CC Adi 5 extra

TEXT 18

Like the transcendental body of Lord Kṛ ṣ ṇ a, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction.

Purp.: Ś rī la Jī va Gosvā mī, the great authority and philosopher in the line of Ś rī Caitanya Mahā prabhu, has discussed the abode of Kṛ ṣ ṇ a in his Kṛ ṣ ṇ a-sandarbha. … The Brahma-saṁ hitā states that Gokula, the highest region of the kingdom of God, resembles a lotus flower with thousands of petals. The outer portion of that lotuslike planet is a square place known as Ś vetadvī pa. In the inner portion of Gokula there is an elaborate arrangement for Ś rī Kṛ ṣ ṇ a’s residence with His eternal associates such as Nanda and Yaś odā. …

Anubh.: ś rī -jī vaḥ ś rī -kṛ ṣ ṇ a-sandarbhe (106 saṅ khyā ) — … brahma-saṁ hitā yā ṁ —

sahasra-patra-kamalaṁ gokulā khyaṁ mahat padam

[“The superexcellent station of Kṛ ṣ ṇ a, which is known as Gokula, has thousands of petals like that of a lotus…” Bs. 5. 2]

catur-asraṁ tat-paritaḥ ś vetadvī pā khyam adbhutam

[“There is a mysterious quadrangular place named Ś vetadvī pa surrounding the outskirts of Gokula. ” Bs. 5. 5]

tasya ś rī -kṛ ṣ ṇ asya dhā ma nanda-yaś odā dibhiḥ saha vā sa yogyaṁ mahā ntaḥ -puram…

TEXT 25

ei tina loke kṛ ṣ ṇ a kevala-lī lā -maya

nija-gaṇ a lañ ā khele ananta samaya

ei—these; tina—three; loke—in the locations; …

Only in these three places [Dvā rakā, Mathurā and Gokula] does the all-sporting Lord Kṛ ṣ ṇ a perform His endless pastimes with His personal associates.

Anubh.: tina loke — gokule, mathurā ya o dvā rakā ya.

TEXTS 27–28

Kṛ ṣ ṇ a’s own form has only two hands, but in the form of Lord Nā rā yaṇ a He has four hands. Lord Nā rā yaṇ a holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The ś rī, bhū and nī lā energies serve at His lotus feet.

Purp.: In the Rā mā nuja and Madhva sects of Vaiṣ ṇ avism there are extensive descriptions of the ś rī, bhū and nī lā energies. In Bengal the nī lā energy is sometimes called the lī lā energy…

A. -pr. -bh.: …ś rī -sampradā yi-vaiṣ ṇ avadigera granthe ei tri-vidha ś aktira viś eṣ a varṇ ana ā che.

Anubh.: nī lā ke baṅ gī ya-pā ṭ he keha keha ‘lī lā ś akti’ balena…

Purp.: … Quoting from the revealed scriptures in his commentary on the Bhagavad-gī tā (4. 6), Madhvā cā rya has stated that mother material nature, which is conceived of as the illusory energy, Durgā, has three divisions, namely ś rī, bhū and nī lā. She is the illusory energy for those who are weak in spiritual strength because such energies are created energies of Lord Viṣ ṇ u. Although each energy has no direct relationship with the unlimited, they are subordinate to the Lord because the Lord is the master of all energies…

Anubh.: … madhvā cā rya sva-kṛ ta gī tā -ṭ ī kā ya 4rtha adhyā ya, 6ṣ ṭ ha ś loke ś ā stroddhā ra kariyā chena —

mahad ā des tu mā tā yā ś rī -bhū -nī leti kalpitā

vimohikā ca durgy ā khyā tā bhir viṣ ṇ ur ajo ’pi hi

jā ta-vat prathate hy ā tma cid-balā n-mū ḍ ha-cetasā m

ś rī -bhū -durgeti yā bhinnā mahā -mā yā tu vaiṣ ṇ avī

tac-chakty anantā ṁ ś a hi nā thā pi tasyā ś rayā t prabhoḥ

ananta brahma rudrā der nā syā ḥ ś akti-kalā pi hi

teṣ ā ṁ duratyayā py eṣ ā vinā viṣ ṇ u-prasā dataḥ

… gī tā ra 14 adhyā ya, 3ya ś lokera mā dhva-bhā ṣ ya — “mahad-brahma prakṛ tiḥ. sā ca ś rī -bhū -durgeti bhinnā. umā sarasvaty ā dyā s tu tad-aṁ ś a-yutā anya-jī vā ḥ. ” …

TEXT 36

“Where it has been stated that the Lord’s enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Kṛ ṣ ṇ a. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Kṛ ṣ ṇ a Himself is like the sun. ”

A. -pr. -bh.: … The conclusion is that devotees who are dear to the Lord attain the variegatedness of Vaikuṇ ṭ ha, while the Lord’s enemies attain Siddhaloka where there are no pleasure pastimes going on.

Purp.: This verse is from the Bhakti-rasā mṛ ta-sindhu (1. 2. 278) of Ś rī la Rū pa Gosvā mī, who further discusses this same topic in his Laghu-bhā gavatā mṛ ta (Pū rva 5. 41). There he refers to the Viṣ ṇ u Purā ṇ a (4. 15. 1), where Maitreya Muni asked Parā ś ara, …

Anubh.: .: In Ś rī Rū pa Prabhu’s Laghu-bhā gavatā mṛ ta, within the description of the glories of Ś rī Kṛ ṣ ṇ a (texts 41-66), it is stated:

tatra maitreya-praś naḥ caturthe 'ṁ se (Viṣ ṇ u Purā ṇ a 4. 15. 1-10), —

hiraṇ yakaś iputve ca rā vaṇ atve ca viṣ ṇ unā

avā pa nihato bhogā n aprā pyā n amarair api

nā labhat tatra caiveha sā yujyaṁ sa kathaṁ punaḥ

samprā ptaḥ ś iś upā latve sā yujyaṁ ś ā ś vate harau …

[Maitreya's question In the fourth Canto of the Viṣ ṇ u Purā ṇ a: “As Hiraṇ yakaś ipu and Rā vaṇ a (this demon) enjoyed sensual pleasures unavailable for even the great demigods, and then was personally killed by Lord Viṣ ṇ u Himself. Why did (this demon) not attain sā yujya-mukti then? Only as Ś iś upā la did he attain sā yujya-mukti, the liberation of merging into eternal Lord Hari? ” Ś rī Parā ś ara's answer: “The Supreme Personality of Godhead, who maintains, creates, and destroys the entire cosmic manifestation, manifested the unprecednted form of Lord Nṛ siṁ ha in order to kill Hiraṇ yakaś ipu, the king of the demons. The thought that Lord Nṛ siṁ ha was actually the Supreme Lord Viṣ ṇ u was not manifest in Hiraṇ yakaś ipu's mind. Becuase Hiraṇ yakaś ipu was overwhelmed by the mode of passion, at the time of his death he was not able to meditate on the trascendental Personality who was kiling him. For these reasons Hiraṇ yakaś ipu did not attain liberation, but instead took birth as the demon Rā vaṇ a, whose sense gratification was greater than than all the pleasures in the three worlds…]

[follows the full quotation of the Sanskrit verses from the Laghu-bhā gavatā mṛ ta, and then the Marmā nuvā da, or essential translation into Bengali, which SP renders in his Purp. ]

TEXT 40

In that spiritual sky, on the four sides of Nā rā yaṇ a, are the second expansions of the quadruple expansions of Dvā rakā.

Purp.: … The Padma Purā ṇ a, as quoted by Ś rī la Rū pa Gosvā mī in his Laghu-bhā gavatā mṛ ta, describes that…

Anubh.: …In Ś rī Rū pa Prabhu’s Laghu-bhā gavatā mṛ ta, within the description of the Catur-vyū ha (texts 2. 173-174), it is stated:

pā dme tu parama-vyomnaḥ pū rvā dye dik-catuṣ ṭ aye

vā sudevā dayo vyū hā s catvā raḥ kathitaḥ kramā t

[“In the Padma Purā ṇ a it is said that the catur-vyū ha expansions, which begin with Lord Vā sudeva, preside over the four directions of the spiritual world. ”]

tathā pada-vibhū tau ca nivasanti kramā d ime

jalā vṛ ti-stha-vaikuṇ ṭ ha sthita-devavatī -pure

satyordhe vaiṣ ṇ ave loke nityā khye dvā rakā -pure

ś uddhodā d uttare ś veta-dvī pe cairā vatī -pure

kṣ ī rā mbudhi-sthitā nanta-kroḍ a-paryaṅ ka-dhā mani

[“They also reside in the material world. (Lord Vā sudeva) resides in the city of Devavatī in Jalā vṛ ti Vaikuṇ ṭ ha, (Lord Saṅ karṣ aṇ a) resides in the city of Dvā rakā in Viṣ ṇ uloka above Satyaloka, (Lord Pradyumna) resides in the city of Airā vatī in Ś vetadvī pa north of the pure ocean, and (Lord Aniruddha) resides on the couch of Ananta's lap in the ocean of milk. ”]

TEXT 41

Vā sudeva, Saṅ karṣ aṇ a, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.

Purp.: Ś rī pā da Ś aṅ karā cā rya has misleadingly explained the quadruple form (catur-vyū ha) in his interpretation of the forty-second aphorism of Chapter Two of the second khaṇ ḍ a of the Vedā nta-sū tra (utpatty-asambhavā t).. .

Anubh. gives the full quotation of Ś aṅ karā cā rya’s comments in Sanskrit and then the translation into Bengali [which SP renders in his Purp. ] on many pages. The commented aphorisms from the Vedā nta-sū tra (2. 2. 42-45) are:

“utpatty asambhavā t” (42)

“na ca kartuḥ karaṇ am” (43)

“vijñ ā nā di-bhā ve vā tad-apratiṣ edhaḥ ” (44)

“vipratiṣ edhā c ca” (45)

Anubh.: Another name of Saṅ karṣ aṇ a is Mahā -saṅ karṣ aṇ a (described here in texts 42-48).

TEXT 51

Outside the Vaikuṇ ṭ ha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Kā raṇ a Ocean, or Causal Ocean.

Purp.: The impersonal glowing effulgence known as impersonal Brahman is the outer space of the Vaikuṇ ṭ ha planets in the spiritual sky. Beyond that impersonal Brahman is the great Causal Ocean, which lies between the material and spiritual skies. The material nature is a by-product of this Causal Ocean…

A. -pr. -bh.: paravyoma dhā mera bā hire jotirmaya ‘brahma-dhā ma’, tā hā ra bā hire ‘kā raṇ a-samudra’. cinmaya jagatṭ ī kā raṇ a ś ū nya; mā yā kā raṇ a-mayī … [The spiritual world is free of any causes; mā yā is full of causes. ] (! )

TEXT 52

vaikuṇ ṭ ha beḍ iyā eka ā che jala-nidhi

ananta, apā ra——tā ra nā hika avadhi

… jala-nidhi—ocean of water; …

Surrounding Vaikuṇ ṭ ha is a mass of water that is endless, unfathomed and unlimited.

Anubh.: jala-nidhi — ‘virajā ’ vā ‘kā raṇ a-vā ri’ [river Virajā or the Causal Ocean] (see Madhya 15. 175-176, 20. 268-269, 21. 52)

TEXT 54

cinmaya-jala sei parama kā raṇ a

yā ra eka kaṇ ā gaṅ gā patita-pā vana

… parama kā raṇ a—original cause; …

The water of the Kā raṇ a Ocean, which is the original cause, is therefore spiritual. The sacred Ganges, which is but a drop of it, purifies the fallen souls.

Anubh.: kā raṇ a — mā yā -sambandha-gata upā dhi haile-o vastutaḥ miś ra-rajas-tamo-hī na vā sattva-maya [= Although the Kā raṇ a Ocean is being spoken about as connected with mā yā, actually it is free from the mixtures of rajas and tamas, and is full of sattva. ] See Ā di 2. 53.

TEXT 58

Mā yā has two varieties of existence. One is called pradhā na or prakṛ ti. It supplies the ingredients of the material world.

Purp.: Mā yā, the external energy of the Supreme Personality of Godhead, is divided into two parts. Mā yā is both the cause of the cosmic manifestation and the agent who supplies its ingredients. As the cause of the cosmic manifestation she is known as mā yā, and as the agent supplying the ingredients of the cosmic manifestation she is known as pradhā na. An explicit description of these divisions of the external energy is given in Ś rī mad-Bhā gavatam (11. 24. 1–4). Elsewhere in Ś rī mad-Bhā gavatam (10. 63. 26) the ingredients and cause of the material cosmic manifestation are described as follows: …

Anubh.: ‘pradhā na’ o ‘prakṛ ti’ — see Madhya 20. 271 & Ś rī Jī va Prabhu’s Paramā tma-sandarbha (49) — “tasyā mā yā yā ś cā ṁ ś a-dvayam. tatra guṇ a-rū pasya mā yā khyasya nimittā ṁ ś asya dravya-rū pasya pradhā nā khyasyopā dā nā ṁ ś asya ca parasparaṁ bhedam ā ha caturbhiḥ ” (bhā 11. 24) [“The mā yā potency has two parts: 1. the modes of material nature, which are the creators of the material world, and 2. the various ingredients of which the things in the material world are made. The ways these two parts are different are described in the four Ś rī mad-Bhā gavatam verses to be quoted now in this book. ”] (53) “anyatra (bhā 10. 63) tayor upā dā na-nimitta-rū payor aṁ ś ayor vṛ tti-bhedena bhedā n apy ā ha” [“The different activities of these two parts-and-parcels of the Lord, which are the cause and ingredient of the material world, are described in these words of Ś rī mad-Bhā gavatam”] (10. 63. 26): …

Purp.: … Three forces work in the causal portion of mā yā: knowledge, desire and activity. The material ingredients are a manifestation of mā yā as pradhā na. In other words, when the three qualities of mā yā are in a dormant stage, they exist as prakṛ ti, avyakta or pradhā na…

Anubh.: (53) “yathā nimittā ṁ ś a-rū payā mā yā khyayaiva prasiddhā ś aktis tridhā dṛ ś yate. jñ ā neccha-kriyā -rū patvena. ” [“The most celebrated of the various causes is the mā yā potency, which has three aspects: 1. jñ ā na (knowledge), 2. icchā (desire), and 3. kriyā (activity). ”] … athopā dā nā ṁ ś asya prā dhā nasya lakṣ aṇ aṁ

yat tat tri-guṇ am avyaktaṁ

nityaṁ sad-asad-ā tmakam

pradhā naṁ prakṛ tiṁ prahur

aviś eṣ aṁ viś eṣ avat

[“The pradhā na, which is an ingredient of the material world, is described in these words of Ś rī mad-Bhā gavatam (3. 26. 10): ‘The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhā na. It is called prakṛ ti when in the manifested stage of existence. ’”] …

TEXTS 65-67

The first puruṣ a casts His glance at mā yā from a distance, and thus He impregnates her with the seed of life in the form of the living entities.

The reflected rays of His body mix with mā yā, and thus mā yā gives birth to myriad universes. [eka aṅ gā bhā se kare mā yā te milana / mā yā haite janme tabe brahmā ṇ ḍ era gaṇ a]

The puruṣ a enters each and every one of the countless universes. He manifests Himself in as many separate forms as there are universes.

A. -pr. -bh.: The glance that the puruṣ a lying at the Causal Ocean casts from distance at mā yā is a spiritual medium [cit-phala-svarū pa] which executes two functions — makes an unlimited number of living entities, in the form of particles of its rays, enter mā yā, and as the reflection of His body [aṅ ga-ā bhā sa] contacts mā yā, it creates a countless, unlimited number of universes. Into each of these universes one form of the puruṣ a enters. ‘Aṅ gā bhā sa’ means that there is only a hint of a bodily contact, but actually no such contact takes place.

Purp. (to text 69): In His form as Kā raṇ odakaś ā yī Viṣ ṇ u the Lord impregnates material nature by His glance. The transcendental molecules of that glance are particles of spirit, or spiritual atoms, which appear in different species of life according to the seeds of their individualkarma from the previous cosmic manifestation. And the Lord Himself, by His partial representation, creates a body of innumerable universes and again enters each of those universes as Garbhodakaś ā yī Viṣ ṇ u. His coming in contact with mā yā is explained in the Bhagavad-gī tā by a comparison between air and the sky. The sky enters everything material, yet it is far away from us.

TEXT 73

aṁ ś era aṁ ś a yei, ‘kalā ’ tā ra nā ma

govindera pratimū rti ś rī -balarā ma

… prati-mū rti—counterform; .. .

A part of a part of a whole is called a kalā. Ś rī Balarā ma is the counterform of Lord Govinda.

Anubh.: prati-mū rti — the second body (Ā di 5. 4-5, Madhya 20. 174)

TEXT 76

Garbhodaś ā yī and Kṣ ī rodaś ā yī are both called puruṣ as. They are plenary portions of Kā raṇ odaś ā yī Viṣ ṇ u, the first puruṣ a, who is the abode of all the universes.

Purp.: The symptoms of the puruṣ a are described in the Laghu-bhā gavatā mṛ ta. While describing the incarnations of the Supreme Personality of Godhead, the author has quoted from the Viṣ ṇ u Purā ṇ a (6. 8. 59), … In summarizing this statement, Rū pa Gosvā mī has concluded that the plenary expansion of the Supreme Personality of Godhead who acts in cooperation with the material energy is called the puruṣ a.

Anubh.: … Ś rī Rū pa’s explanation [kā rikā ] of this verse is,

parameś ā ṁ ś a-rū po yaḥ pradhā na-guṇ a-bhā g iva

tad-ī kṣ ā di-kṛ tir nā nā vatā rayḥ puruṣ aḥ smṛ taḥ

[Laghu-bhā gavatā mṛ ta 2. 7] …

TEXT 77

“Viṣ ṇ u has three forms called puruṣ as. The first, Mahā -Viṣ ṇ u, is the creator of the total material energy [mahat], the second is Garbhodaś ā yī, who is situated within each universe, and the third is Kṣ ī rodaś ā yī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of mā yā. ”

A. -pr. -bh.: … He is Antaryā mī Ī ś vara or Paramā tmā of each living being. If one knows these three tattvas, he can be liberated from all materialistic conceptions, or material consciousness [jaḍ a-buddhi].

TEXT 80

sei puruṣ a sṛ ṣ ṭ i-sthiti-pralayera kartā

nā nā avatā ra kare, jagatera bhartā

That puruṣ a [Kā raṇ odakaś ā yī * Viṣ ṇ u] is the performer of creation, maintenance and destruction. He manifests Himself in many incarnations, for He is the maintainer of the world.

* changed by the editor from Kṣ ī rodakaś ayī (? )

A. -pr. -bh.: (jagat-pā laka-rū pe) sei puruṣ ā vatā ra kṣ ī rodakaś ayī [= This puruṣ a incarnation(in the form of the maintainer of the world) lies in the ocean of milk]

Anubh.: Bhā gavatam (1. 3. 5) states:

etan nā nā vatā rā ṇ ā ṁ nidhā naṁ bī jam avyayam

yasyā ṁ ś ā ṁ ś ena sṛ jyante deva-tiryaṅ -narā dayaḥ

[“This form (the second manifestation of the puruṣ a) is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created. ”]

In the form of Kā raṇ ā bdhiś ā yī the Lord causes creation, maintenance and annihilation, in the form of Garbhodaś ā yī He is the source of various incarnations, and in the form of Kṣ ī rodakaś ayī He is the maintainer of this world.

TEXT 81

That fragment of the Supreme Lord, known as the Mahā -puruṣ a, appears for the purpose of creation, maintenance and annihilation and is called an incarnation.

Purp. (to text 83): Describing the incarnations and their symptoms, the Laghu-bhā gavatā mṛ ta has stated that when Lord Kṛ ṣ ṇ a descends to conduct the creative affairs of the material manifestation, He is an avatā ra, or incarnation. The two categories of avatā ras are empowered devotees and tad-ekā tma-rū pa (the Lord Himself). An example of tad-ekā tma-rū pa is Ś eṣ a, and an example of a devotee is Vasudeva, the father of Lord Kṛ ṣ ṇ a…

Anubh.: …In the Laghu-bhā gavatā mṛ ta, within the description of the symptoms of incarnations (texts 2. 2-3), it is stated:

purvoktā viś va-kā ryā rtham apū rvā iva cet svayam

dvā rā ntareṇ a vā viḥ syur avatā rā s tadā smṛ tā ḥ

tac ca dvā raṁ tadekā tma-rū pas tad-bhakta eva ca

ś eṣ aś ā yy-ā diko yā dvad vasudevā diko 'pi ca

[“To act in the material world, the Supreme Lord appears in the previously described forms and in other ways, as if He had never appeared in that way before. These appearances are known as ‘incarnations’. In this way He appears in His tad-ekā tmā forms, such as Ś eṣ aś ā yī Viṣ ṇ u, and in His empowered devotees, such as Mahā rā ja Vasudeva. ”] … See Madhya 20. 263-264.

TEXT 82

ā dyā vatā ra, mahā -puruṣ a, bhagavā n

sarva-avatā ra-bī ja, sarvā ś raya-dhā ma

That Mahā -puruṣ a is identical with the Personality of Godhead. He is the original incarnation, the seed of all others, and the shelter of everything.

Anubh.: sarvā vatā ra-bī ja-rū pī garbhodaś ā yī ra kathā — bhā 1/3/5 draṣ ṭ avya

TEXT 83

“The puruṣ a [Mahā -Viṣ ṇ u] is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛ ti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences. ”

A. -pr. -bh.: In a different reading, there are texts 2. 6. 43-45 from the Ś rī mad- Bhā gavatam quoted at this point [“I myself (Brahmā ), Lord Ś iva, Lord Viṣ ṇ u, great generators of living beings like Dakṣ a and Prajā pati, yourselves (Nā rada and the Kumā ras), heavenly demigods like Indra and Candra, the leaders of the Bhū rloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyā dhara planets, the leaders of the Cā raṇ aloka planets, the leaders of the Yakṣ as, Rakṣ as and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kū ṣ mā ṇ ḍ as, great aquatics, great beasts and great birds, etc. —in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless—may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord. ”]

TEXT 85

Although the Lord is the shelter of everything and although all the universes rest in Him, He, as the Supersoul, is also the support of everything.

Anubh.: See Madhya 20. 282 [“Mahā -Viṣ ṇ u is the Supersoul of all the universes. Lying on the Causal Ocean, He is the master of all material worlds. ”].

TEXT 86

Although He is thus connected with the material energy in two ways, He does not have the slightest contact with it.

Purp.: In the Laghu-bhā gavatā mṛ ta, Ś rī la Rū pa Gosvā mī, commenting upon the Lord’s transcendental position beyond the material qualities, says that Viṣ ṇ u, as the controller and superintendent of material nature, has a connection with the material qualities. That connection is called yoga…

Anubh.: Laghu-bhā gavatā mṛ ta [2. 18]:

yogo niyamakatayā guṇ aiḥ sambandha ucyate

ataḥ sa tair na yujyate tatra svā ṁ ś aḥ parasya yaḥ

[“The relation of Lord Viṣ ṇ u with the modes in the form of being their controller is called yoga. Hence the puruṣ as are never bound by the guṇ as. Among them especially none of the Viṣ ṇ u manifestations, which are actually nondifferent from the parama-puruṣ a, is ever connected with the modes in any way. ”]

Purp.: … One may argue that Mahā -Viṣ ṇ u cannot have any connection with the material qualities, because if He were so connected, Ś rī mad-Bhā gavatam would not state that material nature, ashamed of her thankless task of acting to induce the living entities to become averse to the Supreme Lord, remains behind the Lord in shyness. In answer to this argument, it may be said that the word guṇ a means “regulation. ” Lord Viṣ ṇ u, Lord Brahmā and Lord Ś iva are situated within this universe as the directors of the three modes, and their connection with the modes is known as yoga. This does not indicate, however, that these personalities are bound by the qualities of nature. Lord Viṣ ṇ u specifically is always the controller of the three qualities. There is no question of His coming under their control…

Anubh.: Ś rī Baladeva Vidyā bhū ṣ aṇ a writes in his commentary [on the Laghu-bhā gavatā mṛ ta]: “nanu parasya puṁ saḥ kathaṁ guṇ a-sambandhaḥ, ‘mā yā paraity abhimukhe ca vilajjamā nā ’ (bhā 2/7/47) ityā di vā kya-virodhā d iti cet? tatrā ha — yoga iti. guṇ ā niyamā ḥ tridhā virbhū taḥ puruṣ as tu niyā maka iti sambandhaḥ, sa iha yoga ucyate, na tu tair bandha ity arthaḥ. sa tu viṣ ṇ ur naiva yujyate, draviḍ a-yogī ś a-vā kye (bhā 11/4/5) tatra guṇ a-sambandhā nullekhā t” [= If you say, “But isn’t it that Mahā -Viṣ ṇ u has no connection with the guṇ as? Otherwise, it would contradict the statement that ‘mā yā is ashamed of her position, and stands behind the Lord, ’ isn’t it? ” In reply to this, it is to be said that the word guṇ a means “regulation. ” Lord Viṣ ṇ u, Lord Brahmā and Lord Ś iva – these three manifestations of puruṣ a–are the directors of the material nature, and their connection with the modes is known in the world as yoga. It can never be said that these personalities are bound by the three modes of nature. Lord Viṣ ṇ u specifically is never connected with the three modes because we can see how Drumila, one of the nine Yogendras, does not mention any connection of Lord Viṣ ṇ u with the three modes. ]

TEXT 89

ā mi ta’ jagate vasi, jagat ā mā te

nā ā mi jagate vasi, nā ā mā jagate

[Lord Kṛ ṣ ṇ a said: ] “I am situated in the material world, and the world rests in Me. But at the same time I am not situated in the material world, nor does it rest in Me in truth.

A. -pr. -bh.: ā mi jagate avasthita evaṁ jagat-o ā mā te avasthita; ā bā ra ā mi jagate nā i evaṁ jagat-o ā mā te naya. ihā ke ‘acintya artha’ bale. [= This is called an inconceivable phenomenon. ]

Anubh.: … See the Gauḍ ī ya-bhā ṣ ya commentary, comprising various ṭ ī kā s, on the verse yathā mahā nti bhū tā ni from the catuḥ -ś lokī of the Ś rī mad-Bhā gavatam, the 2nd canto, 9th chapter (verse 35), and Bhā g. 11. 15. 36 [“Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature. ”]

TEXT 90

“O Arjuna, you should know this as My inconceivable opulence. ” This is the meaning propagated by Lord Kṛ ṣ ṇ a in the Bhagavad-gī tā.

Anubh.: The Gī tā 9. 4-5:

mayā tatam idaṁ sarvaṁ jagad avyakta-mū rtinā

mat-sthā ni sarva-bhū tā ni na cā haṁ teṣ v avasthitaḥ

na ca mat-sthā ni bhū tā ni paś ya me yogam aiś varam

bhū ta-bhṛ n na ca bhū ta-stho mamā tmā bhū ta-bhā vanaḥ

TEXT 94

After creating millions of universes, the first puruṣ a entered into each of them in a separate form, as Ś rī Garbhodakaś ā yī.

Anubh.: The Brahma-saṁ hitā (5. 14): ‘praty-ekam evam ekā ṁ ś ā d viś ati svayam’ [Mahā -Viṣ ṇ u enters into each universe as His own separate subjective portions. ].

TEXTS 99–101

There He manifested Vaikuṇ ṭ ha as His own abode and rested in the waters on the bed of Lord Ś eṣ a.

He lay there with Ananta as His bed. Lord Ananta is a divine serpent having thousands of heads, thousands of faces, thousands of eyes and thousands of hands and feet. He is the seed of all incarnations and is the cause of the material world.

Anubh.: See Bhā g. 1. 3. 2, 4, 5 [“A part of the puruṣ a lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest. The devotees, with their perfect eyes, see the transcendental form of the puruṣ a who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands. This form (the second manifestation of the puruṣ a) is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created. ”], Bhā g. 11. 4. 4-5 [“Within His body are elaborately arranged the three planetary systems of this universe. His transcendental senses generate the knowledge-acquiring and active senses of all embodied beings. His consciousness generates conditioned knowledge, and His powerful breathing produces the bodily strength, sensory power and conditioned activities of the embodied souls. He is the prime mover, through the agency of the material modes of goodness, passion and ignorance. And thus the universe is created, maintained and annihilated. In the beginning, the original Supreme Personality manifested the form of Brahmā through the material mode of passion in order to create this universe. The Lord manifested His form as Viṣ ṇ u, the Lord of sacrifice and protector of the twice-born brā hmaṇ as and their religious duties, to maintain the universe. And when the universe is to be annihilated the same Supreme Lord employs the material mode of ignorance and manifests the form of Rudra The created living beings are thus always subject to the forces of creation, maintenance and destruction. ”], Brahma-saṁ hitā 5. 10-11 [“… The Lord of the mundane world, Mahā -Viṣ ṇ u, possesses thousands of thousands of heads, eyes, hands. He is the source of thousands of thousands of avatā ras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls. ”].

TEXT 112

He is the Supersoul of all living entities. He maintains this material world, and He is its Lord.

Anubh.: …In the Laghu-bhā gavatā mṛ ta, within the description of the puruṣ a-avatā ras (text 2. 15), it is stated: “atha yat tu tṛ tī yaṁ syā t rū paṁ tac cā py adṛ ś yata / ‘kecit sva-dehā ntaḥ ’ (bhā 2. 2. 8) iti dvitī ya-skandha-padyataḥ ” [= “The verse from the 2^nd canto of Bhā g. (2. 2. 8) describes how the form of the third purusa-avatā ra is seen. ”] … andwithin the description of Viṣ ṇ u (text 2. 34):

“yo viṣ ṇ uḥ paṭ hyate so 'sau kṣ ī rā mbudhi-ś ayo mataḥ

garbhodaś ā yinas tasya vilā satvā n munī ś varaiḥ

nā rā yaṇ o virā ṭ antaryā mī cā yaṁ nigadyate”

[= “The Viṣ ṇ u described here is considered to be Kṣ ī rodakaś ā yī Viṣ ṇ u. Because He is a vilā sa-avatā ra of Garbhodakaś ā yī Viṣ ṇ u, the great sages call Him ‘Nā rā yaṇ a’ and ‘the Supersoul of the universal form’. ”]

TEXT 124

eta mū rti-bheda kari’ kṛ ṣ ṇ a-sevā kare

kṛ ṣ ṇ era ś eṣ atā pā ñ ā ‘ś eṣ a’ nā ma dhare

… ś eṣ atā —ultimate end; …

He is thus called Lord Ś eṣ a, for He has attained the ultimate end of servitude to Kṛ ṣ ṇ a. He takes many forms for the service of Kṛ ṣ ṇ a, and thus He serves the Lord.

A. -pr. -bh.: ś eṣ atā — carama dā sya [= the ultimate service]

Anubh.: Bhā g. (10. 3. 25): “bhavā n ekaḥ ś iṣ yate 'ś eṣ a-saṁ jñ aḥ ” [“… You alone remain, and You are known as Ananta Ś eṣ a-nā ga. ”]

TEXT 128

They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Kṛ ṣ ṇ a was regarded in the light of different principles by different people.

Purp. (to text 132): … If someone calls Lord Rā macandra by the vibration Hare Rā ma, understanding it to mean “O Lord Rā macandra! ” he is quite right. Similarly, if one says that Hare Rā ma means “O Ś rī Balarā ma! ” he is also right. Those who are aware of the viṣ ṇ u-tattva do not fight over all these details…

A. -pr. -bh.: Thosewho do not find any difference between an incarnation and the source of all incarnations previously equated Lord Kṛ ṣ ṇ a with Vā mana and others, and now in the exactly same way they call Lord Nityā nanda as Ananta etc. Actually there is no fault in devotees’ speaking like this — everything is possible in the supreme truth.

TEXT 133

Therefore Lord Caitanya Mahā prabhu has exhibited to everyone all the pastimes of all the various incarnations.

A. -pr. -bh.: Thus the supreme truth, Ś rī Kṛ ṣ ṇ a Caitanya, showed the pastimes of the incarnations like Varā ha, Nṛ siṁ ha, etc.

TEXT 138

“Acting just like ordinary boys, They played like roaring bulls as They fought each other, and They imitated the calls of various animals. ”

A. -pr. -bh.: Sometimes the two brothers, like ordinary personalities, behaved like bulls and fought each other, making their roaring sounds, and sometimes imitated animals like swans or peacocks, producing their cries.

TEXT 154

Kṛ ṣ ṇ a and Balarā ma present Themselves as younger brother and elder brother, but in the scriptures They are described as the original Supreme Personality of Godhead and His expansion.

Anubh.: …In the Laghu-bhā gavatā mṛ ta, within the description of the lī lā vatā ras (text 3. 79), it is stated, with reference to the Rā ma-gī tā of the Skanda Purā ṇ a, that Lakṣ maṇ a, Bharata and Ś atrughna are triple expansions of Lord Rā ma. [asya ś ā stre trayo vyū hā, etc. ]

Purp. (to text 153): … In the Rā ma-gī ta of the Skanda Purā ṇ a, Lakṣ maṇ a, Bharata and Ś atrughna have been described as the triple attendants of Lord Rā ma.

TEXT 161

avadhū ta gosā ñ ira eka bhṛ tya prema-dhā ma

mī naketana rā madā sa haya tā ṅ ra nā ma

Lord Nityā nanda Prabhu had a servant named Ś rī Mī naketana Rā madā sa, who was a reservoir of love.

A. -pr. -bh.: avadhū ta gosā ñ i — Ś rī Nityā nanda Prabhu; prema-dhā ma — premera ā dhā ra [= reservoir of love].

Anubh.: Explaining the term avadhū ta, Ś rī dhara Svā mipā da writes in his commentary on the Bhā gavatam verse 3. 1. 19 [gā ṁ paryaṭ an medhya-vivikta-vṛ ttiḥ sadā pluto 'dhaḥ ś ayano 'vadhū taḥ / alakṣ itaḥ svair avadhū ta -veṣ o vratā ni cere hari-toṣ aṇ ā ni; “While so traversing the earth, he (Vidura) simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives. ”] that it means ‘asaṁ skṛ ta deha’ [“the one whose body has not been purified by any reformatory methods”]. The disciple of avadhū ta Ś rī Nityā nanda was also a mahā bhagavata paramahaṁ sa and a nitya-siddha beyond the varṇ ā ś rama system, therefore no signs of any caste could be seen on his body, and he was remaining intoxicated by the mood of Vraja in his unreformed body. (! )

TEXT 162

ā mā ra ā laye aho-rā tra-saṅ kī rtana

tā hā te ā ilā teṅ ho pā ñ ā nimantraṇ a

… ahaḥ -rā tra—day and night; …

At my house there was saṅ kī rtana day and night, and therefore he visited there, having been invited.

Anubh.: ahaḥ -rā tra — aṣ ṭ a-prahara [= 24 hours]. tat-kā le kī rtanotsave ś uddha-bhakta-gaṇ era madhye parasparke nimantraṇ a-patrī dibā ra rī ti chila [= At that time it was a custom among the pure devotees to invite each other by a written note for a festival of chanting the holy name].

TEXTS 172-173

At the end of the festival Mī naketana Rā madā sa went away, offering his blessings to everyone. At that time he had some controversy with my brother.

My brother had firm faith in Lord Caitanya but only a dim glimmer of faith in Lord Nityā nanda.

A. -pr. -bh.: When my brother saw the above mentioned behavior, he had some argument with Mī naketana. My brother had firm faith in Lord Caitanya but he did’t have such a faith in Nityā nanda Prabhu.

TEXT 176

ekete viś vā sa, anye nā kara sammā na

“ardha-kukkuṭ ī -nyā ya” tomā ra pramā ṇ a

“If you have faith in one but disrespect the other, your logic is like the logic of accepting half a hen.

A. -pr. -bh.: “ardha-kukkuṭ ī -nyā ya, ” “half-hen logic, ” or saying that one part of a hen is old while another part is young is a completely unacceptable argumentation. Taking to this kind of logic you honor one person of the indivisible couple of Lords, Caitanya and Nityā nanda, while not honoring the other one – that is your atheism and hypocrisy.

TEXT 181

In the village of Jhā maṭ apura, which is near Naihā ṭ i, Lord Nityā nanda appeared to me in a dream.

A. -pr. -bh.: The residence of Kavirā ja Gosvā mī was in the village of Jhā maṭ apura, situated near the village Naihā ṭ i, two kroś as to the north from Katwa. Presently there is a Deity there of Ś rī man Mahā prabhu.

TEXTS 201-202

All glory, all glory to the merciful Lord Nityā nanda, by whose mercy I have attained shelter at the lotus feet of Ś rī Rū pa and Ś rī Sanā tana!

By His mercy I have attained the shelter of the great personality Ś rī Raghunā tha dā sa Gosvā mī, and by His mercy I have found the refuge of Ś rī Svarū pa Dā modara.

Anubh.: … In connection with Svarū pa Dā modara Gosvā mī, see Ā di 4. 160-161 [This conclusion of rasa is extremely deep. Only Svarū pa Dā modara knows much about it. Anyone else who claims to know it must have heard it from him, for he was the most intimate companion of Lord Caitanya Mahā prabhu. ]

TEXT 203

By the mercy of Sanā tana Gosvā mī I have learned the final conclusions of devotional service, and by the grace of Ś rī Rū pa Gosvā mī I have tasted the highest nectar of devotional service.

Purp.: Ś rī Sanā tana Gosvā mī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛ had-bhā gavatā mṛ ta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛ ṣ ṇ a must read this book…

Anubh.: … Antya 4. 219-221:

sanā tana grantha kailā ‘bhā gavatā mṛ te’

bhakta-bhakti-kṛ ṣ ṇ a-tattva jā ni yā hā haite

siddhā nta-sā ra grantha kailā ‘daś ama-ṭ ippanī ’

kṛ ṣ ṇ a-lī lā -rasa-prema yā hā haite jā ni

’hari-bhakti-vilā sa’-grantha kailā vaiṣ ṇ ava-ā cā ra

vaiṣ ṇ avera kartavya yā hā ṅ pā iye pā ra

Purp.: … Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī also, in the last section of the Caitanya-caritā mṛ ta, specifically mentions the names of Rū pa Gosvā mī, Sanā tana Gosvā mī and Ś rī la Jī va Gosvā mī and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunā tha dā sa.

Anubh.: … Antya 4. 236:

ei tina-guru, ā ra raghunā tha-dā sa

iṅ hā -sabā ra caraṇ a vandoṅ, yā ṅ ra muñ i ‘dā sa’

Purp.: … Ś rī la Rū pa Gosvā mī is described as the bhakti-rasā cā rya, or one who knows the essence of devotional service. His famous book Bhakti-rasā mṛ ta-sindhu is the science of devotional service, and by reading this book one can understand the meaning of devotional service.

Anubh.: … Antya 4. 223-224:

rū pa-gosā ñ i kailā ‘rasā mṛ ta-sindhu’ sā ra

kṛ ṣ ṇ a-bhakti-rasera yā hā ṅ pā iye vistā ra

’ujjvala-nī lamaṇ i’-nā ma grantha kaila ā ra

rā dhā -kṛ ṣ ṇ a-lī lā -rasa tā hā ṅ pā iye pā ra

TEXT 222

Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuṇ ṭ ha sing of His qualities and pastimes.

Anubh.: Ā di 4. 147:

kṛ ṣ ṇ a-mā dhuryera eka svā bhā vika bala

kṛ ṣ ṇ a-ā di nara-nā rī karaye cañ cala

[“The beauty of Kṛ ṣ ṇ a has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kṛ ṣ ṇ a Himself. ”]

TEXT 234

The glories of Lord Nityā nanda’s transcendental attributes are unfathomable. Even Lord Ś eṣ a, with His thousands of mouths, cannot find their limit.

Anubh.: See Madhya 21. 10 & 12, Bhā g. 2. 7. 41 & 10. 14. 7.

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