Chapter 1

The Later Pastimes of Lord Sri Caitanya Mahaprabhu

In this chapter there is a summary description of all the pastimes performed by Sri Caitanya Mahaprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief. There is also a description of Sri Caitanya Mahaprabhu's ecstasy that occurred when He recited the verse beginning yah kaumara-harah, and there is also an explanation of that ecstasy given in the verse priyah so 'yam krsnah, by Srila Rupa Gosvami. Because he wrote that verse, Srila Rupa Gosvami was specifically blessed by the Lord. There is also a description of the many books written by Srila Rupa Gosvami, Srila Sanatana Gosvami and Srila Jiva Gosvami. There is also a description of the meeting between Sri Caitanya Mahaprabhu, Srila Rupa Gosvami and Srila Sanatana Gosvami in the village known as Ramakeli.

TEXT 1

TEXT

yasya prasadad ajno 'pi

sadyah sarva-jnatam vrajet

sa sri-caitanya-devo me

bhagavan samprasidatu

SYNONYMS

yasya--of whom; prasadat--by the mercy; ajnah api--even a person who has no knowledge; sadyah--immediately; sarva-jnatam--all knowledge; vrajet--can achieve; sah--that; sri-caitanya-devah--Lord Sri Caitanya Mahaprabhu; me--on me; bhagavan--the Supreme Personality of Godhead; samprasidatu--may He bestow His causeless mercy.

TRANSLATION

Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Sri Caitanya Mahaprabhu. Therefore I am praying to the Lord for His causeless mercy upon me.

TEXT 2

TEXT

vande sri-krsna-caitanya-

nityanandau sahoditau

gaudodaye puspavantau

citrau san-dau tamo-nudau

SYNONYMS

vande--I offer respectful obeisances; sri-krsna-caitanya--to Lord Sri Krsna Caitanya; nityanandau--and to Lord Nityananda; saha-uditau--simultaneously arisen; gauda-udaye--on the eastern horizon of Gauda; puspavantau--the sun and moon together; citrau--wonderful; sam-dau--bestowing benediction; tamah-nudau--dissipating darkness.

TRANSLATION

I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

TEXT 3

TEXT

jayatam suratau pangor

mama manda-mater gati

mat-sarvasva-padambhojau

radha-madana-mohanau

SYNONYMS

jayatam--all glory to; su-ratau--most merciful, or attached in conjugal love; pangoh--of one who is lame; mama--of me; manda-mateh--foolish; gati--refuge; mat--my; sarva-sva--everything; pada-ambhojau--whose lotus feet; radha-madana-mohanau--Radharani and Madana-mohana.

TRANSLATION

Glory to the all-merciful Radha and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.

TEXT 4

TEXT

divyad-vrndaranya-kalpa-drumadhah-

srimad-ratnagara-simhasana-sthau

srimad-radha-srila-govinda-devau

presthalibhih sevyamanau smarami

SYNONYMS

divyat--shining; vrnda-aranya--in the forest of Vrndavana; kalpa-druma--desire tree; adhah--beneath; srimat--most beautiful; ratna-agara--in a temple of jewels; simha-asana-sthau--sitting on a throne; srimat--very beautiful; radha--Srimati Radharani; srila-govinda-devau--and Sri Govindadeva; prestha-alibhih--by most confidential associates; sevyamanau--being served; smarami--I remember.

TRANSLATION

In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

TEXT 5

TEXT

sriman rasa-rasarambhi

vamsi-vata-tata-sthitah

karsan venu-svanair gopir

gopinathah sriye 'stu nah

SYNONYMS

sriman--the most beautiful form; rasa--of the rasa dance; rasa-arambhi--the initiator of the mellow; vamsi-vata--the celebrated place named Vamsivata; tata--on the bank of Yamuna; sthitah--being situated; karsan--attracting; venu-svanaih--by the sounds of the flute; gopih--all the gopis; gopi-nathah--the master of all the gopis; sriye--the opulence of love and affection; astu--let there be; nah--upon us.

TRANSLATION

May Gopinathaji, who attracts all the gopis with the song of His flute and who has begun the most melodious rasa dance on the bank of the Yamuna in Vamsivata, be merciful upon us.

TEXT 6

TEXT

jaya jaya gauracandra jaya krpa-sindhu

jaya jaya saci-suta jaya dina-bandhu

SYNONYMS

jaya jaya--all glories; gauracandra--to Sri Caitanya Mahaprabhu; jaya--all glories; krpa-sindhu--to the ocean of mercy; jaya jaya--all glories unto You; saci-suta--the son of Saci; jaya--all glories unto You; dina-bandhu--the friend of the fallen.

TRANSLATION

All glories unto Sri Gaurahari, who is an ocean of mercy! All glories unto You, the son of Sacidevi, for You are the only friend of all fallen souls!

TEXT 7

TEXT

jaya jaya nityananda jayadvaita-candra

jaya srivasadi jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya--all glories; nityananda--to Lord Nityananda; jaya advaita-candra--all glories to Advaita Prabhu; jaya--all glories; srivasa-adi--to all the devotees, headed by Srivasa Thakura; jaya gaura-bhakta-vrnda--all glories unto the devotees of Lord Gaurasundara.

TRANSLATION

All glories unto Lord Nityananda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Srivasa Thakura!

TEXT 8

TEXT

purve kahilun adi-lilara sutra-gana

yaha vistariyachena dasa-vrndavana

SYNONYMS

purve--previously; kahilun--I have described; adi-lilara--of the adi-lila; sutra-gana--the synopsis; yaha--which; vistariyachena--has elaborately explained; dasa-vrndavana--Vrndavana dasa Thakura.

TRANSLATION

I have previously described in synopsis the adi-lila [initial pastimes], which have already been fully described by Vrndavana dasa Thakura.

TEXT 9

TEXT

ataeva tara ami sutra-matra kailun

ye kichu visesa, sutra-madhyei kahilun

SYNONYMS

ataeva--therefore; tara--of that; ami--I; sutra-matra--only the synopsis; kailun--did; ye kichu--whatever; visesa--specifics; sutra-madhyei kahilun--I have already stated within the synopsis.

TRANSLATION

I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.

TEXT 10

TEXT

ebe kahi sesa-lilara mukhya sutra-gana

prabhura asesa lila na yaya varnana

SYNONYMS

ebe--now; kahi--I describe; sesa-lilara--of the pastimes at the end; mukhya--chief; sutra-gana--synopsis; prabhura--of Lord Caitanya Mahaprabhu; asesa--unlimited; lila--pastimes; na yaya varnana--it is not possible to describe.

TRANSLATION

To describe the unlimited pastimes of Sri Caitanya Mahaprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end.

TEXTS 11-12

TEXT

tara madhye yei bhaga dasa-vrndavana

'caitanya-mangale' vistari' karila varnana

sei bhagera ihan sutra-matra likhiba

tahan ye visesa kichu, ihan vistariba

SYNONYMS

tara madhye--amongst them; yei--which; bhaga--portion; dasa-vrndavana--Srila Vrndavana dasa Thakura; caitanya-mangale--in his book Caitanya-mangala; vistari'--elaborating; karila varnana--has described; sei bhagera--of that portion; ihan--here in this book; sutra-matra--the synopsis only; likhiba--I shall write; tahan--there; ye--whatever; visesa--special details; kichu--something; ihan vistariba--I shall describe elaborately.

TRANSLATION

I shall describe only in synopsis that portion which Vrndavana dasa Thakura has described very elaborately in his book Caitanya-mangala. Whatever incidents are outstanding, however, I shall later elaborate.

TEXT 13

TEXT

caitanya-lilara vyasa----dasa vrndavana

tanra ajnaya karon tanra ucchista carvana

SYNONYMS

caitanya-lilara vyasa--the Vyasadeva, or compiler of the pastimes, of Lord Caitanya Mahaprabhu; dasa vrndavana--Vrndavana dasa Thakura; tanra--of him; ajnaya--upon the order; karon--I do; tanra--his; ucchista--of the remnants of food; carvana--chewing.

TRANSLATION

Actually the authorized compiler of the pastimes of Sri Caitanya Mahaprabhu is Srila Vrndavana dasa, the incarnation of Vyasadeva. Only upon his orders am I trying to chew the remnants of food that he has left.

TEXT 14

TEXT

bhakti kari' sire dhari tanhara carana

sesa-lilara sutra-gana kariye varnana

SYNONYMS

bhakti kari'--with great devotion; sire--on my head; dhari--I hold; tanhara--his; carana--lotus feet; sesa-lilara--of the pastimes at the end; sutra-gana--the synopsis; kariye--I do; varnana--describe.

TRANSLATION

Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord's final pastimes.

TEXT 15

TEXT

cabbisa vatsara prabhura grhe avasthana

tahan ye karila lila----'adi-lila' nama

SYNONYMS

cabbisa vatsara--for twenty-four years; prabhura--of the Lord; grhe--at home; avasthana--residing; tahan--there; ye--whatever; karila--He performed; lila--pastimes; adi-lila nama--are called adi-lila.

TRANSLATION

For twenty-four years, Lord Sri Caitanya Mahaprabhu remained at home, and whatever pastimes He performed during that time are called the adi-lila.

TEXT 16

TEXT

cabbisa vatsara sese yei magha-masa

tara sukla-pakse prabhu karila sannyasa

SYNONYMS

cabbisa vatsara--of those twenty-four years; sese--at the end; yei--which; magha-masa--the month of Magha (January-February); tara--of that month; sukla-pakse--during the fortnight of the waxing moon; prabhu--the Lord; karila--accepted; sannyasa--the renounced order of life.

TRANSLATION

At the end of His twenty-fourth year, in the month of Magha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyasa.

TEXT 17

TEXT

sannyasa kariya cabbisa vatsara avasthana

tahan yei lila, tara 'sesa-lila' nama

SYNONYMS

sannyasa kariya--after accepting the order of sannyasa; cabbisa vatsara--the twenty-four years; avasthana--remaining in this material world; tahan--in that portion; yei lila--whatever pastimes (were performed); tara--of those pastimes; sesa-lila--the pastimes at the end; nama--named.

TRANSLATION

After accepting sannyasa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the sesa-lila, or pastimes occurring at the end.

TEXT 18

TEXT

sesa-lilara 'madhya' 'antya',----dui nama haya

lila-bhede vaisnava saba nama-bheda kaya

SYNONYMS

sesa-lilara--of the sesa-lila, or pastimes at the end; madhya--the middle; antya--the final; dui--two; nama--names; haya--are; lila-bhede--by the difference of pastimes; vaisnava--the devotees of the Supreme Lord; saba--all; nama-bheda--different names; kaya--say.

TRANSLATION

The final pastimes of the Lord, occurring in His last twenty-four years, are called madhya [middle] and antya [final]. All the devotees of the Lord refer to His pastimes according to these divisions.

TEXT 19

TEXT

tara madhye chaya vatsara----gamanagamana

nilacala-gauda-setubandha-vrndavana

SYNONYMS

tara madhye--within that period; chaya vatsara--for six years; gamana-agamana--going and coming; nilacala--from Jagannatha Puri; gauda--to Bengal; setubandha--and from Cape Comorin; vrndavana--to Vrndavana-dhama.

TRANSLATION

For six years of the last twenty-four, Sri Caitanya Mahaprabhu traveled all over India from Jagannatha Puri to Bengal and from Cape Comorin to Vrndavana.

TEXT 20

TEXT

tahan yei lila, tara 'madhya-lila' nama

tara pache lila----'antya-lila' abhidhana

SYNONYMS

tahan--in those places; yei lila--all the pastimes; tara--of those; madhya-lila--the middle pastimes; nama--named; tara pache lila--all the pastimes after that period; antya-lila--last pastimes; abhidhana--the nomenclature.

TRANSLATION

All the pastimes performed by the Lord in those places are known as the madhya-lila, and whatever pastimes were performed after that are called the antya-lila.

TEXT 21

TEXT

'adi-lila', 'madhya-lila', 'antya-lila' ara

ebe 'madhya-lilara' kichu kariye vistara

SYNONYMS

adi-lila madhya-lila antya-lila ara--therefore there are three periods, namely the adi-lila, madhya-lila and antya-lila; ebe--now; madhya-lilara--of the madhya-lila; kichu--something; kariye--I shall do; vistara--elaboration.

TRANSLATION

The pastimes of the Lord are therefore divided into three periods--the adi-lila, madhya-lila and antya-lila. Now I shall very elaborately describe the madhya-lila.

TEXT 22

TEXT

astadasa-varsa kevala nilacale sthiti

apani acari' jive sikhaila bhakti

SYNONYMS

astadasa-varsa--for eighteen years; kevala--only; nilacale--in Jagannatha Puri; sthiti--staying; apani--personally; acari'--behaving; jive--unto the living entities; sikhaila--instructed; bhakti--devotional service.

TRANSLATION

For eighteen continuous years, Lord Sri Caitanya Mahaprabhu remained at Jagannatha Puri and, through His personal behavior, instructed all living entities in the mode of devotional service.

TEXT 23

TEXT

tara madhye chaya vatsara bhakta-gana-sange

prema-bhakti pravartaila nrtya-gita-range

SYNONYMS

tara madhye--within that period; chaya vatsara--for six years; bhakta-gana-sange--with all the devotees; prema-bhakti--the loving service of the Lord; pravartaila--introduced; nrtya-gita-range--in the matter of chanting and dancing.

TRANSLATION

Of these eighteen years at Jagannatha Puri, Sri Caitanya Mahaprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.

TEXT 24

TEXT

nityananda-gosanire pathaila gauda-dese

tenho gauda-desa bhasaila prema-rase

SYNONYMS

nityananda-gosanire--Nityananda Gosvami; pathaila--sent; gauda-dese--to Bengal; tenho--He; gauda-desa--the tract of land known as Gauda-desa, or Bengal; bhasaila--overflooded; prema-rase--with ecstatic love of Krsna.

TRANSLATION

Lord Sri Caitanya Mahaprabhu sent Nityananda Prabhu from Jagannatha Puri to Bengal, which was known as Gauda-desa, and Lord Nityananda Prabhu overflooded this country with the transcendental loving service of the Lord.

TEXT 25

TEXT

sahajei nityananda----krsna-premoddama

prabhu-ajnaya kaila yahan tahan prema-dana

SYNONYMS

sahajei--by nature; nityananda--Lord Nityananda Prabhu; krsna-prema-uddama--very much inspired in transcendental loving service to Lord Krsna; prabhu-ajnaya--by the order of the Lord; kaila--did; yahan tahan--anywhere and everywhere; prema-dana--distribution of that love.

TRANSLATION

Sri Nityananda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Krsna. Now, being ordered by Sri Caitanya Mahaprabhu, He distributed this loving service anywhere and everywhere.

TEXT 26

TEXT

tanhara carane mora koti namaskara

caitanyera bhakti yenho laoyaila samsara

SYNONYMS

tanhara carane--unto His lotus feet; mora--my; koti--unlimited; namaskara--obeisances; caitanyera--of Lord Sri Caitanya Mahaprabhu; bhakti--the devotional service; yenho--one who; laoyaila--caused to take; samsara--the whole world.

TRANSLATION

I offer innumerable obeisances unto the lotus feet of Sri Nityananda Prabhu, who is so kind that He spread the service of Sri Caitanya Mahaprabhu all over the world.

TEXT 27

TEXT

caitanya-gosani yanre bale 'bada bhai'

tenho kahe, mora prabhu----caitanya-gosani

SYNONYMS

caitanya-gosani--Lord Sri Caitanya Mahaprabhu; yanre--unto whom; bale--says; bada bhai--elder brother; tenho--He; kahe--says; mora prabhu--My Lord; caitanya-gosani--the supreme master, Lord Caitanya Mahaprabhu.

TRANSLATION

Caitanya Mahaprabhu used to address Nityananda Prabhu as His elder brother, whereas Nityananda Prabhu addressed Sri Caitanya Mahaprabhu as His Lord.

TEXT 28

TEXT

yadyapi apani haye prabhu balarama

tathapi caitanyera kare dasa-abhimana

SYNONYMS

yadyapi--although; apani--personally; haye--is; prabhu--Lord; balarama--Balarama; tathapi--still; caitanyera--of Lord Sri Caitanya Mahaprabhu; kare--accepts; dasa-abhimana--conception as the eternal servant.

TRANSLATION

Although Nityananda Prabhu is none other than Balarama Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Sri Caitanya Mahaprabhu.

TEXT 29

TEXT

'caitanya' seva, 'caitanya' gao, lao 'caitanya'-nama

'caitanye' ye bhakti kare, sei mora prana

SYNONYMS

caitanya seva--serve Sri Caitanya Mahaprabhu; caitanya gao--chant about Sri Caitanya Mahaprabhu; lao--always take; caitanya-nama--the name of Lord Caitanya Mahaprabhu; caitanye--unto Lord Sri Caitanya Mahaprabhu; ye--anyone who; bhakti--devotional service; kare--renders; sei--that person; mora--My; prana--life and soul.

TRANSLATION

Nityananda Prabhu requested everyone to serve Sri Caitanya Mahaprabhu, chant His glories and utter His name. Nityananda Prabhu claimed that person to be His life and soul who rendered devotional service unto Sri Caitanya Mahaprabhu.

TEXT 30

TEXT

ei mata loke caitanya-bhakti laoyaila

dina-hina, nindaka, sabare nistarila

SYNONYMS

ei mata--in this way; loke--the people in general; caitanya--of Lord Caitanya Mahaprabhu; bhakti--the devotional service; laoyaila--He caused to accept; dina-hina--poor fallen souls; nindaka--blasphemers; sabare--everyone; nistarila--He delivered.

TRANSLATION

In this way, Srila Nityananda Prabhu introduced the cult of Sri Caitanya Mahaprabhu to everyone without discrimination. Even though the people were fallen souls and blasphemers, they were delivered by this process.

TEXT 31

TEXT

tabe prabhu vraje pathaila rupa-sanatana

prabhu-ajnaya dui bhai aila vrndavana

SYNONYMS

tabe--after this; prabhu--Lord Sri Caitanya Mahaprabhu; vraje--to Vrndavana-dhama; pathaila--sent; rupa-sanatana--the two brothers Rupa Gosvami and Sanatana Gosvami; prabhu-ajnaya--upon the order of Sri Caitanya Mahaprabhu; dui bhai--the two brothers; aila--came; vrndavana--to Vrndavana-dhama.

TRANSLATION

Lord Sri Caitanya Mahaprabhu then sent the two brothers Srila Rupa Gosvami and Srila Sanatana Gosvami to Vraja. By His order, they went to Sri Vrndavana-dhama.

TEXT 32

TEXT

bhakti pracariya sarva-tirtha prakasila

madana-gopala-govindera seva pracarila

SYNONYMS

bhakti pracariya--broadcasting devotional service; sarva-tirtha--all the places of pilgrimage; prakasila--discovered; madana-gopala--of Sri Radha-Madana-mohana; govindera--of Sri Radha-Govindaji; seva--the service: pracarila--introduced.

TRANSLATION

After going to Vrndavana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindaji.

TEXT 33

TEXT

nana sastra ani' kaila bhakti-grantha sara

mudha adhama-janere tenho karila nistara

SYNONYMS

nana sastra--different types of scriptures; ani'--collecting; kaila--compiled; bhakti-grantha--of books on devotional service; sara--the essence; mudha--rascals; adhama-janere--and fallen souls; tenho--they; karila nistara--delivered.

TRANSLATION

Both Rupa Gosvami and Sanatana Gosvami brought various scriptures to Vrndavana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls.

PURPORT

Srila Srinivasa Acarya has sung:

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

lokanam hita-karinau tri-bhuvane manyau saranyakarau

radha-krsna-padaravinda-bhajananandena mattalikau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

The six Gosvamis, under the direction of Srila Rupa Gosvami and Srila Sanatana Gosvami, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvamis wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in the Bhagavad-gita (15.15): vedais ca sarvair aham eva vedyah. All the Vedic literature aims at understanding Krsna, and how to understand Krsna through devotional service has been explained by Srila Rupa and Sanatana Gosvamis, with evidence from all the Vedic scriptures. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvamis.

TEXT 34

TEXT

prabhu ajnaya kaila saba sastrera vicara

vrajera nigudha bhakti karila pracara

SYNONYMS

prabhu ajnaya--upon the order of Lord Sri Caitanya Mahaprabhu; kaila--they did; saba sastrera--of all scriptures; vicara--analytical study; vrajera--of Sri Vrndavana-dhama; nigudha--most confidential; bhakti--devotional service; karila--did; pracara--preaching.

TRANSLATION

The Gosvamis carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic scriptures. This was in compliance with the order of Sri Caitanya Mahaprabhu. Thus one can understand the most confidential devotional service of Vrndavana.

PURPORT

This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prakrta-sahajiyas. The prakrta-sahajiyas do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of ganja. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prakrta-sahajiyas do not realize that they are violating the orders of Sri Caitanya Mahaprabhu, who specifically said that to understand Vrndavana and the pastimes of Vrndavana one must have sufficient knowledge of the sastras (Vedic scriptures). As stated in Srimad-Bhagavatam (1.2.12), bhaktya sruta-grhitaya. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhanah munayah. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktya sruta-grhitaya). It is not that one should create something out of sentimentality, become a sahajiya and advocate such concocted devotional service. However, Srila Bhaktisiddhanta Sarasvati Thakura considered such sahajiyas to be more favorable than the impersonalists, who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyas is far better than that of the Mayavadi sannyasis. Although the sahajiyas do not think much of Vedic knowledge, they nonetheless have accepted Lord Krsna as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.

TEXT 35

TEXT

hari-bhakti-vilasa, ara bhagavatamrta

dasama-tippani, ara dasama-carita

SYNONYMS

hari-bhakti-vilasa--the scripture named Hari-bhakti-vilasa; ara--and; bhagavatamrta--the scripture named Brhad-bhagavatamrta; dasama-tippani--comments on the Tenth Canto of Srimad-Bhagavatam; ara--and; dasama-carita--poetry about the Tenth Canto of Srimad-Bhagavatam.

TRANSLATION

Some of the books compiled by Srila Sanatana Gosvami were the Hari-bhakti-vilasa, Brhad-bhagavatamrta, Dasama-tippani and Dasama-carita.

PURPORT

In the First Wave of the book known as Bhakti-ratnakara, it is said that Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained it in his commentary known as Vaisnava-tosani All the knowledge that Sri Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service. Sanatana Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing, and Srila Jiva Gosvami edited this under the name of Laghu-tosani. Whatever he immediately put down in writing was finished in the year 1476 Saka (A.D. 1555). Srila Jiva Gosvami completed Laghu-tosani in the year Sakabda 1504 (A.D. 1583).

The subject matter of the Hari-bhakti-vilasa, by Sri Sanatana Gosvami, was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti. This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas. In the first vilasa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilasa, the process of initiation is described. In the third vilasa, the methods of Vaisnava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilasa are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-puja, worship of the spiritual master. In the fifth vilasa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the salagrama-sila representation of Lord Visnu. In the sixth vilasa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Visnu. In the eighth vilasa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilasa, there are descriptions about collecting tulasi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food. In the tenth vilasa there are descriptions of the devotees of the Lord (Vaisnavas, or saintly persons). In the eleventh vilasa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilasa, Ekadasi is described. In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadasi ceremony. In the fourteenth vilasa, different duties for different months are outlined. In the fifteenth vilasa, there are instructions on how to observe Ekadasi fasting without even drinking water. There are also descriptions of branding the body with the symbols of Visnu, discussions of Caturmasya observations during the rainy season, and discussions of Janmastami, Parsvaikadasi, Sravana-dvadasi, Rama-navami and Vijaya-dasami. The sixteenth vilasa discusses duties to be observed in the month of Karttika (October-November), or the Damodara month, or Urja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-puja and Ratha-yatra. The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa. In the eighteenth vilasa the different forms of Sri Visnu are described. The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilasa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilasa-grantha are given by Sri Kaviraja Gosvami in the Madhya-lila (24.329-345). The descriptions given in those verses by Krsnadasa Kaviraja Gosvami are actually a description of those portions compiled by Gopala Bhatta Gosvami. According to Srila Bhaktisiddhanta Sarasvati Thakura, the regulative principles of devotional service compiled by Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles. Actually, Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of Vaisnava regulative principles from the Hari-bhakti-vilasa. It is Srila Bhaktisiddhanta Sarasvati Gosvami's opinion, however, that to follow the Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in perfect order. He claims that the smarta-samaja, which is strictly followed by caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected from the original Hari-bhakti-vilasa. It is therefore very difficult to find out Vaisnava directions from the book of Gopala Bhatta Gosvami. It is better to consult the commentary made by Sanatana Gosvami himself for the Hari-bhakti-vilasa under the name of Dig-darsini-tika. Some say that the same commentary was compiled by Gopinatha-puja Adhikari, who was engaged in the service of Sri Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta Gosvami.

Regarding the Brhad-bhagavatamrta, there are two parts dealing with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuntha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-mahatmya-nirupana, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.

Dasama-tippani is a commentary on the Tenth Canto of Srimad-Bhagavatam. Another name for this commentary is Brhad-vaisnava-tosani-tika. In the Bhakti-ratnakara, it is said that Dasama-tippani was finished in 1476 Sakabda (A.D. 1555).

TEXT 36

TEXT

ei saba grantha kaila gosani sanatana

rupa-gosani kaila yata, ke karu ganana

SYNONYMS

ei saba--all these; grantha--scriptures; kaila--compiled; gosani sanatana--Sanatana Gosvami; rupa-gosani--Rupa Gosvami; kaila--did; yata--all; ke--who; karu ganana--can count.

TRANSLATION

We have already given the names of four books compiled by Sanatana Gosvami. Similarly, Srila Rupa Gosvami has also compiled many books, which no one can even count.

TEXT 37

TEXT

pradhana pradhana kichu kariye ganana

laksa granthe kaila vraja-vilasa varnana

SYNONYMS

pradhana pradhana--the most important ones; kichu--some; kariye--I do; ganana--enumeration; laksa--hundreds and thousands; granthe--in verses; kaila--did; vraja-vilasa--of the pastimes of the Lord in Vrndavana; varnana--description.

TRANSLATION

I shall therefore enumerate the chief books compiled by Srila Rupa Gosvami. He has described the pastimes of Vrndavana in thousands of verses.

TEXT 38

TEXT

rasamrta-sindhu, ara vidagdha-madhava

ujjvala-nilamani, ara lalita-madhava

SYNONYMS

rasamrta-sindhu--of the name Bhakti-rasamrta-sindhu; ara--and; vidagdha-madhava--of the name Vidagdha-madhava; ujjvala-nilamani--of the name Ujjvala-nilamani; ara--and; lalita-madhava--of the name Lalita-madhava.

TRANSLATION

The books compiled by Sri Rupa Gosvami include the Bhakti-rasamrta-sindhu, Vidagdha-madhava, Ujjvala-nilamani and Lalita-madhava.

TEXTS 39-40

TEXT

dana-keli-kaumudi, ara bahu stavavali

astadasa lila-cchanda, ara padyavali

govinda-virudavali, tahara laksana

mathura-mahatmya, ara nataka-varnana

SYNONYMS

dana-keli-kaumudi--of the name Dana-keli-kaumudi; ara--and; bahu stavavali--many prayers; astadasa--eighteen; lila-cchanda--chronological pastimes; ara--and; padyavali--of the name Padyavali; govinda-virudavali--of the name Govinda-virudavali; tahara laksana--the symptoms of the book; mathura-mahatmya--the glories of Mathura; ara nataka-varnana--and descriptions of drama (Nataka-candrika).

TRANSLATION

Srila Rupa Gosvami also compiled the Dana-keli-kaumudi, Stavavali, Lila-cchanda, Padyavali, Govinda-virudavali, Mathura-mahatmya and Nataka-varnana.

TEXT 41

TEXT

laghu-bhagavatamrtadi ke karu ganana

sarvatra karila vraja-vilasa varnana

SYNONYMS

laghu-bhagavatamrta-adi--another list, containing Laghu-bhagavatamrta; ke--who; karu ganana--can count; sarvatra--everywhere; karila--did; vraja-vilasa--of the pastimes of Vrndavana; varnana--description.

TRANSLATION

Who can count the rest of the books (headed by the Laghu-bhagavatamrta) written by Srila Rupa Gosvami? He has described the pastimes of Vrndavana in all of them.

PURPORT

Srila Bhaktisiddhanta Sarasvati has given a description of these books. The Bhakti-rasamrta-sindhu is a great book of instruction on how to develop devotional service to Lord Krsna and follow the transcendental process. It was finished in the year 1463 Sakabda (A.D. 1542). This book is divided into four parts: purva-vibhaga (eastern division), daksina-vibhaga (southern division), pascima-vibhaga (western division) and uttara-vibhaga (northern division). In the purva-vibhaga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharis (waves) in this division of the ocean of the nectar of devotion.

In the daksina-vibhaga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high platform of devotional service. Thus there are five waves in the daksina-vibhaga division. In the western division (pascima-vibhaga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirupana, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Krsna and His devotees. Thus there are five waves in the western division.

In the northern division (uttara-vibhaga) there is a description of the indirect mellows of devotional service--namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasamrta-sindhu.

The Vidagdha-madhava is a drama of Lord Krsna's pastimes in Vrndavana. Srila Rupa Gosvami finished this book in the year 1454 Sakabda (A.D. 1533). The first part of this drama is called venu-nada-vilasa, the second part manmatha-lekha, the third part radha-sanga, the fourth part venu-harana, the fifth part radha-prasadana, the sixth part sarad-vihara, and the seventh and last part gauri-vihara.

There is also a book called Ujjvala-nilamani, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the Bhakti-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani. This book describes different types of lovers, their assistants, and those who are very dear to Krsna. There is also a description of Srimati Radharani and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Krsna, are all described. The book also relates how love of Krsna is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.

Similarly, Lalita-madhava is a description of Krsna's pastimes in Dvaraka. These pastimes were made into a drama, and the work was finished in the year 1459 Sakabda. The first part deals with festivities in the evening, the second with the killing of the Sankhacuda, the third with maddened Srimati Radharani, the fourth with Radharani's proceeding toward Krsna, the fifth with the achievement of Candravali, the sixth with the achievement of Lalita, the seventh with the meeting in Nava-vrndavana, the eighth with the enjoyment in Nava-vrndavana, the ninth with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts.

The Laghu-bhagavatamrta is divided into two parts. The first is called "The Nectar of Krsna" and the second "The Nectar of Devotional Service." The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Sri Krsna and descriptions of His pastimes and expansions in svamsa (personal forms) and vibhinnamsa. According to different absorptions, the incarnations are called avesa and tad-ekatma. The first incarnation is divided into three purusavataras--namely, Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. Then there are the three incarnations of the modes of nature--namely, Brahma, Visnu and Mahesvara (Siva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five lila-avataras, namely Catuh-sana (the Kumaras), Narada, Varaha, Matsya, Yajna, Nara-narayana Rsi, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana, Parasurama, Dasarathi, Krsna-dvaipayana, Balarama, Vasudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajna, Vibhu, Satyasena, Hari, Vaikuntha, Ajita, Vamana, Sarvabhauma, Rsabha, Visvaksena, Dharmasetu, Sudhama, Yogesvara and Brhadbhanu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahaprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called avesa, prabhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.

Sri Krsna is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhagavatamrta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Sri Krsna), the superexcellence of Sri Krsna's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuntha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuntha world, however, there is no such distinction. Lord Sri Krsna is unborn, and His appearance as an incarnation is perpetual. Krsna's pastimes are divided into two parts--manifest and unmanifest. For example, when Krsna takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Krsna during His manifest pastimes. After all, His pastimes in Mathura, Vrndavana and Dvaraka are eternal and are going on perpetually somewhere in some part of the universe.

TEXT 42

TEXT

tanra bhratus-putra nama----sri-jiva-gosani

yata bhakti-grantha kaila, tara anta nai

SYNONYMS

tanra--his; bhratuh-putra--nephew; nama--of the name; sri-jiva-gosani--Srila Jiva Gosvami Prabhupada; yata--all; bhakti-grantha--books on devotional service; kaila--compiled; tara--that; anta--end; nai--there is not.

TRANSLATION

Sri Rupa Gosvami's nephew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting them.

TEXT 43

TEXT

sri-bhagavata-sandarbha-nama grantha-vistara

bhakti-siddhantera tate dekhaiyachena para

SYNONYMS

sri-bhagavata-sandarbha-nama--of the name Bhagavata-sandarbha; grantha--the book; vistara--very elaborate; bhakti-siddhantera--of the conclusions of devotional service; tate--in that book; dekhaiyachena--he has shown; para--the limit.

TRANSLATION

In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

PURPORT

The Bhagavata-sandarbha is also known as Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva. Material goodness is apt to be contaminated by the other two material qualities--ignorance and passion--but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories--internal, external, personal, marginal and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form. It is also stated that everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the lila-avatara incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the purusa-avataras, and so forth. The opinions of Sridhara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the adjustment and equality of the manifest and unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis. There is also a list of the gopis' names and a discussion of the topmost position of Srimati Radharani.

The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varnasrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brahmana is condemned. There are discussions of the process of karma-tyaga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaisnava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the maha-bhagavata (liberated devotee) and service to him, service to Vaisnavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and meeting with the Supreme Personality of Godhead are described as liberation within one's lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent, above the transcendental realization of the Brahman effulgence. There is a comparative study of liberation as salokya, samipya and sarupya. Samipya is better than salokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopis, which are different from mundane affairs, which in turn are symbolical representations of pure love for Krsna. There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopis, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Krsna, the gopas and the gopis in parental love with Krsna, and finally the superexcellence of the love of the gopis and that of Srimati Radharani. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love, and there are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhirodatta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features, the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions. Finally there is a discussion of overlapping of different rasas, and there are discussions of santa (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Srimati Radharani.

TEXT 44

TEXT

gopala-campu-name grantha-mahasura

nitya-lila sthapana yahe vraja-rasa-pura

SYNONYMS

gopala-campu--Gopala-campu; name--by the name; grantha--the transcendental work of literature; maha-sura--most formidable; nitya-lila--of eternal pastimes; sthapana--establishment; yahe--in which; vraja-rasa--the transcendental mellows enjoyed in Vrndavana; pura--complete.

TRANSLATION

The most famous and formidable transcendental literary work is the book named Gopala-campu. In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vrndavana are completely described.