: The most munificent Supreme Personality of Godhead, known as Gauraká¹á¹£á¹a, distributed to everyone â even the lowest of men â His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him.
: All glories to ÅrÄ« Caitanya MahÄprabhu! All glories to Lord NityÄnanda! All glories to Advaita ÄcÄrya! And all glories to all the devotees of Lord Caitanya MahÄprabhu!
: ÅrÄ« Caitanya MahÄprabhu continued, âNow hear, O SanÄtana, about the result of devotional service, which is love of Godhead, lifeâs ultimate goal. One who hears this description will be enlightened in the transcendental mellows of devotional service.
: âWhen affection for Ká¹á¹£á¹a becomes deeper, one attains love of Godhead in devotional service. Such a position is called sthÄyi-bhÄva, permanent enjoyment of the mellows of devotional service to Ká¹á¹£á¹a.
: â âWhen devotional service is executed on the transcendental platform of pure goodness, it is like a sun-ray of love for Ká¹á¹£á¹a. At such a time, devotional service causes the heart to be softened by various tastes, and one is then situated in bhÄva [emotion].â
: âBhÄva [emotion] has two different symptoms â constitutional and marginal. Now, My dear SanÄtana, listen to the symptoms of love.
: â âWhen that bhÄva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much condensed and intensified, it is called prema [love of Godhead] by learned scholars.
: â âWhen one develops an unflinching sense of ownership or possessiveness in relation to Lord Viá¹£á¹u, or, in other words, when one thinks Viá¹£á¹u and no one else to be the only object of love, such an awakening is called bhakti [devotion] by exalted persons like BhÄ«á¹£ma, PrahlÄda, Uddhava and NÄrada.â
: âIf, by good fortune, a living entity develops faith in Ká¹á¹£á¹a, he begins to associate with devotees.
: âWhen one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing.
: âWhen one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for hearing and chanting also awakens.
: âAfter taste is awakened, a deep attachment arises, and from that attachment the seed of love for Ká¹á¹£á¹a grows in the heart.
: âWhen that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is lifeâs ultimate goal and the reservoir of all pleasure.
: â âIn the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sÄdhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Ká¹á¹£á¹a consciousness.â
: â âThe spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion.â
: âIf one actually has the seed of transcendental emotion in his heart, the symptoms will be visible in his activities. That is the verdict of all revealed scriptures.
: â âWhen the seed of ecstatic emotion for Ká¹á¹£á¹a fructifies, the following nine symptoms manifest in oneâs behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides â that is, a temple or a holy place like Vá¹ndÄvana. These are all called anubhÄva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.â
: âIf love for Ká¹á¹£á¹a in a seedling state has fructified in oneâs heart, one is not agitated by material things.
: â âO brÄhmaá¹as, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snakebird â or whatever magical thing the brÄhmaá¹a created â bite me at once. I only desire that you all continue singing the deeds of Lord Viá¹£á¹u.â
: âNot a moment should be lost. Every moment should be utilized for Ká¹á¹£á¹a or connected with Him.
: â âWith their words, they offer prayers to the Lord. With their minds, they always remember the Lord. With their bodies, they offer obeisances to the Lord. Despite all these activities, they are still not satisfied. This is the nature of pure devotees. Shedding tears from their eyes, they dedicate their whole lives to the Lordâs service.â
: âIn the material field, people are interested in material enjoyment, mystic power and sense gratification. But these things do not appeal to the devotee at all.
: â âKing Bharata was very eager to attain the association of the Supreme Personality of Godhead, Ká¹á¹£á¹a, who is called Uttamaá¸¥Åloka because poems and prayers are offered to Him for His favor. In his youth, King Bharata gave up his attractive wife and children, as well as his beloved friends and opulent kingdom, just as one gives up stool after passing it.â
: âAlthough a pure devoteeâs standard is above all, he still considers himself to be in the lowest stage of life.
: â âKing BhagÄ«ratha always carried affection for Ká¹á¹£á¹a within his heart. Although King BhagÄ«ratha was the crown jewel of kings, he was still wandering about and begging alms in the city of his enemies. He was even offering respects to caá¹á¸Älas, low-class men who eat dogs.â
: âA fully surrendered devotee always hopes that Lord Ká¹á¹£á¹a will be kind to him. This hope is very firm in him.
: â âO my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiá¹£á¹ava, knowledge or pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess anything. Still, O beloved of the gopÄ«s, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain.â
: âThis eagerness is chiefly characterized by an ardent desire to associate with the Lord.
: â âO Ká¹á¹£á¹a, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful, attractive face somewhere in a solitary place, but how can this be accomplished?â
: âDue to having great relish for the holy name, one is inclined to chant the Hare Ká¹á¹£á¹a mahÄ-mantra constantly.
: â âO Govinda, this youthful girl named RÄdhikÄ is today constantly pouring forth tears like nectar falling from flowers as She sings Your holy names in a sweet voice.â
: âAt this stage of bhÄva, a devotee has awakened the tendency to chant and describe the transcendental qualities of the Lord. He has attachment for this process.
: â âO my Lord, the transcendental body of Ká¹á¹£á¹a is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.â
: âA devotee absorbed in ecstatic emotion for Ká¹á¹£á¹a always resides in a place where Ká¹á¹£á¹aâs pastimes were performed.
: â âO Lord Puá¹á¸arÄ«kÄká¹£a, while chanting Your holy name with tears in my eyes, when shall I dance in ecstasy on the bank of the YamunÄ?â
: âThese are the symptoms of a person who has developed attraction [bhÄva] for Ká¹á¹£á¹a. Now let Me describe the symptoms of a person who is actually elevated to love of Ká¹á¹£á¹a. O SanÄtana, please hear this from Me.
: âEven the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead.
: â âEven a most learned scholar cannot understand the activities and symptoms of an exalted personality in whose heart love of Godhead has awakened.â
: â âWhen 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.â
: âLove of Godhead increases and is manifested as affection, counterlove, love, attachment, subattachment, ecstasy and sublime ecstasy.
: âThis development is compared to sugarcane seeds, sugarcane plants, sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and rock candy.
: âOne should understand that just as the taste of sugar increases as it is gradually purified, so when love of Godhead increases from rati, which is compared to the beginning seed, its taste increases.
: âAccording to the candidate possessing these transcendental qualities [sneha, mÄna and so on], there are five transcendental mellows â neutrality, servitorship, friendship, parental love and conjugal love.
: âThese five transcendental mellows exist permanently. The devotee may be attracted to one of these mellows, and thus he becomes happy. Ká¹á¹£á¹a also becomes inclined toward such a devotee and comes under his control.
: âWhen the permanent ecstasies [neutrality, servitorship and so on] are mixed with other ingredients, devotional service in love of Godhead is transformed and becomes composed of transcendental mellows.
: âPermanent ecstasy becomes a more and more relishable transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.
: âYogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty. Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes unprecedentedly tasty.
: âThere are two kinds of particular ecstasies [vibhÄva]. One is called the support, and the other is called the awakening. The vibration of Ká¹á¹£á¹aâs flute is an example of the awakening, and Lord Ká¹á¹£á¹a Himself is an example of the support.
: âThe subordinate ecstasies are smiling, dancing and singing, as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies [anubhÄva].
: âThere are other ingredients, beginning with complete despondency and jubilation. Altogether there are thirty-three varieties, and when these combine, the mellow becomes very wonderful.
: âThere are five transcendental mellows â neutrality, servitorship, friendship, parental affection and conjugal love, which is also known as the mellow of sweetness. Conjugal love excels all the others.
: âThe position of neutrality increases up to the point where one can appreciate love of Godhead. The mellow of servitorship gradually increases to the point of spontaneous love of Godhead.
: âAfter the mellow of servitorship, there are the mellows of friendship and parental love, which increase to subordinate spontaneous love. The greatness of the love found in friends like Subala extends to the standard of ecstatic love of Godhead.
: âThere are two divisions of each of the five mellows â yoga [connection] and viyoga [separation]. Among the mellows of friendship and parental affection, there are many divisions of connection and separation.
: âOnly in the conjugal mellow are there two ecstatic symptoms called rÅ«á¸ha [advanced] and adhirÅ«á¸ha [highly advanced]. The advanced ecstasies are found among the queens of DvÄrakÄ, and the highly advanced ecstasies are found among the gopÄ«s.
: âHighly advanced ecstasy is divided into two categories â mÄdana and mohana. Meeting together is called mÄdana, and separation is called mohana.
: âOn the mÄdana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions â udghÅ«rá¹Ä [unsteadiness] and citra-jalpa [varieties of mad emotional talks].
: âMad emotional talks include ten divisions, called prajalpa and other names. An example of this is the ten verses spoken by ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« called âThe Song to the Bumblebee.â
: âUdghÅ«rá¹Ä [unsteadiness] and vivaÅa-ceá¹£á¹Ä [boastful activities] are aspects of transcendental madness. In separation from Ká¹á¹£á¹a, one experiences the manifestation of Ká¹á¹£á¹a, and one thinks oneself to be Ká¹á¹£á¹a.
: âIn conjugal love [Åá¹á¹
gÄra] there are two departments â meeting and separation. On the platform of meeting, there are unlimited varieties that are beyond description.
: âVipralambha has four divisions â pÅ«rva-rÄga, mÄna, pravÄsa and prema-vaicittya.
: âOf the four kinds of separation, three [pÅ«rva-rÄga, pravÄsa and mÄna] are celebrated in ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« and the gopÄ«s. In DvÄrakÄ, among the queens, feelings of prema-vaicittya are very prominent.
: â âMy dear friend kurarÄ«, it is now night, and Lord ÅrÄ« Ká¹á¹£á¹a is sleeping. You yourself are not asleep or resting but are lamenting. Should I presume that you, like us, are affected by the smiling, liberal, playful glances of lotus-eyed Ká¹á¹£á¹a? If so, your heart is deeply pierced. Is that why you are showing these signs of sleepless lamentation?â
: âLord Ká¹á¹£á¹a, the Supreme Personality of Godhead, who appeared as the son of Nanda MahÄrÄja, is the supreme hero in all dealings. Similarly, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the topmost heroine in all dealings.
: â âKá¹á¹£á¹a is the Supreme Personality of Godhead Himself, and He is the crown jewel of all heroes. In Ká¹á¹£á¹a, all transcendental good qualities are permanently situated.â
: â âThe transcendental goddess ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the direct counterpart of Lord ÅrÄ« Ká¹á¹£á¹a. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.â
: âThe transcendental qualities of Lord Ká¹á¹£á¹a are unlimited. Out of these, sixty-four are considered prominent. The ears of the devotees are satisfied simply by hearing all these qualities one after the other.
: â âKá¹á¹£á¹a, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.
: â âKá¹á¹£á¹a is the linguist of all wonderful languages. He is a truthful and very pleasing speaker. He is expert in speaking, and He is a very wise, learned scholar and a genius.
: â âKá¹á¹£á¹a is very expert in artistic enjoyment. He is highly cunning, expert, grateful and firmly determined in His vows. He knows how to deal according to time, person and country, and He sees through the scriptures and authoritative books. He is very clean and self-controlled.
: â âLord Ká¹á¹£á¹a is steady, His senses are controlled, and He is forgiving, grave and calm. He is also equal to all. Moreover, He is magnanimous, religious, chivalrous and kind. He is always respectful to respectable people.
: â âKá¹á¹£á¹a is very simple and liberal, He is humble and bashful, and He is the protector of the surrendered souls. He is very happy, and He is always the well-wisher of His devotees. He is all-auspicious, and He is submissive to love.
: â âKá¹á¹£á¹a is very influential and famous, and He is the object of attachment for everyone. He is the shelter of the good and the virtuous. He is attractive to the minds of women, and He is worshiped by everyone. He is very, very rich.
: â âKá¹á¹£á¹a is the Supreme, and He is always glorified as the Supreme Lord and controller. Thus all the previously mentioned transcendental qualities are in Him. The fifty qualities of the Supreme Personality of Godhead mentioned above are as deep as an ocean. In other words, they are difficult to fully comprehend.
: â âThese qualities are sometimes very minutely exhibited in living beings, but they are fully manifested in the Supreme Personality of Godhead.â
: â âApart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like Åiva.
: â âThese qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuá¹á¹ha planets in NÄrÄyaá¹a, the Lord of Laká¹£mÄ«. These qualities are also present in Ká¹á¹£á¹a, but they are not present in demigods like Lord Åiva or in other living entities. These are (1) the Lord possesses inconceivable supreme power, (2) He generates innumerable universes from His body, (3) He is the original source of all incarnations, (4) He bestows salvation upon enemies He kills, and (5) He has the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in NÄrÄyaá¹a, the dominating Deity of the Vaikuá¹á¹ha planets, they are even more wonderfully present in Ká¹á¹£á¹a.
: â âApart from these sixty transcendental qualities, Ká¹á¹£á¹a has an additional four transcendental qualities, which are not manifested even in the personality of NÄrÄyaá¹a. These are: (1) Ká¹á¹£á¹a is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. (2) In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequaled love for Him. (3) He attracts the minds of all three worlds with the melodious vibration of His flute. (4) His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Personality of Godhead astonishes all living entities, both moving and nonmoving, within the three worlds. He is so beautiful that He is called Ká¹á¹£á¹a.
: â âAbove NÄrÄyaá¹a, Ká¹á¹£á¹a has four specific transcendental qualities â His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gopÄ«s], His wonderful beauty and the wonderful vibration of His flute. Lord Ká¹á¹£á¹a is more exalted than ordinary living beings and demigods like Lord Åiva. He is even more exalted than His personal expansion NÄrÄyaá¹a. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.â
: âSimilarly, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« has unlimited transcendental qualities, of which twenty-five are principal. ÅrÄ« Ká¹á¹£á¹a is controlled by these transcendental qualities of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: â âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs twenty-five chief transcendental qualities are: (1) She is very sweet. (2) She is always freshly youthful. (3) Her eyes are restless. (4) She smiles brightly. (5) She has beautiful, auspicious lines. (6) She makes Ká¹á¹£á¹a happy with Her bodily aroma. (7) She is very expert in singing. (8) Her speech is charming. (9) She is very expert in joking and speaking pleasantly. (10) She is very humble and meek. (11) She is always full of mercy. (12) She is cunning. (13) She is expert in executing Her duties. (14) She is shy. (15) She is always respectful. (16) She is always calm. (17) She is always grave. (18) She is expert in enjoying life. (19) She is situated at the topmost level of ecstatic love. (20) She is the reservoir of loving affairs in Gokula. (21) She is the most famous of submissive devotees. (22) She is very affectionate to elderly people. (23) She is very submissive to the love of Her friends. (24) She is the chief gopÄ«. (25) She always keeps Ká¹á¹£á¹a under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Ká¹á¹£á¹a does.â
: âThe basis of all transcendental mellows is the hero and the heroine, and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« and Lord Ká¹á¹£á¹a, the son of MahÄrÄja Nanda, are the best.
: âJust as Lord Ká¹á¹£á¹a and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« are the object and shelter of the mellow of conjugal love, respectively, so in the mellow of servitorship, Ká¹á¹£á¹a, the son of MahÄrÄja Nanda, is the object, and servants like Citraka, Raktaka and Patraka are the shelter. Similarly, in the transcendental mellow of friendship, Lord Ká¹á¹£á¹a is the object, and friends like ÅrÄ«dÄmÄ, SudÄmÄ and Subala are the shelter. In the transcendental mellow of parental affection, Ká¹á¹£á¹a is the object, and mother YaÅodÄ and MahÄrÄja Nanda are the shelter.
: âNow hear how the mellows appear and how they are realized by the devotees on different transcendental platforms.
: â âFor those who are completely washed of all material contamination by pure devotional service, who are always satisfied and brightly enlightened in the heart, who are always attached to understanding the transcendental meaning of ÅrÄ«mad-BhÄgavatam, who are always eager to associate with advanced devotees, whose happiness in the service of the lotus feet of Govinda is their very life, who always discharge the confidential activities of love â for such advanced devotees, who are by nature situated in bliss, the seed of love [rati] is expanded in the heart by previous and current reformatory processes. Thus the mixture of ecstatic ingredients becomes tasty and, being within the perception of the devotee, reaches the highest platform of wonder and deep bliss.â
: âThe exchange between Ká¹á¹£á¹a and different devotees situated in different transcendental mellows is not to be experienced by nondevotees. Advanced devotees can understand and appreciate the different varieties of devotional service reciprocated with the Supreme Personality of Godhead.
: â âNondevotees cannot understand the exchange of transcendental mellows between the devotees and the Lord. In all respects, this is very difficult to understand, but one who has dedicated everything to the lotus feet of Ká¹á¹£á¹a can taste the transcendental mellows.â
: âThis brief description is an elaboration of the ultimate goal of life. Indeed, this is the fifth and ultimate goal, which is beyond the platform of liberation. It is called ká¹á¹£á¹a-prema-dhana, the treasure of love for Ká¹á¹£á¹a.
: âPreviously I empowered your brother RÅ«pa GosvÄmÄ« to understand these mellows. I did this while instructing him at the DaÅÄÅvamedha-ghÄá¹a in PrayÄga.
: âO SanÄtana, you should broadcast the revealed scriptures on devotional service and excavate the lost places of pilgrimage in the district of MathurÄ.
: âEstablish devotional service to Lord Ká¹á¹£á¹a and RÄdhÄrÄá¹Ä« in Vá¹ndÄvana. You should also compile bhakti scriptures and preach the bhakti cult from Vá¹ndÄvana.â
: ÅrÄ« Caitanya MahÄprabhu then told SanÄtana GosvÄmÄ« about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.
: â âOne who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is always satisfied, forgiving and self-controlled, and who is engaged in devotional service with determination, his mind and intelligence dedicated to Me â such a devotee of Mine is very dear to Me.
: â âHe by whom no one is put into difficulty or anxiety and who is not disturbed by anyone, who is liberated from jubilation, anger, fear and anxiety, is very dear to Me.
: â âA devotee who is not dependent on others but is dependent solely on Me, who is clean inwardly and outwardly, who is expert, indifferent to material things, without cares and free from all pains, and who rejects all pious and impious activities is very dear to Me.
: âOne who is free of all material jubilation, hatred, lamentation and desire, who renounces both materially auspicious and materially inauspicious things, and who is devoted to Me is very dear to Me.
: â âOne who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from attachment to material things and always grave and satisfied in all circumstances, who doesnât care for any residence, and who is always fixed in devotional service â such a person is very dear to Me.
: â âDevotees who follow these imperishable religious principles of Ká¹á¹£á¹a consciousness with great faith and devotion, fully accepting Me as the supreme goal, are very, very dear to Me.â
: â âAre there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the unconquerable Supreme Personality of Godhead not protect the fully surrendered souls? Why then should learned persons like devotees go to flatter those who are intoxicated by hard-earned wealth?â â
: Thereafter SanÄtana GosvÄmÄ« inquired from ÅrÄ« Caitanya MahÄprabhu about all the conclusive statements concerning devotional service, and the Lord very vividly explained all the confidential meanings of ÅrÄ«mad-BhÄgavatam.
: In the revealed scripture Hari-vaá¹Åa, there is a description of Goloka Vá¹ndÄvana, the planet where Lord ÅrÄ« Ká¹á¹£á¹a eternally resides. This information was given by King Indra when he surrendered to Ká¹á¹£á¹a and offered prayers after Ká¹á¹£á¹a had raised Govardhana Hill.
: Illusory stories opposed to the conclusions of Ká¹á¹£á¹a consciousness concern the destruction of the Yadu dynasty, Ká¹á¹£á¹aâs disappearance, the story that Ká¹á¹£á¹a and BalarÄma arise from a black hair and a white hair of Ká¹£Ä«rodakaÅÄyÄ« Viá¹£á¹u, and the story about the kidnapping of the queens. ÅrÄ« Caitanya MahÄprabhu explained to SanÄtana GosvÄmÄ« the proper conclusions of these stories.
: SanÄtana GosvÄmÄ« then humbly accepted his position as lower than a piece of straw, and symbolically holding some straw in his mouth, he fell down, clasped the lotus feet of ÅrÄ« Caitanya MahÄprabhu and submitted the following petition.
: SanÄtana GosvÄmÄ« said, âMy dear Lord, I am a very lowborn person. Indeed, I am a servant to lowborn people; therefore I am very, very downtrodden. Nonetheless, You have taught me conclusions unknown even to Lord BrahmÄ.
: âThe conclusions that You have told me are the ocean of the ambrosia of truth. My mind is unable to approach even a drop of that ocean.
: âIf You want to make a lame man like me dance, kindly bestow Your transcendental blessings by placing Your lotus feet on my head.
: âNow, will You please tell me, âLet whatever I have instructed all be fully manifested unto you.â By blessing me in this way, You will give me strength to describe all this.â
: ÅrÄ« Caitanya MahÄprabhu then placed His hand on SanÄtana GosvÄmÄ«âs head and blessed him, saying, âLet all these instructions be manifested to you.â
: Thus I have briefly described a discussion of the ultimate goal of life, love of Godhead. The mercy of ÅrÄ« Caitanya MahÄprabhu cannot be described expansively.
: Whoever hears these instructions given to SanÄtana GosvÄmÄ« by the Lord comes very soon to realize love of God, Ká¹á¹£á¹a.
: 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.