20210419 Feeling the Separation in the Mood of the Gopīs and Śrīmatī Rādhārāṇī, Lord Caitanya Recites Verses

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on April 19th, 2021 in Śrī Dhāma 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!

Hare Kṛṣṇa! Today we are continuing with the compilation of Śrī Kṛṣṇa Caitanya Book, the chapter entitled is:

Feeling the Separation in the Mood of the Gopīs and Śrīmatī Rādhārāṇī, Lord Caitanya Recites Verses

Caitanya-caritāmṛta, Madhya-līlā 13.120

vicchedānte milanasthalera smṛti-dyotaka śloka-pāṭha
nācite nācite prabhura hailā bhāvāntara
hasta tuli’ śloka paḍe kari’ uccaiḥ-svara

Translation: While Śrī Caitanya Mahāprabhu was dancing, His ecstasy changed. Raising His two arms, He began to recite the following verse in a loud voice.

Caitanya-caritāmṛta, Madhya-līlā 13.121

tathāhi kāvyaprakāśe (1/4), sāhitya-darpaṇe (1/10); padyāvalīte (382)—
yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās
te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ
sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau
revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate

Translation: “‘That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire.’”

Purport: This verse appears in the Padyāvalī (386).

Caitanya-caritāmṛta, Madhya-līlā 13.122

prabhura hṛdayabhāva-rasajña śrī-svarūpa:—
ei śloka mahāprabhu paḍe bāra bāra
svarūpa vinā artha keha nā jāne ihāra

Translation: This verse was recited by Śrī Caitanya Mahāprabhu again and again. But for Svarūpa Dāmodara, no one could understand its meaning.

Jayapatākā Swami: So, Lord Caitanya was reciting ślokas which represent the mood of Rādhārāṇī waiting for Kṛṣṇa in Kurukṣetra. That Kṛṣṇa is Her master, She is His lover, but She wants Him to be back in Vṛndāvana where the atmosphere is completely different.

Caitanya-caritāmṛta, Madhya-līlā 13.123

ślokārtha prathama paricchede vyākhyāta:—
ei ślokārtha pūrve kariyāchi vyākhyāna
ślokera bhāvārtha kari saṅkṣepe ākhyāna

Translation: I have already explained this verse. Now I shall simply describe it in brief.

Purport: In this connection, see Madhya-līlā, chapter one, verses 53, 77-80 and 82-84.

Caitanya-caritāmṛta, Madhya-līlā 13.124

bahukāla virahānte kurukṣetre kṛṣṇasaha gopīgaṇera milana:—
pūrve yaiche kurukṣetre saba gopī-gaṇa
kṛṣṇera darśana pāñā ānandita mana

Translation: Formerly, all the gopīs of Vṛndāvana were very pleased when they met with Kṛṣṇa in the holy place Kurukṣetra.

Caitanya-caritāmṛta, Madhya-līlā 13.125

jagannātha-darśaneo prabhura tadrūpa gopī-bhāva:—
jagannātha dekhi’ prabhura se bhāva uṭhila
sei bhāvāviṣṭa hañā dhuyā gāoyāila

Translation: Similarly, after seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu awoke with the ecstasy of the gopīs. Being absorbed in this ecstasy, He asked Svarūpa Dāmodara to sing the refrain.

Caitanya-caritāmṛta, Madhya-līlā 13.126

rājaveśī kṛṣṇera prati gopabadhū śrīmatī rādhikāra ukti:—
avaśeṣe rādhā kṛṣṇe kare nivedana
sei tumi, sei āmi, sei nava saṅgama

Translation: Śrī Caitanya Mahāprabhu spoke thus to Lord Jagannātha: “You are the same Kṛṣṇa, and I am the same Rādhārāṇī. We are meeting again in the same way that We met in the beginning of Our lives.

Caitanya-caritāmṛta, Madhya-līlā 13.127

tathāpi āmāra mana hare vṛndāvana
vṛndāvane udaya karāo āpana-caraṇa

Translation: “Although We are both the same, My mind is still attracted to Vṛndāvana-dhāma. I wish that You will please again appear with Your lotus feet in Vṛndāvana.

Caitanya-caritāmṛta, Madhya-līlā 13.128

ihāṅ lokāraṇya, hātī, ghoḍā, ratha-dhvani
tāhāṅ puṣpāraṇya, bhṛṅga-pika-nāda śuni

Translation: “In Kurukṣetra there are crowds of people, elephants and horses, and also the rattling of chariots. But in Vṛndāvana there are flower gardens, and the humming of the bees and chirping of the birds can be heard.

Caitanya-caritāmṛta, Madhya-līlā 13.129

ihāṅ rāja-veśa, saṅge saba kṣatriya-gaṇa
tāhāṅ gopa-veśa, saṅge muralī-vādana

Translation: “Here at Kurukṣetra You are dressed like a royal prince, accompanied by great warriors, but in Vṛndāvana You appeared just like an ordinary cowherd boy, accompanied only by Your beautiful flute.

Caitanya-caritāmṛta, Madhya-līlā 13.130

vraje tomāra saṅge yei sukha-āsvādana
sei sukha-samudrera ihāṅ nāhi eka kaṇa

Translation: “Here there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Vṛndāvana.

Caitanya-caritāmṛta, Madhya-līlā 13.131

āmā lañā punaḥ līlā karaha vṛndāvane
tabe āmāra mano-vāñchā haya ta’ pūraṇe

Translation: “I therefore request You to come to Vṛndāvana and enjoy pastimes with Me. If You do so, My ambition will be fulfilled.”

Jayapatākā Swami: She is expressing Her desire to have Kṛṣṇa back in Vṛndāvana, to have Kṛṣṇa as a cowherd boy and playing His flute, attracting all His gopīs. But here He was like a prince and the atmosphere was very different. So, this mood of Rādhārāṇī is very heart rendering, and we see where it says that Kṛṣṇa never leaves Vṛndāvana. Somehow Rādhārāṇī was cursed that She will be separated from Kṛṣṇa for about a hundred years, so She wanted Kṛṣṇa to come back to Vrndavana, where She could worship Him in a blissful way.

Caitanya-caritāmṛta, Madhya-līlā 13.132

1ma paricchede sūtra-varṇana-madhye ihā varṇita:—
bhāgavate āche yaiche rādhikā-vacana
pūrve tāhā sūtra-madhye kariyāchi varṇana

Translation: I have already described in brief Śrīmatī Rādhārāṇī’s statement from Śrīmad-Bhāgavatam.

Caitanya-caritāmṛta, Madhya-līlā 13.133

bhāgavata-ślokārtha svarūpa o rūpa vyatīta anyera ajñeya:—
sei bhāvāveśe prabhu paḍe āra śloka
sei saba ślokera artha nāhi bujhe loka

Translation: In that ecstatic mood, Śrī Caitanya Mahāprabhu recited many other verses, but people in general could not understand their meaning.

Jayapatākā Swami: Rūpa and Svarūpa could understand Lord Caitanya’s inner meaning, that He was in the mood of the gopīs and Rādhārāṇī, but the general people couldn’t understand what these verses meant.

Caitanya-caritāmṛta, Madhya-līlā 13.134

svarūpa-gosāñi jāne, nā kahe artha tāra
śrī-rūpa-gosāñi kaila se artha pracāra

Translation: The meaning of those verses was known to Svarūpa Dāmodara Gosvāmī, but he did not reveal it. However, Śrī Rūpa Gosvāmī has broadcast the meaning.

Jayapatākā Swami: Svarūpa Dāmodara Gosvāmī understood the esoteric meaning of these verses, but it was Rūpa Gosvāmī who broadcasted it.

Caitanya-caritāmṛta, Madhya-līlā 13.135

nṛtyamadhye nityā-svādita ślokera uccāraṇa:—
svarūpa saṅge yāra artha kare āsvādana
nṛtya-madhye sei śloka karena paṭhana

Translation: While dancing, Śrī Caitanya Mahāprabhu began to recite the following verse, which He tasted in the association of Svarūpa Dāmodara Gosvāmī.

Caitanya-caritāmṛta, Madhya-līlā 13.136

gopīra svagṛhe kṛṣṇake pāite ākāṅkṣā:—

Śrīmad-Bhāgavatam (10.82.48)—

āhuś ca te nalina-nābha padāravindaṁ
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ
saṁsāra-kūpa-patitottaraṇāvalambaṁ
gehaṁ juṣām api manasy udiyāt sadā naḥ

Translation: “[The gopīs spoke thus:] ‘Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.’”

Purport: This is a quotation from Śrīmad-Bhāgavatam (10.82.48). The gopīs were never interested in karma-yoga, jñāna-yoga or dhyāna-yoga. They were simply interested in bhakti-yoga. Unless they were forced, they never liked to meditate on the lotus feet of the Lord. Rather, they preferred to take the lotus feet of the Lord and place them on their breasts. Sometimes they regretted that their breasts were so hard, fearing that Kṛṣṇa might not be very pleased to keep His soft lotus feet there. When those lotus feet were pricked by the grains of sand in the Vṛndāvana pasturing ground, the gopīs were pained and began to cry. The gopīs wanted to keep Kṛṣṇa at home always, and in this way their minds were absorbed in Kṛṣṇa consciousness. Such pure Kṛṣṇa consciousness can arise only in Vṛndāvana. Thus Śrī Caitanya Mahāprabhu began to explain His own mind, which was saturated in the ecstasy of the gopīs.

Jayapatākā Swami: So, the mood of the gopīs was accepted by Lord Caitanya and He was absorbed in that meditation. It says that the way the gopīs worshiped Kṛṣṇa in Vṛndāvana is unparalleled and even Kṛṣṇa said that He could not repay the debt, they had so much pure love for Kṛṣṇa.

Caitanya-caritāmṛta, Madhya-līlā 13.137

kṛṣṇendriya-prīti-vāñchāmaya śuddha-hṛdayarūpa vṛndāvanei kṛṣṇera udaya-yogyatā:—
anyera hṛdaya—mana, mora mana—vṛndāvana,
’mane’ ’vane’ eka kari’ jāni
tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
tabe tomāra pūrṇa kṛpā māni

Translation: Speaking in the mood of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu said, “For most people, the mind and heart are one, but because My mind is never separated from Vṛndāvana, I consider My mind and Vṛndāvana to be one. My mind is already Vṛndāvana, and since You like Vṛndāvana, will You please place Your lotus feet there? I would deem that Your full mercy.

Purport: The mind’s activities are thinking, feeling and willing, by which the mind accepts materially favorable things and rejects the unfavorable. This is the consciousness of people in general. But when one’s mind does not accept and reject but simply becomes fixed on the lotus feet of Kṛṣṇa, then one’s mind becomes as good as Vṛndāvana. Wherever Kṛṣṇa is, there also are Śrīmatī Rādhārāṇī, the gopīs, the cowherd boys and all the other inhabitants of Vṛndāvana. Thus as soon as one fixes Kṛṣṇa in his mind, his mind becomes identical with Vṛndāvana. In other words, when one’s mind is completely free from all material desires and is engaged only in the service of the Supreme Personality of Godhead, then one always lives in Vṛndāvana, and nowhere else.

Jayapatākā Swami: Śrīla Prabhupāda has given us the secret, that how by fixing the mind on Kṛṣṇa we always residing in Vṛndāvana.

Caitanya-caritāmṛta, Madhya-līlā 13.138

śuddha-hṛdaye kṛṣṇa-saṅga-lālasā:—
prāṇa-nātha, śuna mora satya nivedana
vraja—āmāra sadana, tāhāṅ tomāra saṅgama,
nā pāile nā rahe jīvana

Translation: “My dear Lord, kindly hear My true submission. My home is Vṛndāvana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life.

Purport: Only when the mind is free from designations can one desire the association of the Supreme Personality of Godhead. The mind must have some occupation. If a person is to be free of material things, his mind cannot be vacant; there must be subject matters for thinking, feeling and willing. Unless one’s mind is filled with thoughts of Kṛṣṇa, feelings for Kṛṣṇa and a desire to serve Kṛṣṇa, the mind will be filled with material activities. Those who have given up all material activities and have ceased thinking of them should always retain the ambition to think of Kṛṣṇa. Without Kṛṣṇa, one cannot live, just as a person cannot live without some enjoyment for his mind.

Jayapatākā Swami: So, when one is fully absorbed in Kṛṣṇa, then the mind is automatically controlled, and when one is not able to think always of Kṛṣṇa, the mind will think of material things.

Caitanya-caritāmṛta, Madhya-līlā 13.139

kṛṣṇendriya-prītivāñchāya aiśvaryasūcaka jñāna śithila:—
pūrve uddhava-dvāre, ebe sākṣāt āmāre,
yoga-jñāne kahilā upāya
tumi—vidagdha, kṛpāmaya, jānaha āmāra hṛdaya,
more aiche kahite nā yuyāya

Translation: “My dear Kṛṣṇa, formerly, when You were staying in Mathurā, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jñāna-yoga or dhyāna-yoga. Although You know Me very well, You are still instructing Me in jñāna-yoga and dhyāna-yoga. It is not right for You to do so.”

Purport: The process of mystic yoga, the speculative method for searching out the Supreme Absolute Truth, does not appeal to one who is always absorbed in thoughts of Kṛṣṇa. A devotee is not at all interested in speculative activities. Instead of cultivating speculative knowledge or practicing mystic yoga, a devotee should worship the Deity in the temple and continuously engage in the Lord’s service. Temple Deity worship is realized by the devotees to be the same as direct service to the Lord. The Deity is known as the arcā-vigraha or arcā-avatāra, an incarnation of the Supreme Lord in the form of a material manifestation (brass, stone or wood). Ultimately there is no difference between Kṛṣṇa manifest in matter or Kṛṣṇa manifest in spirit because both are His energies. For Kṛṣṇa, there is no distinction between matter and spirit. His manifestation in material form, therefore, is as good as His original form, sac-cid-ānanda-vigraha. A devotee constantly engaged in Deity worship according to the rules and regulations laid down in the śāstras and given by the spiritual master realizes gradually that he is in direct contact with the Supreme Personality of Godhead. Thus he loses all interest in so-called meditation, yoga practice and mental speculation.

Caitanya-caritāmṛta, Madhya-līlā 13.140

aikāntika kṛṣṇapreme taditarābhiniveśa asambhava:—
citta kāḍhi’ tomā haite, viṣaye cāhi lāgāite,
yatna kari, nāri kāḍhibāre
tāre dhyāna śikṣā karāha, loka hāsāñā māra,
sthānāsthāna nā kara vicāre

Translation: Caitanya Mahāprabhu continued, “I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions.

Purport: Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11):

For a pure devotee, there is no scope for indulgence in mystic yoga practice or the cultivation of speculative philosophy. It is indeed impossible for a pure devotee to engage his mind in such unwanted activities. Even if a pure devotee wanted to, his mind would not allow him to do so. That is a characteristic of a pure devotee — he is transcendental to all fruitive activity, speculative philosophy and mystic yoga meditation. The gopīs therefore expressed themselves as follows.

Jayapatākā Swami: Since the gopīs and Rādhārāṇī are always absorbed in Kṛṣṇa, this speculative knowledge or mystic yoga is not related with them. Even if Rādhārāṇī wants to engage the mind in material activities She cannot. She, is completely absorbed in thinking of Kṛṣṇa. So, all this speculative knowledge has no relation with the advanced position of Rādhārāṇī and the gopīs.

Caitanya-caritāmṛta, Madhya-līlā 13.141

aiśvarya-jñānābhyāse gopīra virāga:—
nahe gopī yogeśvara, pada-kamala tomāra,
dhyāna kari’ pāibe santoṣa
tomāra vākya-paripāṭī,tāra madhye kuṭināṭī,
śuni’ gopīra āro bāḍhe roṣa

Translation: “The gopīs are not like the mystic yogīs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogīs. Teaching the gopīs about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more and more angry with You.”

Purport: Śrīla Prabodhānanda Sarasvatī has stated (Caitanya-candrāmṛta 5):

For a pure devotee who has realized Kṛṣṇa consciousness through Śrī Caitanya Mahāprabhu, the monistic philosophy by which one becomes one with the Supreme appears hellish. The mystic yoga practice, by which the mind is controlled and the senses are subjugated, also appears ludicrous to a pure devotee. The devotee’s mind and senses are already engaged in the transcendental service of the Lord. In this way the poisonous effects of sensory activities are removed. If one’s mind is always engaged in the service of the Lord, there is no possibility that one will think, feel or act materially. Similarly, the fruitive workers’ attempt to attain to the heavenly planets is nothing more than a phantasmagoria for the devotee. After all, the heavenly planets are material, and in due course of time they will all be dissolved. Devotees do not care for such temporary things. They engage in transcendental devotional activities because they desire elevation to the spiritual world, where they can live eternally and peacefully and with full knowledge of Kṛṣṇa. In Vṛndāvana, the gopīs, cowherd boys and even the calves, cows, trees and water are fully conscious of Kṛṣṇa. They are never satisfied with anything but Kṛṣṇa.

Jayapatākā Swami: So, pure devotees are completely absorbed in Kṛṣṇa, even if they want, they cannot think of anything else. They are all much beyond speculative knowledge or mystic yoga and so instructing them on speculative knowledge and mystic yoga is totally inappropriate for them.

Caitanya-caritāmṛta, Madhya-līlā 13.142

kṛṣṇa-virahera grāsa haitei gopīra uddhāralābhe icchā, svīya saṁsāra-bandhana-mocanecchā nāi:—
deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ tāra,
tāhā haite nā cāhe uddhāra
viraha-samudra-jale,kāma-timiṅgile gile,
gopī-gaṇe neha’ tāra pāra

Translation: Śrī Caitanya Mahāprabhu continued, “The gopīs have fallen into the great ocean of separation and are being devoured by the timiṅgila fish of their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by yogīs and jñānīs, for they are already liberated from the ocean of material existence.

Purport: The bodily conception is created by the desire for material enjoyment. This is called vipada-smṛti, which is the opposite of real life. The living entity is eternally the servant of Kṛṣṇa, but when he desires to enjoy the material world, he cannot progress in spiritual life. One can never be happy by advancing materially. This is also stated in Śrīmad-Bhāgavatam (7.5.30) Through the uncontrolled senses, one may advance one’s hellish condition. He may continue to chew the chewed; that is, repeatedly accept birth and death. The conditioned souls use the duration of life between birth and death only to engage in the same hackneyed activities — eating, sleeping, mating and defending. In the lower animal species, we find the same activities. Since these activities are repeated, engaging in them is like chewing that which has already been chewed. If one can give up his ambition to engage in hackneyed material life and take to Kṛṣṇa consciousness instead, he will be liberated from the stringent laws of material nature. One does not need to make a separate attempt to become liberated. If one simply engages in the service of the Lord, he will be liberated automatically. As Śrīla Bilvamaṅgala Ṭhākura therefore says, “Liberation stands before me with folded hands, begging to serve me.”

Caitanya-caritāmṛta, Madhya-līlā 13.143

vraja-līlā o svajanavargera vismaraṇajanya kṛṣṇake anuyoga:—
vṛndāvana, govardhana, yamunā-pulina, vana,
sei kuñje rāsādika līlā
sei vrajera vraja-jana, mātā, pitā, bandhu-gaṇa,
baḍa citra, kemane pāsarilā

Translation: “It is amazing that You have forgotten the land of Vṛndāvana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamuna and the forest where You enjoyed the rāsa-līlā dance?

Jayapataka Swami: Lord Caitanya is saying these prayers to Lord Jagannatha. Taking Him to Gundica which is non-different from Vrndavana. So He is taking the Lord to Vrndavana.

Caitanya-caritāmṛta, Madhya-līlā 13.144

kṛṣṇera vraja-vismṛti-darśane dayitake doṣa nā diyā nijādṛṣṭake dhikkāra:—
vidagdha, mṛdu, sad-guṇa,suśīla, snigdha, karuṇa,
tumi, tomāra nāhi doṣābhāsa
tabe ye tomāra mana,nāhi smare vraja-jana,
se—āmāra durdaiva-vilāsa

Translation: “Kṛṣṇa, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You. Yet Your mind does not even remember the inhabitants of Vṛndāvana. This is only My misfortune, and nothing else.

Jayapatākā Swami: So, in the Bṛhad-bhāgavatāmṛta, when Kṛṣṇa carries the separation that the devotees in Vṛndāvana are feeling, then He also feels great separation from the Lord.

Caitanya-caritāmṛta, Madhya-līlā 13.145

yaśodāra duḥkha jānāiyā āvedanadvārā kṛṣṇera karuṇodrekaceṣṭā; kṛṣṇa-vicchedāpekṣā vrajavāsīra mṛtyukāmanā:—
nā gaṇi āpana-duḥkha,dekhi’ vrajeśvarī-mukha,
vraja-janera hṛdaya vidare
kibā māra’ vraja-vāsī,kibā jīyāo vraje āsi’,
kena jīyāo duḥkha sahāibāre?

Translation: “I do not care for My personal unhappiness, but when I see the morose face of mother Yaśodā and the hearts of all the inhabitants of Vṛndāvana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering?

Jayapatākā Swami: See the ecstasy of Lord Caitanya .

Caitanya-caritāmṛta, Madhya-līlā 13.146

kṛṣṇera aiśvaryalīlāya vrajavāsīra aruci, athaca vraja-tyāge kṛṣṇa-virahe mṛtavat:—
tomāra ye anya veśa,anya saṅga, anya deśa,
vraja-jane kabhu nāhi bhāya
vraja-bhūmi chāḍite nāre,tomā nā dekhile mare,
vraja-janera ki habe upāya

Translation: “The inhabitants of Vṛndāvana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vṛndāvana, and without Your presence,they are all dying. What is their condition to be?

Caitanya-caritāmṛta, Madhya-līlā 13.147

kṛṣṇake vraje āsite kātara āvedana:—
tumi—vrajera jīvana, vraja-rājera prāṇa-dhana,
tumi vrajera sakala sampad
kṛpārdra tomāra mana, āsi’ jīyāo vraja-jana,
vraje udaya karāo nija-pada

Translation: “My dear Kṛṣṇa, You are the life and soul of Vṛndāvana-dhāma. You are especially the life of Nanda Mahārāja. You are the only opulence in the land of Vṛndāvana, and You are very merciful. Please come and let all the residents of Vṛndāvana live. Kindly keep Your lotus feet again in Vṛndāvana.”

Purport: Śrīmatī Rādhārāṇī did not express Her personal unhappiness at being separated from Kṛṣṇa. She wanted to evoke Kṛṣṇa’s feelings for the condition of all the others in Vṛndāvana-dhāma — mother Yaśodā, Mahārāja Nanda, the cowherd boys, the gopīs, the birds and bees on the banks of the Yamunā, the water of the Yamunā, the trees, the forests and all the other paraphernalia associated with Kṛṣṇa before He left Vṛndāvana for Mathurā. These feelings of Śrīmatī Rādhārāṇī were manifested by Śrī Caitanya Mahāprabhu, and therefore He invited Lord Jagannātha, Kṛṣṇa, to return to Vṛndāvana. That is the purport of the Ratha-yātrā car’s going from Jagannātha Purī to the Guṇḍicā temple.

Jayapatākā Swami: So, this ecstasy of the Vrajavāsis in separation of Lord Kṛṣṇa was being relived by Lord Caitanya. This great separation is invoking Lord Kṛṣṇa's presence in Vṛndāvana.

Thus ends the chapter entitled, Feeling the Separation in the Mood of the Gopīs and Śrīmatī Rādhārāṇī, Lord Caitanya Recites Verses.