CC Madhya 13.5 – Ratha-yatra—The Justice of the Lord is Perfect

Giriraj Swami: Reading from Śrī Caitanya-caritāmṛta Madhya-līlā Chapter Thirteen: “The Ecstatic Dancing of the Lord at Ratha-yātrā.”

CHAPTER SUMMARY

A summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. After bathing early in the morning, Śrī Caitanya Mahāprabhu saw the deities (Jagannātha, Baladeva, and Subhadrā) get aboard their three cars. This function is called Pāṇḍu-vijaya. At that time, King Pratāparudra took a broom with a golden handle and began to cleanse the road. Lord Jagannātha took permission from the goddess of fortune and then started in the car for the Guṇḍicā temple. The road to the temple led along a broad, sandy beach, and on both sides of the road were residential quarters, houses, and gardens. Along that road the servants called gauḍas began to pull the cars. Śrī Caitanya Mahāprabhu divided His saṅkīrtana party into seven divisions. With two mṛdaṅgas in each division, there were altogether fourteen mṛdaṅgas. While performing kīrtana, Śrī Caitanya Mahāprabhu exhibited various symptoms of transcendental ecstasy, and Jagannātha and Śrī Caitanya Mahāprabhu exchanged Their feelings very blissfully. When the cars reached the place known as Balagaṇḍi, the devotees offered the deities simple food. At this time, in a nearby garden, Śrī Caitanya Mahāprabhu and His devotees took a brief rest from the dancing.

TEXT 1

sa jīyāt kṛṣṇa-caitanyaḥ
śrī-rathāgre nanarta yaḥ
yenāsīj jagatāṁ citraṁ
jagannātho ‘pi vismitaḥ

TRANSLATION

May the Supreme Personality of Godhead, Śrī Kṛṣṇa Caitanya, who danced in front of the car of Śrī Jagannātha, be all glorified! By seeing His dancing, not only was the whole universe held in wonder, but Lord Jagannātha Himself became very much astonished.

TEXT 2

jaya jaya śrī-kṛṣṇa-caitanya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

TRANSLATION

All glories to Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!

TEXT 3

jaya śrotā-gaṇa, śuna, kari’ eka mana
ratha-yātrāya nṛtya prabhura parama mohana

TRANSLATION

All glories to the listeners of Śrī Caitanya-caritāmṛta! Please hear the description of the dancing of Lord Caitanya Mahāprabhu at the Ratha-yātrā festival. His dancing is very enchanting. Please hear of it with great attention.

TEXT 4

āra dina mahāprabhu hañā sāvadhāna
rātre uṭhi’ gaṇa-saṅge kaila prātaḥ-snāna

TRANSLATION

The next day, Śrī Caitanya Mahāprabhu and His personal associates got up in the dark and attentively took their early-morning baths.

TEXT 5

pāṇḍu-vijaya dekhibāre karila gamana
jagannātha yātrā kaila chāḍi’ siṁhāsana

TRANSLATION

Śrī Caitanya Mahāprabhu and His personal associates then went to see the ceremony of Pāṇḍu-vijaya. During this ceremony, Lord Jagannātha leaves His throne and gets up onto the car.

TEXT 6

āpani pratāparudra lañā pātra-gaṇa
mahāprabhura gaṇe karāya vijaya-darśana

TRANSLATION

King Pratāparudra in person, as well as his entourage, allowed the Pāṇḍu-vijaya ceremony to be seen by all the associates of Śrī Caitanya Mahāprabhu.

TEXT 7

advaita, nitāi ādi saṅge bhakta-gaṇa
sukhe mahāprabhu dekhe īśvara-gamana

TRANSLATION

Śrī Caitanya Mahāprabhu and His prominent devotees — Advaita Ācārya, Nityānanda Prabhu and others — were very happy to observe how Lord Jagannātha began the Ratha-yātrā.

TEXT 8

baliṣṭha dayitā’ gaṇa — yena matta hātī
jagannātha vijaya karāya kari’ hātāhāti

TRANSLATION

The very strongly built dayitās [carriers of the Jagannātha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannātha from the throne to the car.

PURPORT by Srila Prabhupada

The word dayitā refers to one who has received the mercy of the Lord. Lord Jagannātha has a number of stalwart servants known as dayitās. These servants do not come from very high-caste families (brāhmaṇas, kṣatriyas, or vaiśyas), but because they are engaged in the service of the Lord, they have been elevated to a respected position. Thus they are known as dayitās. These servants of Lord Jagannātha take care of the Lord from the day of the Snāna-yātrā up to the time the Lord is carried from the throne to the Ratha car. In the Kṣetra-māhātmya these dayitās are said to come from the śabaras, a caste that keeps and sells pigs. However, among the dayitās there are also many who come from the brāhmaṇa caste. Those dayitās coming from the brāhmaṇa families are called dayitā-patis, or leaders of the dayitās. The dayitā-patis offer food such as sweetmeats to Lord Jagannātha during the anavasara, the resting period after Snāna-yātrā. They also make the early-morning offering of sweetmeats daily. It is said that during the anavasara Lord Jagannātha suffers from fever and that the dayitā-patis offer Him an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannātha was worshiped by the śabaras and was known as the Deity Nīla Mādhava. Later, when the Deity was established in the temple, the Lord became known as Jagannātha. Because the Deities were taken from the śabaras, all the śabara devotees were elevated to the position of dayitās.

COMMENT

So, the story of the deity of Nila Madhava and how He eventually became the deity in Jagannatha Puri is told in various scriptures, Puranas. His Holiness Tamal Krishna Goswami wrote the drama “Jagannātha-priya nāṭakam.” There we learn that the śabaras were worshipping a very beautiful deity of Krishna named Nīla Mādhava, and the king became very anxious to see the Lord. There is a long history, but eventually, Nila Madhava left the śabaras and reappeared in the form of Jagannatha. So, in order to reciprocate with the love of the devotees from the śabara community, Lord Jagannatha, every year, accepts their service at the time of Ratha-yatra. And they personally serve the Lord and take care of the Lord from the time of Snana-yatra up to the time He mounts the chariots for Ratha-yatra.

Here in the purport, Srila Prabhupada explains that “dayitā” means one who has received the mercy of the Lord. And even though these śabaras come from a very low caste of persons who keep and sell pigs, they are elevated by devotion to the Lord and they are respected. So, no one should judge another Vaishnava according to his birth or his family. Once he surrenders to the service of the Lord and becomes a devotee, he is considered a Vaishnava, and we should not discriminate between a Vaishnava born in a higher-caste family or a Vaishnava born in not such a high-caste family. Once he has surrendered to the service of the Lord, he is considered a Vaishnava. And if we see him in terms of family and other material distinctions, we commit offenses. Therefore, it is said that one who sees a Vaishnava belonging to a material caste or a material family, he has a hellish mentality, or he actually is a resident of hell. In other words, if we see Vaishnavas in terms of material distinction, we become offenders and go to hell, either mentally or physically.

TEXT 9

kataka dayitā kare skandha ālambana
kataka dayitā dhare śrī-padma-caraṇa

TRANSLATION

While carrying the Deity of Lord Jagannātha, some of the dayitās took hold of the shoulders of the Lord, and some caught His lotus feet.

TEXT 10

kaṭi-taṭe baddha, dṛḍha sthūla paṭṭa-ḍorī
dui dike dayitā-gaṇa uṭhāya tāhā dhari’

TRANSLATION

The Lord Jagannātha Deity was bound at the waist by a strong, thick rope made of silk. From two sides the dayitās caught hold of this rope and raised the Deity.

TEXT 11

ucca dṛḍha tulī saba pāti’ sthāne sthāne
eka tulī haite tvarāya āra tulīte āne

TRANSLATION

Strong, puffed-up cotton pads called tulīs were spread out from the throne to the car, and the heavy Deity of Lord Jagannātha was carried from one pillowlike pad to the next by the dayitās.

TEXT 12

prabhu-padāghāte tulī haya khaṇḍa khaṇḍa
tulā saba uḍi’ yāya, śabda haya pracaṇḍa

TRANSLATION

While the dayitās carried the heavy Jagannātha Deity from one pad to the next, some of the pads broke, and the cotton contents floated into the air. When they broke, they made a heavy cracking sound.

TEXT 13

viśvambhara jagannāthe ke cālāite pāre?
āpana icchāya cale karite vihāre

TRANSLATION

Lord Jagannātha is the maintainer of the whole universe. Who can carry Him from one place to another? The Lord moves by His personal will just to perform His pastimes.

TEXT 14

mahāprabhu ‘maṇimā’ ‘maṇimā’ kare dhvani
nānā-vādya-kolāhale kichui nā śuni

TRANSLATION

While the Lord was transported from the throne to the car, tumultuous sounds were made on various musical instruments. Śrī Caitanya Mahāprabhu was chanting “Maṇimā! Maṇimā!” but He could not be heard.

PURPORT

The word maṇimā is used to address a respectable person in Orissa. Lord Jagannātha was being respectfully addressed by Śrī Caitanya in this way.

TEXT 15

tabe pratāparudra kare āpane sevana
suvarṇa-mārjanī lañā kare patha sammārjana

TRANSLATION

While the Lord was being carried from the throne to the car, King Pratāparudra personally engaged in the Lord’s service by cleansing the road with a broom that had a golden handle.

TEXT 16

candana-jalete kare patha niṣecane
tuccha sevā kare vasi’ rāja-siṁhāsane

TRANSLATION

The King sprinkled the road with sandalwood-scented water. Although he was the owner of the royal throne, he engaged in menial service for the sake of Lord Jagannātha.

TEXT 17

uttama hañā rājā kare tuccha sevana
ataeva jagannāthera kṛpāra bhajana

TRANSLATION

Although the King was the most exalted respectable person, still he accepted menial service for the Lord; he therefore became a suitable candidate for receiving the Lord’s mercy.

COMMENT

So, here is the picture of the dayitās carrying Lord Jagannatha from one tulī to another, from one pad to another, while King Pratāparudra swept away in front of the Lord with a broom with a golden handle.

Jagannatha Swami ki jaya!

Sri Jagannatha Ratha-yatra ki jaya!

TEXT 18

mahāprabhu sukha pāila se-sevā dekhite
mahāprabhura kṛpā haila se-sevā ha-ite

TRANSLATION

Upon seeing the King engaged in such menial service, Caitanya Mahāprabhu became very happy. Simply by rendering this service, the King received the mercy of the Lord.

PURPORT

Unless one receives the mercy of the Lord, he cannot understand the Supreme Personality of Godhead or engage in His devotional service.

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko ‘pi ciraṁ vicinvan

(Bhāg. 10.14.29)

A devotee who has received even a small fraction of the mercy of the Lord can understand Him. Others may engage in theoretical speculation to understand the Lord, but they cannot know anything about Him. Although Mahārāja Pratāparudra was very eager to see Śrī Caitanya Mahāprabhu, the Lord refused to see him. But when Śrī Caitanya Mahāprabhu saw the King engaged in menial service for Lord Jagannātha, He became very happy. Thus the King became eligible to receive Śrī Caitanya Mahāprabhu’s mercy. If a devotee accepts Lord Śrī Caitanya Mahāprabhu as the universal guru and Lord Jagannātha as the Supreme Personality of Godhead Kṛṣṇa, he is benefited by the combined mercy of Kṛṣṇa and guru. That is stated by Śrī Caitanya Mahāprabhu in His instructions to Rūpa Gosvāmī (Cc. Madhya 19.151):

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky. This seed is obtained by the mercy of the Lord and the guru. By the Lord’s mercy one gets the association of a bona fide guru, and by the mercy of the guru one gets a chance to render devotional service. Devotional service, the science of bhakti-yoga, carries one from this material world to the spiritual world.

COMMENT

So, by the mercy of Krishna, one gets guru and by the mercy of guru, one gets Krishna. Because by the mercy of guru, one gets the chance to engage in pure devotional service, and by pure devotional service, one becomes eligible to serve the Lord in transcendental love in the abode of Lord Krishna, called Goloka Vrindavan.

TEXT 19

rathera sājani dekhi’ loke camatkāra
nava hemamaya ratha — sumeru-ākāra

TRANSLATION

Everyone was astonished to see the decorations on the Ratha car. The car appeared to be newly made of gold, and it was as high as Mount Sumeru.

PURPORT

In the year 1973 there was a gorgeous Ratha-yātrā festival in London, England, and the car was brought to Trafalgar Square. The London daily newspaper The Guardian published a front-page photo caption: “ISKCON Ratha-yātrā is rival to the Nelson Column in Trafalgar Square.” The Nelson Column is a very impressive statue of Lord Nelson and can be seen from a good distance. Just as the residents of Purī compared the Ratha-yātrā car to Mount Sumeru, the residents of London considered the car rival to the Nelson Monument.

COMMENT

Actually, the Nelson Monument is very high. It soars high in the sky at Trafalgar Square, and the newspaper, The Guardian, carried a photo which captured both the dome of the chariot and the Nelson Column together, and it showed how the dome of the chariot was also towering overhead, just like the Nelson Column. So, it was a great event, and, of course, once on a morning walk, Srila Prabhupada commented that with all of their skills, all of their diplomacy, all of their resources, all of their efforts, the British were able to conquer India. But Srila Prabhupada said that, “Just by Lord Jagannatha Ratha-yatra, we have conquered England.”

TEXT 20

śata śata su-cāmara-darpaṇe ujjvala
upare patākā śobhe cāṅdoyā Nirmala

TRANSLATION

The decorations included bright mirrors and hundreds and hundreds of cāmaras [white whisks made of yak tails]. On top of the car were a neat and clean canopy and a very beautiful flag.

COMMENT

What is the Bengali word for flag? Well, in the verse, it says “patākā."

TEXT 21

ghāghara, kiṅkiṇī bāje, ghaṇṭāra kvaṇita
nānā citra-paṭṭa-vastre ratha vibhūṣita

TRANSLATION

The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang.

TEXT 22

līlāya caḍila īśvara rathera upara
āra dui rathe caḍe subhadrā, haladhara

TRANSLATION

For the pastimes of the Ratha-yātrā ceremony, Lord Jagannātha got aboard one car, and His sister, Subhadrā, and elder brother, Balarāma, got aboard two other cars.

TEXT 23

pañca-daśa dina īśvara mahā-lakṣmī lañā
tāṅra saṅge krīḍā kaila nibhṛte vasiyā

TRANSLATION

For fifteen days the Lord had remained in a secluded place with the supreme goddess of fortune and had performed His pastimes with her.

PURPORT

The fifteen-day period of anavasara is also called nibhṛta, in honor of the solitary place where the supreme goddess of fortune lives. After living there a fortnight, Lord Jagannātha took permission from the goddess of fortune to leave.

TEXT 24

tāṅhāra sammati lañā bhakte sukha dite
rathe caḍi’ bāhira haila vihāra karite

TRANSLATION

Having taken permission from the goddess of fortune, the Lord came out to ride on the Ratha car and perform His pastimes for the pleasure of the devotees.

PURPORT

In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that as an ideal husband, Lord Jagannātha remained fifteen days in a secluded place with His wife, the supreme goddess of fortune. Nonetheless, the Lord wanted to come out of seclusion to give happiness to His devotees. The Lord enjoys Himself in two ways, known as svakīya and parakīya. The Lord’s conjugal love in the svakīya-rasa relates to the regulative principles observed in Dvārakā, where the Lord has many married queens. But in Vṛndāvana the conjugal love of the Lord is not with His married wives but with His girlfriends, the gopīs. Conjugal love with the gopīs is called parakīya-rasa. Lord Jagannātha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakīya-rasa, and He goes to Vṛndāvana, where He enjoys the parakīya-rasa. Bhaktisiddhānta Sarasvatī Ṭhākura therefore reminds us that the Lord’s pleasure in parakīya-rasa is superior to His pleasure in svakīya-rasa.

COMMENT

So, the Supreme Lord enjoyed pastimes with the supreme goddess of fortune for fifteen days, but after fifteen days, He wanted to satisfy his devotees. In other words, He could not remain captivated by the supreme goddess of fortune permanently, but His thoughts went to His other devotees, especially to His devotees in Vrindavan. And therefore, Lord Jagannatha decided to leave Nilacala, which represents Dvaraka, and go to Sundarachal, which represents Vrindavan, and thus He took leave of the goddess of fortune, mounted His chariot, and went on the way to Vrindavan, where He enjoys more pleasure with His devotees.

PURPORT (continued)

In the material world, parakīya-rasa, or loving affairs with unmarried girlfriends, is the most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted.

COMMENT

In Bhagavad-gītā, Lord Krishna gives the example of a banyan tree whose roots are up and whose branches extend down. In other words, the tree is perverted because what is usually at the bottom, namely the roots, becomes at the top, and what is usually at the top, namely the branches, comes to the bottom. Srila Prabhupada raises the question: Where can we find an example of a tree where the roots are up and the leaves are down? And he says that if we go to a reservoir of water and see the reflection of a tree in the water, the roots will be up and the branches will be down. So, the material world is a perverted reflection of the spiritual world. What is at the top in the spiritual world is at the bottom in the material world. So, in the spiritual world, parakīya-rasa is the highest enjoyment, but in the material world, illicit relations are most abominable. And so, what is at the highest in the spiritual world, what is the most exalted in the spiritual world, is the most abominable in the material world. And therefore, if we try to imitate the activities of the spiritual world in the material world, we engage in very sinful activities and become most degraded.

PURPORT (continued)

We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord’s pastimes with the gopīs are therefore misunderstood by mundane scholars and word-wranglers. The parakīya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakīya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, just as a knowledgeable person can easily distinguish gold from iron, one who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.

COMMENT

So, in the Ādi-līlā of Śrī Caitanya-caritāmṛta, Srila Krishnadasa Kaviraj Gosvami has discussed the difference between prema, or pure love, and kāma, or lust. He says that prema is the desire to please Krishna’s senses, and kāma is the desire to gratify one’s own senses. So, although kāma may resemble prema, there is a vast gulf of difference between them. Prema is bright like gold, and kāma is dark like iron. In fact, Caitanya-caritāmṛta says that prema is bright as the sun, and kāma is darkness. So, although the two superficially resemble each other, they are actually very different. And if someone is on the material platform and still full of anarthas, he will not be able to appreciate the transcendental activities of the Lord and the damsels of Vrindavan in the spiritual world. He will think they are like the activities of boys and girls in the material world, and therefore he will go to hell. Thus, Srila Prabhupada advises us that unless one is very advanced in pure devotional service, he should not discuss the parakīya-rasa of the spiritual world. Otherwise, he cannot help himself but he is bound to think of the parakīya-rasa of the material world and become polluted.

Sometimes, some devotees raise the question to Srila Prabhupada that if we know the dangers of hearing about Krishna and the gopīs, can we not take care so as not to become affected? Then Srila Prabhupada said no, and he gave the example that if you give a razor to a child and tell him to be careful while you are shaving and not to cut yourself, he will not be able to because he is too young. He is only five years old, and if he takes a razor to his face, he is bound to cut himself even if you tell him to be careful. So, devotional service or spiritual life is like shaving with a sharpened blade, and unless one is very careful, he will cut himself and cause great harm. So here, Srila Prabhupada is especially warning materialists and even neophyte devotees to avoid such topics because they can easily be misunderstood. They can easily remind one of material activities and make one more degraded. Of course, in some proportion, such topics are very valuable because they give us the idea of the spiritual world, what is life in the spiritual world, so we become attracted to it.

TEXT 25

sūkṣma śveta-bālu pathe pulinera sama
dui dike ṭoṭā, saba — yena vṛndāvana

TRANSLATION

The fine, white sand spread all over the path resembled the bank of the Yamunā, and the small gardens on both sides looked just like those in Vṛndāvana.

TEXT 26

rathe caḍi’ jagannātha karilā gamana
dui-pārśve dekhi’ cale ānandita-mana

TRANSLATION

As Lord Jagannātha rode in His car and saw the beauty on both sides, His mind was filled with pleasure.

TEXT 27

‘gauḍa’ saba ratha ṭāne kariyā ānanda
kṣaṇe śīghra cale ratha, kṣaṇe cale manda

TRANSLATION

The pullers of the car were known as gauḍas, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow.

TEXT 28

kṣaṇe sthira hañā rahe, ṭānileha nā cale
īśvara-icchāya cale, nā cale kāro bale

TRANSLATION

Sometimes the car would stand still and not move, even though it was pulled very vigorously. The chariot therefore moved by the will of the Lord, not by the strength of any ordinary person.

TEXT 29

tabe mahāprabhu saba lañā bhakta-gaṇa
svahaste parāila sabe mālya-candana

TRANSLATION

As the car stood still, Śrī Caitanya Mahāprabhu gathered all His devotees and, with His own hand, decorated them with flower garlands and sandalwood pulp.

TEXT 30

paramānanda purī, āra bhāratī brahmānanda
śrī-haste candana pāñā bāḍila ānanda

TRANSLATION

Paramānanda Purī and Brahmānanda Bhāratī were both personally given garlands and sandalwood pulp from the very hands of Śrī Caitanya Mahāprabhu. This increased their transcendental pleasure.

TEXT 31

advaita-ācārya, āra prabhu-nityānanda
śrī-hasta-sparśe duṅhāra ha-ila ānanda

TRANSLATION

Similarly, when Advaita Ācārya and Nityānanda Prabhu felt the touch of the transcendental hand of Śrī Caitanya Mahāprabhu, They were very pleased.

TEXT 32

kīrtanīyā-gaṇe dila mālya-candana
svarūpa, śrīvāsa, — yāhāṅ mukhya dui-jana

TRANSLATION

The Lord also gave garlands and sandalwood pulp to the performers of saṅkīrtana. The two chief performers were Svarūpa Dāmodara and Śrīvāsa Ṭhākura.

TEXT 33

cāri sampradāye haila cabbiśa gāyana
dui dui mārdaṅgika haila aṣṭa jana

TRANSLATION

There were altogether four parties of kīrtana performers, comprising twenty-four chanters. In each party there were also two mṛdaṅga players, making an additional eight persons.

TEXT 34

tabe mahāprabhu mane vicāra kariyā
cāri sampradāya dila gāyana bāṅṭiyā

TRANSLATION

When the four parties were formed, Śrī Caitanya Mahāprabhu, after some consideration, divided the chanters.

TEXT 35

nityānanda, advaita, haridāsa, vakreśvare
cāri jane ājñā dila nṛtya karibāre

TRANSLATION

Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu, Advaita Ācārya, Haridāsa Ṭhākura and Vakreśvara Paṇḍita to dance in each of the four respective parties.

TEXT 36

prathama sampradāye kaila svarūpa — pradhāna
āra pañca-jana dila tāṅra pāligāna

TRANSLATION

Svarūpa Dāmodara was chosen as the leader of the first party and was given five assistants to respond to his chanting.

TEXT 37

dāmodara, nārāyaṇa, datta govinda
rāghava paṇḍita, āra śrī-govindānanda

TRANSLATION

The five who responded to the singing of Svarūpa Dāmodara were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Śrī Govindānanda.

TEXT 38

advaitere nṛtya karibāre ājñā dila
śrīvāsa — pradhāna āra sampradāya kaila

TRANSLATION

Advaita Ācārya Prabhu was ordered to dance in the first group. The Lord then formed another group with Śrīvāsa Ṭhākura as the chief man.

PURPORT

In the first group, Dāmodara Svarūpa was appointed chief singer, and the responding singers were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Govindānanda. Śrī Advaita Ācārya was appointed as a dancer. The next group was formed, and the chief singer was Śrīvāsa Ṭhākura.

COMMENT

So, Damodar was the lead singer, Advaita Acharya was the dancer, and five others were the responsive singers, all together seven exalted personalities. Then there is a description of the composition of each of the other groups.

TEXT 47

jagannāthera āge cāri sampradāya gāya
dui pāśe dui, pāche eka sampradāya

TRANSLATION

Four parties chanted and danced in front of Lord Jagannātha, and on either side was another party. Yet another was at the rear.

TEXT 48

sāta sampradāye bāje caudda mādala
yāra dhvani śuni’ vaiṣṇava haila pāgala

TRANSLATION

There were altogether seven parties of saṅkīrtana, and in each party two men were beating drums. Thus fourteen drums were being played at once. The sound was tumultuous, and all the devotees became mad.

TEXT 49

vaiṣṇavera megha-ghaṭāya ha-ila bādala
kīrtanānande saba varṣe netra-jala

TRANSLATION

All the Vaiṣṇavas came together like an assembly of clouds. As the devotees chanted the holy names in great ecstasy, tears fell from their eyes like rain.

TEXT 50

tri-bhuvana bhari’ uṭhe kīrtanera dhvani
anya vādyādira dhvani kichui nā śuni

TRANSLATION

When the saṅkīrtana resounded, it filled the three worlds. Indeed, no one could hear any sounds or musical instruments other than the saṅkīrtana.

TEXT 51

sāta ṭhāñi bule prabhu ‘hari’ ‘hari’ bali’
‘jaya jagannātha’, balena hasta-yuga tuli’

TRANSLATION

Lord Caitanya Mahāprabhu wandered through all seven groups chanting the holy name, “Hari, Hari!” Raising His arms, He shouted, “All glories to Lord Jagannātha!”

TEXT 52

āra eka śakti prabhu karila prakāśa
eka-kāle sāta ṭhāñi karila vilāsa

TRANSLATION

Lord Caitanya Mahāprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.

TEXT 53

sabe kahe, — prabhu āchena mora sampradāya
anya ṭhāñi nāhi yā’na āmāre dayāya

TRANSLATION

Everyone said, “Lord Caitanya Mahāprabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us.”

TEXT 54

keha lakhite nāre prabhura acintya-śakti
antaraṅga-bhakta jāne, yāṅra śuddha-bhakti

TRANSLATION

Actually, no one could see the inconceivable potency of the Lord. Only the most confidential devotees, those in pure, unalloyed devotional service, could understand.

TEXT 55

kīrtana dekhiyā jagannātha haraṣita
saṅkīrtana dekhe ratha kariyā sthagita

TRANSLATION

Lord Jagannātha was very much pleased by the saṅkīrtana, and He brought His car to a standstill just to see the performance.

TEXT 56

pratāparudrera haila parama vismaya
dekhite vivaśa rājā haila premamaya

TRANSLATION

King Pratāparudra was also astonished to see the saṅkīrtana. He became inactive and was converted to ecstatic love of Kṛṣṇa.

TEXT 57

kāśī-miśre kahe rājā prabhura mahimā
kāśī-miśra kahe, — tomāra bhāgyera nāhi sīmā

TRANSLATION

When the King informed Kāśī Miśra of the glories of the Lord, Kāśī Miśra replied, “O King, your fortune has no limit!”

TEXT 58

sārvabhauma-saṅge rājā kare ṭhārāṭhāri
āra keha nāhi jāne caitanyera curi

TRANSLATION

The King and Sārvabhauma Bhaṭṭācārya were both aware of the Lord’s activities, but no one else could see the tricks of Lord Caitanya Mahāprabhu.

COMMENT

What are the tricks of Lord Chaitanya Mahaprabhu? He appeared simultaneously in all seven saṅkīrtana parties, and the other trick was that each person thought that the Lord alone is with us. He is so attached to us, he does not go anywhere else, and he is giving mercy to us especially.

TEXT 59

yāre tāṅra kṛpā, sei jānibāre pāre
kṛpā vinā brahmādika jānibāre nāre

TRANSLATION

Only a person who has received the mercy of the Lord can understand. Without the Lord’s mercy, even the demigods, headed by Lord Brahmā, cannot understand.

TEXT 60

rājāra tuccha sevā dekhi’ prabhura tuṣṭa mana
sei ta’ prasāde pāila ‘rahasya-darśana’

TRANSLATION

Śrī Caitanya Mahāprabhu had been very satisfied to see the King accept the menial task of sweeping the street, and for this humility the King received the mercy of Śrī Caitanya Mahāprabhu. He could therefore observe the mystery of Śrī Caitanya Mahāprabhu’s activities.

PURPORT

The mystery of the Lord’s activities is described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Lord Jagannātha was astonished to see the transcendental dancing and chanting of Śrī Caitanya Mahāprabhu, and He stopped His car just to see the dancing. Lord Caitanya Mahāprabhu then danced in such a mystical way that He pleased Lord Jagannātha. The seer and the dancer were one and the same Supreme Person, but the Lord, being one and many at the same time, was exhibiting the variegatedness of His pastimes. This is the meaning behind His mysterious exhibition. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand how the two of Them were enjoying each other’s activities. Another mysterious exhibition was Śrī Caitanya Mahāprabhu’s simultaneous presence in seven groups. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand that also.

COMMENT

So, one cannot understand the Lord by one’s own intellectual, mental, verbal, or physical power. One can understand the Lord only by the Lord’s mercy, and because of the menial service rendered by King Pratāparudra to Lord Jagannatha, he got the Lord’s mercy and was able to understand the mysterious pastimes between Lord Chaitanya and Lord Jagannatha, and between Lord Chaitanya and the devotees in the saṅkīrtana parties.

TEXT 61

sākṣāte nā deya dekhā, parokṣe ta’ dayā
ke bujhite pāre caitanya-candrera māyā

TRANSLATION

Although the King had been refused an interview, he was indirectly bestowed causeless mercy. Who can understand the internal potency of Śrī Caitanya Mahāprabhu?

PURPORT

As Śrī Caitanya Mahāprabhu was playing the part of a world teacher, He did not agree to see the King, because a king is a mundane person interested in money and women. Indeed, the very word “king” suggests one who is always surrounded by money and women. As a sannyāsī, Śrī Caitanya Mahāprabhu was afraid of both money and women. The very word “king” is repugnant to one who is in the renounced order of life. Śrī Caitanya Mahāprabhu refused to see the King, but indirectly, by the Lord’s causeless mercy, the King was able to understand the Lord’s mysterious activities. Lord Caitanya Mahāprabhu’s activities were exhibited sometimes to reveal Him as the Supreme Personality of Godhead and sometimes to show Him as a devotee. Both kinds of activities are mysterious and appreciated only by pure devotees.

COMMENT

So, Lord Chaitanya, as the world teacher, had to set the example to avoid the audience of King Pratāparudra. But still, He was very moved by the king’s humble service to Lord Jagannatha, and while maintaining the external etiquette of avoiding the king’s audience, He still bestowed mercy on the king. So, the king could understand the Lord’s mysterious activities. Sometimes Lord Chaitanya is seen as the Supreme Personality of Godhead, and sometimes He is seen as the Lord’s devotee. But in either way, He can only be understood by pure devotees who have received the mercy of the Lord. And therefore, the king was fortunate to see the Lord in both ways. When the Lord appeared simultaneously in all seven saṅkīrtana parties, He was exhibiting the mystic powers of the Lord. The opulence of the Lord. But when Lord Chaitanya stopped the movement of Lord Jagannatha’s cart, so Lord Jagannatha could see the dancing of Lord Chaitanya, He was also acting as a devotee. Lord Jagannatha was captivated by the beautiful dancing of Lord Chaitanya. So says the Lord is sometimes captivated by the singing and dancing and other services of the residents of Vrindavan.

TEXT 62

sārvabhauma, kāśī-miśra, — dui mahāśaya
rājāre prasāda dekhi’ ha-ilā vismaya

TRANSLATION

When the two great personalities Sārvabhauma Bhaṭṭācārya and Kāśī Miśra saw Caitanya Mahāprabhu’s causeless mercy upon the King, they were astonished.

TEXT 63

ei-mata līlā prabhu kaila kata-kṣaṇa
āpane gāyena, nācā’na nija-bhakta-gaṇa

TRANSLATION

Lord Śrī Caitanya Mahāprabhu performed His pastimes for some time in this way. He personally sang and induced His personal associates to dance.

TEXT 64

kabhu eka mūrti, kabhu hana bahu-mūrti
kārya-anurūpa prabhu prakāśaye śakti

TRANSLATION

According to His need, the Lord sometimes exhibited one form and sometimes many. This was being executed by His internal potency.

TEXT 65

līlāveśe prabhura nāhi nijānusandhāna
icchā jāni ‘līlā śakti’ kare samādhāna

TRANSLATION

Indeed, the Personality of Godhead forgot Himself in the course of His transcendental pastimes, but His internal potency [līlā-śakti], knowing the intentions of the Lord, made all arrangements.

PURPORT

It is stated in the Upaniṣads:

parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

“The Supreme Lord has multipotencies, which act so perfectly that all consciousness, strength and activity are being directed solely by His will.” (Śvetāśvatara Upaniṣad 6.8)

Śrī Caitanya Mahāprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saṅkīrtana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saṅkīrtana groups. When Śrī Caitanya Mahāprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. But His internal potency arranged everything perfectly.

COMMENT

So, when Lord Chaitanya was dancing, He completely forgot Himself and was merged in transcendental bliss. He was not thinking that now I should be one form, or now I should become many forms. He had no such thoughts. He was simply absorbed in the ecstasy of chanting and dancing before Lord Jagannatha. But the Lord’s internal potency, or līlā-shakti, made all arrangements and therefore the Lord could completely forget Himself in transcendental ecstasy, but the līlā-shakti, knowing the Lord’s intentions, made all the arrangements perfectly for the pleasure of the Lord and the devotees.

PURPORT (continued)

This is the difference between the internal and external potency. In the material world, the external potency (material energy) can act only after one endeavors at great length, but when the Supreme Lord desires, everything is performed automatically by the internal potency. By His will, things happen so nicely and perfectly that they appear to be carried out automatically. Sometimes the activities of the internal potency are exhibited in the material world. In fact, all the activities of material nature are actually performed by the inconceivable energies of the Lord, but so-called scientists and students of material nature are unable to understand ultimately how things are happening. They evasively conclude that everything is being done by nature, but they do not know that behind nature is the potent Supreme Personality of Godhead. Lord Kṛṣṇa explains this in the Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram
hetunānena kaunteya jagad viparivartate

“This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.”

COMMENT

So, by the Lord’s internal potency, everything happened very easily and very quickly. But the material nature is such that we have to labor with much endeavor to achieve anything. Just like if we want to build a building, we have to work very hard. We have to get money, we have to have land, we have to have a plan, we have to get materials, we have to engage people to build the building. So much effort is required; that is the nature of material life. But in spiritual life, everything happens very easily by the arrangement of the Lord’s internal potency. But even the material nature depends on the Lord’s potency. Material nature cannot act independently, but the Lord’s potency works so beautifully and so marvelously that people think that everything is happening automatically. They say everything is happening by nature. When we point out the beautiful arrangements in nature, the rising and setting of the sun, the changing of the seasons, and so on, people say it is nature. They do not admit the Supreme Personality of Godhead behind nature. But actually, the Supreme Personality of Godhead stands behind all of His potencies, either the material potency or the spiritual potency, and they serve Him according to His will. Therefore, sometimes material nature produces more, and sometimes she produces less. In previous ages, material nature provided an abundance of food, rain, and other necessities of life, but now we find some scarcity of food sometimes in some places, some scarcity of rain sometimes in some places. Because material nature is not giving as much as she could, because people have become sinful, and they need to be punished.

So, it is not that automatically things are coming or things are not coming; there is conscious control behind everything. And therefore, instead of foolishly trying to control material nature, which we cannot, people, and especially scientists, should surrender to the Supreme Personality of Godhead, who is the supreme controller both of the material nature and the spiritual nature. And by such surrender unto the Supreme Lord, everything will be accomplished very beautifully and very easily. Otherwise, when the materialists refuse to surrender to the Lord, although they work very hard, they struggle very hard, but ultimately they fail. And the ultimate failure comes at the time of death. All that they worked for is taken away by the Lord in the form of death; mṛtyuḥ sarva-haraś cāham. Therefore, we should not compete with the Lord and try to be the controller of material nature, but we should be the servant of the Lord and enjoy the benefits.

TEXT 66

pūrve yaiche rāsādi līlā kaila vṛndāvane
alaukika līlā gaura kaila kṣaṇe kṣaṇe

TRANSLATION

Just as Lord Śrī Kṛṣṇa formerly performed the rāsa-līlā dance and other pastimes at Vṛndāvana, Lord Śrī Caitanya Mahāprabhu performed uncommon pastimes moment after moment.

TEXT 67

bhakta-gaṇa anubhave, nāhi jāne āna
śrī-bhāgavata-śāstra tāhāte pramāṇa

TRANSLATION

Śrī Caitanya Mahāprabhu’s dancing before the Ratha-yātrā car could be perceived only by pure devotees. Others could not understand. Descriptions of Lord Kṛṣṇa’s uncommon dancing can be found in the revealed scripture Śrīmad-Bhāgavatam.

PURPORT

Lord Śrī Kṛṣṇa expanded Himself into many forms while engaged in the rāsa-līlā dance, and He also expanded Himself when He married 16,000 wives in Dvārakā. The same process was adopted by Śrī Caitanya Mahāprabhu when He expanded Himself into seven forms to dance in each and every group of the saṅkīrtana party. These expansions were appreciated by pure devotees, including King Pratāparudra. Although for reasons of external formality Śrī Caitanya Mahāprabhu refused to see King Pratāparudra because he was a king, King Pratāparudra became one of the Lord’s most confidential devotees by the Lord’s special mercy upon him. The King could see Śrī Caitanya Mahāprabhu simultaneously present in all seven groups. As confirmed in Śrīmad-Bhāgavatam, one cannot see the expansions of the transcendental forms of the Lord unless one is a pure devotee of the Lord.

TEXT 68

ei-mata mahāprabhu kare nṛtya-raṅge
bhāsāila saba loka premera taraṅge

TRANSLATION

In this way Śrī Caitanya Mahāprabhu danced in great jubilation and inundated all the people with waves of ecstatic love.

Sri Jagannatha Swami ki jaya!

Sri Jagannatha Ratha-yatra ki jaya!

Sri Chaitanya Mahaprabhu ki jaya!

Hari-nāma-saṅkīrtana ki jaya!

Srila Prabhupada ki jaya!

Giriraj Swami ki jaya!

Gaura-bhakta-vṛnda ki jaya!

Giriraj Swami: Are there any questions or comments? Yes.

Devotee: [Unintelligible 01:02:14]

Giriraj Swami: He says that if someone commits a crime, he is arrested by the police, and only the one who committed the crime is punished. But in the material world, sometimes there is drought, sometimes there is famine, sometimes there is flood, and everyone is punished, including the innocent people. So why is that?

So, the answer is that no one in the material world is innocent. Everyone who comes to the material world is criminal, and different criminals get different punishments, but every criminal gets some punishment and he gets what he deserves. Everyone gets what he deserves by the arrangement of law.

His Holiness Radhanath Swami told me one story about the earthquake in Mathura. That, as you know, within moments, so many buildings came down, and so many persons were crushed to death. And some of the devotees were involved in the medical relief work and excavation there. So, there was one family: mother, father, and so many children. So, the roof of the house completely collapsed; the whole house caved in, and they were all killed. But when the workers were taking out the bodies, they found that within the rubble, there were two stones, and on top of the two stones, there was another flat stone, and between the stones on the side and underneath the stone on the top was a baby. And that baby was alive after so much time had passed and so much material had fallen. So somehow, according to their karma, the other family members were destined to die, and this small newborn baby was destined to live. So, the justice of the Lord is perfect; everyone gets what he deserves. The mercy of the Lord is also great; someone may get less than he deserves, less punishment, but no one will get more punishment because anyone who takes birth in the material world is a criminal. He is a fool; he is a rascal, and he is punishable.

Devotee: [Unintelligible 01:06:16]

Giriraj Swami: The Tenth Canto of the Śrīmad-Bhāgavatam says that one who hears the affairs of Krishna and the gopīs from the right source, he will be freed from the disease of the heart called lust. But then again, sometimes we also hear that one should not hear about the pastimes of Krishna with the gopīs because they may remind one of material affairs. So, both are true, and how hearing the pastimes of Krishna and the gopīs will react upon an individual depends on the situation. Just like in some conditions, a certain type of food will increase one’s strength and health, and in other conditions, the same food will make one sicker. So, depending on the situation, by hearing of the pastimes of Krishna and the gopīs, one may be freed from lust, or one may become more polluted by lust. But generally, Srila Prabhupada has presented things in a certain proportion and in a certain way. So we take things in the same proportion in which Srila Prabhupada presented them, and in the same way in which he presented them, the effect should be beneficial. But even then, Srila Prabhupada wrote one disciple that, “If you are feeling lusty desires, you should think of Krishna and the gopīs. You should read about Krishna and the gopīs.” And in another letter to another disciple, Srila Prabhupada wrote that if you hear about Krishna and the gopīs and you feel lust coming, then you should stop hearing about Krishna and the gopīs. So, we should be able to judge; we should be cautious in any case, but we should be able to judge. And if reading something or hearing something will make us think of material things, then we should avoid them. But if occasionally hearing them inspires us in Krishna consciousness and makes us forget about material activities, then it is good. So, time, place, and circumstance.

Srila Prabhupada said that the doctor has many medicines, and it is not that every medicine will work the same on every patient. He will give the medicine which is appropriate for the patient. Srila Prabhupada said everything is in my book, from the most basic information to the highest rasa, but things should be taken according to the individual, just like medicine should be taken according to the individual.

Devotee: [Unintelligible 01:10:22]

Giriraj Swami: I could not hear you. He worshipped Krishna? Narayana? Vishnu? He worshipped Vishnu, but he was immature in his worship; therefore, he fell down. If someone is a pure devotee of Krishna, he cannot fall down like Haridasa Thakura did. But if someone is an immature devotee of Krishna, he may fall down. Vishnu and Krishna are the same; Krishna is the original Vishnu. So, Krishna is also Vishnu, but He is the original Vishnu. So even though Ajamila was worshipping Vishnu, he was not mature in his worship or his service, and therefore he fell down for some time. But then again, he was reinstated in devotional service, and he became perfect. So, one who is advanced in devotional service to Krishna cannot fall down. Jnanis and yogis can fall down at any stage, but devotees of Krishna cannot fall down when they are mature. But when they are immature, they may fall down temporarily. But after some time, they will be reinstated and continue to make progress. So that is the difference between devotional service to Krishna and karma, or jnana, or yoga. One will ultimately attain success once he begins devotional service to Krishna.

All Glories to Srila Prabhupada. Hare Krishna.

[Break in audio 01:13:10]

Giriraj Swami: Sab boliye.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama hare Rama. Rama Rama Hare Hare

That was very good, but still, a few were not chanting. So, we will do it again, and this time all of you should chant.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama hare Rama. Rama Rama Hare Hare

Bahut Achcha. Now we will do four words at a time.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

hat was very good. Now we will do eight words at a time.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama hare Rama Rama Rama Hare Hare

Now we will do all sixteen words.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama hare Rama Rama Rama Hare Hare

So now we will do the same chanting back and forth, but we will add dancing.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama hare Rama Rama Rama Hare Hare

So, the chanting which we have just performed was also performed five hundred years ago at the Jagannatha Ratha-yatra in Puri by the Supreme Personality of Godhead, Sri Krishna Chaitanya Mahaprabhu, and His associates. The chanting of the holy names of the Lord is the recommended process for God realization in the present age of Kali-yuga. Actually, everybody wants to be happy, but generally, people do not know the right place to find happiness. Some people try to find happiness by smoking. Some people try to find happiness by drinking. Some people try to find happiness by seeing videos, and some try to find happiness going to America. But we cannot find happiness anywhere in the material world, real happiness, because we are not the body. We are the soul within the body. When the soul leaves the body, the body is dead. The body cannot do anything without the soul. The body is just like a dress. So, the real person is the soul, not the body. And by giving comforts to the body, or by giving gratification to the body we the soul cannot be happy. Body is just like the machine, just like a car, but I am not the car. I am the driver of the car. So, if I am hungry, by pouring petrol in the tank of the car, I will not be satisfied. By painting the car or polishing the car, I won’t be happy. My hunger won’t be satisfied. No matter how much we do for the body, the soul will not be satisfied. No matter how much we do for the body, the soul will not be satisfied. I have to do something for the soul, to feed the soul. And the food for the soul is hari-nāma.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā

One should chant the holy name, chant the holy name, chant the holy name. There is no other way, no other way, no other way for success in Kali-yuga. Nāsty eva nāsty eva nāsty eva means—not by working hard and trying to enjoy, not by speculating with your mind and trying to merge and become one with God. And not by developing mystic powers of yoga. You cannot become happy by these means. You can only really be happy by chanting Hare Krishna and dancing. Every day we should chant and dance for at least for three hours like Chaitanya Mahaprabhu used to do every evening in Jagannatha Puri. We should chant the holy name, and we should also discuss the Vedic literatures like Bhagavad-gītā and Śrīmad-Bhāgavatam. We should worship the deity of the Lord like Jagannatha, Baladeva, and Subhadra, or Sri Sri Radha-Damodara, Sri Sri Sita-Rama, Sri Sri Lakshmi-Narayana, or Sri Sri Gaura-Nitai. And we should take pure vegetarian kṛṣṇa-prasāda. This is the recommended process for the modern age of Kali-yuga, and you can actually experience it. How happy one feels when he chants Hare Krishna and dances.

Toh Sab Boliye.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama hare Rama. Rama Rama Hare Hare