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