CC Adi 6 extra

[from the introductory summary] … That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita Ā cā rya to associate with Lord Caitanya…

A. -pr. -bh.: … That Advaita is an agent in works like the creation of the universe, and having accepted the mood of a devotee, He gave instructions to the world about devotional service…

TEXTS 14–15

Just as the external energy consists of two parts—the efficient cause [nimitta] and the material cause [upā dā na], mā yā being the efficient cause and pradhā na the material cause—so Lord Viṣ ṇ u, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.

Purp.: … The great Vaiṣ ṇ ava philosopher Ś rī la Baladeva Vidyā bhū ṣ aṇ a has very nicely explained the materialistic conclusion in his Govinda-bhā ṣ ya, a commentary on the Vedā nta-sū tra…

[In the Anubh. the quotation is given of the elaborate commentaries on the particular sū tras from the Brahma-sū tra (2. 2. 1-9; 2. 1. 1-2), first in Sanskrit, then in the Bengali translation, a lot of which is rendered by SP in the Purp. in English. ]The analyzed sū tras are:

“racanā nupapatteś ca nā numā nam” (1)

“pravṛ tteś ca” (2)

“payo ’mbu-vac cet tatrā pi” (3)

“vyatirekā navasthiteś cā napekṣ atvā t” (4)

“anyatrā bhā vā c ca na tṛ ṇ ā di-vat” (5)

“abhyupagameṣ v arthā bhā vā t” (6)

“puruṣ ā ś ma-vad iti cet tathā pi” (7)

“aṅ gitvā nupapatteś ca” (8)

“anyathā numitau ca jñ a-ś akti-viyogā t” (9)

“smṛ ty-anavakā ś a-doṣ a-prasaṅ ga iti cen nā nya-smṛ ty-anavakā ś a-doṣ a-prasaṅ gā t” (1)

“itareṣ ā ñ cā nupalabdheḥ ” (2)

TEXTS 18-19

Although the Sā ṅ khya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.

The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.

Anubh.: see Ā di 5. 58-66; Madhya 20.

TEXT 40

Thinking “He [Ś rī Advaita Ā cā rya] is a disciple of Ś rī Mā dhavendra Purī, ” Lord Caitanya obeys Him, respecting Him as His spiritual master.

A. -pr. -bh.: advaita-prabhu — mā dhavendra-purī ra ś iṣ ya, evaṁ tā ṅ hā ra guru-bhā i ī ś vara-purī — mahā prabhura guru. ei sambandhe ā cā rya-gosā ike mahā prabhu ‘guru’-jñ ā na karena. vastutaḥ ś rī -caitanya gosā ñ i — sarveś vara, evaṁ advaita-ā cā rya-prabhu — tā ṅ hā ra dā sa. e-sambandhe advaita-prabhu ā panā ke ‘dā sa’ abhimā na karitena.

[= Advaita Prabhu is a disciple of Mā dhavendra Purī, and his Godbrother is Ī ś vara Purī, the spiritual master of Caitanya Mahā prabhu. In this relationship Ś rī Caitanya Mahā prabhu regards Advaita Gosā ñ i as His guru. Ś rī Caitanya Gosā ñ i is actually the Lord of all, and Advaita Prabhu is His servant. So Advaita Prabhu used to pride Himself as a servant in this relationship. ]

TEXT 44

kṛ ṣ ṇ a-dā sa-abhimā ne ye ā nanda-sindhu

koṭ ī -brahma-sukha nahe tā ra eka bindu

… koṭ ī -brahma-sukha—ten million times the transcendental bliss of becoming one with the Absolute; …

The conception of servitude to Ś rī Kṛ ṣ ṇ a generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.

A. -pr. -bh.: brahma-sukha — the happiness derived from the realization ‘ā mi brahma, ’“I am Brahman. ”

Anubh.: see Ā di 7. 85 [For a devotee who has actually developed bhā va, the pleasure derived from dharma, artha, kā ma and mokṣ a appears like a drop in the presence of the sea. ], 97-98 [Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛ ṣ ṇ a mantra, the pleasure derived from impersonal Brahman realization (brahmā nanda) is like the shallow water in a canal. “My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf. “]

Purp. (to text 42): … Those who engage in the transcendental service of the lotus feet of Kṛ ṣ ṇ a, being relieved of all material enjoyment, have no attraction to topics of impersonal monism…

Anubh.:

tatrā pi ca viś eṣ aṇ a gatim anv ī manv icchataḥ

bhaktir hṛ ta-manaḥ -prā ṇ ā n premnā tā n kurute janā n

ś rī -kṛ ṣ ṇ a-caraṇ ā m bhoja-sevā -nirvṛ ta-cetasā m

eṣ ā t mokṣ ā ya bhaktā nā ṁ na kadā cit-spṛ hā bhavet

Purp. (to text 42): … In the Hayaś ī rṣ ī ya-ś rī -nā rā yaṇ a-vyū ha-stava, in the chapter called Nā rā yaṇ a-stotra, it is stated: … “My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for any of these. I simply pray that I may always be engaged as a servant of Your lotus feet. ” Nṛ siṁ hadeva offered Prahlā da Mahā rā ja all kinds of benedictions, but Prahlā da Mahā rā ja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahā rā ja Prahlā da by being thus endowed with devotional service. Devotees also offer their respects to Hanumā n, who always remained a servant of Lord Rā ma…

Anubh.:

punaḥ punar varā n ditsur

viṣ ṇ ur muktiṁ na yā citaḥ

bhaktir eva vṛ tā yena

prahlā daṁ taṁ namā my aham

[“Lord Viṣ ṇ u several times tried to offer him boons, but Prahlā da refused to ask to be liberated. Instead he chose only pure devotion. I bow down before him. ” (Ś rī Nā rā yaṇ a-vyū ha-stava)]

yadṛ cchayā labdham api

viṣ ṇ or dā ś ā rathes tu yaḥ

naicchan mokṣ aṁ vinā dā syaṁ

tasmai hanū mate namaḥ

[“Although Hanumā n obtained from the son of Daś aratha the boon of liberation without striving for it, he never wanted to accept liberation without the opportunity to serve. To that Hanumā n I offer my obeisances. ” (Ś rī Nā rā yaṇ a-vyū ha-stava)]

Purp. (to text 42): … In Ś rī mad-Bhā gavatam also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhā g. 3. 4. 15, 3. 25. 34, 3. 25. 36, 4. 8. 22, 4. 9. 10 and 4. 20. 24).

Anubh. gives more Ś rī mad-Bhā gavatam references: 5. 14. 43, 6. 11. 25, 6. 17. 28, 6. 18. 74, 7. 6. 25, 7. 8. 42, 8. 3. 20, 9. 21. 12, 10. 16. 37, 10. 87. 21, 11. 14. 14, 11. 20. 34, etc.

TEXT 53

kṛ ṣ ṇ a-premera ei eka apū rva prabhā va

guru-sama-laghuke karā ya dā sya-bhā va

… guru—to those on the level of the spiritual master; sama—equal level; laghuke—unto the less important; …

Love for Kṛ ṣ ṇ a has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Kṛ ṣ ṇ a.

A. -pr. -bh.: guru — superiors in the vatsalya-rasa; sama — equals (in the sakhya-rasa); laghu — insignificant. To these three kinds of persons kṛ ṣ ṇ a-prema givesthe conception of being a servant. Therefore the superiors, equals, as well as inferiors of Kṛ ṣ ṇ a Caitanya are His servants.

TEXT 62

ś rī dā mā di vraje yata sakhā ra nicaya

aiś varya-jñ ā na-hī na, kevala-sakhya-maya

Lord Kṛ ṣ ṇ a’s friends in Vṛ ndā vana, headed by Ś rī dā mā, have pure fraternal affection for Lord Kṛ ṣ ṇ a and have no idea of His opulences.

A. -pr. -bh.: Friendship [with Kṛ ṣ ṇ a] is of two kinds — ‘aiś varya-jñ ā na-yukta’ [with understanding His opulences] and ‘kevala’ or ‘amiś ra’[pure or unalloyed]. The friendship of all [Kṛ ṣ ṇ a’s] friends in Vraja is pure; they have no idea of His opulences.

TEXT 78

He who is Ś eṣ a, Saṅ karṣ aṇ a, with His thousands of mouths, serves Ś rī Kṛ ṣ ṇ a by assuming ten forms.

A. -pr. -bh.: The ten forms are: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne. [see Ā di 5. 123]

TEXT 79

Rudra, who is an expansion of Sadā ś iva and who appears in unlimited universes, is also a guṇ ā vatā ra [qualitative incarnation] and is the ornament of all the demigods in the endless universes.

Anubh.: In the Laghu-bhā gavatā mṛ ta, within the description of the guṇ a-avatā ras, Rudra is mentioned (texts 26-32):

rudra ekā daś a-vyū has tathā ṣ ṭ a-tanur apy asau

prā yaḥ pañ cā nanas try-akṣ o daś a-bā hur udī ryate

kvacij jī va-viś eṣ atvaṁ harasoktaṁ vidher iva

taṁ tu ś eṣ avad evā staṁ tad-aṁ ś atvena kī rtanā t

haraḥ puruṣ a-dhā matvā n nirguṇ aḥ prā ya eva saḥ

vikā ravā n iha tamo-yogā t sarvaiḥ pratī yate

[“Ś iva appears in eleven forms and eight forms. Generally he has ten arms and five heads, with three eyes on each head. The scriptures explain that, as Brahmā is, so Ś iva is sometimes a jī va soul and sometimes an aṁ ś a-avatā ra like Lord Ś esa. Because He is an incarnation of the Personality of Godhead, He is generally beyond the modes of material nature. However, because he is touched by the mode of ignorance, He is thought to be affected by it. ”] As stated in the Tenth Canto (10. 88. 3):

ś ivaḥ ś akti-yutaḥ ś aś vat tri-liṅ go guṇ a-saṁ vṛ taḥ

[“Lord Ś iva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes…”] As stated in the Brahma-saṁ hitā (5. 45):

kṣ ī raṁ yathā dadhi vikā ra-viś eṣ a-yogā t

sañ jā yate na hi tataḥ pṛ thag asti hetoḥ

yaḥ ś ambhutā m api tathā samupaiti kā ryā d

govindam ā di-puruṣ aṁ tam ahaṁ bhajā mi

vidher lalaṭ ā j janmā sya kadā cit kamalā -pateḥ

kā lā gni-rudraḥ kalpā nte bhavet saṅ karṣ aṇ ā d api

sadā ś ivā khyā tan-mū rtis tamo-gandha-vivarjitā

sarva-kā raṇ a-bhū tā sā v aṅ ga-bhū tā svayaṁ -prabhoḥ

vā yavyā diṣ u saiveyaṁ ś ivaloke pradarś itā

tathā ca brahma-saṁ hitā yā m ā di-ś iva kathane (5/8) —

[“Sometimes He is born from Brahmā 's forehead and other times from Viṣ ṇ u's forehead. At the kalpa's end He is born from Lord Saṅ karṣ aṇ a as the fire of time. Ś iva's form named Sadā ś iva, who is a direct expansion of the Personality of Godhead, is the cause of all causes, is free from the slightest scent of the mode of ignorance, and resides in Ś ivaloka, is described in the Vā yu Purā ṇ a and other scriptures. He, is the original form of Lord Ś iva, is described in Brahma-saṁ hitā (5. 8): ”]

niyatiḥ sā ramā devi tat-priyā tad-vaś aṁ tadā

tal-liṅ gaṁ bhagavā n ś ambhur jyoti-rū paḥ sanā tanaḥ

yā yoniḥ sā parā ś aktiḥ ’ etc.

TEXT 95

pṛ thivī dharena yei ś eṣ a-saṅ karṣ aṇ a

kā ya-vyū ha kari’ karena kṛ ṣ ṇ era sevana

… kā ya-vyū ha kari’—expanding Himself in different bodies; …

Ś eṣ a Saṅ karṣ aṇ a, who holds all the planets on His heads, expands Himself in different bodies to render service to Lord Kṛ ṣ ṇ a.

Anubh.: kā ya-vyū ha — daś a-deha [= ten forms]. See text 78.

TEXT 107

What to speak of others, even Lord Kṛ ṣ ṇ a Himself becomes thirsty to taste His own sweetness.

Anubh.: see Ā di 4. 137-158.

⇐ Предыдущая 5 6 7 8 91011 12 13 14 Следующая ⇒