20200711 The Pleasing Sport of Collecting Toll Tax

Śrī Kṛṣṇa Caitanya Book Compilation by His Holiness Jayapatākā Swami Mahārāja on 11^th July 2020 in Śrīdhāma Māyāpur, India

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram
hariḥ oṁ tat sat

Introduction: So, we continue with the drama of Lord Caitanya. Here in Māyāpur we are in separation of His Holiness Bhakti Cāru Swami and waiting for him to arrive, his body, to put in samādhi. We pray that he will bless us and that his followers will also be blessed and that as one family we can continue serving unitedly.

The Pleasing Sport of Collecting Toll Tax

Caitanya candrodaya nāṭaka 3.108

(tataḥ praviśati kadamba-taru-kāṇḍa-kṛtālambas tribhaṅgī-lalito muralīṁ vādayan katipayaiḥ sakhibhiḥ saha śrī-kṛṣṇaḥ)

Translation: (Carrying a kadamba stick and playing a flute, charming, threefold-bending Śrī Kṛṣṇa enters with His friends).

śrī-kṛṣṇaḥ: sakhe! ramyam idaṁ vṛndāvanasya saubhāgyam

Śrī Kṛṣṇa: Friend, this is the pleasing prosperity of Vṛndāvana.

Caitanya candrodaya nāṭaka 3.109

tathā hi—

hasantī vāsantī valita-mukulo bāla-bakulo
viśokaś cāśokaḥ sulabha-vicayaś campaka-cayaḥ
anāgaḥ punnāga-stavaka-kamanaḥ paśya sumanaḥ
kuṭīraḥ pāṭīra-śvasana-surabhir bhāti surabhiḥ

Translation: For instance! Behold that the spring is glorious with the fragrant breeze from the house of raining flowers in the sandalwood trees, the vāsantī smiles, young bakula is with blossoming buds, aśoka is with blowing flowers, campaka is easily and profusely seen, punnāga is without nāga snakes and attractive with cluster of blossoming fragrant flowers.

Kavi Karṇpura’s poetic description is provided below for pleasing reading:

hasantī vāsantī = vāsantī smiles

balitamukulo bālabakulo = young bakula is with blossoming buds

viśokaḥ ca aśokaḥ = aśoka is with blowing flowers

sulabha vicayaḥ ca campaka cayaḥ = campaka is easily and profusely seen

anāgaḥ punnāgaḥ = punnāga is without nāga snakes

stavaka kamanaḥ paśya sumanaḥ= behold the attractive with cluster of blossoms fragrant flowers

kuṭīraḥ pāṭīrasvasana= house with breeze of sandal wood

surabhirbhāti surbhiḥ= spring is fragrant.

So, we can see that 5000 years ago, the Vṛṇdāvana forest was filled with scented flowers, and the atmosphere in Vṛṇdāvana was most beautiful. Now, Vṛṇdāvana is a bit affected, by the Rajasthani desert, and it is a bit dry. But 5000 years ago, we read from this description, Vṛṇdāvana was very beautiful.

Caitanya candrodaya nāṭaka 3.110

vayasyāḥ: bho baassa! tujjha edaṁ kīlā-kāṇaṇaṁ kadhaṁ ramaṇījjaṁ ṇa hubissadi? [bho vayasya! tavedaṁ krīḍā-kānanaṁ kathaṁ ramaṇīyaṁ na bhaviṣyati?]

Translation: Friends: O friend, how can Your beautiful pastime-garden not be pleasing?

Caitanya candrodaya nāṭaka 3.111

prema-bhaktiḥ (nirvarṇya): aho kim etat?

Translation: Prema Bhakti: (looking) Ah! What is this?

ayaṁ naivādvaito bata na tad idaṁ veśa-vacanā
kalā-śilpaṁ kintu svayam iha hariḥ prādurabhavat
yathārthaṁ vastv eva prathayati camatkāram adhikaṁ
yathārthasyākāraḥ sukhayati ca sandehayati ca

Translation: This is certainly not Advaita. This is not expert costuming and acting. Lord Hari has personally appeared here in Vṛṇdāvana. The factual substance expands more wonder. The real form pleases and perplexes (the inner self).

Jayapatākā Swami: Each of the actors, somehow manifest the actual form. Advaita playing the part of Kṛṣṇa, He looks exactly like Kṛṣṇa.

Caitanya candrodaya nāṭaka 3.112

(punar nibhālya sa-parāmarśam)

(Looking again with consideration)

akṛṣṇaḥ kṛṣṇatvaṁ vrajitum asamartho hi bhavati
svayaṁ kṛṣṇo nānākṛti-kṛti-samarthaḥ kila bhavet
grahītuṁ yogyaḥ syād avayava-kalāpaṁ hy avayavī
kathaṅkāraṁ dhattām avayava-viśeṣo'vayavitām

Translation: A person who is not Kṛṣṇa, certainly is not capable of becoming Kṛṣṇa. Only Kṛṣṇa is capable of accepting many forms and he accepts many forms. The complete whole is certainly fit to accept the many forms of the parts or limbs, but how can one the parts and parcels assume the form of the complete whole? (Kṛṣṇa being the source of the whole universe, can take any form of His part and parcels, but the universe being the part of Kṛṣṇa cannot take the form of the whole (Kṛṣṇa’s form)

Jayapatākā Swami: Since Lord Kṛṣṇa expands Himself into different forms, He can assume any form that He wants. But He always remains the complete whole.

Caitanya candrodaya nāṭaka 3.113

tad ayam advaita eva na bhavati
nāpi veṣa-racanā-kauśalam
kintu svayaṁ kṛṣṇa evāvatīrṇaḥ

Translation: Therefore, this is not Advaita. This is not due to expert costuming. Kṛṣṇa has personally appeared.

Caitanya candrodaya nāṭaka 3.114

nāradaḥ (dūrān nibhālya sānandam): aho kim etat?

Translation: Nārada: (looking from far away, he becomes blissful) Ah! What is this?

sāndrānanda-rasābdhi-mantha-viditaṁ sad-bhakta-goṣṭhyāṁ kṛpā-mohinyā pariveṣitaṁ ratimatāṁ vṛndena tatrābhitaḥ |nānā-rucy-anupānataḥ pratimuhuḥ pītaṁ ca pūrṇaṁ sadā no jīryaty api nopayāti vikṛtiṁ śyāmāmṛtaṁ kiñcana

Translation: The black nectarean form (of Kṛṣṇa) appearing from the nectar ocean of intense bliss never diminishes nor undergoes changes but remains full though repeatedly drunk again and again according to their respective tastes by the group of the devotees attached to the Lord surrounding the Mohinī incarnation of His mercy in the ocean.

Jayapatākā Swami: So according to the different mellows, rasas of the devotees, he sees Kṛṣṇa in a different way, and in that way, Kṛṣṇa satisfies His devotee.

Caitanya candrodaya nāṭaka 3.115

api ca—

nava-jaladhara-dhāmā koṭikāmābhirāmaḥ
pariṇata-śarad-indu-snigdha-mugdhānana-śrīḥ
nava-kamala-palāśa-droṇi-dīrghāruṇākṣo
daśana-kusuma-kānti-śrānti-bimbādharauṣṭhaḥ

Translation: His luster is of a new cloud and his beauty is of crores of Kāmadevas, His face is as gentle, attractive and brilliant as the autumn full-moon, His large red eyes are new lotus petals and large boat, and His red bimba-fruit lips are splendid with the flowers of His teeth.

Jayapatākā Swami: Beautiful description of the beauty of Lord Kṛṣṇa, of Lord Kṛṣṇa’s attractive features, is given here.

Caitanya candrodaya nāṭaka 3.116

ita evābhisarpati | tad ehi kuñjāntaritau bhūtvā paśyāvaḥ |

Translation: He is coming here. Come here. Let us hide in this grove and watch.

snātakaḥ: evam eva|

Snātaka: So be it.

(iti tathā kurutaḥ |)

(They do that).

Caitanya candrodaya nāṭaka 3.117

śrī-kṛṣṇaḥ: sakhe subala! sakhe śrīdāman! sakhe sudāman! kusumāsavo nāma baṭuḥ priya-sakho me kathaṁ na dṛśyate? tad etaṁ mṛgayata

Translation: Śrī Kṛṣṇa: Friend Subala, friend Śrīdāma, friend Sudāma, why is not the brāhmaṇa Kusumāsava, my dear friend not seen? Search for him.

sakhāyaḥ: yathājñaṁ mṛgayāmaḥ

Friends: As You order, we will search for him.

(iti tad-anveṣaṇaṁ nāṭayanti)

Caitanya candrodaya nāṭaka 3.118

(praviśyāpaṭī-kṣepeṇa sambhrānto vidūṣakaḥ)

Translation: (Tossing the curtain aside, the buffoon hastily enters).

vidūṣakaḥ: bho baassa! parittāhi parittāhi [bho vayasya! paritrāhi paritrāhi]

Buffoon: O friend, save me! Save me!

śrī-kṛṣṇaḥ: kathaṁ bhīta iva lakṣyase?

Śrī Kṛṣṇa: Why are you seen as if afraid?

Caitanya candrodaya nāṭaka 3.119

vidūṣakaḥ: baassa! eā joiṇī jaradībba dīsamāṇā daivopasaṇṇa-lalida-bāla-lalaṇāo pañcasāo baṇamajjhamhi āṇīa gobīsara-pūaṇatthaṁ kidārambhā diṭṭhā, tuha puṇṇeṇa ahaṁ ubbario, maṁ gahia ṇaṁ baliṁ dāssadi tti me bhaaṁ jādaṁ | [vayasya! ekā yoginī jaratīva dṛśyamānā daivopasanna-lalita-bāla-lalanāḥ pañcaṣā vana-madhye ānīya gopīśvara-pūjanārthaṁ kṛtārambhā dṛṣṭā, tava puṇyenāham ūrvaritaḥ, māṁ gṛhītvā nūnaṁ baliṁ dāsyatīti mama bhayaṁ jātam

Translation: Buffoon: Friend, I saw one yoginī appearing like an old woman, bringing to the forest for the worship of Lord Śiva, a group of five or six beautiful young girls who have appeared by chance. Only by Your piety did I escape. I was afraid that they would have captured and offered me in sacrifice (bali).

Caitanya candrodaya nāṭaka 3.120

śrī-kṛṣṇaḥ (vihasya): vayasya subala! kim etat?

Translation: Śrī Kṛṣṇa: (laughing) Friend Subala, what is this?

Caitanya candrodaya nāṭaka 3.121

subalaḥ: jñātam iha-sthenaiva mayā | adya khalu gopīśvara-pūjana-kṛte guru-jana-kṛte guru-nivāraṇe’pi mātāmahyāmahyācaraṇayā balato balato harṣotkarṣataḥ svacchandato vana-gamanāya pravartayiṣyate rādhā | tatra tām eva jaratīm ālokya yoginī-bhrāntyāyaṁ baṭur bibhāya | vibhāyatā hi sā svabhāvād eva devamāyeva |

Translation: Subala: I know it all staying from here. Although greatly forbidden by Her elders, Rādhā has come with Her grandmother, Mukharā with great happiness, to the forest to worship Lord Śiva. This act of Rādhā is greatly appreciated because she has come to the forest being under the force of great happiness which makes her to act independently. Seeing her grandmother, and mistakenly thinking her a yoginī, this brāhmaṇa boy became afraid and came running here. By her nature and effulgence, the grandmother is confused to be devamāyā.

Jayapatākā Swami: So Rādhārāṇī and Her friends, have gone with Her grandmother Mukharā, to worship Lord Śiva. Normally young girls would worship Śiva to get a good husband. And I think all the girls in Vṛṇdāvana, are praying to have Kṛṣṇa as their husband. Anyway, let us see what transpires.

Caitanya candrodaya nāṭaka 3.122

vidūṣakaḥ : hī hī ja[i] ebbaṁ, tahabi pia-bāsasa hatthe ṇibaḍissanti sabbāo | jaṁ goula-bāsiṇīṇaṁ itthī-kuraṅgīṇaṁ raṅgaṇīṇaṁ kkhu pia-baassa-guṇa-gaṇo bāurā-jālo | [hī hī yady evaṁ, tathāpi priya-vayasyasya haste nipatiṣyanti sarvāḥ | yad gokula-vāsinīnāṁ strī-kuraṅgīnāṁ raṅgiṇīnāṁ khalu priya-vayasya-guṇa-gaṇo vāgurā-jālam |]

Translation: Buffoon: Ha ha! If that is so, then all these girls are about to fall into my dear friend's hand. My dear friend's virtues are a hunter's trap to capture the charming does of the residents of Gokula.

Caitanya candrodaya nāṭaka 3.123

nāradaḥ: bhoḥ snātaka! ataḥ-param atrāvasthātuṁ na yujyate, tad ehi yoga-prabhāveṇa nabhaścarau bhūtvā paśyāvaḥ

Translation: Nārada: Oh Snātaka, we should not stay here anymore. On the strength of mystic power being situated in the sky, let us watch.

(iti niṣkrāntau |)

(The exit)

Caitanya candrodaya nāṭaka 3.124

nepathye: hanta ajje! keṇa paheṇa gobīsaraṁ aṇusaremha, jado—[hanta ārye! kena pathā gopīśvaraṁ anusarāmaḥ, yataḥ—]

Translation: A Voice from Behind the Scenes: Alas, noble lady, by what path can we approach Gopīśvara (Lord Śiva?) Because…

Caitanya candrodaya nāṭaka 3.125

bira[i]a ṭhāṇe ṭhāṇe dāṇaṁ so baṇagao dhutto
kaḍḍha[i] sadāli-baggaṁ helā-kaṇḍula-kara-daṇḍo
[viracayya sthāne sthāne dānaṁ sa vana-gajo dhūrtaḥ
karṣati sadāli-vargaṁ helā-kaṇḍūla-kara-daṇḍaḥ]

Translation: A cunning jungle-elephant (Kṛṣṇa) is collecting tolls in different places (dāna also means madajala which is the temple juice of an elephant) by his trunk and is easily attracting beelike girls (by the fragrance of juice).

Jayapatākā Swami: So here the pastimes of Dāṇa-keli, receiving the toll, as the son of the king of Vṛṇdāvana, Nanda Mahārāja, he collects toll, from all those who traverse the forest, especially young girls.

Caitanya candrodaya nāṭaka 3.126

subalaḥ: vayasya! phalitam asmad-vacaḥ |

Translation: Subala: Friend, my words have borne their fruit.

kusumāsavaḥ: mae jaṁ uttaṁ baaṇaṁ taṁ kiṁ ṇa phalissadi ? tā alīaṁ jjeba gabbam ubbahasi | [mayā yad uktaṁ vacanaṁ tat kiṁ na phaliṣyati ? tasmād alīkam eva garvam udvahasi |]

Kusumāsava: Will my words not also bear fruit? You carry a great burden of false pride.

(kṛṣṇaṁ prati) baassa! tumhe bi teṇa ujjameṇa ciṭṭhadha | [vayasya ! yūyam api tenodyamena tiṣṭhata |]

(to Kṛṣṇa) Friend, now You should also wait for the undertaking.

śrī-kṛṣṇaḥ: ko’sāv udyamaḥ ?

Śrī Kṛṣṇa: What is the undertaking?

Caitanya candrodaya nāṭaka 3.127

kusumāsavaḥ: ṇa sudaṁ bira[i]a ṭhāṇe ṭhāṇe iccādi jaṁ paḍhidaṁ kiṁ tu baṇagao tti jaṁ bhaṇidaṁ taṁ uidaṁ jjeba, dhutto tti jaṁ bhaṇidaṁ taṁ kkhu me dukhāaraṁ | [na śrutaṁ viracayya sthāne sthāne ity ādi yat paṭhitaṁ kintu vana-gaja iti yad bhaṇitaṁ tad ucitam eva | dhūrta iti yad bhaṇitaṁ tat tu mama duḥkhākaram?

Translation: Kusumāsava: You did not hear the statement: A cunning jungle-elephant (Kṛṣṇa) is collecting tolls in different places (dāna also means madajala which is the temple juice of an elephant) by his trunk and is easily attracting beelike girls (by the fragrance of juice).” The word ‘jungle-elephant’ is appropriate, but the word ‘cunning’ brings me pain.

Caitanya candrodaya nāṭaka 3.128

śrī-kṛṣṇaḥ (vihasya sāvahittam): vana-gajo dhūrta iti kathaṁ te duḥkhākaram?

Translation: Śrī Kṛṣṇa: (laughing and hiding His real feelings) Why does the word ‘jungle-elephant is cunning’ brings you pain?

Caitanya candrodaya nāṭaka 3.129

kusumāsavaḥ: ettha baṇe ko abaro baṇagao? [atra vane ko’paro vana-gajaḥ?]

Translation: Kusumāsava: Aside from You, is there another elephant in this forest (thus it hints that you, Kṛṣṇa, are the jungle-elephant which causes me pain)?

Caitanya candrodaya nāṭaka 3.130

punar nepathye :

Again a Voice from Behind the Scenes:

avagāhia uṇa maggaṁ so bibiṇe saha-arehiṁ kalahehiṁ
bihara[i] dāṇa-biṇoī hanta kadhaṁ tattha gantabbaṁ
[avagāhya punar mārgaṁ sa vipine sahacaraiḥ kalabhaiḥ
viharati dāna-vinodī hanta kathaṁ tatra gantavyam]

Translation: Obstructing the forest-path, this elephant enjoys the toll-collecting pastime (‘temple juice of an elephant’ and elsewhere a different reading is ‘by giving the desired object of His devotees’) with His elephant-friends. Alas, how shall we go there?

Caitanya candrodaya nāṭaka 3.131

kusumāsavaḥ: baassa! amhe kkhaṇaṁ kuñje obāria ciṭṭhamha, jāba imāo bi bissatthā hubiya ittha āacchanti | [vayasya! vayaṁ kṣaṇaṁ kuñje apavārya tiṣṭhāmaḥ, yāvad imā api viśvastā bhūtvātrāgacchanti |]

Translation: Kusumāsava: Friend, let us hide for a moment in this grove. Thinking all is safe, these girls will come here.

sarve: evam eva |

Everyone: It is so.

(iti śrī-kṛṣṇena saha kuñja-praveśaṁ nāṭayanti |)

(With Kṛṣṇa, they enact entering the grove).

Jayapatākā Swami: So Kṛṣṇa is leading with His friends, and hiding in the grove. Rādhā and the young friends will soon enter.

Caitanya candrodaya nāṭaka 3.132

(iti praviśati pūjopakaraṇa-pātra-pāṇibhiḥ saha sahacarībhir
jaratyopagamyamānā pāṇḍu-patrāvṛtā nava-kiśalaya-śrīr iva śrī-rādhā |)

Translation: (Beautiful as the goddess of fortune, like a beautiful newly-sprouted white-flower bud covered by the dry leaf of her accompanying elderly grandmother and friends holding articles of worship in their hands, Śrī Rādhā enters).

śrī-rādhā: sahīo gobīsara-pūaṇa-tthaṁ sabbo jjeba saṁbhāro āṇīdo? [sakhyaḥ gopīśvara-pūjanārthaṁ sarva eva sambhāra ānītaḥ?]

Śrī Rādhā: Friends, have you all brought everything we need to worship Gopīśvara?

Caitanya candrodaya nāṭaka 3.133

sakhyaḥ: adha iṁ | kiṁ tu milāṇaṁ hubissadi tti kusumaṁ jjebba ṇa āharidaṁ, ido jjeba avaciṇissaṁ | [atha kiṁ | kintu mlānaṁ bhaviṣyatīti kusumam eva nāhṛtaṁ, ita evāvaceṣyāmaḥ |]

Translation: Her friends: Yes. We did not bring the flowers. They would wilt on the way. We will pick them here.

Caitanya candrodaya nāṭaka 3.134

śrī-rādhā: piaṁ me piaṁ, tā ehi avaciṇumaha | [priyaṁ me priyaṁ, tad ehi avacinumaḥ |]

Translation: Śrī Rādhā: My most dear (friends)! My most dear (friends) (You have done well). Come let us pick flowers.

(iti nāṭyena puṣpāvacayanaṁ nāṭayanti |)

(They enact the act of picking flowers).

Caitanya candrodaya nāṭaka 3.135

prema-bhaktiḥ (nirvarṇya): aho citram | sa evāyaṁ devaḥ | nāsya kim apy aśakyam | yataḥ—mohiny eṣa babhūva yaḥ svakalayā deva-dviṣo mohayan

Translation: Prema Bhakti: (looking) Ah! Wonderful! This is (Gaurāṅga) the Supreme Personality of Godhead (who has taken the role of Rādhā in this drama). Nothing is impossible for Him. Because…

Caitanya candrodaya nāṭaka 3.136

nātmārāmam apīśvareśvaram api śrī-śaṅkaraṁ lobhayan |
tasyāścaryam idaṁ na kañcid api yat kṛṣṇāvatāro'pi san
śrī-rādhākṛtim agrahīt sva-vapuṣā devaḥ sa viśvambharaḥ ||

Translation: Lord Viśvambhara is the Lord, who by his partial expansion, becoming the Mohinī bewildered the enemies of demigods (demons) and made Lord Śiva maddened with lust even though Lord Śiva is ātmārāma and the Lord of Lords. Therefore, even though He is the Kṛṣṇa-avatāra, nothing is astonishing for Lord Viśvambhara to assume Śrī Rādhā's form in His own form.

Jayapatākā Swami: So, in this drama, Lord Viśvambhara, Lord Gaurāṅga, is playing the part of Rādhā, and He looks just like Rādhā.

Caitanya candrodaya nāṭaka 3.137

athavā—

Or else,

harir ayam atha līlayā sva-śaktyā
vidala-yugātmakalāyavan na bhinnaḥ
abhavad iva pṛthak pumān vadhūś ca
svayam ubhayāṁśa-samāna-rūpa-yogāt

Translation: He is Hari, but out of His pastime, by his personal potency the Lord has divided into two equal parts, a man and a woman, just as a pea is divided in two.

Caitanya candrodaya nāṭaka 3.138

(punar anyato'valokya)

(looking in another place)

iyam api lalitaiva rādhikālī
na khalu gadādhara eṣa bhū-surendraḥ
harir ayam athavā svayaiva śaktyā
tirtayam abhūt sā sakhī ca rādhikā ca

Translation: She seems to be Rādhikā's friend Lalītā. She is certainly not the great brāhmaṇa Gadādhara. Or else, by his own potency Lord Gaura Hari has become three: Himself as Kṛṣṇa, Rādhā and Rādhā's friend Lalitā.

Caitanya candrodaya nāṭaka 3.139

(punar anyato’valokya)

(looking again in another place)

aho iyam api yogamāyāgamāyādaśaminī śaminī nīrajākṣī dhavalatāvalatā keśa-pāśena tama iva śuddha-sattvīkṛtya dadhānā jaratī-veṣaṁ vidhāya praviṣṭā neyaṁ nityānanda-tanur nityānanda-tanur bhagavān hi svām eva yogamāyām āyāpayāmāsa | tasya tu na citram etat |

Translation: This is Goddess Yogamāyā (definition of yogāmāyā by the commentator is that sins don’t approach and who controls the avidyā which is the cause of the bondage and thus giving peace to everyone) who is the subduer of the sins and illusion that bind the conditioned souls and thus gives peace to everyone, who subdues sins, who is peaceful, who is untouched by passion, whose eyes are like lotus flowers, and whose hair is white as the darkness of ignorance turned to pure goodness, has appeared as Rādhā's grandmother. This is not the body of Nityānanda. Nityānanda, who is the Supreme Personality of Godhead, has formed His own Yogāmayā to appear here as Nityānanda. This is not surprising,

Jayapatākā Swami: So Lord Caitanya has appeared as Rādhā, Gadādhara Prabhu as Lalitā, and Nityānanda as Yogamāyā. But They are appearing like the actual persons.

yataḥ—

because... “(looking again in another place).

Caitanya candrodaya nāṭaka 3.140-141

nivāsa-śayyāsana-pādukāṁśuko-
padhāna-varṣātapa-vāriṇādibhiḥ
śarīra-bhedais tava śeṣatāṁ gatair
yathocitaṁ śeṣa itīryate janaiḥ

Translation: O Lord, for your service, Śeṣa accepts many forms to become your residence, bed, throne, sandals, garments, pillow, umbrella, parasol, and many other objects and thus He is appropriately known to the people as Śeṣa.

Jayapatākā Swami: The Śeṣa incarnation assumes all these different forms and more, all the aspects of the Lord’s clothing and paraphernalia, are transcendental expansions of Ananta Śeṣa.

iti prācīnair bhaktair uktam

Thus, said a devotee in ancient times (Yāmunācārya in Stotra-ratna Text 40)

Caitanya candrodaya nāṭaka 3.142

śrī-kṛṣṇaḥ (rādhāṁ nirvarṇya): sakhe !

utkīrṇā kim u cāru kāru-patinā kāmena kiṁ citritā
premṇā citra-kareṇa kiṁ lavaṇimā tvaṣṭraiva kunde dhṛtā
saundaryāmbudhi-manthanāt kim uditā mādhurya-lakṣmīr iyaṁ
vaicitraṁ janayaty aho aharahar dṛṣṭāpy adṛṣṭeva me

Translation: Śrī Kṛṣṇa: (gazing at Rādhā) Friend, is this beautiful form sculpted by the best of the sculptors? Did an artist paint out of love? Is this a beauty placed by Viśvakarma on a jasmine flower? Is this the goddess of sweetness born from the churning of the ocean of beauty? Oh! Even though I see her everyday, still She fills Me with astonishment as if I had never seen Her before.

Jayapatākā Swami: Rādhārani has incomparable beauty which attracts even the mind of Kṛṣṇa. He is known as Madana-mohana, one who attracts even Cupid. But Rādhārani is known as Madana-mohana-mohīnī. She attracts even the mind of Lord Kṛṣṇa.

Caitanya candrodaya nāṭaka 3.143

athavā—

śauṭīryaṁ smara-bhūpater madhumado lāvaṇya-lakṣmyāḥ smayaḥ
saubhāgyasya vinoda-bhūr madhurimollāsasya hāsaḥ śriyaḥ
advaitaṁ guṇa-sampadām upaniṣat kelī-vilāsāvaleḥ
keyaṁ locana-candrikā-caya-camatkāraś cakorekṣaṇā

Translation: Is this Kāmadeva's chivalrous power, or the excitement of spring, or the goddess of beauty's smile, or the pastime-place of good fortune, or the sweetness of bliss, or the smile of the goddess of fortune, or the sweetness of bliss, or the smile of the goddess of fortune, or the non-dual substance of all qualities secretly stated in the Upaniṣads, or the pastimes of the goddess of playfulness? Who is this girl, Her cakora bird eyes creates wonder to the moons of My eyes?

Jayapatākā Swami: Kṛṣṇa is expressing He is enamored with the beauty of Rādhārani.

(iti saspṛham ālokayati)

(He eagerly looks at Her)

Caitanya candrodaya nāṭaka 3.144

śrī-rādhā: ehi lalide! labaṅga-kusumaṁ abaciṇumaha | [ehi lalite! lavaṅga-kusumam avacinumaḥ]

Translation: Śrī Rādhā: Lalitā, come. Let's pick these lavaṅga flowers.

(iti parikrāmati)

(She walks).

Caitanya candrodaya nāṭaka 3.145

jaratī: esā laaṅga-bāḍiā bi kaṇhassa adipeasī, imāe ṇiyaḍaṁ mā gaccha | gacchāttunaṁ moābeduṁ ṇa sakkissamha | [eṣā lavaṅga-bāṭikāpi kṛṣṇasyātipreyasī | asyā nikaṭaṁ mā gaccha | paścāt tvāṁ mocayituṁ na śakṣyāmaḥ |]

Translation: Jaratī: This lavaṅga garden is very dear to Kṛṣṇa. Don't go near it; If you go, we are unable to rescue You (from Kṛṣṇa who is nearby).

Caitanya candrodaya nāṭaka 3.146

lalitā: ajje, tumaṁ paḍibhūttaṇeṇa saṁcāria amhe āppāṇaaṁ moābissamha | kā cintā? [ārye, tvāṁ pratibhūtvena sañcārya vayam ātmānaṁ mocayiṣyāmaḥ | kā cintā?]

Translation: Lalitā: Oh, Noble lady! We will keep you here as security (bail) and we will release ourselves. Why worry?

(iti sa-kautukaṁ sarvāḥ kusumāsava-cayanaṁ nāṭayanti)

(All the girls happily pick flowers in a dancing way).

Caitanya candrodaya nāṭaka 3.147

śrī-rādhā: lalide, paḍittāhi paḍittāhi, eso duṭṭho bhamaro bādhei | [lalite, paritrāhi paritrāhi, eṣa duṣṭo bhramaro bādhate]

Translation: Śrī Rādhā: Lalitā! Save Me! Save Me! This nasty bee annoys me.

Caitanya candrodaya nāṭaka 3.148

sakhyaḥ: mukkia labaṅga-ladiaṁ cabalo mahusuaṇo eso
pia-sahi, aṇiada-pemmo tuha muha-gandheṇa andhio bhama[i]
[muktvā lavaṅga-latikāṁ capalo madhusūdana eṣaḥ
priya-sakhi, aniyata-premā tava mukha-gandhenāndho bhramati]

Translation: Her Friends: Dear friend, uncontrolled by love and blinded by the scent of Your face, this restless Madhusūdana (bee, alternatively another name of Kṛṣṇa) left the lavaṅga vine and wanders before You.

Jayapatākā Swami: Madhusūdana can mean bee, because one who takes honey or madhu, but it is also a name of Lord Kṛṣṇa.

Caitanya candrodaya nāṭaka 3.149

kṛṣṇaḥ (avalokya sa-spṛhaṁ): sakhe, paśya paśya—

mukham anu nipatantaṁ vārayantī dvirephaṁ
bhaya-cakita-calākṣī nyaṅ-mukhīyaṁ kareṇa
tam api tad-abhibhūtaṁ kūṇitaṁ bhrū-dhunīte
sa ca rujam abhininye jhaṅkṛtaiḥ kañkaṇānām|

Translation: Śrī Kṛṣṇa: (Eagerly looking) Friend, look! Look! Rādhā pushes with Her hand a bee landing on Her honey-face, Her frightened eyes restless, and Her head turned down, but defeated by the bee her hand trembles. In the tinkling of the bracelets on Her hands, the bee has brought upon himself only pain.

Caitanya candrodaya nāṭaka 3.150

kusumāsavaḥ: baassa, aaṁ osaro amhāṇaṁ, amha labaṅga-kusumaṁ esā āharedi, imāe āharaṇaṁ raṇaṁ kadua tumaṁ āhara | [vayasya, ayaṁ avasaro’smākam | asmal-lavaṅga-kusumam eṣā āharati | asya āharaṇaṁ raṇaṁ kṛtvā tvam āhara |]

Translation: Kusumāsava: Friend, this is our opportunity. She is stealing our lavaṅga flowers. You should take the stolen flowers by force.

Caitanya candrodaya nāṭaka 3.151

śrī-kṛṣṇaḥ: evaṁ-vidham ālokanam evātisurasam | tathāpi priya-baṭor vaco’nurodhena tathā kurmaḥ | (iti samupasṛtya sa-darpam |) ayi lalite, durlalite’duḥ ke tava sāhasikya-śikṣām etām? kas te mado mad-okasi vṛndāvane kathaṁ svātantryam ālabhyate?

Translation: Śrī Kṛṣṇa: Looking like this itself is very charming. Still, I do as per the term of my friend. (He approaches and arrogantly says): Durlalitā (immodest) Lalitā, who taught you to be so bold? What arrogance is yours? How is that you act independently in My home of Vṛndāvana forest?

Jayapatākā Swami: So Kṛṣṇa is challenging Lalitā.

Caitanya candrodaya nāṭaka 3.152

vāraṁ vāram eva me vanam āgatya gaty-anavasthayā tata ita itara-janīvad gātra-garveṇa phala-kusuma-sumañjula-latā-viṭapa-bhaṅgam ācarantyaś carantyaḥ parito’paritoṣaṁ mama janayanti | nayaṁ tiraskṛtya mām avajānanti ca bhavatyaḥ | bhadram adya vilokitāḥ sthaḥ | ataḥ param asya phalaṁ bhujyatām |

Translation: Again and again coming to my forest without any regulation, you move about proud of your bodily beauty like a lowly women, and by destroying the fruits, flowers, beautiful vines and forest groves you have made Me thoroughly unhappy. You have acted improperly and insulted Me. Fortunately, today I have seen you. Now you will taste the fruit of your deeds.

Caitanya candrodaya nāṭaka 3.153

jaratī: are kaṇhaḍa ! kusumehiṁ jjeba edāṇaṁ paoaṇaṁ, ṇa kkhu phala-bhoatthaṁ edāhiṁ baṇa-majjhe āadaṁ | [are kṛṣṇa ! kusumair eva etāsāṁ prayojanaṁ, na khalu phala-bhogārthaṁ etābhir vana-madhye āgatam |]

Translation: Jaratī: O Kṛṣṇa, they need flowers. They have not come to the middle of the forest to eat fruit.

Caitanya candrodaya nāṭaka 3.154

kusumāsavaḥ: ajjie! baaseṇa samaṁ tujjha buddhī ca gadā | jado phalaṁ abarāha-daṇḍo tti ṇa āṇāsi | [ārye! vayasā saha tava buddhiś ca gatā | yataḥ phalaṁ aparādha-daṇḍa iti na jānāsi |]

Translation: Kusumāsava: Noble old lady, your intelligence has gone with your youth. You don't understand that here the word “fruit” means “punishment for an offense.”

Caitanya candrodaya nāṭaka 3.155

jaratī: bamhaṇa-ḍimha! cchīrakaṇṭosi tumaṁ kiṁ jāṇesi | vicārehi ko abarāho, abarāhe jjeba daṇḍo ṇa kkhu sārāhāsu amhesu | [brāhmaṇa-ḍimbha! kṣīra-kaṇṭho’si tvaṁ kiṁ jānāsi? vicārehi ko’parādhaḥ? aparādha eva danḍaḥ | na khalu sārādhāsu asmāsu |]

Translation: Jaratī: Brāhmaṇa baby, the milk still (that babies drink from mother) clings to your throat. What do you know? Consider what is the offense here. An offender should be punished, not us, Rādhā's friends.

("Apa" means "without", "sa" means "with" and so aparādhā (offense) may also be interpreted to mean ""without Rādhā". Jaratī here says: We are (sārādhā) with Rādhā. We are not the "Without Rādhā" people You say should be punished.)

Jayapatākā Swami: So aparādhā it contains the word Rādhā. Apa means without, and so she is saying we are not doing any aparādhā. We are not without Rādhā. We are with Rādhā, sarādhā. So therefore, we should not be punished. So, this Jaratī is very clever, and she answers the brāhmaṇa Kusumāsava, who criticizes here. She answers him with appropriate criticism.

Caitanya candrodaya nāṭaka 3.156

lalitā: ae baḍua! tumha baasso assa baṇassa ko? [aye baṭuka! yuṣmad-vayasyo’sya vanasya kaḥ?]

Translation: Lalitā: Child, what is your friend to this forest?

kusumāsavaḥ: lalide, ahiārī aaṁ | [lalite, adhikārī ayam |]

Kusumāsava: Lalitā, He is the adhikāri (master, authority, owner, superintendent governor official a rightful claimant etc.)

Caitanya candrodaya nāṭaka 3.157

lalitā: hoi ebbaṁ ṇṇedaṁ, ahio arī ja[i] ṇa hoi, tado kadhaṁ amha pia-sahīe edassa baṇassa edārisī abatthā? [bhavaty evaṁ nv etat | adhiko’rir yadi na bhavati, tataḥ kathaṁ asmat-priya-sakhyā etasya vanasya etādṛśī avasthā?

Translation: Lalitā: It is so. If He were not the great enemy, how could our dear friend's forest be in such a sorry state?

(Lalitā interprets the word to be “adhika+ari”, which means “the great enemy”.)

Jayapatākā Swami: Adhika means excessive or great. ari means the killer of or the enemy. Like Rāvaṇāri, the enemy of Rāvaṇa. So, by saying adhikāri, Lalitā has divided the word as adhik and āri. She is very clever. So, by that division, it means great enemy.

Caitanya candrodaya nāṭaka 3.158

kusumāsavaḥ: lalide, paṇḍida-ccaṇaṁ paāsehi, hodu hodu, amha baasso edassa baṇassa ahio arī jjeba| edaṁ baṇaṁ tumha pia-sahīe kadhaṁ jādaṁ? [lalite, paṇḍitatvaṁ prakāśaya, bhavatu bhavatu, asmad-vayasya etasya vanasyādhiko’rir eva | etad vanaṁ yuṣmat-priya-sakhyāḥ kathaṁ jātam?]

Translation: Kusumāsava: Lalitā, you are displaying your scholarship (you are showing off how smart you are). So be it. My friend is the great enemy of the forest. How did this forest become your friend's property?

Caitanya candrodaya nāṭaka 3.159

lalitā: ubabhoo jjeba pamāṇaṁ, aṇṇadhā kadhaṁ ṇīsaṅkaṁ kusumāiṁ āharemha? [upabhoga eva pramāṇaṁ, anyathā kathaṁ niḥśaṅkaṁ kusumāni āharāmaḥ?]

Translation: Lalitā: Upabhoga (enjoyment or pleasure) is the proof. If it were not so, how could we pick flowers without any fear?

Caitanya candrodaya nāṭaka 3.160

jaratī: saccaṁ jjeba bhaṇidaṁ lalidāe, maha ṇattaṇīe jjeba edaṁ baṇaṁ, jāe ettha deadā-rūeṇa ṇioidā appaṇo pariaṇa-rūā bundā | [satyam eva bhaṇitaṁ lalitayā, mama naptryā eva etad vanaṁ, yayā atra devatā-rūpeṇa niyojitā ātmanaḥ parijana-rūpā vṛndā |]

Translation: Jaratī: Lalitā speaks the truth. This forest certainly belongs to my granddaughter. Her retinue, Goddess Vṛnda is appointed by Her as the chief deity.

Jayapatākā Swami: The forest of Vṛṇdāvana is named after Vṛṇdā which is Tulasī devī.

So, we will end here, are there any questions? Today is Ahlādinī Rādhā’s birthday, right? We wish you a happy appearance day! Today is Yogendra Gaurāṅga Prabhu’s also? Both! I thought you cut a cake, but I received no cake.

Kackuly Rani devī dāsī: It’s said that if there is one Tulasī plant at home it is known as Vṛṇdāvana. So, do we live in Vṛṇdāvana?

Jayapatākā Swami: Why not? We want to publish a short video how to plant and worship Tulasī, and actually, we can send the seeds from Māyāpur, all over the world, that people can worship the Māyāpur Tulasī! (but, Śyama Rasika is not taking the video…)

Question: Please accept my humble obeisances. Mahārāja, why in our sampradāya the most exalted devotees are honored with samādhi. In purport of Śrīla Prabhupāda, in second chapter, of the seventh canto of Śrīmad-Bhāgavatam, he mentioned that not only materialistic people but some yogīs are also attached in the bodily concept of life, which won’t allow them to burn their guru’s body until it starts to smell. And here, we are also keeping the body of our gurus in samādhi. How is this different from the yogīs’ conception? How keeping the body of the ācārya is not a material concept?

Your sheltered servant,
Apildeva Kauta, Kathmandu, Nepal.

Jayapatākā Swami: I don’t see the connection. The ācārya or sannyāsī is kept in samādhi and his body is covered with salt and then dirt. Normally, we would put the body immediately in samādhi, not keep it until it smells, or something like that. And normally, if the body is cremated, we do that also within the nearest day time. And I don’t see the relationship with someone, who keeps the body until it smells. We normally don’t do that. Since the body had to be either cremated or buried, usually we respect the sannyāsīs and gurus, ācāryas, with a samādhi, they have another name in Uḍupī. Last question.

Question: Hare Kṛṣṇa Guru Mahārāja! Daṇḍavat praṇāma. In this nāṭya, Advaita plays the role of Kṛṣṇa but it seems that His age is higher than Lord Caitanya’s. Please give some light.

Your servant,
Rāsasindhu Advaita dāsa.

Jayapatākā Swami: In one purport of the Caitanya-bhāgavata, Bhaktisiddhānta Sarasvatī Prabhupāda explains, that since Advaita is an expansion of Māha-viṣṇu, He never grows old, and although His age is older than Lord Caitanya, He always appears young. So that. Sometimes they portray Lord Advaita with a beard, to show that He is older, but actually He never grows old. He remains young and since He is Kṛṣṇa’s expansion, Kṛṣṇa personally expanded Himself into Advaita Gosāñi and He expanded – Lord Caitanya is the combination of Kṛṣṇa and Rādhā, and for this drama, He divided Himself into Kṛṣṇa and Rādhā. So, He plays the part of Kṛṣṇa as Advaita Gosāñi, and He personally plays the part of Rādhārāṇī. Hare Kṛṣṇa!

Thank you all very much! Hare Kṛṣṇa!