Sri Caitanya Caritamrita

Antya-lila
Chapter 20: The Sikshashtaka Prayers

Text* 1: Only the most fortunate will relish the mad words of ÅšrÄ« Caitanya MahÄprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.
Text* 2: All glories to Lord ÅšrÄ« Caitanya MahÄprabhu! All glories to Lord NityÄnanda! All glories to Advaitacandra! And all glories to all the devotees of ÅšrÄ« Caitanya MahÄprabhu!
Text* 3: While ÅšrÄ« Caitanya MahÄprabhu thus resided at JagannÄtha PurÄ« [NÄ«lÄcala], He was continuously overwhelmed, night and day, by separation from Kṛṣṇa.
Text* 4: Day and night He tasted transcendental blissful songs and verses with two associates, namely SvarÅ«pa DÄmodara GosvÄmÄ« and RÄmÄnanda RÄya.
Text* 5: He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.
Text* 6: He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.
Text* 7: Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.
Text* 8: In great jubilation, ÅšrÄ« Caitanya MahÄprabhu said, “My dear SvarÅ«pa DÄmodara and RÄmÄnanda RÄya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.
Text 9: “In this Age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.
Text 10: “ ‘In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.’
Text* 11: “Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.
Text 12: “ ‘Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’
Text* 13: “By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.
Text* 14: “The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love.â€
Text* 15: Lamentation and humility awoke within ÅšrÄ« Caitanya MahÄprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.
Text* 16: “ ‘My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as “Kṛṣṇa†and “Govinda,†by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.’
Text* 17: “Because people vary in their desires, You have distributed various holy names by Your mercy.
Text* 18: “Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.
Text* 19: “You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names.â€
Text* 20: ÅšrÄ« Caitanya MahÄprabhu continued, “O SvarÅ«pa DÄmodara GosvÄmÄ« and RÄmÄnanda RÄya, hear from Me the symptoms of how one should chant the Hare Kṛṣṇa mahÄ-mantra to awaken very easily one’s dormant love for Kṛṣṇa.
Text* 21: “ ‘One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.’
Text* 22: “These are the symptoms of one who chants the Hare Kṛṣṇa mahÄ-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.
Text* 23: “When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water.
Text* 24: “The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.
Text* 25: “Although a Vaiṣṇava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Kṛṣṇa.
Text* 26: “If one chants the holy name of Lord Kṛṣṇa in this manner, he will certainly awaken his dormant love for Kṛṣṇa’s lotus feet.â€
Text* 27: As Lord Caitanya spoke in this way, His humility increased, and He began praying to Kṛṣṇa that He could discharge pure devotional service.
Text 28: Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa.
Text* 29: “ ‘O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.’
Text* 30: “My dear Lord Kṛṣṇa, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life.â€
Text* 31: In great humility, considering Himself a conditioned soul of the material world, ÅšrÄ« Caitanya MahÄprabhu again expressed His desire to be endowed with service to the Lord.
Text* 32: “ ‘O My Lord, O Kṛṣṇa, son of MahÄrÄja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.’
Text* 33: “I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy.
Text* 34: “Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant.â€
Text* 35: Natural humility and eagerness then awoke in Lord ÅšrÄ« Caitanya MahÄprabhu. He prayed to Kṛṣṇa to be able to chant the mahÄ-mantra in ecstatic love.
Text* 36: “ ‘My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?’
Text* 37: “Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God.â€
Text* 38: Separation from Kṛṣṇa awoke various mellows of distress, lamentation and humility. Thus ÅšrÄ« Caitanya MahÄprabhu spoke like a crazy man.
Text* 39: “ ‘My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.’
Text* 40: “In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.
Text* 41: “The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.
Text* 42: “Lord Kṛṣṇa has become indifferent to Me just to test My love, and My friends say, ‘Better to disregard Him.’ â€
Text* 43: While ÅšrÄ«matÄ« RÄdhÄrÄṇī was thinking in this way, the characteristics of natural love became manifest because of Her pure heart.
Text* 44: The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.
Text* 45: In that mood, the mind of ÅšrÄ«matÄ« RÄdhÄrÄṇī was agitated, and therefore She spoke a verse of advanced devotion to Her gopÄ« friends.
Text* 46: In the same spirit of ecstasy, ÅšrÄ« Caitanya MahÄprabhu recited that verse, and as soon as He did so, He felt like ÅšrÄ«matÄ« RÄdhÄrÄṇī.
Text* 47: “ ‘Let Kṛṣṇa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but still He alone, and no one else, is the worshipable Lord of My heart.’
Text* 48: “I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.
Text* 49: “My dear friend, just hear the decision of My mind. Kṛṣṇa is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.
Text* 50: “Sometimes Kṛṣṇa gives up the company of other gopīs and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.
Text* 51: “Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.
Text 52: “I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.
Text* 53: “If Kṛṣṇa, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Kṛṣṇa to engage her for His happiness.
Text* 54: “When a beloved gopī shows symptoms of anger toward Kṛṣṇa, Kṛṣṇa is very satisfied. Indeed, He is extremely pleased when chastised by such a gopī. She shows her pride suitably, and Kṛṣṇa enjoys that attitude. Then she gives up her pride with a little endeavor.
Text 55: “Why does a woman continue to live who knows that Kṛṣṇa’s heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Kṛṣṇa.
Text* 56: “If a gopī envious of Me satisfies Kṛṣṇa and Kṛṣṇa desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.
Text 57: “The wife of a brÄhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [BrahmÄ, Viṣṇu and MaheÅ›vara].
Text* 58: “Kṛṣṇa is My life and soul. Kṛṣṇa is the treasure of My life. Indeed, Kṛṣṇa is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.
Text* 59: “My happiness is in the service of Kṛṣṇa, and Kṛṣṇa’s happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Kṛṣṇa, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.
Text* 60: “Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of NÄrÄyaṇa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly.â€
Text* 61: These statements by ÅšrÄ«matÄ« RÄdhÄrÄṇī show the symptoms of pure love for Kṛṣṇa tasted by ÅšrÄ« Caitanya MahÄprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.
Text 62: The pure devotional service in Vá¹›ndÄvana is like the golden particles in the river JÄmbÅ«. In Vá¹›ndÄvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that ÅšrÄ« Caitanya MahÄprabhu has written the previous verse and explained its meaning.
Text* 63: Thus overwhelmed by ecstatic love, ÅšrÄ« Caitanya MahÄprabhu spoke like a madman and recited suitable verses.
Text* 64: The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Åšiká¹£Äṣṭaka.
Text* 65: If anyone recites or hears these eight verses of instruction by ÅšrÄ« Caitanya MahÄprabhu, his ecstatic love and devotion for Kṛṣṇa increase day by day.
Text* 66: Although ÅšrÄ« Caitanya MahÄprabhu is as deep and grave as millions of oceans, when the moon of His various emotions rises, He becomes restless.
Text* 67-68: When ÅšrÄ« Caitanya MahÄprabhu read the verses of Jayadeva’s GÄ«ta-govinda, of ÅšrÄ«mad-BhÄgavatam, of RÄmÄnanda RÄya’s drama JagannÄtha-vallabha-nÄá¹­aka, and of Bilvamaá¹…gala ṬhÄkura’s Kṛṣṇa-karṇÄmá¹›ta, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports.
Text* 69: For twelve years, ÅšrÄ« Caitanya MahÄprabhu remained in that state day and night. With His two friends He tasted the meaning of those verses, which consists of nothing but the transcendental bliss and mellows of Kṛṣṇa consciousness.
Text* 70: Even Anantadeva, who has thousands of faces, could not reach the end of describing the transcendental bliss of ÅšrÄ« Caitanya MahÄprabhu’s pastimes.
Text* 71: How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify myself.
Text* 72: There is no limit to ÅšrÄ« Caitanya MahÄprabhu’s activities and His words of madness. Therefore describing them all would greatly increase the size of this book.
Text* 73: Whatever pastimes ÅšrÄ«la Vá¹›ndÄvana dÄsa ṬhÄkura has first described I have merely summarized.
Text* 74: I have only very briefly described the pastimes of ÅšrÄ« Caitanya MahÄprabhu not described by Vá¹›ndÄvana dÄsa ṬhÄkura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased.
Text* 75: It is impossible to describe all the pastimes elaborately. I shall therefore end this description and offer them my respectful obeisances.
Text* 76: What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of ÅšrÄ« Caitanya MahÄprabhu.
Text* 77: I cannot understand the very deep, meaningful pastimes of ÅšrÄ« Caitanya MahÄprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them.
Text* 78: After offering my respectful obeisances to the lotus feet of all my Vaiṣṇava readers, I shall therefore end this description of the characteristics of ÅšrÄ« Caitanya MahÄprabhu.
Text* 79: The sky is unlimited, but many birds fly higher and higher according to their own abilities.
Text* 80: The pastimes of ÅšrÄ« Caitanya MahÄprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all?
Text* 81: I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean.
Text 82: Vá¹›ndÄvana dÄsa ṬhÄkura is Lord NityÄnanda’s favorite devotee, and therefore he is the original VyÄsadeva in describing the pastimes of ÅšrÄ« Caitanya MahÄprabhu.
Text* 83: Although Vá¹›ndÄvana dÄsa ṬhÄkura has within his jurisdiction the full store of ÅšrÄ« Caitanya MahÄprabhu’s pastimes, he has left aside most of them and described but a small portion.
Text* 84: What I have described was left aside by Vá¹›ndÄvana dÄsa ṬhÄkura, but although he could not describe these pastimes, he gave us a synopsis.
Text* 85: In his book named Caitanya-maá¹…gala [Caitanya-bhÄgavata], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence.
Text* 86: I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, VedavyÄsa will describe them elaborately.
Text 87: In the Caitanya-maá¹…gala, ÅšrÄ«la Vá¹›ndÄvana dÄsa ṬhÄkura has stated in many places the factual truth that in the future VyÄsadeva will describe the Lord’s pastimes elaborately.
Text* 88: The ocean of nectarean pastimes of ÅšrÄ« Caitanya MahÄprabhu is like the ocean of milk. According to his thirst, Vá¹›ndÄvana dÄsa ṬhÄkura filled his pitcher and drank from that ocean.
Text* 89: Whatever remnants of milk Vá¹›ndÄvana dÄsa ṬhÄkura has given me are sufficient to fill my belly. Now my thirst is completely satiated.
Text* 90-91: I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of ÅšrÄ« Caitanya MahÄprabhu’s pastimes. From this example, you may all understand how expansive are the pastimes of ÅšrÄ« Caitanya MahÄprabhu.
Text* 92: I infer that “I have written†is a false understanding, for my body is like a wooden doll.
Text* 93: I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady.
Text* 94: I am infected with so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of diseases. I may die at any time of the day or night.
Text* 95: I have previously given an account of my inabilities. Please hear the reason why I nevertheless still write.
Text* 96-98: I am writing this book by the mercy of the lotus feet of ÅšrÄ« Govindadeva, ÅšrÄ« Caitanya MahÄprabhu, Lord NityÄnanda, Advaita Ä€cÄrya, other devotees and the readers of this book, as well as SvarÅ«pa DÄmodara GosvÄmÄ«, ÅšrÄ« RÅ«pa GosvÄmÄ«, ÅšrÄ« SanÄtana GosvÄmÄ«, ÅšrÄ« RaghunÄtha dÄsa GosvÄmÄ«, who is my spiritual master, and ÅšrÄ« JÄ«va GosvÄmÄ«. I have also been specifically favored by another Supreme Personality.
Text* 99: ÅšrÄ« Madana-mohana Deity of Vá¹›ndÄvana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.
Text* 100: If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me.
Text* 101: It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about ÅšrÄ« Caitanya MahÄprabhu has been possible.
Text* 102: Now let me repeat all the pastimes of the Antya-lÄ«lÄ, for if I do so I shall taste the pastimes again.
Text* 103: The first chapter describes how RÅ«pa GosvÄmÄ« met ÅšrÄ« Caitanya MahÄprabhu for the second time and how the Lord heard his two dramas [Vidagdha-mÄdhava and Lalita-mÄdhava].
Text* 104: That chapter also describes the incident of ÅšivÄnanda Sena’s dog, who was induced by ÅšrÄ« Caitanya MahÄprabhu to chant the holy name of Kṛṣṇa and was thus liberated.
Text* 105: The second chapter tells how the Lord instructively punished Junior HaridÄsa. Also in that chapter is a description of the wonderful vision of ÅšivÄnanda Sena.
Text* 106: In the third chapter is a description of the forceful glories of HaridÄsa ṬhÄkura. That chapter also mentions how DÄmodara Paṇá¸ita spoke words of criticism to ÅšrÄ« Caitanya MahÄprabhu.
Text* 107: The third chapter also tells how ÅšrÄ« Caitanya MahÄprabhu delivered everyone by bestowing upon the universe the holy name of the Lord, and it describes how HaridÄsa ṬhÄkura established the glories of the holy name by his practical example.
Text* 108: The fourth chapter describes SanÄtana GosvÄmī’s second visit with ÅšrÄ« Caitanya MahÄprabhu and how the Lord saved him from committing suicide.
Text* 109: The fourth chapter also tells how SanÄtana GosvÄmÄ« was tested in the sunshine of Jyaiṣṭha [May-June] and was then empowered and sent back to Vá¹›ndÄvana.
Text* 110: The fifth chapter tells how the Lord showed His favor to Pradyumna MiÅ›ra and made him hear topics of Kṛṣṇa from RÄmÄnanda RÄya.
Text* 111: That chapter also describes how SvarÅ«pa DÄmodara GosvÄmÄ« rejected the drama of a poet from Bengal and established the glories of the Deity.
Text* 112: The sixth chapter describes how RaghunÄtha dÄsa GosvÄmÄ« met ÅšrÄ« Caitanya MahÄprabhu and performed the chipped rice festival in accordance with NityÄnanda Prabhu’s order.
Text* 113: That chapter also tells how the Lord entrusted RaghunÄtha dÄsa GosvÄmÄ« to the care of SvarÅ«pa DÄmodara GosvÄmÄ« and gave RaghunÄtha dÄsa the gift of a stone from Govardhana Hill and a garland of small conchshells.
Text* 114: The seventh chapter tells how ÅšrÄ« Caitanya MahÄprabhu met Vallabha Bhaá¹­á¹­a and dismantled his false pride in various ways.
Text* 115: The eighth chapter describes the arrival of RÄmacandra PurÄ« and how ÅšrÄ« Caitanya MahÄprabhu minimized His eating due to fear of him.
Text* 116: In the ninth chapter is a description of how GopÄ«nÄtha Paá¹­á¹­anÄyaka was delivered and how the people of the three worlds were able to see ÅšrÄ« Caitanya MahÄprabhu.
Text* 117: In the tenth chapter I have described how ÅšrÄ« Caitanya MahÄprabhu tasted the food given by His devotees, and I have also described the assortments in the bags of RÄghava Paṇá¸ita.
Text* 118: Also in that chapter is a description of how the Lord examined Govinda and how He danced in the temple.
Text* 119: The eleventh chapter describes the disappearance of HaridÄsa ṬhÄkura and how ÅšrÄ« Caitanya MahÄprabhu, the Supreme Personality of Godhead, showed His affection for His devotees.
Text* 120: In the twelfth chapter are descriptions of how JagadÄnanda Paṇá¸ita broke a pot of oil and how Lord NityÄnanda chastised ÅšivÄnanda Sena.
Text* 121: The thirteenth chapter tells how JagadÄnanda Paṇá¸ita went to MathurÄ and returned and how ÅšrÄ« Caitanya MahÄprabhu by chance heard a song sung by a deva-dÄsÄ« dancing girl.
Text* 122: Also in the thirteenth chapter is an account of how RaghunÄtha Bhaá¹­á¹­a met ÅšrÄ« Caitanya MahÄprabhu, who by His causeless mercy sent him to Vá¹›ndÄvana.
Text* 123: The fourteenth chapter describes the beginning of the Lord’s spiritual trance, in which His body was at JagannÄtha PurÄ« but His mind was in Vá¹›ndÄvana.
Text* 124: Also in that chapter is a description of how ÅšrÄ« Caitanya MahÄprabhu fell down in front of the Siá¹ha-dvÄra gate of the JagannÄtha temple, His bones separated at the joints, and how various transcendental symptoms awakened in Him.
Text* 125: Also in that chapter is a description of how ÅšrÄ« Caitanya MahÄprabhu ran toward Caá¹­aka-parvata and spoke like a madman.
Text* 126: In the fifteenth chapter is a description of how ÅšrÄ« Caitanya MahÄprabhu entered a garden on the seashore and mistook it for Vá¹›ndÄvana.
Text* 127: Also in that chapter is a description of the attraction of Lord Caitanya’s five senses to Kṛṣṇa and how He searched for Kṛṣṇa in the rÄsa dance.
Text* 128: The sixteenth chapter tells how ÅšrÄ« Caitanya MahÄprabhu showed His mercy to KÄlidÄsa and thus demonstrated the result of eating the remnants of the food of Vaiṣṇavas.
Text* 129: It also describes how ÅšivÄnanda’s son composed a verse and how the doorkeeper of the Siá¹ha-dvÄra showed Kṛṣṇa to ÅšrÄ« Caitanya MahÄprabhu.
Text* 130: Also in that chapter, the glories of mahÄ-prasÄdam are explained, and a verse is tasted describing the effect of nectar from the lips of Kṛṣṇa.
Text* 131: The seventeenth chapter recounts how ÅšrÄ« Caitanya MahÄprabhu fell among the cows and assumed the form of a tortoise as His ecstatic emotions awakened.
Text* 132: That chapter also tells how the attributes of Kṛṣṇa’s sound attracted the mind of ÅšrÄ« Caitanya MahÄprabhu, who then described in ecstasy the meaning of the “kÄ stry aá¹…ga te†verse.
Text* 133: The seventeenth chapter also tells how ÅšrÄ« Caitanya MahÄprabhu, due to the conjunction of various ecstatic emotions, again began speaking like a madman and described in detail the meaning of a verse from the Kṛṣṇa-karṇÄmá¹›ta.
Text* 134: In the eighteenth chapter is an account of how the Lord fell into the ocean and in ecstasy saw in a dream the pastimes of a water fight between Kṛṣṇa and the gopīs.
Text* 135: In that dream, ÅšrÄ« Caitanya MahÄprabhu saw Kṛṣṇa’s picnic in the forest. As Lord Caitanya floated in the sea, a fisherman caught Him, and then the Lord returned to His own residence. All this is recounted in the eighteenth chapter.
Text* 136: In the nineteenth chapter is a description of how Lord ÅšrÄ« Caitanya MahÄprabhu rubbed His face against the walls and spoke like a madman because of separation from Kṛṣṇa.
Text* 137: That chapter also describes Kṛṣṇa’s wandering in a garden on a spring night, and it fully describes the meaning of a verse about the scent of Kṛṣṇa’s body.
Text* 138: The twentieth chapter tells how Lord ÅšrÄ« Caitanya MahÄprabhu recited His own eight stanzas of instruction and tasted their meaning in ecstatic love.
Text* 139: ÅšrÄ« Caitanya MahÄprabhu composed those eight stanzas to instruct the devotees, but He also personally tasted their meaning.
Text* 140: I have thus repeated the principal pastimes and their meaning, for by such repetition one can remember the descriptions in the book.
Text* 141: In every chapter there are various topics, but I have repeated only those that are principal, for not all of them could be described again.
Text* 142-143: The Vá¹›ndÄvana Deities of Madana-mohana with ÅšrÄ«matÄ« RÄdhÄrÄṇī, Govinda with ÅšrÄ«matÄ« RÄdhÄrÄṇī, and GopÄ«nÄtha with ÅšrÄ«matÄ« RÄdhÄrÄṇī are the life and soul of the Gauá¸Ä«ya Vaiṣṇavas.
Text 144-146: So that my desires may be fulfilled, I place the lotus feet of these personalities on my head: Lord ÅšrÄ« Caitanya MahÄprabhu, with Lord NityÄnanda, Advaita Ä€cÄrya and Their devotees, as well as ÅšrÄ« SvarÅ«pa DÄmodara GosvÄmÄ«, ÅšrÄ« RÅ«pa GosvÄmÄ«, ÅšrÄ« SanÄtana GosvÄmÄ«, ÅšrÄ« RaghunÄtha dÄsa GosvÄmÄ«, who is my spiritual master, and ÅšrÄ«la JÄ«va GosvÄmÄ«.
Text 147: The mercy of their lotus feet is my spiritual master, and my words are my disciples, whom I have made dance in various ways.
Text* 148: Seeing the fatigue of the disciples, the spiritual master has stopped making them dance, and because that mercy no longer makes them dance, my words now sit silently.
Text* 149: My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.
Text* 150: I now worship the lotus feet of all my readers, for by the mercy of their lotus feet there is all good fortune.
Text* 151: If one hears the pastimes of Lord ÅšrÄ« Caitanya MahÄprabhu as described in ÅšrÄ« Caitanya-caritÄmá¹›ta, I wash his lotus feet and drink the water.
Text* 152: I decorate my head with the dust of the lotus feet of my audience. Now you have all drunk this nectar, and therefore my labor is successful.
Text* 153: Praying at the lotus feet of ÅšrÄ« RÅ«pa and ÅšrÄ« RaghunÄtha, always desiring their mercy, I, KṛṣṇadÄsa, narrate ÅšrÄ« Caitanya-caritÄmá¹›ta, following in their footsteps.
Text* 154: ÅšrÄ« Caitanya-caritÄmá¹›ta is filled with the activities of ÅšrÄ« Caitanya MahÄprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of ÅšrÄ« Caitanya-caritÄmá¹›ta with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet.
Text* 155: Since this book, Caitanya-caritÄmá¹›ta, is now complete, having been written for the satisfaction of the most opulent Deities Madana-mohanajÄ« and GovindajÄ«, let it be offered at the lotus feet of ÅšrÄ« Kṛṣṇa Caitanyadeva.
Text* 156: Realized devotees are like bumblebees maddened by their own mellows at Kṛṣṇa’s lotus feet. The scent of those lotus feet perfumes the entire world. Who is the realized soul that could give them up?
Text 157: In Vá¹›ndÄvana in the year 1537 ÅšakÄbda Era [A.D 1615], in the month of Jyaiṣṭha [May-June], on Sunday, the fifth day of the waning moon, this Caitanya-caritÄmá¹›ta has been completed.
Text 0: Chapter Summary