: Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord BrahmÄ with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vá¹ndÄvana pastimes of Lord Ká¹á¹£á¹a, impregnated the heart of RÅ«pa GosvÄmÄ« with spiritual potency. By this potency, ÅrÄ«la RÅ«pa GosvÄmÄ« could revive the activities of Ká¹á¹£á¹a in Vá¹ndÄvana, activities almost lost to memory. In this way, He spread Ká¹á¹£á¹a consciousness throughout the world.
: All glories to Lord ÅrÄ« Caitanya MahÄprabhu! All glories to Lord NityÄnanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!
: After meeting ÅrÄ« Caitanya MahÄprabhu in the village of RÄmakeli, the brothers RÅ«pa and SanÄtana returned to their homes.
: The two brothers devised a means whereby they could give up their material activities. For this purpose, they appointed two brÄhmaá¹as and paid them a large amount of money.
: The brÄhmaá¹as performed religious ceremonies and chanted the holy name of Ká¹á¹£á¹a so that the two brothers might attain shelter at the lotus feet of ÅrÄ« Caitanya MahÄprabhu very soon.
: At this time, ÅrÄ« RÅ«pa GosvÄmÄ« returned home, taking with him large quantities of riches loaded in boats.
: ÅrÄ«la RÅ«pa GosvÄmÄ« divided the wealth that he brought back home. He gave fifty percent in charity to brÄhmaá¹as and Vaiá¹£á¹avas and twenty-five percent to his relatives.
: He kept one-fourth of his wealth with a respectable brÄhmaá¹a. He kept this for his personal safety because he was expecting some legal complications.
: He deposited ten thousand coins, which were later spent by ÅrÄ« SanÄtana GosvÄmÄ«, in the custody of a local Bengali grocer.
: ÅrÄ« RÅ«pa GosvÄmÄ« heard that ÅrÄ« Caitanya MahÄprabhu had returned to JagannÄtha PurÄ« and was preparing to go to Vá¹ndÄvana through the forest.
: ÅrÄ« RÅ«pa GosvÄmÄ« sent two people to JagannÄtha PurÄ« to find out when ÅrÄ« Caitanya MahÄprabhu would depart for Vá¹ndÄvana.
: ÅrÄ« RÅ«pa GosvÄmÄ« told the two men, âYou are to return quickly and let me know when He will depart. Then I shall make the proper arrangements.â
: While SanÄtana GosvÄmÄ« was in Gauá¸a-deÅa, he was thinking, âThe Nawab is very pleased with me. I certainly have an obligation.
: âIf the Nawab somehow or other becomes angry with me, I shall be greatly relieved. That is my conclusion.â
: On the pretext of bad health, SanÄtana GosvÄmÄ« remained home. Thus he gave up government service and did not go to the royal court.
: The greedy masters of his clerical and secretarial staff performed the government duties while SanÄtana personally remained home and discussed the revealed scriptures.
: ÅrÄ« SanÄtana GosvÄmÄ« used to discuss ÅrÄ«mad-BhÄgavatam in an assembly of twenty or thirty learned brÄhmaá¹a scholars.
: While SanÄtana GosvÄmÄ« was studying ÅrÄ«mad-BhÄgavatam in the assembly of learned brÄhmaá¹as, one day the Nawab of Bengal and another person suddenly appeared.
: As soon as all the brÄhmaá¹as and SanÄtana GosvÄmÄ« saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him.
: The Nawab said, âI sent my physician to you, and he has reported that you are not diseased. As far as he could see, you are completely healthy.
: âI am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home.
: âYou have spoiled all my activities. What is your intention? Please tell me frankly.â
: SanÄtana GosvÄmÄ« replied, âYou can no longer expect any service from me. Please arrange for someone else to tend to the management.â
: Becoming angry with SanÄtana GosvÄmÄ«, the Nawab said, âYour elder brother is acting just like a plunderer.
: âBy killing many living entities, your elder brother has destroyed all Bengal. Now here you are destroying all my plans.â
: SanÄtana GosvÄmÄ« said, âYou are the supreme ruler of Bengal and are completely independent. Whenever someone commits a fault, you punish him accordingly.â
: Hearing this, the Nawab of Bengal stood up and returned to his home. He ordered the arrest of SanÄtana GosvÄmÄ« so that he would not be able to leave.
: At this time the Nawab was going to attack the province of Orissa, and he told SanÄtana GosvÄmÄ«, âCome along with me.â
: SanÄtana GosvÄmÄ« replied, âYou are going to Orissa to give pain to the Supreme Personality of Godhead. For this reason I am powerless to go with you.â
: The Nawab again arrested SanÄtana GosvÄmÄ« and kept him in prison. At this time, ÅrÄ« Caitanya MahÄprabhu departed for Vá¹ndÄvana from JagannÄtha PurÄ«.
: The two persons who went to JagannÄtha PurÄ« to inquire about the Lordâs departure returned and informed RÅ«pa GosvÄmÄ« that the Lord had already departed for Vá¹ndÄvana.
: Upon receiving this message from his two messengers, RÅ«pa GosvÄmÄ« immediately wrote a letter to SanÄtana GosvÄmÄ« saying that ÅrÄ« Caitanya MahÄprabhu had departed for Vá¹ndÄvana.
: In his letter to SanÄtana GosvÄmÄ«, ÅrÄ«la RÅ«pa GosvÄmÄ« wrote, âWe two brothers are starting out to go see ÅrÄ« Caitanya MahÄprabhu. You must also somehow or other get released and come meet us.â
: RÅ«pa GosvÄmÄ« further informed ÅrÄ«la SanÄtana GosvÄmÄ«: âI have left a deposit of ten thousand coins with the grocer. Use that money to get out of prison.
: âSomehow or other get yourself released and come to Vá¹ndÄvana.â After writing this, the two brothers [RÅ«pa GosvÄmÄ« and Anupama] went to see ÅrÄ« Caitanya MahÄprabhu.
: RÅ«pa GosvÄmÄ«âs younger brother was a great devotee whose actual name was ÅrÄ« Vallabha, but he was given the name Anupama Mallika.
: ÅrÄ« RÅ«pa GosvÄmÄ« and Anupama Mallika went to PrayÄga, and they were very pleased to hear the news that ÅrÄ« Caitanya MahÄprabhu was there.
: At PrayÄga, ÅrÄ« Caitanya MahÄprabhu went to see the temple of Bindu MÄdhava, and many hundreds of thousands of people followed Him just to meet Him.
: Some of the people following the Lord were crying. Some were laughing, some dancing and some chanting. Indeed, some of them were rolling on the ground, exclaiming âKá¹á¹£á¹a! Ká¹á¹£á¹a!â
: PrayÄga is located at the confluence of two rivers â the Ganges and the YamunÄ. Although these rivers were not able to flood PrayÄga with water, ÅrÄ« Caitanya MahÄprabhu inundated the whole area with waves of ecstatic love for Ká¹á¹£á¹a.
: Seeing the great crowd, the two brothers remained standing in a secluded place. They could see that ÅrÄ« Caitanya MahÄprabhu was ecstatic to see Lord Bindu MÄdhava.
: The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic love and raising His arms, He asked everyone to chant âHari! Hari!â
: Everyone was astounded to see the greatness of ÅrÄ« Caitanya MahÄprabhu. Indeed, I cannot properly describe the pastimes of the Lord at PrayÄga.
: ÅrÄ« Caitanya MahÄprabhu had made an acquaintance with a brÄhmaá¹a from Deccan [in South India], and that brÄhmaá¹a invited Him for meals and took Him to his place.
: While ÅrÄ« Caitanya MahÄprabhu was sitting in a solitary place in the home of that Deccan brÄhmaá¹a, RÅ«pa GosvÄmÄ« and ÅrÄ« Vallabha [Anupama Mallika] came to meet Him.
: Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances.
: Both brothers were overwhelmed with ecstatic emotion, and reciting various Sanskrit verses, they stood up and fell down again and again.
: ÅrÄ« Caitanya MahÄprabhu was very pleased to see ÅrÄ«la RÅ«pa GosvÄmÄ«, and He told him, âStand up! Stand up! My dear RÅ«pa, come here.â
: ÅrÄ« Caitanya MahÄprabhu then said, âIt is not possible to describe Ká¹á¹£á¹aâs mercy, for He has delivered you both from the well of material enjoyment.
: â[Lord Ká¹á¹£á¹a said:] âEven though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. Even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activities or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.ââ
: After reciting this verse, ÅrÄ« Caitanya MahÄprabhu embraced the two brothers, and out of His causeless mercy He placed His feet on their heads.
: After receiving the Lordâs causeless mercy, the two brothers folded their hands and in great humility offered the following prayers unto the Lord.
: âO most munificent incarnation! You are Ká¹á¹£á¹a Himself appearing as ÅrÄ« Ká¹á¹£á¹a Caitanya MahÄprabhu. You have assumed the golden color of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, and You are widely distributing pure love of Ká¹á¹£á¹a. We offer our respectful obeisances unto You.
: âWe offer our respectful obeisances unto that merciful Supreme Personality of Godhead who has converted all three worlds, which were maddened by ignorance, and saved them from their diseased condition by making them mad with the nectar from the treasure-house of love of God. Let us take full shelter of that Personality of Godhead, ÅrÄ« Ká¹á¹£á¹a Caitanya, whose activities are wonderful.â
: After this, ÅrÄ« Caitanya MahÄprabhu sat them down by His side and asked them, âWhat news do you have of SanÄtana?â
: RÅ«pa GosvÄmÄ« replied, âSanÄtana has now been arrested by the government of Hussain Shah. If You kindly save him, he can be liberated from that entanglement.â
: ÅrÄ« Caitanya MahÄprabhu immediately replied, âSanÄtana has already been released from his confinement, and he will very soon meet with Me.â
: The brÄhmaá¹a then requested ÅrÄ« Caitanya MahÄprabhu to accept His lunch. RÅ«pa GosvÄmÄ« also remained there that day.
: Balabhadra Bhaá¹á¹ÄcÄrya invited the two brothers to take lunch also. The remnants of food from the plate of ÅrÄ« Caitanya MahÄprabhu were offered to them.
: ÅrÄ« Caitanya MahÄprabhu selected His residence beside the confluence of the Ganges and the YamunÄ, a place called Triveá¹Ä«. The two brothers â RÅ«pa GosvÄmÄ« and ÅrÄ« Vallabha â selected their residence near the Lordâs.
: At that time, ÅrÄ« Vallabha Bhaá¹á¹a was staying at Äá¸Äila-grÄma, and when he heard that ÅrÄ« Caitanya MahÄprabhu had arrived, he went to His place to see Him.
: Vallabha Bhaá¹á¹ÄcÄrya offered ÅrÄ« Caitanya MahÄprabhu his obeisances, and the Lord embraced him. After that, they discussed topics about Ká¹á¹£á¹a for some time.
: ÅrÄ« Caitanya MahÄprabhu felt great ecstatic love when they began discussing Ká¹á¹£á¹a, but the Lord checked His feelings because He felt shy before Vallabha Bhaá¹á¹a.
: Although the Lord restrained Himself externally, ecstatic love raged within. There was no checking that. Vallabha Bhaá¹á¹a was astonished to detect this.
: Thereafter, Vallabha Bhaá¹á¹a invited ÅrÄ« Caitanya MahÄprabhu for lunch, and the Lord introduced the brothers RÅ«pa and Vallabha to him.
: From a distance, the brothers RÅ«pa GosvÄmÄ« and ÅrÄ« Vallabha fell on the ground and offered obeisances to Vallabha Bhaá¹á¹a with great humility.
: When Vallabha Bhaá¹á¹ÄcÄrya walked toward them, they ran away to a more distant place. RÅ«pa GosvÄmÄ« said, âI am untouchable and most sinful. Please do not touch me.â
: Vallabha Bhaá¹á¹ÄcÄrya was very much surprised at this. ÅrÄ« Caitanya MahÄprabhu, however, was very pleased, and He therefore spoke to him this description of RÅ«pa GosvÄmÄ«.
: ÅrÄ« Caitanya MahÄprabhu said, âDonât touch him, for he belongs to a very low caste. You are a follower of Vedic principles and are a well experienced performer of many sacrifices. You also belong to the aristocracy.â
: Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhaá¹á¹ÄcÄrya could understand the hints of ÅrÄ« Caitanya MahÄprabhu.
: Vallabha Bhaá¹á¹ÄcÄrya said, âSince these two are constantly chanting the holy name of Ká¹á¹£á¹a, how can they be untouchable? On the contrary, they are most exalted.â
: Vallabha Bhaá¹á¹ÄcÄrya then recited the following verse: â âMy dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brÄhmaá¹a. Although he may be born in a family of dog-eaters and may therefore, by material calculation, be the lowest among men, he is still glorious. This is the wonderful effect of chanting the holy name of the Lord. It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the Vedas. He has already taken his bath in all the holy places of pilgrimage, he has studied all the Vedas, and he is actually an Äryan.â â
: ÅrÄ« Caitanya MahÄprabhu was very pleased to hear Vallabha Bhaá¹á¹a quoting from ÅÄstra about the position of a devotee. The Lord praised him personally, and, feeling ecstatic love of Godhead, began to quote many verses from ÅÄstra.
: ÅrÄ« Caitanya MahÄprabhu said, â âA person who has the pure characteristics of a brÄhmaá¹a due to devotional service, which is like a blazing fire burning to ashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family. Even though he may be born in a family of dog-eaters, he is recognized by learned scholars. But although a person may be a learned scholar in Vedic knowledge, he is not recognized if he is an atheist.
: â âFor a person devoid of devotional service, birth in a great family or nation, knowledge of the revealed scriptures, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace.â â
: When he saw the Lordâs ecstatic love, Vallabha Bhaá¹á¹ÄcÄrya was certainly very much astonished. He was also astonished by the Lordâs knowledge of the essence of devotional service, as well as by His personal beauty and influence.
: Vallabha Bhaá¹á¹ÄcÄrya then put ÅrÄ« Caitanya MahÄprabhu and His associates aboard a boat and took them to his own place to offer them lunch.
: While crossing the river YamunÄ, ÅrÄ« Caitanya MahÄprabhu saw the glossy black water and was immediately bewildered with ecstatic love.
: Indeed, as soon as ÅrÄ« Caitanya MahÄprabhu saw the river YamunÄ, He immediately made a great sound and jumped into the water. Everyone was filled with fear and trembling to see this.
: They all hastily grabbed ÅrÄ« Caitanya MahÄprabhu and pulled Him out of the water. Once on the boatâs platform, the Lord began to dance.
: Due to the Lordâs heavy weight, the boat began to tilt. It began filling up with water and was on the verge of sinking.
: ÅrÄ« Caitanya MahÄprabhu tried to restrain Himself as far as possible before VallabhÄcÄrya, but although He tried to keep calm, His ecstatic love could not be checked.
: Seeing the circumstances, ÅrÄ« Caitanya MahÄprabhu finally became calm so that the boat was able to reach the shore of Äá¸Äila and land there.
: Fearing for the Lordâs welfare, Vallabha Bhaá¹á¹ÄcÄrya stayed in His association. After arranging for His bath, the Bhaá¹á¹ÄcÄrya took the Lord to his own house.
: When ÅrÄ« Caitanya MahÄprabhu arrived at his home, Vallabha Bhaá¹á¹ÄcÄrya, being greatly pleased, offered the Lord a nice sitting place and personally washed His feet.
: Vallabha Bhaá¹á¹ÄcÄrya and his whole family then sprinkled that water over their heads. They then offered the Lord new underwear and outer garments.
: VallabhÄcÄrya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhaá¹á¹ÄcÄrya [the Lordâs cook] to cook.
: Thus ÅrÄ« Caitanya MahÄprabhu was offered lunch with great care and affection. The brothers RÅ«pa GosvÄmÄ« and ÅrÄ« Vallabha were also offered food.
: Vallabha Bhaá¹á¹ÄcÄrya first offered the remnants of the Lordâs food to ÅrÄ«la RÅ«pa GosvÄmÄ«, and then to Ká¹á¹£á¹adÄsa.
: The Lord was then given spices to purify His mouth. Afterwards He was made to rest, and Vallabha Bhaá¹á¹ÄcÄrya personally massaged His legs.
: While Vallabha Bhaá¹á¹ÄcÄrya was massaging Him, the Lord asked him to go take prasÄdam. After taking prasÄdam, he returned to the lotus feet of the Lord.
: At that time Raghupati UpÄdhyÄya of the TiruhitÄ district arrived. He was a very learned scholar, a great devotee and a respectable gentleman.
: Raghupati UpÄdhyÄya first offered his respects to ÅrÄ« Caitanya MahÄprabhu, and the Lord gave him His blessings, saying, âAlways stay in Ká¹á¹£á¹a consciousness.â
: Raghupati UpÄdhyÄya was very pleased to hear the Lordâs blessings. The Lord then asked him to describe Ká¹á¹£á¹a.
: When Raghupati UpÄdhyÄya was requested to describe Ká¹á¹£á¹a, he began to recite some verses he had personally composed about Ká¹á¹£á¹aâs pastimes. Hearing those verses, ÅrÄ« Caitanya MahÄprabhu was overwhelmed with ecstatic love.
: Raghupati UpÄdhyÄya recited, âThose who are afraid of material existence worship the Vedic literature. Some worship smá¹ti, the corollaries to the Vedic literature, and others worship the MahÄbhÄrata. As far as I am concerned, I worship Ká¹á¹£á¹aâs father, MahÄrÄja Nanda, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing.â
: When Raghupati UpÄdhyÄya was requested by the Lord to recite more, he immediately offered his respects to the Lord and granted His request.
: âTo whom can I speak who will believe me when I say that Ká¹á¹£á¹a, the Supreme Personality of Godhead, is hunting the gopÄ«s in the bushes by the banks of the river YamunÄ? In this way the Lord demonstrates His pastimes.â
: ÅrÄ« Caitanya MahÄprabhu requested Raghupati UpÄdhyÄya to continue speaking about the pastimes of ÅrÄ« Ká¹á¹£á¹a. Thus the Lord was absorbed in ecstatic love, and His mind and body slackened.
: When Raghupati UpÄdhyÄya saw ÅrÄ« Caitanya MahÄprabhuâs ecstatic symptoms, he decided that the Lord was not a human being but Ká¹á¹£á¹a Himself.
: ÅrÄ« Caitanya MahÄprabhu asked Raghupati UpÄdhyÄya, âAccording to your decision, who is the foremost being?â
: âOf all Ká¹á¹£á¹aâs abodes, which do you think is the best?â
: ÅrÄ« Caitanya MahÄprabhu asked, âOf the three ages of Ká¹á¹£á¹a known as childhood, boyhood and fresh youth, which do you consider best?â
: When ÅrÄ« Caitanya MahÄprabhu asked, âAmong all the mellows, which do you consider best?â
: ÅrÄ« Caitanya MahÄprabhu then said, âYou have certainly given first-class conclusions.â After saying this, He began to recite the full verse in a faltering voice.
: â âThe form of ÅyÄmasundara is the supreme form, the city of MathurÄ is the supreme abode, Lord Ká¹á¹£á¹aâs fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.â â
: ÅrÄ« Caitanya MahÄprabhu then embraced Raghupati UpÄdhyÄya in ecstatic love. Raghupati UpÄdhyÄya also was overwhelmed by love, and he began to dance.
: Vallabha Bhaá¹á¹ÄcÄrya was struck with wonder to see ÅrÄ« Caitanya MahÄprabhu and Raghupati UpÄdhyÄya dance. He even brought forward his two sons and made them fall down at the Lordâs lotus feet.
: Upon hearing that ÅrÄ« Caitanya MahÄprabhu had arrived, all the villagers went to see Him. Simply by seeing Him, they all became devotees of Ká¹á¹£á¹a.
: All the brÄhmaá¹as of the village were eager to extend invitations to the Lord, but Vallabha Bhaá¹á¹ÄcÄrya forbade them to do so.
: Vallabha Bhaá¹á¹a then decided not to keep ÅrÄ« Caitanya MahÄprabhu at Äá¸Äila because the Lord had jumped into the river YamunÄ in ecstatic love. Therefore he decided to bring Him to PrayÄga.
: Vallabha Bhaá¹á¹a said, âIf anyone likes, he can go to PrayÄga and extend invitations to the Lord.â In this way he took the Lord with him and departed for PrayÄga.
: Vallabha Bhaá¹á¹ÄcÄrya avoided the river YamunÄ. Putting the Lord on a boat in the river Ganges, he went with Him to PrayÄga.
: Due to the great crowds in PrayÄga, ÅrÄ« Caitanya MahÄprabhu went to a place called DaÅÄÅvamedha-ghÄá¹a. It was there that the Lord instructed ÅrÄ« RÅ«pa GosvÄmÄ« and empowered him in the philosophy of devotional service.
: ÅrÄ« Caitanya MahÄprabhu taught ÅrÄ«la RÅ«pa GosvÄmÄ« the ultimate limit of the truth about Lord Ká¹á¹£á¹a, the truth about devotional service and the truth about transcendental mellows, culminating in conjugal love between RÄdhÄ and Ká¹á¹£á¹a. Finally He told RÅ«pa GosvÄmÄ« about the ultimate conclusions of ÅrÄ«mad-BhÄgavatam.
: ÅrÄ« Caitanya MahÄprabhu taught RÅ«pa GosvÄmÄ« all the conclusions He had heard from RÄmÄnanda RÄya and duly empowered him so that he could understand them.
: By entering the heart of RÅ«pa GosvÄmÄ«, ÅrÄ« Caitanya MahÄprabhu empowered him to ascertain properly the conclusions of all truths. He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession. Thus ÅrÄ« RÅ«pa GosvÄmÄ« was personally empowered by ÅrÄ« Caitanya MahÄprabhu.
: In his book Caitanya-candrodaya, Kavi-kará¹apÅ«ra, the son of ÅivÄnanda Sena, has elaborately described the meeting between ÅrÄ« RÅ«pa GosvÄmÄ« and ÅrÄ« Caitanya MahÄprabhu.
: âIn the course of time, the transcendental news of Ká¹á¹£á¹aâs pastimes in Vá¹ndÄvana was almost lost. To enunciate explicitly those transcendental pastimes, ÅrÄ« Caitanya MahÄprabhu empowered ÅrÄ«la RÅ«pa GosvÄmÄ« and SanÄtana GosvÄmÄ« with the nectar of His mercy to carry out this work in Vá¹ndÄvana.â
: âFrom the very beginning, ÅrÄ«la RÅ«pa GosvÄmÄ« was deeply attracted by the transcendental qualities of ÅrÄ« Caitanya MahÄprabhu. Thus he was permanently relieved from family life. ÅrÄ«la RÅ«pa GosvÄmÄ« and his younger brother, Vallabha, were blessed by ÅrÄ« Caitanya MahÄprabhu. Although the Lord was transcendentally situated in His transcendental eternal form, at PrayÄga He told RÅ«pa GosvÄmÄ« about transcendental ecstatic love of Ká¹á¹£á¹a. The Lord then embraced him very fondly and bestowed all His mercy upon him.â
: âIndeed, ÅrÄ«la RÅ«pa GosvÄmÄ«, whose dear friend was SvarÅ«pa DÄmodara, was the exact replica of ÅrÄ« Caitanya MahÄprabhu, and he was very, very dear to the Lord. Being the embodiment of ÅrÄ« Caitanya MahÄprabhuâs ecstatic love, RÅ«pa GosvÄmÄ« 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 Ká¹á¹£á¹a. ÅrÄ« Caitanya MahÄprabhu expanded His mercy to ÅrÄ«la RÅ«pa GosvÄmÄ« just so he could render service by writing transcendental literatures.â
: The characteristics of ÅrÄ«la RÅ«pa GosvÄmÄ« have thus been described in various places by the poet Kavi-kará¹apÅ«ra. An account has also been given of how ÅrÄ« Caitanya MahÄprabhu bestowed His causeless mercy upon ÅrÄ«la RÅ«pa GosvÄmÄ« and ÅrÄ«la SanÄtana GosvÄmÄ«.
: ÅrÄ«la RÅ«pa GosvÄmÄ« and SanÄtana GosvÄmÄ« were the objects of love and honor for all the great stalwart devotees of ÅrÄ« Caitanya MahÄprabhu.
: If someone returned to his country after seeing Vá¹ndÄvana, the associates of the Lord would ask him questions.
: They would ask those returning from Vá¹ndÄvana, âHow are RÅ«pa and SanÄtana doing in Vá¹ndÄvana? What are their activities in the renounced order? How do they manage to eat?â These were the questions asked.
: The Lordâs associates would also ask, âHow is it that RÅ«pa and SanÄtana are engaging in devotional service twenty-four hours daily?â At that time the person who had returned from Vá¹ndÄvana would praise ÅrÄ«la RÅ«pa and SanÄtana GosvÄmÄ«s.
: âThe brothers actually have no fixed residence. They reside beneath trees â one night under one tree and the next night under another.
: âÅrÄ«la RÅ«pa and SanÄtana GosvÄmÄ« beg a little food from the houses of brÄhmaá¹as. Giving up all kinds of material enjoyment, they take only some dry bread and fried chickpeas.
: âThey carry only waterpots, and they wear torn quilts. They always chant the holy names of Ká¹á¹£á¹a and discuss His pastimes. In great jubilation, they also dance.
: âThey engage almost twenty-four hours daily in rendering service to the Lord. They usually sleep only an hour and a half, and some days, when they continuously chant the Lordâs holy name, they do not sleep at all.
: âSometimes they write transcendental literatures about devotional service, and sometimes they hear about ÅrÄ« Caitanya MahÄprabhu and spend their time thinking about the Lord.â
: When the personal associates of ÅrÄ« Caitanya MahÄprabhu would hear of the activities of RÅ«pa and SanÄtana GosvÄmÄ«s, they would say, âWhat is wonderful for a person who has been granted the Lordâs mercy?â
: ÅrÄ«la RÅ«pa GosvÄmÄ« has personally spoken about the mercy of ÅrÄ« Caitanya MahÄprabhu in his auspicious introduction to his book Bhakti-rasÄmá¹ta-sindhu [1.1.2].
: âAlthough I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus feet of ÅrÄ« Caitanya MahÄprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.â
: For ten days ÅrÄ« Caitanya MahÄprabhu stayed at PrayÄga and instructed RÅ«pa GosvÄmÄ«, empowering him with the necessary potency.
: ÅrÄ« Caitanya MahÄprabhu said, âMy dear RÅ«pa, please listen to Me. It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service.
: âThe ocean of the transcendental mellows of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop.
: âIn this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.
: âThe length and breadth of the living entity is described as one ten-thousandth part of the tip of a hair. This is the original subtle nature of the living entity.
: â âIf we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaá¹a, particles of spirit, not matter.â
: â âIf we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity. This is the verdict of the chief Vedic mantras.â
: â[Lord Ká¹á¹£á¹a says:] âAmong minute particles, I am the living entity.â
: â âO Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control. If they are accepted, however, as particles of the eternally existing spiritual entity â as part of You, who are the supreme spirit whole â we must conclude that they are always under Your control. If the living entities are simply satisfied with being identical with You as spiritual particles, then they will be happy being controllers of so many things. The conclusion that the living entities and the Supreme Personality of Godhead are one and the same is a faulty conclusion. It is not a fact.â
: âThe unlimited living entities can be divided into two divisions â those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.
: âAlthough the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and Åabaras.
: âAmong human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.
: âAmong the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise.
: âOut of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Ká¹á¹£á¹a is very difficult to find.
: âBecause a devotee of Lord Ká¹á¹£á¹a is desireless, he is peaceful. Fruitive workers desire material enjoyment, jÃ±ÄnÄ«s desire liberation, and yogÄ«s desire material opulence; therefore they are all lusty and cannot be peaceful.
: â âO great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of NÄrÄyaá¹a. Only such a devotee is actually completely satisfied and peaceful.â
: âAccording to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Ká¹á¹£á¹a. By the mercy of both Ká¹á¹£á¹a and the spiritual master, such a person receives the seed of the creeper of devotional service.
: âWhen a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of Åravaá¹a and kÄ«rtana [hearing and chanting], the seed will begin to sprout.
: âAs one waters the bhakti-latÄ-bÄ«ja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the VirajÄ River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vá¹ndÄvana.
: âBeing situated in oneâs heart and being watered by Åravaá¹a-kÄ«rtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Ká¹á¹£á¹a, who is eternally situated in the planet known as Goloka Vá¹ndÄvana, in the topmost region of the spiritual sky.
: âThe creeper greatly expands in the Goloka Vá¹ndÄvana planet, and there it produces the fruit of love for Ká¹á¹£á¹a. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.
: âIf the devotee commits an offense at the feet of a Vaiá¹£á¹ava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.
: âThe gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.
: âSometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.
: âSome unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal-killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers.
: âIf one does not distinguish between the bhakti creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti creeper is curtailed.
: âAs soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly. Then the real creeper, the bhakti-latÄ, grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Ká¹á¹£á¹a.
: âWhen the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Ká¹á¹£á¹a in Goloka Vá¹ndÄvana.
: âThere the devotee serves the lotus feet of the Lord, which are compared to a wish-fulfilling tree. With great bliss he tastes the juice of the fruit of love and becomes eternally happy.
: âTo taste the fruit of devotional service in Goloka Vá¹ndÄvana is the highest perfection of life, and in the presence of such perfection, the four material perfections â religion, economic development, sense gratification and liberation â are very insignificant achievements.
: â âAs long as there is not the slightest fragrance of pure love of Ká¹á¹£á¹a, which is the perfect medicinal herb for controlling Lord Ká¹á¹£á¹a within the heart, the opulences of the material perfections known as the siddhis, the brahminical perfections [satya, Åama, titiká¹£Ä and so on], the trance of the yogÄ«s and the monistic bliss of Brahman all seem wonderful for men.â
: âWhen one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.
: â âWhen first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Ká¹á¹£á¹a favorably, as Ká¹á¹£á¹a desires.â
: âA pure devotee must not cherish any desire other than to serve Ká¹á¹£á¹a. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Ká¹á¹£á¹a consciousness, and he should not engage himself in anything other than Ká¹á¹£á¹a conscious activities. One must engage all oneâs purified senses in the service of the Lord. This is the favorable execution of Ká¹á¹£á¹a conscious activities.
: âThese activities are called Åuddha-bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Ká¹á¹£á¹a in due course of time. In Vedic literatures like the PaÃ±carÄtras and ÅrÄ«mad-BhÄgavatam, these symptoms are described.
: â âBhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and oneâs senses are purified simply by being employed in the service of the Lord.â
: â âJust as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me. I reside in the hearts of all.
: â âThese are the characteristics of transcendental loving service to Puruá¹£ottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.
: â âMy devotees do not accept sÄlokya, sÄrá¹£á¹i, sÄrÅ«pya, sÄmÄ«pya or oneness with Me â even if I offer these liberations â in preference to serving Me.
: â âBhakti-yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service.â
: âIf one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.
: â âThe material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.â
: âBy regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.
: âThe basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.
: âThe gradual development of prema may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then sugar, candy, rock candy and finally lozenges.
: âAll these stages combined are called sthÄyibhÄva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhÄva and anubhÄva.
: âWhen the higher standard of ecstatic love is mixed with the symptoms of sÄttvika and vyabhicÄrÄ«, the devotee relishes the transcendental bliss of loving Ká¹á¹£á¹a in a variety of nectarean tastes.
: âThese tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.
: âAccording to the devotee, attachment falls within the five categories of ÅÄnta-rati, dÄsya-rati, sakhya-rati, vÄtsalya-rati and madhura-rati. These five categories arise from devoteesâ different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.
: âThe chief transcendental mellows experienced with the Supreme Personality of Godhead are five â ÅÄnta, dÄsya, sakhya, vÄtsalya and madhura.
: â âBesides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.â
: âIn addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
: âThe five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.
: âExamples of ÅÄnta-bhaktas are the nine Yogendras and the four KumÄras. Examples of devotees in dÄsya-bhakti are innumerable, for such devotees exist everywhere.
: âIn Vá¹ndÄvana, examples of devotees in fraternity are ÅrÄ«dÄmÄ and SudÄmÄ; in DvÄrakÄ the Lordâs friends are BhÄ«ma and Arjuna; in Vá¹ndÄvana the devotees in parental love are mother YaÅodÄ and father Nanda MahÄrÄja, and in DvÄrakÄ the Lordâs parents are Vasudeva and DevakÄ«. There are also other superior persons who are devotees in parental love.
: âThe chief devotees in conjugal love are the gopÄ«s in Vá¹ndÄvana, the queens in DvÄrakÄ and the goddesses of fortune in Vaikuá¹á¹ha. These devotees are innumerable.
: âAttachment for Ká¹á¹£á¹a is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.
: âPure attachment without reverence is found in Gokula Vá¹ndÄvana. Attachment in which awe and reverence are prominent is found in the two cities MathurÄ and DvÄrakÄ and in Vaikuá¹á¹ha.
: âWhen opulence is very prominent, love of Godhead is somewhat crippled. According to kevalÄ devotion, however, even though the devotee sees the unlimited potency of Ká¹á¹£á¹a, he considers himself equal to Him.
: âOn the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. But in the transcendental mellows of fraternal, parental and conjugal love, the opulence is minimized.
: âWhen Ká¹á¹£á¹a offered prayers at the lotus feet of His mother and father, Vasudeva and DevakÄ«, they both felt awe, reverence and fear due to knowledge of His opulences.
: â âWhen DevakÄ« and Vasudeva understood that their two sons Ká¹á¹£á¹a and BalarÄma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.â
: âWhen Ká¹á¹£á¹a manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Ká¹á¹£á¹a as a friend.
: â âThinking of You as my friend, I have rashly addressed You âO Ká¹á¹£á¹a,â âO YÄdava,â âO my friend,â not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.â
: âAlthough Ká¹á¹£á¹a was joking with Queen Rukmiá¹Ä«, she was thinking that He was going to give up her company, and she was therefore shocked.
: â âWhile Ká¹á¹£á¹a was joking with Rukmiá¹Ä« in DvÄrakÄ, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.â
: âIn the stage of kevalÄ [unalloyed devotion] a devotee does not consider the unlimited opulence of Ká¹á¹£á¹a, even though he experiences it. He takes seriously only his own relationship with Ká¹á¹£á¹a.
: â âWhen mother YaÅodÄ saw all the universes within Ká¹á¹£á¹aâs mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniá¹£ads, as the Puruá¹£a by great philosophers who analytically study the universe, as the allpervading Supersoul by great yogÄ«s, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother YaÅodÄ considered the Lord her own son.â
: â âAlthough Ká¹á¹£á¹a is beyond sense perception and is unmanifest to human beings, He takes up the guise of a human being with a material body. Thus mother YaÅodÄ thought Him to be her son, and she bound Lord Ká¹á¹£á¹a with rope to a wooden mortar, as if He were an ordinary child.â
: â âWhen Ká¹á¹£á¹a was defeated by ÅrÄ«dÄmÄ, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vá¹á¹£abha, and Pralamba carried BalarÄma, the son of Rohiá¹Ä«.â
: â âMy dearmost Ká¹á¹£á¹a, You are worshiping Me and giving up the company of all the other gopÄ«s, who wanted to enjoy themselves with You.â Thinking like this, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« considered Herself Ká¹á¹£á¹aâs most beloved gopÄ«. She had become proud and had left the rÄsa-lÄ«lÄ with Ká¹á¹£á¹a. In the deep forest She said, âMy dear Ká¹á¹£á¹a, I cannot walk any more. You can take Me wherever You like.â When ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« petitioned Ká¹á¹£á¹a in this way, Ká¹á¹£á¹a said, âJust get up on My shoulders.â As soon as ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« began to do so, He disappeared. ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« then began to grieve over Her request and Ká¹á¹£á¹aâs disappearance.â
: â âDear Ká¹á¹£á¹a, we gopÄ«s have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?â
: âWhen one is fully attached to Ká¹á¹£á¹aâs lotus feet, one attains the ÅamatÄ stage. The word âÅamatÄâ is derived from the word âÅamaâ; therefore ÅÄnta-rasa, the position of neutrality, means being fully attached to the lotus feet of Ká¹á¹£á¹a. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.
: â âThese are the words of the Supreme Personality of Godhead: âWhen oneâs intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called ÅÄnta-rati, or Åama.â Without ÅÄnta-rati, attachment to Ká¹á¹£á¹a is very difficult to achieve.â
: â âThe word âÅamaâ or âÅÄnta-rasaâ indicates that one is attached to the lotus feet of Ká¹á¹£á¹a. âDamaâ means controlling the senses and not being deviated from the Lordâs service. endurance of unhappiness is âtitiká¹£Ä,â and âdhá¹tiâ means controlling the tongue and the genitals.â
: âGiving up all desires not connected with Ká¹á¹£á¹a is the business of one who is in ÅÄnta-rasa. Only a devotee of Ká¹á¹£á¹a can be situated on that platform. He is thus called a ÅÄnta-rasa-bhakta.
: âWhen a devotee is situated on the platform of ÅÄnta-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jÃ±Äna, and the devotee considers them no better than hell. A person situated on the ÅÄnta-rasa platform manifests the two transcendental qualities of detachment from all material desires and full attachment to Ká¹á¹£á¹a.
: â âA person who is devoted to the Supreme Personality of Godhead, NÄrÄyaá¹a, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.â
: âThese two qualities of the ÅÄnta stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements.
: âIt is the nature of ÅÄnta-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized ParamÄtmÄ is prominent.
: âOn the platform of ÅÄnta-rasa, one realizes only his constitutional position. But when one is raised to the platform of dÄsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead.
: âOn the dÄsya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Ká¹á¹£á¹a, the devotee in dÄsya-rasa gives constant happiness to the Lord.
: âThe qualities of ÅÄnta-rasa are also present in dÄsya-rasa, but service is added. Thus the dÄsya-rasa platform contains the qualities of both ÅÄnta-rasa and dÄsya-rasa.
: âThe qualities of ÅÄnta-rasa and the service of dÄsya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of dÄsya-rasa are mixed with the confidence of fraternity instead of awe and veneration.
: âOn the sakhya-rasa platform, the devotee sometimes offers the Lord service and sometimes makes Ká¹á¹£á¹a serve him in exchange. In their mock fighting, the cowherd boys would sometimes climb on Ká¹á¹£á¹aâs shoulders, and sometimes they would make Ká¹á¹£á¹a climb on their shoulders.
: âAwe and veneration are absent on the platform of fraternity, since this rasa is predominated by confidential service. Therefore sakhya-rasa is characterized by the qualities of three rasas.
: âOn the platform of sakhya-rasa, the Supreme Personality of Godhead Ká¹á¹£á¹a is controlled by the devotees who are intimate with Him and think themselves equal to Him.
: âOn the platform of parental love, the qualities of ÅÄnta-rasa, dÄsya-rasa and sakhya-rasa are transformed into a form of service called maintenance.
: âThe essence of fraternal love is intimacy devoid of the formality and veneration found in dÄsya-rasa. Due to a greater sense of intimacy, the devotee functioning in parental love chastises and rebukes the Lord in an ordinary way.
: âOn the platform of parental love, the devotee considers himself the Lordâs maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas â ÅÄnta-rasa, dÄsya-rasa, fraternity and parental love. This is more transcendental nectar.
: âThe exchange of spiritual happiness between Ká¹á¹£á¹a and His devotee in which Ká¹á¹£á¹a is controlled by His devotee is compared to an ocean of nectar into which the devotee and Ká¹á¹£á¹a plunge. This is the verdict of learned scholars who appreciate Ká¹á¹£á¹aâs opulence.
: â âAgain let me offer my respectful obeisances unto the Supreme Personality of Godhead. O my Lord, I offer my obeisances hundreds and thousands of times with all affection because by Your personal pastimes You plunge the gopÄ«s into an ocean of nectar. Appreciating Your opulence, devotees generally declare that You are always subjugated by their feelings.â
: âOn the platform of conjugal love, attachment for Ká¹á¹£á¹a, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy.
: âOn the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present.
: âAll the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities develop, then three and four, until all five qualities are found in earth.
: âSimilarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful.â
: ÅrÄ« Caitanya MahÄprabhu then concluded, âI have simply given a general survey describing the mellows of devotional service. You can consider how to adjust and expand this.
: âWhen one thinks of Ká¹á¹£á¹a constantly, love for Him manifests within the heart. Even though one may be ignorant, one can reach the far shore of the ocean of transcendental love by Lord Ká¹á¹£á¹aâs mercy.â
: After saying this, ÅrÄ« Caitanya MahÄprabhu embraced ÅrÄ«la RÅ«pa GosvÄmÄ«. The Lord then decided to go to the city of Benares.
: The next morning, when ÅrÄ« Caitanya MahÄprabhu arose and prepared to leave for VÄrÄá¹asÄ« [Benares], ÅrÄ«la RÅ«pa GosvÄmÄ« submitted the following statement at the Lordâs lotus feet.
: âIf You give me permission, I shall go with Your Lordship. It is not possible for me to tolerate the waves of separation.â
: ÅrÄ« Caitanya MahÄprabhu replied, âYour duty is to carry out My order. You have come near Vá¹ndÄvana. Now you should go there.
: âLater, you can go from Vá¹ndÄvana to JagannÄtha PurÄ« through Bengal [Gauá¸a-deÅa]. There you will meet Me again.â
: After embracing RÅ«pa GosvÄmÄ«, ÅrÄ« Caitanya MahÄprabhu got into a boat. RÅ«pa GosvÄmÄ« fainted and fell down on the spot.
: The brÄhmaá¹a from Deccan took RÅ«pa GosvÄmÄ« to his home, and thereafter the two brothers departed for Vá¹ndÄvana.
: After walking and walking, ÅrÄ« Caitanya MahÄprabhu finally arrived at VÄrÄá¹asÄ«, where He met CandraÅekhara, who was coming out of the city.
: In a dream CandraÅekhara had seen that Lord ÅrÄ« Caitanya MahÄprabhu had come to his home; therefore in the morning CandraÅekhara went outside the city to receive the Lord.
: While CandraÅekhara was waiting outside the city, he suddenly saw ÅrÄ« Caitanya MahÄprabhu arrive, and he fell down at the Lordâs feet. Being very happy, he took the Lord to his home.
: Tapana MiÅra also heard news of the Lordâs arrival in VÄrÄá¹asÄ«, and he went to CandraÅekharaâs house to meet Him. After talking, he invited the Lord to take lunch at his place.
: Tapana MiÅra took Caitanya MahÄprabhu to his house and gave Him lunch. CandraÅekhara invited Balabhadra Bhaá¹á¹ÄcÄrya to take lunch at his home.
: After offering lunch to ÅrÄ« Caitanya MahÄprabhu, Tapana MiÅra begged a favor from the Lord and requested Him to award him mercy.
: Tapana MiÅra said, âAs long as Your Lordship stays in VÄrÄá¹asÄ«, please do not accept an invitation from anyone but me.â
: It was known to ÅrÄ« Caitanya MahÄprabhu that He would remain there only five or seven days. He would not accept any invitation that involved MÄyÄvÄdÄ« sannyÄsÄ«s.
: With this understanding, ÅrÄ« Caitanya MahÄprabhu agreed to accept lunch at the place of Tapana MiÅra. The Lord made His residence at the home of CandraÅekhara.
: The Maharashtrian brÄhmaá¹a came, and the Lord met him. Out of affection, the Lord bestowed His mercy upon him.
: Hearing that ÅrÄ« Caitanya MahÄprabhu had come, all the respectable members of the brÄhmaá¹a and ká¹£atriya communities came to see Him.
: Much mercy was thus bestowed upon ÅrÄ« RÅ«pa GosvÄmÄ«, and I have briefly described all those topics.
: Whoever hears this narration with faith and love certainly develops love of God at the lotus feet of ÅrÄ« Caitanya MahÄprabhu.
: Praying at the lotus feet of ÅrÄ« RÅ«pa and ÅrÄ« RaghunÄtha, always desiring their mercy, I, Ká¹á¹£á¹adÄsa, narrate ÅrÄ« Caitanya-caritÄmá¹ta, following in their footsteps.