself is to those who are unable to come and see Him, the Lord gives His mercy by personally entering in their hearts. In this way the Lord has entered the hearts of Advaita Acarya, Nakula brahmacari and others also. The third way is when the Lord appears in meditation as in the case of Nrsimhananda brahmacari, brought Lord Caitanya in meditation, Lord Caitanya finally came an ate not only the offering made to Him but also of Lord Nrsimhadeva the worshippable Deity of Nrsimhananda, who told all this to Sivananda Sena. The next year Lord Caitanya confirmed that He actually came at that time.

Ramananda Raya managed to delay Sri Caitanya Mahaprabhu’s departure for Vrndavana with two years. When the Lord finally went and reached Vrndavana, His ecstacy increased many times, the devotees were concerned that the uncontrolled eruptions of ecstacy were two strong and decided that it would be better to take the Lord out of Vrndavana. On the way back from Vrndavana lord Caitanya instructed Rupa Gosvami in transcendental knowledge in Prayaga, later He also met Sanatana Gosvami in Varanasi. The two brothers became empowered to make knowledge available about the nature of devotional service and the pastimes of Krsna.

Act Ten – A very great Festival

A foreigner enters and wants to travel with Sivananda Sena and all the devotees on their annual journey from Bengal to Puri to meet with Sri Caitanya Mahaprabhu. Basically he asks will he take me? The answer; “Why not? Sivananda once even took a dog to Jagannatha Puri, so certainly he would take a human being. The pastime of the dog being taken to Caitanya Mahaprabhu is described in detail.

Another story is told to our foreigner , that once at least a thousand devotees from Bengal were traveling with Sivananda Sena to Jagannatha Puri. On the way in Orissa there was a toll collectors barrier over the road. When they saw so many people they became very greedy and asked an exorbitant amount, which Sivananda refused to pay. A local minister became involved and they had Sivananda arrested and dragged off to jail in chains. At night the guards took him out of the cell and he thought now the beating will begin. They brought him to a room, where the minister accompanied by soldiers was waiting for him. The minister said we want to ask some question: “ You are the servant of Sri Krsna Caitanya, and I am the servant of Lord Jagannatha. Who is greater Caitanya or Jagannatha? “My Krsna Caitanya is greater “, Sivananda replied. Then the minister told hoiw Lord Caitanya had come in a dream and ordered him to release Sivananda Sena or be destroyed. Then the minister gave order to release him and not charge any toll.

As time goes on it becomes clear that the foreigner is a representive of Govardhana Majumdhar , the wealthy father of Raghunatha dasa and that the parents want their son to return. Sivananda Sena explains about Raghunatha’s deep love for Lord Caitanya and about his extraordinary renunciation.

Then the devotees reach Jagannatha Puri and finally meet Caitanya Mahaprabhu and the Lord has affectionate exchanges with each of them, Soon it will be time for Snana Yatra, the Lord is in different ecstacies, sometimes crying in happiness and sometimes in seperation, the devotees make a circle around him. The Lord has become like a transcendental madman. The cleansing of the Gundica mandir follows and finally it is the Ratha Yatra, the Lord is dancing ecstatically and the devotees form three circles around Him. The ecstacy of the Lord exceeds all limits a place guards says; “ Ah, He is alive, He is alive! The hairs on His body stand erect, tears are streaming from His eyes, saliva flows from His mouth, and the breath again run to His lips. In all directions everyone shouts with joy. The Lord has given up His unconsciousness.

Kavi Karnapur ends the final act with; “I pray that until the end of the kalpa poets may write books about Your transcendental pastimes, and actors may act inplays narrating Your pastimes. May the saintly devotees see and hear these plays, when the wicked see and hear these plays may they become free of envy and filled with happiness, and when the kings of this world see and hear them may they become filled with devotion for your lotus feet and become inspired to always protect their subjects.”

Epilogue

People like us, who have personally seen the great devotees of the Lord,

Received their mercy, understood the truth of the Supreme Personality of Godhead, and are filled with love for Him, will never die. If we die we will not take birth again in this material world, if we do not take birth here again, then what can death do to us? O most auspicious destiny that awaits us, I offer my respectful obeisances unto you.

Excerpts & Discussion Topics
(Headings inserted)

Act One

Points of Interest

1.) Without Mahaprabhu there is no life.(1.13)
2.) Devotional service makes the heart peaceful, but separation makes it burn.(1.6)
3.) Kali is already irrelevant. (1.42-118)
4.) Greed destroys patience , hates happiness and stops humility (1.100)
5.) Envy can transform devotees in to demons (1.105)
6.) The Holy Name goes beyond liberation
7.) Where ‘Irreligion’ resides (1.116-117)
8.) The hearts of the impersonalists are dry and shriveled up

Excerpts

Without Mahaprabhu one is still staying in his mother’s womb

12. Pariparsvika: Master, who are they?

Srutadhara: The dear associates of Sri Krsna Caitanya.

13. Pariparsvika: Who is Caitanya Gosvami?

Srutadhara: Gentle one, to not have heard the name Caitanya Mahaprabhu you must even now be staying in your mother’s womb. Listen.

14. -15. Its wonderful root the great sage Madhavendra Puri, the crest jewel of sannyasis, its new sprout Pariparsvika Srila Advaita, who is famous in the three worlds, its first branch Avadhuta Nityananda, its other branches Sriman Vakresvara Pandita and other sweet devotees, its flower blossoming devotional service, its fruit sincere love, its highest branches breaking through the boundaries of the material worlds and providing a place for the nest of the two playful birds Radha and Krsna to stay without ever being separated, and its shade a resting-place for they who travel on the path of repeated birth and death, the Caitanya kalpa-druma tree grows on this earth to fulfill the devotees’ desires.

What is the difference between devotional service and impersonalism?

22. Pariparsvika: Master, devotional service, which even the authors of scripture cannot understand, creates wonderful transcendental knowledge and therefore must bear impersonal liberation as its fruit. What is the difference between devotional service and impersonalism?

23. Srutadhara: Gentle one, Srimad-Bhagavatam (11.2.40) explains:

“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.”*

24. Devotional service, which begins with chanting the Lord’s holy name, and which makes one free from sin, makes one fall in love with the Supreme Lord. It makes one the Lord’s personal associate.

25. The Lord says (Srimad-Bhagavatam 3.25.35-36):

“My devotees always see the smiling face of My form, with eyes like the rising sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me. Upon seeing My charming forms, smiling and attractive, and hearing My very pleasing words, the pure devotee almost loses other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he gets liberation without separate endeavor.”*

This is the liberation the devotees attain. They do not attain impersonal liberation. Lord Kapila says (Srimad-Bhagavatam 3.25.32): “When the service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than impersonal salvation.”* In Kali-yuga by chanting the Lord’s holy name one attains the ecstatic love known as “rati”, which eclipses all other goals of life.

26. Pariparsvika: Master. your words are surprising. The holy name of the Lord certainly does grant liberation. The scriptures say (Srimad-Bhagavatam 6.3.10) that by calling out “O Narayana” as one dies, one attains liberation.

27. Srutadhara: (laughing) Here the word “liberation” means “becoming an associate of the Lord”. Scripture says (Srimad-Bhagavatam 6.2.43):

“Ajamila regained his original spiritual body, which was a body appropriate for an associate of the Lord.”

This, the philosophy of Sri Krsna Caitanya, defeats all other philosophies. The pious and wise agree with Him. His incarnation has made the Kali-yuga auspicious.

Following in Lord Caitanya’s footsteps

1.124 How will we sip the drops that fall between Your fingers as You, the wonderful Supreme Personality of Godhead in a form meant to taste nectar

The ocean of nectar and the water in small ditches

1.138 Bhagavan: The nectar of devotional service is not perfectly situated in Muräri’s heart. His heart is filled with the bitter adhyatma-yoga philosophy, putrid as onions. Even today he spend a long time studying the Vasistha Yoga-Sastra.

1.139 Advaita: What is the fault in adhyatma-yoga?

Bhagavan: How can You speak these words?

1.140 “A person fixed in the devotional service of the Supreme Lord, Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him what is the use of the water in small ditches?”*( Note: This verse is quoted from Srimad-Bhagavatam 6.12.22.)

Act Two

Points of Interest

1.) Without bhakti all so-called spiritual practice is only pretense. (2.17)
2.) Examples of such pretenders (2.1-16)
3.) Thoughts, words, desires and deeds destroyed by kali (2.21)
4.) Devotional service depends on mercy (2.39)
5.) A miracle happened in Navadvipa (2.43)
6.) Although Advaita Acarya’s home is in Santipura, He lives in Navadvipa.(2.108)

Excerpts

No substance, only decoration

2.34 In this time of Kali there is not , there is not the slightest trace of spiritual life. There is no real substance only decoration.

2.43 Devotional Service: Renunciation ,listen. À In Navadvipa there is no person whose home is not a temple of Lord Hari, Á no temple without a Deity of the Lord, Â no Deity that is not carefully served, Ã no service that is not done with the nectar of love, Ä and no nectar of love not expressed by sankirtana and dancing. – All this is the Lord’s doing.

Act Three

Points of Interest

1.) All glory and success to Narada Muni (3.83)
2.) How can of the parts and parcels take the form of the whole? (3.110-112)
3.) 5 greatest sins (3.207)

Excerpts

Beyond rules and regulations

3.47 Friendship: Goddess, this does not follow the path of the scriptures.

3.48 Love of God: Listen. One path is the rules of scripture. Another path is spontaneous love. The first follows rules. The second does not.

3.49 Friendship: The path without rules takes a long time.

3.50 Love of God: Not always.

3.51 During a flood a boat can quickly go without following any established path. At another time even the most established path is difficult on the winding river.

Some exchanges during the Dana-Keli pastime

3.154 Kusumasava (brahmana friend of Krsna): Noble lady, your intelligence has gone with your youth. You don’t understand that here the word “fruit” means “punishment for an offense”.

3.155 Jarati: Brahmana baby, the milk still clings to your throat. What do you know? Consider what is the offense here. An offender should be punished, not us, Radha’s friends.

3.160 Jarati: Lalita speaks the truth. This forest belongs to my granddaughter. She appointed Her friend Vrnda goddess here.

3.161 Sri Krsna: (laughing) Noble lady, goddess Vrnda is your granddaughter’s friend?

Jarati: Wretched Krsna, how can there be any doubt? She asked her to become the goddess.

3.162 Kusumasava: (in Krsna’s ear) Friend, she is on their side. Don’t believe her words.

3.163 Subala: Kusumasava, don’t be afraid! Lalita, the mark of my friend’s name is His proof. His name is on every tree.

3.164 Lalita: Even if that is so, we have not done any offense. All the vines are stamped with the letters of my dear friend’s name. How is your friend master of the vines? We have picked flowers only from the lavanga vines.

3.176 Subala: Noble lady, please hear. Look, thinking Him a suitable person, King Kamadeva gave the flowers in Vrndavana forest to my glorious friend and also gave Him authority to collect customs duties from the pious girls here. O beautiful-eyed girls, pay the fine and go. Don’t do this dry arguing.

3.177 Jarati: So be it. Your friend collects fines. What does is that to us? We are not subjects of King Kamadeva.

3.178 Kusumasava: So be it. How could you, and old lady, be one of his subjects?

Jarati: (angrily) Wretch, only if one has done something wrong need she fear paying a fine.

Act Four

Points of Interest

1.) The whole act centers around the increasing anxiety that the Lord might take sannyasa and never return (4.1-25)
2.) Description of the kirtana in Srivasangana
3.) The intense feelings of seperation of the devotees after the Lord has taken sannayasa (4.89-98)
4.) How can seperation be ecstacy? (4.121)
5.) The devotee conquers the Lord and the Lord conquers the devotee (4.151)

Excerpts

Such ecstatic dancing in Srivasa Angan

4.57 Ah! Is this personified bliss? Is this personified transcendental love of Krsna? Is this personified devotional faith? Is this personified mercy descended to the earth? Is this personified sweetness? Is this the nine process of devotional service appearing in a single form? This is Vakresvara Pandita, whose transcendental bliss is equal to that of the Lord Himself , enjoying pastimes of dancing.

4.62 Now Lord Advaita has begun to dance. As Srivasa and his three brothers, headed by Rama dasa, sweetly sing, and as Lord Visvambhara and Vakresvara Pandita happily look on, Lord Advaita, decorated with anklets, armlets, necklace, bracelets, belt and other ornaments, continually dances, as if He were personified devotional service.

4.63 A great, splendid turban on His head, His pearl earrings swinging, a beautiful golden necklace moving on His chest, His anklets moving, the hairs of His body standing erect, and His face bathed in tears, Lord Nityananda dances with great attention.

Haridasa can not continue to live and yet he does

4.96 Haridasa: Alas! Alas! If the life-airs do not at once leave when the master of life departs, if they do not leave in the next moment, or if they do not leave at all, then they must bear many millions of harsh rebukes. These life-airs will not sit still. They torture the person that bears them.

4.98 Love, I offer my respects to you. Love, you do not appear without cheating others. What can I say? You even cheat me from the sincerely merciful Lord Visvambhara. If you are not cheating me, why do you allow me to remain alive in this body? (Overcome, he falls to the ground and cries.)

Bitter fruit on the poison tree

4.121 Advaita:…….I do not know how a more bitter fruit can grow on the poison tree of My misfortune.

The devotee conquers the Lord and the Lord conquers the devotee

4.150 Acaryaratna: Lord Nityananda said: “I will follow the Lord. As We wander from pathway to pathway, by some means I will lead Him to Advaita’s home. Go. Bring this news to Advaita and the other devotees. Remove their sufferings. Bring them happiness.”

4.151 Advaita: You are glorious! O Lord Nityanandeva, You are glorious! Your sincere friendship has conquered Me. Acaryaratna, go and comfort Sacidevi, and I will make the other arrangements.

Act Five

Points of Interest

1.) The fire of renunciation makes Him melt with the nectar of love for Krsna. (5.2)
Compared with , “The hearts of the impersonalists are dry and shriveled up.”
2.) Cheated by Lord Nityananda who took Him to Advaita Acarya’s house instead of Vrndavana the Lord says;”I became an actor in a dram directed by Sripada Nityananda.”
3.) Without renouncing everything it is not possible to worship and serve He who is the Lord of My life. For this reason I have accepted sannyasa. (5.92)
4.) Mother Saci; I still see you as my small child. (5.103)

Excerpts

Ecstasy made Him like and old man

5.16 Now the Lord’s madness of bliss makes Him like an old man. He opens His eyes, but cannot see what is before Him. Half-deaf, He can hear a little, but cannot understand the meaning of the words.

The devotees who stayed behind live by the ropes of hope

5.43 A Voice From Behind the Scenes: Although tortured by separation from Him, our life-breath cannot depart, for it is tightly bound by the doubly strong ropes of hope. Now these ropes have fulfilled our desire. Now they show us His face. These ropes are both our enemy and our friend.

Any change from before will bring us pain

5.111 Advaita: (approaching the Lord) The way I was before, the way You were before, the way Your devotees were, the love they felt for You, and Your mercy towards them, all these are the only source of our happiness. Any change in these things will bring us pain.

5.112 Bhagavan: Advaita, Advaita, don’t talk like this. My body has fallen into a dark nectar-river, and is now violently tossed by that river’s waves. Whether that river places Me in an auspicious or inauspicious condition, it always overwhelms Me with love for Krsna. Come, let us all go to a secluded place, and there we may associate together for a long time.

Act Six

Points of Interest

1.) The transition from Navadvipa to Puri by the meeting of Ganga and the Ocean. (6.1-73)
2.) By logic one may be able to understand that the Supreme Personality of Godhead exists, but one can not understand what He is like. (6.147)
3.) Mayavada is intolerable for a vaisnava (6.185-191)

Excerpts

The bitterness of renunciation

6.93 Gopinatha: (looking ahead) Mukunda, who is this best of sannyasis?

6.94 (Mukunda tells him everything.)

6.95 Gopinatha: (filled with wonder) Formerly there was only the sweet taste of pure love for Krsna, but now that sweetness is mixed with the bitterness of renunciation. Although my eyes taste only the sweetness, my heart tastes both bitter and sweet.

The Two Masters of the Universe have darsana of one another.

6.172 Again the Voice From Behind the Scenes: The two masters of the universe stand motionless and lovingly gaze at each other with unblinking eyes. Has the human form of the Supreme Lord entered the wooden form of the Lord, or has the wooden form of the Lord entered the human form of the Lord?

Sarvabhauma has changed

6.221 First servant: I don’t know. As soon as the Bhattacarya rose from bed, the sannyasi suddenly entered the bedroom. Then the brahmana boy said: “Bhattacarya, Bhattacarya, wake up! Wake up! The sannyasi has come.”

The Bhattacarya was frightened. He got up and fell down at the sannyasi’s feet. Then the sannyasi put some of Lord Jagannatha’s prasadam food in the Bhattacarya’s hand and said: “Eat.” We have never seen the Bhattacarya eat prasadam in this way before. He was like a madman. Without giving a moment’s thought he devoured that prasadam at once. He had not bathed. He had not even washed his mouth. After he ate the prasadam he became like a madman. The hairs of his body stood up. Tears flowed from his eyes and moistened his garments. His voice became choked up. He became overwhelmed by some sickness, forgot everything, and began to roll about on the ground. I do not know what will happen now.

The meaning of the word “Brahman”

6.249 Although the Vedas, Puranas, Mahabharata, Tantras and mantras all describe the Supreme Brahman, philosophers are still bewildered about Brahman’s real nature.

6.250 The word “brahman” comes from the verbal root “brmh”, and so Brahman means either “the greatest”, or “He who protects all living entities.” These two meanings indicate that Brahman is a person with qualities. They who repeat the theory that Brahman has no qualities do not understand this.

Personal understanding is greater

6.251 This is described in Hayasirsa-pancaratra:

“Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person. The Supreme Lord is understood in two features: impersonal and personal. If one considers the Supreme Personality of Godhead in both features, he can actually understand the Absolute Truth. He knows that the personal understanding is stronger because we see that everything is full of variety. No one can see anything that is not full of variety.”*

Brahman glances and desires

6.252 The Vedic scriptures also say: “Anandad dhy eva khalv imani bhutani jayante anandenaiva jatani jivanti ananda prayanti abhisavisanti” (From the Supreme transcendental bliss the living entities are born. By the supreme transcendental bliss the living entities are maintained. Into the Supreme transcendental bliss the living entities enter at the time of cosmic anihilation.) By the use of the word “ananda” (bliss) in the ablative and instrumental cases, the Sruti-sastra confirms that the Supreme Brahman has the quality of bliss. The Sruti-sastra also explains: “yato va imani bhutani jayante” (From the Supreme Brahman all living entities were born.), “Sa aiksata” (The Supreme Brahman cast His glance.), and “So ‘kamayata” (The Supreme Brahman desired.) These references to glancing and desiring also confirm that the Supreme Brahman possesses qualities.

The Sruti-sastra further says: “Jyotinas cararabhidhanat (The Supreme Brahman has a spiritual form.) The word “jyotinas” here means “not material”. The form of the Supreme Brahman is not material. In spite of all evidence to the contrary, the voidists and impersonalitsts will still insist that the Supreme Brahman has no qualities. They are wrong. The word “brahman” literally means “the supremely opulent Personality of Godhead”.

The Personal nature of the Supreme Brahman is also described in the following statement of Srimad-Bhagavatam (1.7.11):

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.”*

Form is the shelter of the formless

6.253 Their arguments are answered by the following statement of the Hayasirsa-pancaratra:

“Transcendental bliss is divided into two kinds:

1. formless bliss, and 2. bliss with a form.

Bliss with a form is the shelter and resting place of the formless bliss.

The bliss with a form is the infallible Personality of Godhead Lord Krsna.

The learned devotees know that the word “brahman” refers to

1. the formless Brahman, 2. the all-pervading Supersoul, 3. the form of transcendental knowledge, 4. The Supreme Personality of Godhead whose spiritual form is beyond the touch of the modes of material nature, and 5. the individual spirit soul (jiva).

They who know the truth say there is no real difference between the formless bliss and the transcendental bliss with form. The Vedas say these two are different in the same way as a jewel and its splendor are different.”

Acintya ‘bhedabheda tattva

6.254 This same point is explained in the Kapila-pancaratra, where Lord Kapila says to Agastya Muni: “The Supreme Brahman has two features: personal and impersonal. One should think of the Supreme Lord, Narayana, as simultaneously personal and impersonal.” This is the unbiased opinion of the Kapila-pancaratra.

Puranas clarify the Vedas

6.255 The impersonalists try to prove that the Supreme Brahman is formless bliss. All they actually prove, however, is that their hearts are very hard. The statement of the Pancaratra: “anandam brahmaho rupam” (the form of the Supreme Brahman is full of bliss.) and the statement of Sruti-sastra: “ekam eva dvitiyam brahma” (Brahman is one without a second) prove that the personal and impersonal Brahman are two aspects of the same Supreme. This is confirmed by the statement of the Pancaratra:

“The personal and impersonal Brahman are different in the same way as a jewel and its splendor are different.”

In this way all Vedic scriptures say there is no difference between the personal and Impersonal aspects of the Supreme, and therefore the Supreme Brahman is in truth the Personality of Godhead, Lord Krsna.

Some philosophers say that the Supreme Brahman is formless bliss, and it is because of material contamination that one thinks of Him as a blissful person who enjoys transcendental pastimes. The words of the Pancaratra do not support this view, but rather glorify the worship of the personal form of the Supreme. This worship of the Supreme Personality of Godhead is the actual message of the Vedas. The way the message of the Four Vedas should be understood is explained in the following verse:

6.256 “The spiritual message propounded in the thousand limbs of the tree of the Vedas is not always perfectly clear to see. In order to clarify the meaning of the Vedas the branches known as the Puranas have sprouted from the tree of the Vedas.”

The Supreme Brahman is the friend of the inhabitants of Vrajabhumi

6.257 That the Supreme Brahman is a person is also confirmed in the following statement of the Puranas:

yan-mitrani paramanandam
purnam brahma sanatanam

“How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.”*

6.258 The personal form of the Supreme Brahman is here called “purnam” or “full”. From this we may understand that the impersonal conception of the Supreme Brahman is “apurnam”, not full or incomplete. That is the opinion of the saintly and pure-hearted.

In the scriptural statement “vasudeva-para devata vasudeva-parat paramatmanah sankarsano jivah” (The demigods are devotees of Lord Vasudeva. From the Supreme Lord Vasudeva is manifested Lord Sankarsana, who gives life to the jivas.) The word “jiva” here means “He who gives life to the jivas”. It does not mean that Lord Sankarsana is Himself a jiva soul. The word “atma” here means either the name or form of the Supreme Personality of Godhead. That the Supreme Personality of Godhead and His name are identical is confirmed by Lord Krsna in these words: “I have two forms: My transcendental body and My holy name.” The world “jiva” here should be understood to mean “the creator of the jivas.” In this way the message of the Vedic scriptures is that Lord Krsna is the Supreme Personality of Godhead.

Act Seven

Points of Interest

1.) The King wants to see the Lord
2.) For exalted persons mercy and cruelty are the same (7.12-14)
3.) The meeting between Caitanya Mahaprabhu and Ramananda Raya (7.51-83)
4.) The confidential nature of the pure love of Radha and Krsna (7-85-87)
5.) The difference between the names of Rama and Krsna (7.113-118)

Excerpts

Meeting with Ramananda Raya

7.52 Bhagavan: That is external. What is real knowledge?

7.53.1 Ramananda: Devotion to Lord Hari (Krsna) is real knowledge. Knowledge of the material portion of the Vedas and other scriptures is not real knowledge.

7.54 Bhagavan: What is real fame?

7.54.1 Ramananda: Real fame is to be famous as a great devotee of the Lord. To be famous as a great philanthropist who gives money in charity is not real fame.

7.55 Bhagavan: What is real wealth?

7.55.1 Ramananda: Real wealth is love for Krsna. To possess money, followers, and villages is not real wealth.

7.56 Bhagavan: What is suffering?

7.56.1 Ramananda: Real suffering is not to have the association of a dear devotee of Lord Krsna. A wound at the heart or some other kind of material suffering of the body is not real suffering.

7.57Bhagavan: Good. Who are the liberated souls?

7.57.1 Ramananda: They who love Krsna’s lotus feet and do not love anything else, who delight in bhakti-yoga, the yoga of devotional service and are not attracted to astanga-yoga or any other kind of yoga, who place their love in the transcendental form of Lord Krsna, and not in their own external material body, is actually liberated and free from the material world. Non-devotees who claim to be liberated are not so.

7.58 Bhagavan: It is so. What should be glorified in song?

7.59 Ramananda: Krsna’s pastimes in Vraja.

7.60 Bhagavan: What is the best thing in the world?

7.61 Ramananda: The association of saintly devotees.

7.62 Bhagavan: What should be remembered?

7.63 Ramananda: Krsna’s name.

7.64 Bhagavan: On what should one meditate?

7.65 Ramananda: Krsna’s feet.

7.66 Bhagavan: Where should one reside?

7.67 Ramananda: In Vraja.

7.68 Bhagavan: What should make the ear happy?

7.69 Ramananda: Only Krsna’s pastimes in Vrndavana.

7.70 Bhagavan: Who should be worshiped there?

7.71 Ramananda: Sri Sri Radha-Krsna are the supreme object of worship.

7.72 Bhagavan: Good. Speak on. Speak on.

7.72.1 Ramananda: (aside) What more can I say to answer the Lord? I do not know what further words I can say that will give Him happiness. (Reflecting for a moment, he says openly) They who cannot taste sweetness will drink the bitter nimba juice of impersonal liberation. We, however, who know what is sweet, drink the dark, sweet nectar the amorous gopis drank through the corners of their eyes.”

7.73 Bhagavan: Go on speaking like this.

7.73.1 Ramananda: I cannot say anything beyond this. (He thinks for a moment, and then says openly) Licked by the cakora birds of the young gopis, making the Lord’s footprints shine like crystal studded with jewels, and making the candrakanta jewels of the gopis’ eyes melt into many tears, may that moonlight of Lord Krsna’s toenails protect you all.

7.74 Bhagavan: This is poetry. Speak again.

7.74.1 Ramananda: (reflecting for a moment) Shining as a rising sun prayed to by the darkness or as a blossoming red lotus in the Yamuna’s water, and eclipsing the goddesss of fortune, the Kaustubha gem, and the Srivatsa mark, may Sri Radha’s red-lac lotus-foot-mark on Lord Hari’s chest, protect us all.

7.75 Bhagavan: It is like that.

7.75.1 Ramananda: (assuming the role of Srimati Radha talking to a gopi-friend, he grasps Lord Caitanya’s feet and says:) O gopi-friend, He is not My lover, and I am not His lover. There is now no difference between Us. The god of love has crushed both our hearts into a powder and made a paste of the nectar of perfect love.

I no longer think “I am Your beloved and You are My beloved”. For Us the conception of “I” and “You” is now destroyed. Still, I continue to think “You are My husband, and I am Your wife.” What could be more surprising than this?

The confidential nature of the pure love of Radha and Krsna

7.85 Brahmana: Listen to the description of what I saw. Lord Caitanya became like a cobra, its hood expanded as it hears a snake-doctor chant a mantra to neutralize the power of venom. Overwhelmed either by some disease, or by trancendental bliss, Lord Caitanya suddenly placed His lotus hand over Ramananda’s mouth.

7.86 King: Bhattacarya, what is the meaning of this?

7.87 Bhattacarya: King, the love that Radha and Krsna bear for each other is completely pure and free from any impurity. When Lord Caitanya heard Ramananda openly describe that pure love He stopped him by placing His hand over his mouth. That love is too confidential to be openly described in this world.

Act Eight

Points of Interest

1.) Mahaprabhu: I only like the opinions of Ramananda Raya.” He has accepted your opinions, which are supported by all the scriptures. (8.4-5)
2.) Sarvabhauma asks Lord Caitanya to meet the king.(8.83-90)
3.) Why did the devotees go first to Lord Caitanya and not to the temple of Lord Jagannatha? Why didn’t they fast but took maha-prasadam right away? (8.150-157)
4.) Lord Caitanya immediately had an intimate relationship with devotees he met for the first time.(8.178-179)
5.) The king holds the lotus feet of the Lord (8.227)

Excerpts

No personal opinion only opinion of the Lord

8.4 Sri Krsna Caitanya: I have seen many Vaisnavas who are worshippers of Lord Narayana. In the same way I have seen others who are tattvavadis. Their opinions are not faultless. I have seen many others who are worshipers of Lord Siva. I have seen many very powerful atheists. Bhattacarya, I only liked the opinions of Ramananda.

8.5 Sarvabhauma: His opinions are not his own. He has accepted Your opinions. I also accept all Your opinions. Your opinions are perfectly supported by all the scriptures.

Supreme Lord in wooden form and human form

8.23 Sarvabhauma: Lord, Lord Jagannatha and You are not different. You are both Krsna. There is only one difference between You: He is the Supreme Personality of Godhead in the form of a wooden Deity, and You are the Supreme Personality of Godhead in a humanlike form.

Saw Lord Caitanya before Lord Jagannatha

8.32 Paramananda Puri: (with longing) “When will I see the Supreme Personality of Godhead appear in the form of a devotee?” My heart yearns for this. Perhaps, after a long time, the time will come when this desire will bear fruit. I do not know what kind of fruit the tree of auspiciousness will bear for me then.(He walks.) O Lord Jagannatha, please forgive me. Without seeing You first, I immediately went to see Sri Krsna Caitanya. You know everything, so You also know the very strong desire in my heart.

The love of Svarupa Damodara equals that of the Lord

8.40 A Voice From Behind the Scenes: On the order of the Lord, who is the most learned in rasas, he has assumed this form of a sannyasi to become the teacher of transcendental rasas. Because he is not different from the Lord in his feelings of love for Krsna, he is called Damodara-Svarupa (the form of Lord Krsna) in this world.

8.200 Sri Caitanya: Advaita Acarya, this is Svarupa. He is in his own original spiritual form. Even without My telling him, he always knows what is in My heart.

Govinda, the Lord’s Godbrother, becomes His personal servant

8.59 Sri Krsna Caitanya: So be it. Although it is not right to accept service from the servant of a worshipable superior, if the superior orders, one must accept. (He accepts Govinda and shows kindness to him.)

Brahmananda Bharati and Sarvabhauma against mayavada

8.75 When one sees the blissful, all knowing form of the Supreme Personality of Godhead, one’s senses, heart, and mind all become stunned with transcendental bliss. They who reject the Lord’s personal form and instead meditate on something formless in their hearts are bewildered. They do not understand the truth of the Personality of Godhead. Their hearts are filled with material desires.

8.76 If the Supreme Personality of Godhead is the formless totality of existence, then why are not the proud and envious demons also the Supreme Spirit? In truth, the Supreme is not limited by either form or formlessness. He has a feature with form and He also has a feature without form. He is Himself full of transcendental bliss, and He is the source of transcendental bliss for others. That is my opinion.

8.77 Sarvabhauma: Lord, that is right. What you have said is confirmed by the Vedänta-sutra, which says: “anandamayo ‘bhyasat” (The Supreme is full of bliss, and He gives bliss to others.) The affix “maya” in “anandamaya” means both “possessor” and “giver”, just as wealthy philanthropist possesses wealth and also gives it to others. If one attains the Supreme Lord’s mercy, he becomes able to give up the impersonalist idea of the Supreme and understand the transcendental sweetness of Supreme Person’s spiritual form. This is explained in these words of Bilvamangala Thakura:

8.78 “Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I am nonetheless forcibly turned into a maidservant by some cunning boy who is always joking with the gopis.”

The sea looks still and non-moving in comparison to the ocean of love of God

8.169 Ah! Making thunderous sounds of transcendental bliss, and its waves dancing in the winds of great happiness, this moving ocean of love for Lord Krsna eclipses the stationary ocean of salt-water,

Two elephants in the jungle of divine love

8.177 Sarvabhauma: (looking) Glories to the embrace of Lord Advaita and Lord Caitanya who, splashed with flowing streams of tears, flooded with love, and Their arms around each other, are like two regal elephants in the jungle of divine love!

The Lord is perfect and complete , and still more so with His devotees

8.206 Svarupa: My Lord, although the Supreme Personality of Godhead is by Himself perfect and complete, still, it is the company of His devotees that makes Him perfect and complete. He is like the moon, which is complete and full in itself, but still incomplete without its rays of moonlight.

Act Nine

Points of Interest

1.)The Lord grants His mercy in 3 ways: “First, by directly appearing before His devotee. Second, by personally entering His devotee’s heart. Third, by appearing in His devotee’s thoughts.” (9.15)

2.) The Lord is never becomes the property of the devotee.(9.71)

3.) Descriptions about Rupa and Sanatana (9.140-166)

Excerpts

Ramananda kept the Lord for two years

9.44 Because he is full of love for the Lord, Ramananda cannot tolerate any separation from Him. Even though for a long time the Lord wished to go to Vrndavana, he delayed His departure for two years on Ramananda’s account.

9.54 King: Bhattacarya, untying the knot in the rope of His mercy to Ramananda, the Lord has escaped.

Crowds

9.106 Every night Madhava dasa built around his house a strong bamboo fence, and every morning the crowds of people tore the fence apart. The crowds of people eager to see the Lord were so great that He was not even able to bathe in the Ganges.

The Lord in Vrndavana

9.129 When the Supreme Lord saw the beauty of the Yamuna River or of theVrndavana forest, He became filled with ecstatic love. He cried without restraint, and He eagerly embraced each tree and vine with His arms.

9.130 When He saw the surabhi cows in Vrndavana He became wild with happiness. The tears flowed from His eyes as a celestial Ganger River and He fell to the ground as the top of golden Mount Meru blown to the earth by a great wind.

9.131 King: Then?

9.132 Men Bringing News: They told us that when He saw a peacock feather He fell down, rolled about on the ground, trembled, cried out, ran to and fro, wept, and fainted unconscious.

9.133 Once when the Lord saw calves running in Vrndavana forest with tails raised He fainted in ecstasy and fell into brambles by the roadside.

9.134 King: Then?

9.135 One time in the forest He fainted and fell to the ground in ecstasy. Then the deer licked the foam from His mouth and the birds drank the tears that had fallen �

9.135 from His eyes.

9.136 Once, at Govardhana Hill He fell from a great height. Although His body became broken, because He was drowning in the ocean of ecstatic love. He was not aware that He was hurt.

9.137 When He saw the forest groves of Vrndavana �He became overwhelmed with love and He cried without restraint. Seeing this, the trees and vines also cried, and the deer fainted in ecstasy.

9.138 When the Lord, overcome with grief, roared like a thunderbolt, the peacocks stopped dancing, and they also cried for a long time without restraint.

9.139 In this way the Lord was always overwhelmed with ecstatic love. Balabhadra Bhattacarya and the other devotees began to worry about the Lord’s welfare. They thought: “This is not good.” Then they forced the Lord to leave Vrndavana

Rupa Gosvami was the exact replica of the Lord

9.143 Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu’s ecstatic love, Rupa Gosvami was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Krsna. Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could render service by writing transcendental literatures.*

9.166 Men Bringing News: In the course of time, the transcendental news of Krsna’s pastimes in Vrndavana was almost lost. To enunciate those transcendental pastimes, Sri Caitanya Mahaprabhu, at Prayaga, empowered Srila Rupa Gosvami and Sanatana Gosvami with the nectar of His mercy to carry out this work in Vrndavana.*

Act Ten

Points of Interest

1.) Sivananda’s dog got the mercy of Caitanya Mahaprabhu. “After that incident no one could see the dog anywhere. I think the dog must have attained another body and entered the spiritual world.” (10.8)
2.) Who is greater: Caitanya or Jagannatha (10.12-14)
3.) The devotees are more attracted to lord Caitanya than to Lord Jagannatha (10.217 & 225)
4.) The same song that has made the Lord unconscious has now awakened Him.What is this mantra song that makes him conscious and unconscious ? (10.242)
5.) Sri Caitanya; “What more may I do to please you?”
6.) Rasas can change by Mahaprabhu’s influence.

Excerpts

Sarvabhauma has left the association of the Lord in Puri to preach in Varanasi, while on the way he meets the devotees of the Lord

10.46 Sarvabhauma: Even if the Lord does not give permission, I will still go to Varanasi. I will convert the people there to the Lord’s Vaisnava faith. If I rebel and go there, what will happen? I don’t know. Even though the Lord’s mercy is subject to His own wish, still, in one sense He is Himself the servant of His own mercy. In this way His mercy may be independent and not subject to His control. With the assistance of His mercy this may still be possible. (He takes a few steps and then looks ahead) Ah! Here are many men from different countries. I see that they are all pilgrims. (He looks again) Ah! They are Bengalis. (He looks again) He is Advaita Acarya. He is Nityananda Avadhuta. He is Srivasa. He is Haridasa. He is Gadadhara dasa. They are Govinda dasa and his friends. He is Makaradhvaja. He is Kasinatha. They are Narahari and his friends. They are Ramananda and the people of Kulina-grama. They are Gauri-dasa and the other associates of Lord Nityananda. What more need I say? All the associates of Lord Caitanya have come. This is certainly very auspicious. I will go to them and speak with each one. (He approaches.)

No difference between Advaita Acarya and Lord Caitanya

10.106 Now Lord Caitanya and Lord Advaita are firmly embracing each other. One moment the people think one is Caitanya and the other Advaita, and the next moment they think the former one is Advaita and the other is Caitanya.

During Snana Yatra

10.147 Facing each other, gazing at each other with unblinking eyes, Their bodies flooded, one with bathing water and the other with a stream of tears, two great oceans of mercy that are two medicines to cure the fears of repeated birth and death, though one is black and the other fair, both shine with the same splendor.

After Snana Yatra is over Lord Caitanya feels seperation from Lord Jagannatha

10.155 Again a Voice From Behind the Scenes: Svarupa said: “Although He is naturally very attached to kirtana, now His kirtana has become joyless. Now He cannot taste the nectar of transcendental happiness”. Svarupa has now begun to sing a different kind of kirtana.

The Lord is deeply absorbed in His ecstasy

10.175 King: For six hours now the singers have been singing a single line from the refrain of a single song, and all this time Lord Caitanya has been absorbed in very wonderful feelings of ecstatic bliss. By giving the Lord this nectar of transcendental bliss, these singers have chased far away the grief of the Lord’s feelings of separation. Whether He is grief-stricken out of feelings of separation, or whether He is filled with transcendental bliss by the remedies presented by these devotees, the Lord still ignores all His ordinary daily activities.

Advaita Acarya tries to worship the Lord

10.181 Ah! it is very wonderful. His bodily hairs standing erect in transcendental bliss, each morning Lord Advaita worships Lord Caitanya with arghya, scents, tulasi leaves, flowers, and other offerings. Smiling, Lord Caitanya forcilbly takes the articles of worship in His own hands and, speaking sweet words, worships Advaita’s face. Advaita then takes the articles of worship back in His lotus hands. In this way, day after day, Advaita comes, eager to worship Lord Caitanya.

His son revived

10.207 Then Lord Gaura Hari began gracefully to dance and He induced Lord Advaita’s good son Gopala dasa to dance also. As He danced, Gopala became overcome with ecstatic happiness, and He suddenly fell to the ground dead. Lord Advaita began to lament bitterly, but when Lord Caitanya placed His hand on Gopala dasa and brought him back to life, the kirtana suddenly exploded with a great tumult of the chanting of the holy name.

The two Lord’s display Their love for another

10.245 Ah! Ah! Lord Jagannatha rides in His chariot so He can display His love for Lord Gauracandra. Tears streaming from His eyes, Lord Caitanya dances in ecstasy before Lord Jagannatha. Alas! I am very unfortunate, for at that moment these two Lords did not directly enter the pathway of my eyes.

10.246 King: Now the Rathayatra festival is completed. One Lord is seated in the Gundica temple, and the other Lord is sitting a nearby garden. In a single moment these two Lords have both entered the hearts of the devotees.

What more may I do to please you

10.278 Advaita: What more may You do to please Me? Lord, You have revealed the most confidential pastimes of Lord Krsna. You have crushed the age of Kali, and You have described the secret meaning of devotional service in pure love of Krsna. You have brought all auspiciousness to the devotees expert at relishing the mellows of transcendental pastimes. You have openly revealed the ecstatic, pure devotional love felt by Sri Radha, the crest jewel of all the gopis.

Rasa can change by Lord Caitanya’s influence

10.281 Those of you whose hearts are bound to Me in this form of Sri Caitanya Mahaprabhu, even if your rasas are friendship or servitude to Sri Sri Radha-Madhava or Lord Dvarkadhisa, or if your rasas are friendship or servitude to any of My other incarnations, I will make into My eternally liberated associates in Goloka Vrndavana.

Final Prayer of Kavi Karnapura

10.283 I pray that until the end of the kalpa poets may write books about Your transcendental pastimes, actors may act in plays narrating Your pastimes. May the saintly devotees see and hear these plays. When the wicked see and hear these plays may they become free of envy and filled with happiness, and when the kings of this world see and hear them may they become filled with devotion for Your lotus feet and inspired to always protect their subjects.

Epilogue

Vaisnavas never die

People like us, who have personally seen the great devotees of the Lord, received their mercy, understood the truth of the Supreme Personality of Godhead, and are filled with love for Him, will never die. If we die we will not take birth again in this material world. If we do not take birth here again, then what can death do to us? O most auspicious destiny that awaits us, I offer my respectful obeisances unto you.

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