BY: SUN STAFF
Jun 28, CANADA (SUN) From the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Fourteenth Chapter, describing the Hera-pancami-yatra, which is celebrated on this day, four days after the commencement of Ratha Yatra.
In the garden along the road from the Jagannatha temple to Gundica, Lord Caitanya Mahaprabhu performed various pastimes. A brahmana named Krsnadasa performed the bathing ceremony of Lord Sri Caitanya Mahaprabhu.
After dancing in the Gundica temple, the Lord sported in the water with His devotees, and on Hera-pancami day they all saw the activities of the goddess of fortune, Laksmideva.
Knowing that the Hera-pancami festival was drawing near, King Prataparudra attentively talked with Kasi Misra.
“Tomorrow will be the function of Hera-pancami or Laksmi-vijaya. Hold this festival in a way that it has never been held before.”
This Hera-pancami festival takes place five days after the Ratha-yatra festival. Lord Jagannatha has left His wife, the goddess of fortune, and gone to Vrindavana, which is the Gundica temple. Due to separation from the Lord, the goddess of fortune decides to come to see the Lord at Gundica. The coming of the goddess of fortune to Gundica is celebrated by Hera-pancami. Sometimes this is misspelled as Hera-pancami the section known as ativadi. The word hera means “to see” and refers to the goddess of fortune going to see Lord Jagannatha. The word pancami means “the fifth day” and is used because this takes place on the fifth day of the moon.
King Prataparudra said, “Hold this festival in such a gorgeous way that upon seeing it, Caitanya Mahaprabhu will be completely pleased and astonished.
“Take as many printed cloths, small bells, umbrellas and camaras as there are in my storehouse and in the Deity’s storehouse.
“Collect all kinds of small and large flags and ringing bells. Then decorate the carrier and have various musical and dancing parties accompany it. In this way decorate the carrier attractively.
“You should also double the quantity of prasada. Make so much that it will even surpass the Ratha-yatra festival.
“Arrange the festival in such a way that Sri Caitanya Mahaprabhu may freely go with His devotees to visit the Deity without difficulty.”
In the morning, Sri Caitanya Mahaprabhu took His personal associates with Him to see Lord Jagannatha at Sundaracala.
Sundaracala is the Gundica temple. The temple of Jagannatha at Jagannatha Puri is called Nélacala, and the temple at Gundica is called Sundaracala.
Sri Caitanya Mahaprabhu and His personal devotees returned to Nélacala with great eagerness to see the Hera-pancami festival.
Kasi Misra received Caitanya Mahaprabhu with great respect, and taking the Lord and His associates to a very nice place, he had them seated.
After taking His seat, Sri Caitanya Mahaprabhu wanted to hear about a particular mellow of devotional service; therefore, mildly smiling, He began to question Svarupa Damodara.
“Although Lord Jagannatha enjoys His pastimes at Dvaraka-dhama and naturally manifests sublime liberality there, still, once a year, He becomes unlimitedly eager to see Vrindavana.”
Pointing out the neighboring gardens, Sri Caitanya Mahaprabhu said, “All these gardens exactly resemble Vrindavana; therefore Lord Jagannatha is very eager to see them again.
“Externally He gives the excuse that He wants to participate in the Ratha-yatra festival, but actually He wants to leave Jagannatha Puri to go to Sundaracala, Gundica temple, the replica of Vrindavana.
“The Lord enjoys His pastimes day and night in various flower gardens there. But why did He not take Laksmideva, the goddess of fortune, with Him?”
Svarupa Damodara replied, “My dear Lord, please hear the reason for this. Laksmideva, the goddess of fortune, cannot be admitted to the pastimes of Vrindavana.
“In the pastimes of Vrindavana, the only assistants are the gopis. But for the gopis, no one can attract the mind of Krsna.”
The Lord said, “Using the car festival as an excuse, Krsna goes there with Subhadra and Baladeva.
“All the pastimes with the gopis that take place in those gardens are very confidential ecstasies of Lord Krsna. No one knows them.
“Since there is no fault at all in Krsna’s pastimes, why does the goddess of fortune become angry?”
Svarupa Damodara replied, “It is the nature of a girl afflicted by love to become immediately angry upon finding neglect on the part of her lover.”
While Svarupa Damodara and Sri Caitanya Mahaprabhu were talking, the procession of the goddess of fortune came by. She was riding upon a golden palanquin carried by four men and bedecked with a variety of jewels.
The palanquin was also surrounded by people carrying umbrellas, camara whisks and flags, and it was preceded by musicians and dancing girls.
The maidservants were carrying water pitchers, camara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed with valuable necklaces.
In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence.
When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannatha.
The maidservants bound the servants of Jagannatha, handcuffed them, and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away.
When Lord Jagannatha starts His car festival, He gives assurance to the goddess of fortune that He will return the next day. When He does not return, the goddess of fortune, after waiting two or three days, begins to feel that her husband has neglected her. She naturally becomes quite angry. Gorgeously decorating herself and her associates, she comes out of the temple and stands before the main gate. All the principal servants of Lord Jagannatha are then arrested by her maidservants, brought before her and forced to fall down at her lotus feet.
When the servants fall down before the lotus feet of the goddess of fortune, they almost fall unconscious. They are chastised and made the butt of jokes and loose language.
When Sri Caitanya Mahaprabhu’s associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile.
Svarupa Damodara said, “There is no egoistic pride like this within the three worlds. At least I have neither seen nor heard of it.
“When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the floor, marking lines on it with her nails.
“I have heard of this kind of pride in Satyabhama, Krsna’s proudest Queen, and I have also heard of it in the gopis of Vrindavana, who are the reservoirs of all transcendental mellows.
“But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband.”
After seeing the impudence of the goddess of fortune, Svarupa Damodara Gosvami wanted to inform Sri Caitanya Mahaprabhu about the superexcellence of the gopis’ loving affairs. He therefore said, “My Lord, I never experienced anything like the behavior of the goddess of fortune. We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the floor and draws lines with her nails. We have heard of such egoistic pride in Satyabhama and the gopis of Vrindavana, but what we see in the goddess of fortune here at Jagannatha Puri is completely different. She becomes very angry with her husband, and attacks Him with her great opulence.”
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Madhya-lila 14:106-139. texts and purports).
Sri Caitanya Mahaprabhu said, “Please tell me of the varieties of egoistic pride manifest in Vrindavana.” Svarupa Damodara replied, “The pride of the gopis is like a river flowing with hundreds of tributaries.
“The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities.
“It is not possible to give a complete statement about the different types of jealous anger manifest by the gopis, but a few principles may serve as an indication.
“There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober.
“When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.
“The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she also returns his embrace.
“The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she refutes the advances of her lover.
“The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland.
“The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent.
“Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.
“The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied.
“Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.
“Some of them are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Sri Krsna’s loving ecstasy.
“Although some of the gopis are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Krsna by their unique characteristics.”
Sri Caitanya Mahaprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarupa Damodara to continue speaking.
Damodara Gosvami said, “Krsna is the master of all transcendental mellows. He is the taster of transcendental mellows, and His body is composed of transcendental bliss.
“Krsna is full of ecstatic love and always subordinate to the love of his devotees. The gopis are very experienced in pure love and in the dealings of transcendental mellows.
“There is no flaw or adulteration in the love of the gopis; therefore they give Krsna the highest pleasure.
Rasabhasa occurs when one’s relationship with Krsna is adulterated. There are different types of rasabhasa-first-, second-and third-class. The word rasa means “mellow,” and abhasa means “a shadow.” If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second-and third-class rasabhasas. As stated in the Bhakti-rasamåta-sindhu
‘Lord Sri Krsna, who is the Absolute Truth, enjoyed His rasa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.’
This verse is a quotation from Srimad-Bhagavatam (10.33.25). The gopis are all transcendental spirit souls. One should never think that the gopis and Krsna have material bodies. Vrindavana-dhama is also a spiritual abode, and there the days and nights, the trees, flowers, water and everything else are spiritual. There is not even a trace of material contamination. Krsna, who is the Supreme Brahman and Supersoul, is not at all interested in anything material. His activities with the gopis are all spiritual and take place within the spiritual world. They have nothing to do with the material world. Lord Krsna’s lusty desires and ail His dealings with the gopis are on the spiritual platform. One has to be transcendentally realized before even considering relishing the pastimes of Krsna with the gopis. One who is on the mundane platform must first purify himself by following the regulative principles. Only then can he try to understand Krsna and the gopis. Sri Caitanya Mahaprabhu and Svarupa Damodara Gosvami are here talking about the relationship between Krsna and the gopis: therefore the subject matter is neither mundane nor erotic. Being a sannyasi, Sri Caitanya Mahaprabhu was very strict in His dealings with women. Unless the gopis were on the spiritual platform, Sri Caitanya Mahaprabhu would have never even mentioned them to Svarupa Damodara Gosvami. Therefore these descriptions do not at all pertain to material activity.
“The gopis can be divided into a left wing and a right wing. Both wings induce Krsna to taste transcendental mellows by various manifestations of ecstatic love.
“Of all the gopis, Srimati Radharani is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.
“Radharani is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopi.
The left wing and right wing of the gopis has been explained by Rüpa Gosvami in Ujjvala-nilamani. The left wing is described in this way:
“A gopi who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero and who always opposes Him is called vama, or a leftwing gopi.”
Srila Rüpa Gosvami describes the right-wing gopis in this way:
“A gopi who cannot tolerate womanly anger, who speaks suitable words to the hero and who is satisfied by His sweet words is called a daksina, or a right-wing gopi.”
“Because She is a left-wing gopi, Her womanly anger is always awakening, but Krsna derives transcendental bliss from Her activities.
‘The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young couples-anger with a cause and anger without a cause.’ ”
This is a quotation from Srila Rüpa Gosvami’s Ujjvala-nilamani (Sringara-bheda-prakarana 102).
When Sri Caitanya Mahaprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarupa Damodara, “Go on speaking, go on speaking.” And thus Svarupa Damodara continued.
“Srimati Radharani’s love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.
“As soon as Radharani gets a chance to see Krsna, Her body is suddenly decorated with various ecstatic ornaments.
“The transcendental ornaments of Srimati Radharani’s body include the eight sattvikas, or transcendental symptoms, the thirty-three vyabhicaribhavas, beginning with harna, or jubilation in natural love, and the twenty bhavas, or ecstatic emotional ornaments.
The thirty-three vyabhicari-bhavas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) vinada, moroseness; (3) dainya, meekness; (4) glani, a feeling that one is in a faulty position; (5) srama, fatigue; (6) mada, madness; (7) garva, pride; (8) sanka, doubt; (9) trasa, shock; (10) avega, intense emotion; (11) unmada, craziness; (12) apasmara, forgetfulness; (13) vyadhi, disease; (14) moha, bewilderment; (15) mati, death; (16) alasya, laziness; (17) jadya, invalidity; (18) vrida, shame; (19) avahittha, concealment; (20) smrta, remembrance; (21) vitarka, argument; (22) cinta, contemplation; (23) mati, attention; (24) dhati, forbearance; (25) harña, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarna, anger; (29) asuya, jealousy; (30) capalya, impudence; (31) nidra, sleep; (32) supti, deep sleep and (33) prabodha, awakening.
“Some of the symptoms critically explained in the following verses are kilakincita, kuttamita, vilasa, lalita, vivvoka, mottayita, maugdhya and cakita.
“When Srimati Radharani’s body manifests the ornaments of many ecstatic symptoms, the ocean of Krsna’s happiness immediately displays transcendental waves.
“Now hear a description of different ecstasies, beginning with kila-kincita. With these ecstatic ornaments, Srimati Radharani enchants the mind of Krsna.
“When Sri Krsna sees Srimati Radharani and wants to touch Her body, He prohibits Her from going to the spot where one can cross the River Yamuna.
“Approaching Her, Krsna prohibits Srimati Radharani from picking flowers. He may also touch Her in front of Her friends.
“At such times, the ecstatic symptoms of kila-kincita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.
Whenever Srimati Radharani leaves Her house, She is always well-dressed and attractive. It is Her womanly nature to attract Sri Krsna’s attention, and upon seeing Her so attractively dressed, Sri Krsna desires to touch Her body. The Lord then finds some fault in Her and prohibits Her from going to a river crossing and stops Her from picking flowers. Such are the pastimes between Srimati Radharani and Sri Krsna. Being a cowherd girl, Srimati Radharani regularly carries a container of milk and often goes to sell it on the other side of the Yamuna. To cross the river, She has to pay the boatman, and the spot where the boatman collects his fares is called the dana-ghati. Lord Sri Krsna stops Her from going, telling Her, “First You have to pay the fee; then You will be allowed to go.” This pastime is called dana-keli-lila. Similarly, if Srimati Radharani wants to pick a flower, Sri Krsna claims to be the garden’s proprietor and prohibits Her. This pastime is called kila-kincita. Radharani’s shyness arises due to Sri Krsna’s prohibitions, and ecstatic loving bodily symptoms called kila-kincita-bhava are manifest at this time. These ecstatic symptoms are explained in the following verse, which is from Srila Rüpa Gosvami’s Ujjvala-nilamani (Anubhava-prakarana 44).
‘Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifest by a jubilant shrinking away, and these symptoms are called kila-kincita-bhava.’
“There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called mahabhava.
“The seven combined ingredients of mahabhava are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling.
“There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Krsna, the Lord’s mind is completely satisfied.
“Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.
“Lord Sri Krsna is thousands upon thousands of times more satisfied when He sees Srimati Radharani’s face light up from this combination of ecstatic love than He is by direct union with Her.
This is further explained in the following verse from the Ujjvala-nilamani (Anubhava-prakarana 46) of Srila Rüpa Gosvami.
‘May the sight of Srimati Radharani’s kila-kincita ecstasy, which is like a bouquet, bring good fortune to all. When Sri Krsna blocked Radharani’s way to the dana-ghati, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Krsna, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.’
‘Agitated by tears, Srimati Radharani’s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotus-like face smiled mildly. Seeing Radharani’s face exhibit such emotion, Lord Sri Krsna felt a million times happier than when He embraced Her. Indeed, Lord Sri Krsna’s happiness is not at all mundane.’ ”
This is a quotation from the Govinda-lilamata (9.18).
Upon hearing this, Sri Caitanya Mahaprabhu became very happy, and, being absorbed in this happiness, He embraced Svarupa Damodara Gosvami.
Sré Caitanya Mahaprabhu then asked Svarupa Damodara, “Please speak of the ecstatic ornaments decorating the body of Srimati Radharani, by which She enchants the mind of Sri Govinda.”
Being thus requested, Svarupa Damodara began to speak. All the devotees of Sri Caitanya Mahaprabhu were very happy to hear him.
“Sometimes when Srimati Radharani is sitting or when She is going to Vrindavana, She sometimes sees Krsna.
“The symptoms of various ecstasies that become manifest at that time are called vilasa.
This is described in the following verse, taken from the Ujjvala-nilamani (Anubhava-prakarana 31).
‘The various symptoms manifested in a woman’s face, eyes, and the other parts of her body and the way she moves, stands or sits when she meets her beloved are called vilasa.’ ”
Svarupa Damodara said, “Timidity, jubilation, ambition, respect, fear and the characteristics of the left-wing gopis were all ecstatic symptoms combined to agitate Srimati Radharani.
This is explained in the following verse found in the Govinda-lilamata (9.11).
‘When Srimati Radharani saw Lord Krsna just before Her, Her progress stopped, and She assumed an attitude of opposition. Although Her face was slightly covered by a blue garment, Her two starry eyes were agitated, being wide and curved. Thus She was decorated with the ornaments of vilasa, and Her beauty increased to give pleasure to Sri Krsna, the Supreme Personality of Godhead.’
“When Srimati Radharani stands before Krsna, She stands bent in three places-Her neck, waist and legs-and Her eyebrows dance.
“When there is an awakening of various ecstatic features on Srimati Radharani’s face and in Her eyes, the lalita ornaments are manifest.
‘When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of charm, called lalita alaìkara, is manifest.’
This verse is from Ujjvala-nilamani (Anubhava-prakarana 56).
“When Lord Sri Krsna happens to see Srimati Radharani decorated with these lalita ornaments, They both anxiously want to meet one another.
‘When Srimati Radharani was decorated with the ornament of lalita-alaìkara, just to increase Sri Krsna’s love, an attractive curve was manifest by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Krsna. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved’s love, Her body was decorated with the ornaments of lalita-alaìkara.’
This verse is quoted from the Govinda-lilamata (9.14).
“When Krsna comes forward and greedily snatches at the border of Radharani’s sari, She is actually very pleased within, but overtly She tries to stop Him.
“This ecstatic dress of Srimati Radharani’s is called kuttamita. When it is manifest, She externally tries to avoid Krsna, and She apparently becomes angry, although She is very happy within.
“ ‘When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuööamita.’
This is a quotation from Ujjvala-nilamani (Anubhava-prakarana 49).
“Although Srimati Radharani was checking Her sari with Her hand, internally She was thinking, ‘Let Krsna satisfy His desires.’ In this way She was very pleased within, although She externally displayed opposition and anger.
“Srimati Radharani externally displays a kind of dry crying, as if She is offended. Then She mildly smiles and admonishes Lord Krsna.
‘Actually She has no desire to stop Krsna’s endeavor to touch Her body with His hands, yet Srimati Radharani, whose thighs are like the trunk of a baby elephant, protests His advances and, sweetly smiling, admonishes Him. At such times She cries without tears on Her charming face.’
“In this way, Srimati Radharani is ornamented and decorated with various ecstatic symptoms, which attract the mind of Sri Krsna.
“It is not at all possible to describe the unlimited pastimes of Sri Krsna, even though He Himself describes them in His incarnation of Sahasra-vadana, the thousand-mouthed Sesa Naga.”
This time, Srivasa Thakura smiled and told Damodara Pandita, “My dear sir, please hear! Just see how opulent my goddess of fortune is!
“As far as Vrindavana’s opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as guïja.
“When Jagannatha decided to see Vrindavana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy.
“She wondered, ‘Why did Lord Jagannatha give up so much opulence and go to Vrindavana?’ To make Him a laughingstock, the goddess of fortune made arrangements for much decoration.
“Then the maidservants of the goddess of fortune said to the servants of Lord Jagannatha, ‘Why did your Lord Jagannatha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Srimati Radharani?
‘Your master is so expert at everything, but why does He do such things? Please bring your master before the goddess of fortune.’
“In this way all the maidservants of the goddess of fortune arrested the servants of Jagannatha, bound them around the waist and brought them before the goddess of fortune.
“When all the maidservants brought Lord Jagannatha’s servants before the lotus feet of the goddess of fortune, the Lord’s servants were fined and forced to submit.
“All the maidservants began to beat the Ratha car with sticks, and they treated the servants of Lord Jagannatha almost like thieves.
“Finally all of Lord Jagannatha’s servants submitted to the goddess of fortune with folded hands, assuring her that they would bring Lord Jagannatha before her the very next day.
“Being thus pacified, the goddess of fortune returned to her apartment. Just see! My goddess of fortune is opulent beyond all description.”
Srivasa Thakura continued to address Svarupa Damodara: “Your gopis are engaged in boiling milk and churning it to turn it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems.”
Srivasa Thakura, who was enjoying the mood of Narada Muni, thus made jokes. Hearing him, all the personal servants of Sri Caitanya Mahaprabhu began to smile.
Sri Caitanya Mahaprabhu then told Srivasa Thakura, “My dear Srivasa, your nature is exactly like that of Narada Muni. The Supreme Personality of Godhead’s opulence is having a direct influence upon you.
“Svarupa Damodara is a pure devotee of Vrindavana. He does not even know what opulence is, for he is simply absorbed in pure devotional service.”
Svarupa Damodara then retorted, “My dear Srivasa, please hear me with attention. You have forgotten the transcendental opulence of Vrindavana.
“The natural opulence of Vrindavana is just like an ocean. The opulence of Dvaraka and Vaikuntha is not even to be compared to a drop.
“Sri Krsna is the Supreme Personality of Godhead full of all opulences, and His complete opulences are exhibited only in Vrindavana-dhama.
“Vrindavana-dhama is made of transcendental touchstone. Its entire surface is the source of all valuable jewels, and the cintamani stone is used to decorate the lotus feet of the maidservants of Vrindavana.
“Vrindavana is a natural forest of desire trees and creepers, and the inhabitants do not want anything but the fruits and flowers of those desire trees.
“In Vrindavana there are cows that fulfill all desires [kama-dhenus], and their number is unlimited. They graze from forest to forest and deliver only milk. The people want nothing else.
“In Vrindavana, the natural speech of the people sounds like music, and their natural motion resembles a dance.
“The water in Vrindavana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form.
“The gopis there are also goddesses of fortune, and they surpass the goddess of fortune who abides in Vaikuntha. In Vrindavana, Lord Krsna is always playing His transcendental flute, which is His dear companion.
‘The damsels of Vrindavana, the gopis, are super goddesses of fortune. The enjoyer in Vrindavana is the Supreme Personality of Godhead Krsna. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Krsna is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vrindavana-dhama is the only relishable abode.’
This is a quotation from Brahma-saàhita (5.56).
‘The anklets on the damsels of Vraja-bhumi are made of cintamani stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopis decorate themselves. There are also wish-fulfilling cows [kama dhenus], which deliver unlimited quantities of milk. These cows constitute the wealth of Vrindavana. Thus Vrindavana’s opulence is blissfully exhibited.’ ”
This is a verse written by Bilvamaìgala Thakura.
Srivasa then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly.
Thus Sri Caitanya Mahaprabhu heard these discussions about the pure transcendental mellow of Srimati Radharani. Absorbed in transcendental ecstasy, the Lord began to dance.
While Sri Caitanya Mahaprabhu was dancing in ecstatic love and Svarupa Damodara was singing, the Lord said, “Go on singing! Go on singing!” The Lord then extended His own ears.
Thus Sri Caitanya Mahaprabhu’s ecstatic love was awakened by hearing the songs of Vrindavana. In this way He inundated Puruñottama, Jagannatha Puri, with love of Godhead.
Finally the goddess of fortune returned to her apartment. In due course of time, as Sri Caitanya Mahaprabhu was dancing, afternoon arrived.
After much singing, all four saìkértana parties grew fatigued, but Sri Caitanya Mahaprabhu’s ecstatic love increased twofold.
While dancing absorbed in Srimati Radharani’s ecstatic love, Sri Caitanya Mahaprabhu appeared in Her very form. Seeing this from a distant place, Nityananda Prabhu offered prayers.
Seeing the ecstatic love of Sri Caitanya Mahaprabhu, Nityananda Prabhu did not approach but remained a little distance away.
Only Nityananda Prabhu could catch Sri Caitanya Mahaprabhu, but the ecstatic mood of the Lord would not stop. At the same time, kértana could not be continued.
Svarupa Damodara then informed the Lord that all the devotees were fatigued. Seeing this situation, Sri Caitanya Mahaprabhu came to His external senses.
Sri Caitanya Mahaprabhu then entered the flower garden with all His devotees. After resting there for some time, He finished His afternoon bath.
Then there arrived in large quantities a variety of food that had been offered to Sri Jagannatha and a variety that had been offered to the goddess of fortune.
Sri Caitanya Mahaprabhu finished His afternoon lunch, and after His evening bath, He went to see Lord Jagannatha.
As soon as He saw Lord Jagannatha, Sri Caitanya Mahaprabhu began to chant and dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the lake called Narendra-sarovara.
Then, entering the flower garden, Sri Caitanya Mahaprabhu took His meal. In this way He continuously performed all kinds of pastimes for eight days.
The next day Lord Jagannatha came out from the temple and, riding on the car, returned to His own abode.
As previously, Sri Caitanya Mahaprabhu and His devotees again chanted and danced with great pleasure.
During the Pandu-vijaya, Lord Jagannatha was carried, and while He was being carried, a bunch of silken ropes broke.
When the Jagannatha Deity is carried, at intervals He is placed on cotton pads. When the ropes broke, the cotton pads also broke due to the weight of Lord Jagannatha, and the cotton floated in the air.
Ramananda and Satyaraja Khan were present from Kuléna-grama, and Sri Caitanya Mahaprabhu, with great respect, gave them the following orders.
Sri Caitanya Mahaprabhu ordered Ramananda and Satyaraja Khan to become the worshipers of these ropes and every year bring silken ropes from their village.
It is understood that silken rope was being manufactured by the local inhabitants of Kuléna-grama; therefore Sri Caitanya Mahaprabhu asked Ramananda Vasu and Satyaraja Khan to get ropes every year for Lord Jagannatha’s service.
After telling them this, Sri Caitanya Mahaprabhu showed them the broken silken ropes, saying, “Just look at this sample. You must make ropes that are much stronger.”
Sri Caitanya Mahaprabhu then informed Ramananda and Satyaraja Khan that this rope was the abode of Lord Sesa, who expands Himself into ten forms and serves the Supreme Personality of Godhead.
For a description of Sesa Naga, refer to Adi-lila (5.123-124).
After receiving orders from the Lord for the rendering of service, the fortunate Satyaraja and Ramananda Vasu were highly pleased.
Every year thereafter, when the Gundica temple was being cleansed, Satyaraja and Ramananda Vasu would come with other devotees and with great pleasure bring silken rope.
Thus Lord Jagannatha returned to His temple and sat on His throne while Sri Caitanya Mahaprabhu returned to His residence with His devotees.
Thus Sri Caitanya Mahaprabhu showed the Ratha yatra ceremony to His devotees and performed the Vrindavana pastimes with them.
The pastimes of Lord Caitanya are unlimited and endless. Even Sahasravadana, Lord Sesa, cannot reach the limits of His pastimes.
Praying at the lotus feet of Sri Rüpa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Fourteenth Chapter, describing the Hera-pancami-yatra.
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.
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