CC Adi 17 extra. Introduction

CC Adi 17 extra

Introduction

Purp.:. .. At the end of the Seventeenth Chapter, Ś rī la Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī, following in the footsteps of Ś rī la Vyā sadeva, has summarized all the ā di-lī lā pastimes separately.

A. -pr. -bh.: ei poriccheder sese koviraj gosvami vyas ye-rup bhagavate koriyachen, tad-onukorone ei adi-lilar soptodos poriccheder onubad prthok prthok likhiyachen. = At the end of this chapter, Ś rī la Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī has summarized all the ā di-lī lā ’s seventeen chapters separately, following what Ś rī la Vyā sadeva did in the Srimad-Bhagavatam.

TEXT 10

Thereafter the Lord delivered love of Kṛ ṣ ṇ a to His mother, Ś acī devī, nullifying her offense at the feet of Advaita Ā cā rya. Thus there was a meeting with Advaita Ā cā rya, who later had a vision of the Lord’s universal form.

Anubh.: Giving prema to mother Saci – see Caitanya-bhā gavata Madhya, chapter 22. The Lord’s meeting Advaita Acarya – see Caitanya-bhā gavata Madhya, chapter 6.

Advaita’s seeing the universal form – see Caitanya-bhā gavata Madhya, chapter 24.

TEXT 11

Ś rī vā sa Ṭ hā kura then worshiped Lord Caitanya Mahā prabhu by the process of abhiṣ eka. Sitting on a cot, the Lord exhibited transcendental opulence.

Purp.: Abhiṣ eka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣ eka function was especially observed at the house of Ś rī vā sa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire.

A. -pr. -bh.: One day devotees gathered in the house of Srivasa and performed abhiseka for the Lord. Mahaprabhu sat down on Visnu’s throne and manifested His opulence of an emperor (Rā jā -rā jeś vara). Many devotees were performing kirtan at that time. Meanwhile, the devotees headed by Advaita Prabhu worshiped the Lord with 16 articles…

Anubh.: The Lord’s ‘sā ta-prahariyā -bhā va’ (the twenty-one hours of devotional ecstasies) on Ś rī Viṣ ṇ u’s throne in Ś rī vā sa Paṇ ḍ ita’s house – see Caitanya-bhā gavata Madhya, chapter 9.

TEXT 12

After this function at the house of Ś rī vā sa Ṭ hā kura, Nityā nanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six-armed form.

Purp.: The form of Ṣ aḍ -bhuja, the six-armed Lord Gaurasundara, is a representation of three incarnations. The form of Ś rī Rā macandra is symbolized by a bow in one hand and an arrow in another, the form of Lord Ś rī Kṛ ṣ ṇ a is symbolized by a stick and a flute like those generally held by a cowherd boy, and Lord Caitanya Mahā prabhu is symbolized by a sannyā sa-daṇ ḍ a and a kamaṇ ḍ alu, or waterpot…

… When Lord Nityā nanda came to Navadvī pa, He was a guest at the house of Nandana Ā cā rya. Understanding that Nityā nanda Prabhu had arrived, Lord Caitanya sent His devotees to Him, and thus there was a meeting between Ś rī Caitanya Mahā prabhu and Nityā nanda Prabhu.

A. -pr. -bh.: …Mahaprabhu, with a multitude of devotees, brought Nityananda from there to His own place.

Anubh.: The Lord’s meeting Nityananda – see Caitanya-bhā gavata Madhya, chapter 3.

The Lord’s showing His six-armed form to Nityananda, holding in His six hands the conch, disc, club, and lotus (of Visnu); and the plough and mace (of Balarā ma), on the occasion of Sri Vyasa-puja in the house of Srivasa – see Caitanya-bhā gavata Madhya, chapter 5. (! )

TEXTS 13-15

One day Lord Caitanya Mahā prabhu exhibited to Lord Nityā nanda Prabhu a six-armed form bearing a conchshell, disc, club, lotus flower, bow and flute.

Thereafter the Lord showed Him His four-armed form, standing in a three-curved posture. With two hands He played upon a flute, and in the other two He carried a conchshell and disc.

Finally the Lord showed Nityā nanda Prabhu His two-armed form of Kṛ ṣ ṇ a, the son of Mahā rā ja Nanda, simply playing on His flute, His bluish body dressed in yellow garments.

Purp.: Ś rī Caitanya-maṅ gala vividly elaborates upon this description.

A. -pr. -bh.: ek din mahaprabhu nityananda prabhuke ś aṅ kha, cakra, gadā, padma, ś ā rṅ ga o veṇ u-dhā rī ṣ aḍ -bhuja dekhaiya, pore dui hate ś aṅ kha-cakra o dui hate vaṁ ś ī dharon-purbok catur-bhuja dekhailen. obosese kebol vaṁ ś ī -dhā rī sri-krsna-murti dekhailen – srī caitanya-maṅ gala, madhya.

TEXT 16

Nityā nanda Prabhu then arranged to offer Vyā sa-pū jā, or worship of the spiritual master, to Lord Ś rī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣ ala in the ecstasy of being Nityā nanda Prabhu.

Purp.:. .. He arranged for the Vyā sa-pū jā, or guru-pū jā, through the agency of Vyā sadeva... (? )

A. -pr. -bh.: By the order of Ś rī Caitanya Mahā prabhu, Nityā nanda Prabhu arranged for the Vyā sa-pū jā on the night of the full moon, and for that purpose He collected, through the agency of Srivasa (! ) all the necessary items. During saṅ kī rtana, Nityā nanda Prabhu put a flower garland on the shoulder of Ś rī Caitanya Mahā prabhu, At that time Nityanada saw the six-armed form. The Vyasa-puja stopped then.

During the night previous to the Vyasa-puja, while saṅ kī rtana was going on, Mahaprabhu sat down on Visnu’s throne in the house of Srivasa and asked Nityananda for a plough. The devotees who were present at that time eyewitnessed how Nityananda handed over a plough to Lord Caitanya. (! )

Anubh.: The Vyasa-puja of Nityananda and the Lord’s holding musala – see Caitanya-bhā gavata Madhya, chapter 5.

TEXT 17

Thereafter mother Ś acī devī saw the brothers Kṛ ṣ ṇ a and Balarā ma in Their manifestation of Lord Caitanya and Nityā nanda. Then the Lord delivered the two brothers Jagā i and Mā dhā i.

Purp.: One night Ś acī devī dreamt that the Deities in her house, Kṛ ṣ ṇ a and Balarā ma, had taken the forms of Caitanya and Nityā nanda and were fighting one another, as children do, to eat the naivedya, or offering to the Deities... (? )

A. -pr. -bh.: One night Ś acī devī dreamt that the Deities in her house, Kṛ ṣ ṇ a and Balarā ma, were fighting with Caitanya and Nityā nanda as to who would eat the naivedya... (! )

Anubh.: Mother Saci’s seeing Nitai-Gaura in the form of Rama-Krsna in her dream – see Caitanya-bhā gavata Madhya, chapter 8.

The deliverance of Jagai and Madhai – see Caitanya-bhā gavata Madhya, chapter 13.

TEXT 18

After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes.

Purp.: …One day in the house of Ś rī vā sa Ṭ hā kura, Lord Caitanya Mahā prabhu sat down on the bed of Viṣ ṇ u, and all the devotees worshiped Him with the Vedic mantras of the Puruṣ a-sū kta, beginning with sahasra-ś ī rṣ ā puruṣ aḥ sahasrā kṣ aḥ sahasra-pā t. This veda-stuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣ a-sū kta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ā rati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahā prabhu in this way, …

A. -pr. -bh.: One day in the house of Ś rī vā sa Ṭ hā kura, Lord Caitanya Mahā prabhu sat down on the bed of Viṣ ṇ u, and all the devotees, chanting sahasra-ś ī rṣ ā puruṣ aḥ sahasra-pā t etc., or the Puruṣ a-sū kta, bathed Him with water from the Ganges, worshiped Him with various upacaras, and offered Him all kinds of food. The Lord began to eat all that was given to Him by the devotees…

Purp.: …and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛ ṣ ṇ a, who is the source of all other incarnations, … Lord Caitanya Mahā prabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead…

A. -pr. -bh.: …On that day, He remained in such ecstasy for 21 hours and He displayed the moods of all the incarnations. Revealing various, formerly unknown stories of the devotees, dispelling all of their doubts, He gave His blessings to everybody…

Purp.:. .. There is a description of this sā ta-prahariyā bhā va in the Caitanya-bhā gavata, Madhya-khaṇ ḍ a, Chapter Nine, which mentions that Ś rī Caitanya Mahā prabhu blessed a maidservant named Duḥ khī with the name Sukhī...

Anubh.: The Lord’s giving the new name Sukhi to one fortunate lady named Duhkhi, who was engaged in bringing water for the Lord’s abhisek at the time of His sapta-prahara-bhava in the house of Srivasa… – see Caitanya-bhā gavata, Madhya, chapter 9.

TEXT 19

One day Ś rī Caitanya Mahā prabhu felt the ecstasy of the boar incarnation and got up on the shoulders of Murā ri Gupta. Thus they both danced in Murā ri Gupta’s courtyard.

PURPORT

Purp.: One day Caitanya Mahā prabhu began to cry out, “Ś ū kara! Ś ū kara! ” Thus crying out for the boar incarnation of the Lord, He assumed His form as the boar incarnation and got up on the shoulders of Murā ri Gupta. He carried a small gā ḍ u, a small waterpot with a nozzle, and thus He symbolically picked up the earth from the depths of the ocean, for this is the pastime of Lord Varā ha.

A. -pr. -bh.: One day Caitanya Mahā prabhu, while crying out, “Ś ū kara! Ś ū kara! ”, assumed His form as the boar incarnation and entered the house of Murā ri Gupta. He raised a pot full of water in His teeth, as if uplifting the Earth, and drank the water. Another day again the Lord climbed on Murari’s shoulders and performed a lot of dancing. (! )

Anubh.: The Lord’s ecstasy as Varaha in the house of Murā ri Gupta – see Caitanya-bhā gavata Madhya, chapter 3.

TEXT 20

After this incident the Lord ate raw rice given by Ś uklā mbara Brahmacā rī and explained very elaborately the import of the “harer nā ma” ś loka mentioned in the Bṛ han-nā radī ya Purā ṇ a.

Anubh.: The Lord’s eating the rice which Suklambara had achieved by his begging – see Caitanya-bhā gavata Madhya, chapter 16.

TEXT 21

“‘In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari. ’

Anubh.: See Adi (CC) 7. 76.

TEXTS 26-30

“To chant the holy name always, one should be humbler than the grass in the street and devoid of all desire for personal honor, but one should offer others all respectful obeisances.

“A devotee engaged in chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything to others to retaliate.

“For even if one cuts a tree, it never protests, and even if it is drying up and dying, it does not ask anyone for water.

“Thus a Vaiṣ ṇ ava should not ask anything from anyone else. If someone gives him something without being asked, he should accept it, but if nothing comes, a Vaiṣ ṇ ava should be satisfied to eat whatever vegetables and fruits are easily available.

“One should strictly follow the principle of always chanting the holy name, and one should be satisfied with whatever he gets easily. Such devotional behavior solidly maintains one’s devotional service.

Anubh.: See Antya (CC) 20. 22-26.

TEXTS 32-33

Raising my hands, I declare, “Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance. ”

One must strictly follow the principles given by Lord Caitanya Mahā prabhu in this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvā mī s, certainly he will achieve the ultimate goal of life, the lotus feet of Ś rī Kṛ ṣ ṇ a.

Anubh.: To make this verse (tṛ ṇ ā d api su-nī cena) the neck-beads or protective kavaca strung on the thread of the holy name means to display the four attitudes of one who discards mundane pride, i. e. (1) feeling oneself very low, (2) being tolerant, (3) not demanding respect, (4) showing respect to others. It is not possible to always chant the holy name if one is falsely proud. All forms of material pride are opposing to the holy name. The pure soul who in these four ways repels the pride can chant the holy name always. In this way, following all the prescribed rules of sadhana-bhakti, one will certainly achieve the fruit of chanting the holy name, the lotus feet of Ś rī Kṛ ṣ ṇ a. (! )

TEXTS 37–38

One night while kī rtana was going on inside Ś rī vā sa Ṭ hā kura’s house, a brā hmaṇ a named Gopā la Cā pā la, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Ś rī vā sa Ṭ hā kura’s door.

A. -pr. -bh.: At the time when Mahaprabhu was enjoying bliss of the kirtan behind the closed door of Srivasa’s courtyard, many worldly-minded brahmanas from the town wanted to ridicule devotees in many ways…

TEXT 52

“You have made Ś rī vā sa Ṭ hā kura appear to have been worshiping the goddess Bhavā nī. Simply for this offense, you will have to fall down into hellish life for ten million births.

Anubh.: Having condemned the Bhavani-puja, which is performed by nondevotees or, in other words, which is not performed by devotees, the Lord gave the instruction that in the human society, the supporters of the theory that there are many isvaras, or those who are inclined to worship many demigods and goddesses are to be known as materialistic devotees whose association is inauspicious.

TEXTS 55–56

When Ś rī Caitanya, after accepting the renounced order of life, went to Jagannā tha Purī and then came back to the village of Kuliyā, upon His return that sinful man took shelter at the Lord’s lotus feet. The Lord, being merciful to him, gave him instructions for his benefit.

Purp.:. .. In various authorized books like the Bhakti-ratnā kara, Caitanya-carita-mahā kā vya, Caitanya-candrodaya-nā ṭ aka and Caitanya-bhā gavata it is mentioned that the village of Kuliyā is on the western side of the Ganges. Even now, within the area known as Koladvī pa, there is a place known as kuliā ra gañ ja (? ) and a place called kuliā ra daha, (? ) both within the jurisdiction of the present municipality of Navadvī pa. In the time of Lord Caitanya Mahā prabhu, the two villages on the western side of the Ganges named Kuliyā and Pā hā ḍ apura both belonged to the jurisdiction of Bā hiradvī pa. At that time the place on the eastern side of the Ganges now known as Antardvī pa was known as Navadvī pa. At that time the place on the eastern side of the Ganges now known as Antardvī pa was known as Navadvī pa. ...

Anubh.: sobe matro ganga, modhye navadvip-kuliyae [“The whole area between Navadvip and Kuliya is filled with Ganga. ”] – Caitanya-bhā gavata, Antya, chapter 3.

... koladviper ontorgoto kuliya-grame adyabodhi ‘kuliyā ra gañ ja’ (! ) boliya ekti palli [= a township] ache, ‘kuliyā ra daha’ (! ) boliya jol-sroto [= a stream of water] ache, taha bortman miunisipyal-sohor nobodviper modhye...

TEXT 65

Lord Ś rī Caitanya Mahā prabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression.

Anubh.: Mercy to Mukunda in the form of punishment – see Caitanya-bhā gavata Madhya, chapter 10.

TEXT 68

At that time Advaita Ā cā rya was greatly pleased. The Lord understood this, and He was somewhat ashamed, but He offered Advaita Ā cā rya His benediction.

Purp.:. .. Advaita Prabhu’s aspiration was to be a servant of the Lord, not His spiritual master. He therefore devised a plan to antagonize the Lord. He began to explain the path of philosophical speculation in the midst of some unfortunate Mā yā vā dī s, and when Lord Caitanya Mahā prabhu heard about this, He immediately went there and in a very angry mood began to beat Advaita Ā cā rya. At that time, Advaita Ā cā rya, greatly pleased, began to dance, saying, “Just see how My desire has now been fulfilled! ...

A. -pr. -bh.: . .. To receive mercy in the form of punishment, Advaita Prabhu went to Santipur and to a group of unfortunate persons He began to explain the jnana-marg... ... “dekho, aj amar vancha sa-phal hoilo... ”

TEXT 69

Murā ri Gupta was a great devotee of Lord Rā macandra. When Lord Caitanya heard Lord Rā macandra’s glories from his mouth, He immediately wrote on his forehead “rā madā sa” [the eternal servant of Lord Rā macandra].

A. -pr. -bh.: One day Mahaprabhu said to Murari Gupta, who used to worship Lord Rama by His mantra, to recite some prayers to Sri Rama. Murari, overwhelmed by great love, recited Ramastaka –

ittham nisamya raghu-nandana raja-simha

sokastakam sa bhagavan caranam murareh

vaidyasya murddhi vinidhaya lilekha bhale

tam ramadase iti bho bhava mat-prasadat

Anubh.: Caitanya-mangala, Madhya-khanda:

‘ramam jagatraya gurum satatam bhajami’

ei mote raghu-virastaka slok suni’

murari mostoke pod dilo to’ apni

‘ramadas’ boli’ nam likhila kopale

mor prasade tumi ‘ramadas’ hoile

iha boli’ ram-rup dekhailo tare

stava kore murari poriya pod-tole

[“When the Lord heard this verse glorifying the prowess of Raghunatha, He put His own foot on Murari’s head. On his forehead He wrote the name ‘ramadasa’ and said, ‘By My mercy you have become the servant of Lord Ramacandra. ’ Then He showed him His form of Rama, and Murari, praying to Him, fell at His feet. ”]

The Lord’s mercy to Murari Gupta – see Caitanya-bhā gavata Madhya, chapter 10.

TEXT 70

Once Lord Caitanya Mahā prabhu went to the house of Ś rī dhara after kī rtana and drank water from his damaged iron pot. Then He bestowed His benediction upon all the devotees according to their desires.

Anubh.: The Lord’s drinking water from the iron pot of Sridhara – see Caitanya-bhā gavata Madhya, chapter 23.

TEXT 71

After this incident the Lord blessed Haridā sa Ṭ hā kura and vanquished the offense of His mother at the home of Advaita Ā cā rya.

Anubh.: Mercy to Thakura Haridasa – see Caitanya-bhā gavata Madhya, chapter 10.

The Lord’s mercy to Sacimata – see Caitanya-bhā gavata Madhya, chapter 22.

TEXTS 73-74

When a student interpreted the glories of the holy name as a prayer of exaggeration, Ś rī Caitanya Mahā prabhu, greatly unhappy, immediately warned everyone not to see the student’s face henceforward.

Without even removing His garments, Lord Caitanya took a bath in the Ganges with His companions. There He explained the glories of devotional service.

PURPORT

Purp.:. .. There are many kinds of offenses, but the offense known as nā ma-aparā dha, an offense at the lotus feet of the holy name, is extremely dangerous. The Lord therefore warned everyone not to see the face of the offender. The Lord immediately took a bath in the Ganges with all His clothes on to teach everyone to avoid such a nā ma-aparā dha...

A. -pr. -bh.: There is no other offense so severe as nā ma-aparā dha. ... The lesson from this is that whoever looks at the face of such an offender must take a bath with his clothes on.

TEXT 78

“‘Since I am but a poor, sinful brahma-bandhu, not brahminically qualified although born in a brā hmaṇ a family, and You, Lord Kṛ ṣ ṇ a, are the shelter of the goddess of fortune, it is simply wonderful, my dear Lord Kṛ ṣ ṇ a, that You have embraced me with Your arms. ’”

Purp.: This is a verse from Ś rī mad-Bhā gavatam (10. 81. 16) spoken by Sudā mā Vipra in the presence of Lord Ś rī Kṛ ṣ ṇ a...

Anubh.: . .. In the Vaisnava-tosani commentary to the 10th canto the purport of this verse is described thusly: ... (sanskrt quote follows)

... Murari Gupta felt himself similarly (as Sudama Vipra) and, covering his glory, he presented himself very humbly. ... Having considered the purport of the verse strī -ś ū dra-dvijabandhū nā ṁ trayī na ś ruti-gocarā [“Women, ś ū dras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. ”] (SB 1. 4. 25), he took himself as belonging to the level of sudras and dvija-bandhus.

Sankaracarya explained the term brahma-bandhu in his commentary to Chandogya Upanisad: brahmanan bandhun vyapadisati na svayam brahmana-vrttah [“The relatives of a brahmana are designated as not having the status of brahmanas themselves. ”]

SB 1. 7. 57:

vapanaṁ draviṇ ā dā naṁ sthā nā n niryā paṇ aṁ tathā

eṣ a hi brahma-bandhū nā ṁ vadho nā nyo 'sti daihikaḥ

[“Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brā hmaṇ a. There is no injunction for killing the body. ”] In the Kurma Purana it is said:

sudra-presyo bhrto rajna vrsale grama-yajakah

badha-bandhopajivi ca sadete brahma-bandhavah

TEXTS 79-86

One day the Lord performed saṅ kī rtana with all His devotees, and when they were greatly fatigued they sat down.

The Lord then sowed a mango seed in the yard, and immediately the seed fructified into a tree and began to grow.

As people looked on, the tree became fully grown, with fruits that fully ripened. Thus everyone was struck with wonder.

The Lord immediately picked about two hundred fruits, and after washing them He offered them to Kṛ ṣ ṇ a to eat.

The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man’s belly.

Seeing the quality of the mangoes, the Lord was greatly satisfied, and thus after eating first, He fed all the other devotees.

The fruits had no seeds or skins. They were full of nectarean juice and were so sweet that a man would be fully satisfied by eating only one.

In this way, fruits grew on the tree every day throughout the twelve months of the year, and the Vaiṣ ṇ avas used to eat them, to the Lord’s great satisfaction.

Anubh.: This incident is not described in Sri Caitanya-bhā gavata.

TEXT 89

Once while Caitanya Mahā prabhu was performing kī rtana, clouds assembled in the sky, and the Lord, by His own will, immediately stopped them from pouring rain.

Purp.: …The Madhya-khaṇ ḍ a of Ś rī la Locana dā sa Ṭ hā kura’s Caitanya-maṅ gala also relates that once at the end of the day, when evening clouds assembled overhead and thundered threateningly, all the Vaiṣ ṇ avas were very much afraid. But the Lord took His karatā las in His hands and personally began chanting the Hare Kṛ ṣ ṇ a mantra, looking up toward the sky as if to direct the demigods in the higher planets. Thus all the assembled clouds dispersed, and as the sky became clear, with the moon rising, the Lord began dancing very happily with His jubilant and satisfied devotees.

Anubh.: Caitanya-maṅ gala, Madhya-khanda:

din obosan, sondhya dhonyo dig-ontor

acombite megharombho gogon mondol

ghon-ghon gorojoe gombhiro ninade

dekhiya boisnob-gon gonilo promade

tobe mahaprabhu se mondira kori’ kore

nama-guna sankirtan kore uccaih-svore

dev-lok krtartho koribo hen mone

urdha-mukhe cahe prabhu akaser pane

dure gelo megho-gon prokas akas

horise boisnob-goner barilo ullas

nirmol bhelo sasi-ronjit rajni

onugoto gun gae nacoye apni

TEXT 91

As he read the thousand names of the Lord, in due course the holy name of Lord Nṛ siṁ ha appeared. When Caitanya Mahā prabhu heard the holy name of Lord Nṛ siṁ ha, He became fully absorbed in thought.

Purp.: The Caitanya-maṅ gala, Madhya-khaṇ ḍ a, describes this incident as follows: Ś rī vā sa Paṇ ḍ ita was performing the ś rā ddha ceremony for his father, and as is customary, he was hearing the thousand names of Lord Viṣ ṇ u. At that time Gaurahari (Lord Caitanya) appeared on the scene, and He also began to hear the thousand names of Viṣ ṇ u with full satisfaction. When He thus heard the holy name of Lord Nṛ siṁ ha, Lord Caitanya became absorbed in thought, and He became angry like Nṛ siṁ ha Prabhu in His angry mood. His eyes became red, His bodily hairs stood on end, all the parts of His body trembled, and He made a thundering sound. All of a sudden He took up a club, and people became greatly afraid, thinking, “We do not know what kind of offense we have now committed! ” But then Ś rī Caitanya Mahā prabhu adjusted His thoughts and sat down on His seat.

Anubh.: Caitanya-maṅ gala, Madhya-khanda:

pitr-karma kore sei srivas pondito

sunoye ‘sahasra-nam’ oti suddho-cito

hen-kale sei thani gela gaura-hari

sunoye ‘sahasra-nam’ manoratha puri’

sunite sunite bhelo nrsimha-avesa

krodhe-ranga dui-nayan urddha bhela kesa

pulakito sob anga oruna boron

ghon-ghon hunkar simhera gorjon

acombite gada loiya-dhailo satvar

dekhiya sokol lok kampilo ontor

sob somboriya prabhu bosila asane

na jani, ki aparadha bhengela amar

This incident is not described in Sri Caitanya-bhā gavata.

TEXTS 99-100

On another day a great devotee of Lord Ś iva, chanting of Lord Ś iva’s qualities, came to Lord Caitanya’s house, where he began dancing in the courtyard and playing his ḍ amaru [a musical instrument].

Then Lord Caitanya, adopting the mood of Lord Ś iva, got on the man’s shoulders, and thus they danced together for a long time.

Anubh.: See Caitanya-bhā gavata Madhya, chapter 8.

TEXT 116

Nityā nanda Prabhu Gosā ñ i, understanding the ecstatic mood of Ś rī Caitanya Mahā prabhu, brought a pot of Ganges water as a token and put it before Him.

Anubh.: See Caitanya-bhā gavata Madhya, chapter 26.

TEXT 119

Vanamā lī Ā cā rya saw a golden plow in the hand of Balarā ma, and the devotees all assembled together and danced, overwhelmed by ecstasy.

Anubh.: Caitanya-mangala, Madhya-khanda:

vanamali-nam tar putro ek songe

vipra-kule jonmo boise purbodes bonge

dekhilek kancon nirmito kalevar

ratna-bibhusito yen sumeru-sikhar

halayudho-vese nace tin-lok-nath

[= A brahmana named Vanamali arrived from East Bengal… He saw a person with a golden complexion rivaling Mt. Sumeru, adorned with splendid gems… Wearing the dress of Lord Balarama, the Lord of the three worlds danced…]

In Adi (CC) 10. 73 it is said: “Vanamā lī Paṇ ḍ ita, the thirty-fifth branch of the tree, … saw a golden club and plow in the hands of the Lord. ” That person’s title is Pandita, and here we read of an Acarya – are the two one, or different persons?

TEXT 121

The Lord ordered all the citizens of Navadvī pa to chant the Hare Kṛ ṣ ṇ a mantra, and in each and every home they began performing saṅ kī rtana regularly.

A. -pr. -bh.: At the time of preaching the holy name in the town, the Lord first ordered those who lived near the Srivas-angan to chant Harinam with karatalas, then gradually playing mrdanga, karatalas and other instruments was introduced. Since then, sankirtan has been preached from door to door. (! )

TEXT 124

Hearing the resounding vibration of the Hare Kṛ ṣ ṇ a mantra, the local Muslims, greatly angry, submitted a complaint to the Kazi.

Anubh.: Regarding Krsna-kirtan of the town residents, Kazi’s anger and his liberation, see Caitanya-bhā gavata Madhya, chapter 23.

TEXT 125

Chand Kazi angrily came to one home in the evening, and when he saw kī rtana going on, he broke a mṛ daṅ ga and spoke as follows.

Anubh.: . .. Till present time, there is a place known as “the spot where mrdanga was broken” (khola bhangar danga) in the village of Sri Mayapur.

TEXT 126

“For so long you did not follow the regulative principles of the Hindu religion, but now you are following them with great enthusiasm. May I know by whose strength you are doing so?

Purp.: … Formerly the Hindus had not been straightforward in executing their Hindu principles, but now they were freely chanting the Hare Kṛ ṣ ṇ a mahā -mantra. Therefore it must have been by the strength of someone else that they were so daring.

A. -pr. -bh.: . .. Those who had faith in the true Hindu dharma, only sometimes whispered “Hari, Hari, ” and then remained silent. (! ) Therefore Kazi said, “For so long the Hindu rites were not manifest, so by whose strength are you now so enthusiastic? ”

TEXT 139

Performing kī rtana in this way, circumambulating through every nook and corner of the city, they finally reached the door of the Kazi.

Purp.: (to the text 141)... The saṅ kī rtana movement started by Ś rī Caitanya Mahā prabhu is described in the Caitanya-bhā gavata, Madhya-khaṇ ḍ a, Twenty-third Chapter, beginning with verse 241, which states, “My dear Lord, let my mind be fixed at Your lotus feet. ” Following Lord Caitanya’s chanting, all the devotees reproduced the same sound He chanted. In this way the Lord proceeded, leading the entire party on the strand roads by the bank of the Ganges. When the Lord came to His own ghā ṭ a, or bathing place, He danced more and more. Then He proceeded to Mā dhā i’s ghā ṭ a. In this way Ś rī Caitanya Mahā prabhu, the Supreme Lord, who was known as Viś vambhara, danced all over the banks of the Ganges. Then He proceeded to Bā rakoṇ ā -ghā ṭ a, then Nā gariyā -ghā ṭ a, and, traveling through Gaṅ gā nagara, reached Simuliyā, a quarter at one end of the town. All these places surround Ś rī Mā yā pur. After reaching Simuliyā, the Lord proceeded toward the Kazi’s house, and in this way He reached the door of Chand Kazi.

Anubh.: Caitanya-bhā gavata Madhya, chapter 23:

(sarnga-dhor) tuya corone mon laghure

caitanya-candrer ei adi sankirtan

bhokto-gon gae nace sri-sacinondon

ganga tire tire poth ache nadiyae

age sei pothe naci’ yae gaura-ray

apnar ghate age bahu nrtyo kori’

tobe madhair ghate gela gaura-hari

nace visvambhara, sobar isvara, bhagirati tire tire

barokona-ghate nagariya-ghate giya

ganganogor diya prabhu gela simuliya

nadiyar ekante nogor simuliya

nacite nacite prabhu uttorilo giya

kajir barir poth dhorila thakur

aila naciya yatha kajir nogor

TEXT 148

grā ma-sambandhe ‘cakravartī ’ haya mora cā cā

deha-sambandhe haite haya grā ma-sambandha sā ṅ cā

... sā ṅ cā —more powerful.

“In our village relationship, Nī lā mbara Cakravartī Ṭ hā kura was my uncle. Such a relationship is stronger than a bodily relationship.

A. -pr. -bh.: In one part of the village named Brahmana-puskarani there is the old house of the Kazis still present. Another adjoining part of this village is Tarana-basa, which used to be Bilva-puskarani. When these two villages became one, the Lord’s relationship to Chand Kazi as His maternal uncle was generated.

Anubh.: sā ṅ cā —(more) pure, genuine, true

TEXT 169

tumi ye kahile, paṇ ḍ ita, sei satya haya

ā dhunika ā mā ra ś ā stra, vicā ra-saha naya

… ā dhunika—of modern days; …

“My dear Nimā i Paṇ ḍ ita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.

Purp.: The ś ā stras of the yavanas, or meat-eaters, are not eternal scriptures. They have been fashioned recently, and sometimes they contradict one another. The scriptures of the yavanas are three: the Old Testament, the New Testament and the Koran. Their compilation has a history; they are not eternal like the Vedic knowledge. Therefore although they have their arguments and reasonings, they are not very sound and transcendental. As such, modern people advanced in science and philosophy deem these scriptures unacceptable…

A. -pr. -bh.: yavana-sastra tin prokar orthat yu(ihudi)-diger puraton puthi, koran o baibel. [= The scriptures of the yavanas are three: the ancient manuscript of the Jews, the Koran and the Bible. ] e somosto puthiri adi paoya yae; kehoi veda-vakyer nyae anadi nohe. [= Of all these books, one can find their origin; they are not beginningless like the Vedic texts. ] sutoram sei sokol sastre ye vicar ache – tahar mule drdha na hoyae sondeho probon. [= Therefore, whatever reasoning is there in all these scriptures, it is all subject to suspicion, having not a sound basis. ] (! )

Anubh.: ā dhunika—modern, produced in different time, not like the Vedas which are apauruseya, not of a human origin.

TEXT 170

kalpita ā mā ra ś ā stra, ——ā mi saba jā ni

jā ti-anurodhe tabu sei ś ā stra mā ni

kalpita—imagined; … jā ti—by community; …

“I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support.

Anubh.: kalpita—born of mental concoction, thus not the eternal truth.

jā ti—community and adherence to it.

TEXT 171

sahaje yavana-ś ā stre adṛ ḍ ha vicā ra

hā si’ tā he mahā prabhu puchena ā ra-vā ra

… adṛ ḍ ha—unsound; vicā ra—judgment; …

“The reasoning and arguments in the scriptures of the meat-eaters are not very sound, ” the Kazi concluded. Upon hearing this statement, Ś rī Caitanya Mahā prabhu smiled and inquired from him as follows.

Anubh.: adṛ ḍ ha vicā ra—a judgment worthy of being refuted by reason.

TEXTS 178–179

The Kazi said, “When I went to the Hindu’s house, broke the drum and forbade the performance of congregational chanting, in my dreams that very night I saw a greatly fearful lion, roaring very loudly, His body like a human being’s and His face like a lion’s.

Anubh.: nara-deha, siṁ ha-mukha—Sri Nrsimhadeva; He destroys animosity and those who are full of animosity against devotees, devotional service and the Supreme Lord.

TEXT 188

kā jī kahe, ——ihā ā mi kā re nā kahila

sei dina ā mā ra eka piyā dā ā ila

…piyā dā —orderly; …

The Kazi continued, “I did not speak to anyone about this incident, but on that very day one of my orderlies came to see me.

Anubh.: piyā dā —a servant of a low-rank, a messenger, vulgarly a “chaprasi. ”

TEXT 192

tabe ta’ nagare ha-ibe svacchande kī rtana

ś uni’ saba mleccha ā si’ kaila nivedana

…mleccha—meat-eaters; …

“Then all the meat-eaters, hearing that there would be unrestricted congregational chanting in the city, came to submit a petition.

Anubh.: mleccha—

go-mamsa khadako vastu viruddham bahu-bhasate

sarvacara vihinas ca mleccha ity abhidhiyate

[= “Mleccha is a name for those who eat meat of the cows, who say many things opposing the real truth and who have no proper behavior. ”]

TEXTS 198-200

mleccha kahe, ——hindure ā mi kari parihā sa

…

“The meat-eater replied, ‘Sometimes I joke with the Hindus. Some of them are called Kṛ ṣ ṇ adā sa, and some are called Rā madā sa.

“‘Some of them are called Haridā sa. They always chant “Hari, Hari, ” and thus I thought they would steal the riches from someone’s house.

“‘Since that time, my tongue also always vibrates the sound “Hari, Hari. ” I have no desire to say it, but still my tongue says it. I do not know what to do. ’

Purp. (to verse 200): Sometimes demoniac nonbelievers, not understanding the potency of the holy name, make fun of the Vaiṣ ṇ avas when the Vaiṣ ṇ avas chant the Hare Kṛ ṣ ṇ a mahā -mantra. This joking is also beneficial for such persons. Ś rī mad-Bhā gavatam, Sixth Canto, Second Chapter, verse 14, indicates that the chanting of the Hare Kṛ ṣ ṇ a mahā -mantra, even in joking, in the course of ordinary discussion, in indicating something extraneous, or in negligence, is called nā mā bhā sa, which is chanting that is almost on the transcendental stage. This nā mā bhā sa stage is better than nā mā parā dha. Nā mā bhā sa awakens the supreme remembrance of Lord Viṣ ṇ u. When one remembers Lord Viṣ ṇ u, he becomes free from material enjoyment. Thus he gradually comes forward toward the transcendental service of the Lord and becomes eligible to chant the holy name of the Lord in the transcendental position.

Anubh.: Parihā sa, or joking, is one of the four kinds of namabhasa, as mentioned in SB 6. 2. 14:

sā ṅ ketyaṁ pā rihā syaṁ vā stobhaṁ helanam eva vā

vaikuṇ ṭ ha-nā ma-grahaṇ am aś eṣ ā gha-haraṁ viduḥ

[“One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures. ”] Namabhasa originating from sanketa, parihasa, stobha and helana is

not only an uttering of material syllables. Namabhasa, being directed to the eternal factual truth, leads to remembering Visnu, and thus it destroys the living entity’s desire to enjoy. As a result of that, the ability of a liberated, service-oriented soul to chant the holy name purely is being born.

TEXT 203

eta ś uni’ tā ’-sabhā re ghare pā ṭ hā ila

hena-kā le pā ṣ aṇ ḍ ī hindu pā ṅ ca-sā ta ā ila

“After hearing all this, I sent all the mlecchas back to their homes. Five or seven nonbelieving Hindus then approached me.

Purp.: The word pā ṣ aṇ ḍ ī refers to nonbelievers engaged in fruitive activities and to idolatrous worshipers of many demigods. Pā ṣ aṇ ḍ ī s do not believe in one God, the Supreme Personality, Lord Viṣ ṇ u; they think that all the demigods have the same potency as He...

Anubh.: Pā ṣ aṇ ḍ ī – fruitive worker, idolator believing in many gods, averse to Lord Visnu and His devotees. (karma-jor, bahv-isvara-vadi visnu-vaisnava-dvesi pauttalik. )

TEXTS 217-218

“The chanting of the holy name of Kṛ ṣ ṇ a from your mouth has performed a wonder—it has nullified the reactions of all your sinful activities. Now you have become supremely pure.

“Because you have chanted three holy names of the Lord—Hari, Kṛ ṣ ṇ a and Nā rā yaṇ a—you are undoubtedly the most fortunate and pious. ”

Anubh.: Namabhasa made its appearance in Kazi’s mouth. (kajir mukhe namabhaser udoe hoiyachilo. )

TEXTS 228-229

At that time a calamity took place—Ś rī vā sa Ṭ hā kura’s son died. Yet Ś rī vā sa Ṭ hā kura was not at all sorry.

Ś rī Caitanya Mahā prabhu caused the dead son to speak about knowledge, and then the two brothers personally became the sons of Ś rī vā sa Ṭ hā kura.

Anubh.: See Caitanya-bhā gavata Madhya, chapter 25.

TEXT 230

Thereafter the Lord charitably bestowed His benediction upon all His devotees. He gave the remnants of His food to Nā rā yaṇ ī, showing her special respect.

Anubh.: See Caitanya-bhā gavata Madhya, chapter 10.

TEXT 241

Thereafter a dramatization of Kṛ ṣ ṇ a’s pastimes was performed in the house of Ś rī Candraś ekhara Ā cā rya. The Lord personally took the part of Rukmiṇ ī, the foremost of Kṛ ṣ ṇ a’s queens.

A. -pr. -bh.: . .. There Advaita, Haridasa and others assumed various outfits and make-ups.

Anubh.: For the description of the Lord accepting the mood and dress of Rukmini, see Caitanya-bhā gavata Madhya, chapter 18.

TEXT 242

The Lord sometimes took the part of Goddess Durgā, Lakṣ mī [the goddess of fortune] or the chief potency, Yogamā yā. Sitting on a cot, He delivered love of Godhead to all the devotees present.

Anubh.: For the description of the Lord in the guise of the chief potency, giving all the devotees the breast milk and love of Godhead, see Caitanya-bhā gavata Madhya, chapter 18.

TEXTS 243-246

One day when Ś rī Caitanya Mahā prabhu had finished His dancing, a woman, the wife of a brā hmaṇ a, came there and caught hold of His lotus feet.

As she took the dust of His lotus feet again and again, the Lord became unlimitedly unhappy.

Immediately He ran to the river Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityā nanda and Haridā sa Ṭ hā kura caught Him and raised Him from the river.

That night the Lord stayed at the house of Vijaya Ā cā rya. In the morning the Lord took all His devotees and returned home.

Anubh.: This incident is not described in the Caitanya-bhā gavata.

TEXTS 247-262

Anubh.: Regarding the argument one materialistic student with ritualistic consciousness had with the Lord, being unable to understand the transcendental nature of His anger against and finding faults with Krsna in the mood of gopis, how the student was fleeing away, being chased by the Lord who was in His ecstasy of anger when He noticed, while filled with the gopi-bhava, the student’s partiality for Krsna, how materialistic, non-devotee so-called brahmanas saw that and decided, under illusion, to beat the Lord, and His desire to stop their degradation and dispel their misery, and for that purpose to accept the fourth asram which represented a noble and respectable position of a spiritual master in the eyes of the worldly society – see Caitanya-bhā gavata Madhya, chapter 26. (! )

TEXT 250

ś uni’ prabhu krodhe kaila kṛ ṣ ṇ e doṣ odgā ra

ṭ heṅ gā lañ ā uṭ hilā prabhu paḍ uyā mā ribā ra

…doṣ a-udgā ra—many accusations; …

Hearing the foolish student, the Lord became greatly angry and rebuked Lord Kṛ ṣ ṇ a in various ways. Taking up a stick, He rose to strike the student.

A. -pr. -bh.: doṣ odgā ra—first ridiculing, then finding faults.

TEXT 262

“I have come to deliver all the fallen souls, but now just the opposite has happened. How can these rogues be delivered? How may they be benefited?

Anubh.: Caitanya-bhā gavata Madhya, chapter 26 (verse 121):

“korilum pippala-khanda kapha nibarite

ulatiya aro kapha barilo dehete”

He (Ś rī Caitanya) said, “The medicine ‘pippali-khaṇ ḍ a’ was prepared to cure the excessive mucus, but instead it has increased the mucus in the body. ”

TEXT 276

To taste the mellows of Ś rī matī Rā dhā rā ṇ ī ’s loving affairs in Her relationship with Kṛ ṣ ṇ a, and to understand the reservoir of pleasure in Kṛ ṣ ṇ a, Kṛ ṣ ṇ a Himself, as Ś rī Caitanya Mahā prabhu, accepted the mood of Rā dhā rā ṇ ī.

Purp.: … In Ś rī Caitanya-bhā gavata, Ā di-khaṇ ḍ a, Chapter Fifteen, it is said:

sabe para-strī ra prati nā hi parihā sa

strī dekhi’ dū re prabhu hayena eka-pā ś a

‘Ś rī Caitanya Mahā prabhu never even joked with others’ wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking. ’ He was extremely strict regarding the association of women. The sahajiyā s, however, pose as followers of Ś rī Caitanya Mahā prabhu although they indulge in lusty affairs with women. In His youth Lord Caitanya was very humorous with everyone, but He never joked with any woman, nor in this incarnation did He talk about women. The gaurā ṅ ga-nā garī party is not approved by Ś rī Caitanya Mahā prabhu or Vṛ ndā vana dā sa Ṭ hā kura. Even though one may offer all kinds of prayers to Caitanya Mahā prabhu, one should strictly avoid worshiping Him as the Gaurā ṅ ga Nā gara. The personal behavior of Ś rī Caitanya Mahā prabhu and the verses written by Ś rī Vṛ ndā vana dā sa Ṭ hā kura have completely repudiated the lusty desires of the gaurā ṅ ga-nā garī s. ”

Anubh.: . ..

ei-mata cā palya karena sabā ’ sane

sabe strī -mā tra nā dekhena dṛ ṣ ṭ i-koṇ e

‘strī ’ hena nā ma prabhu ei avatā re

ś ravaṇ o nā karilā, —vidita saṁ sā re

ataeva yata mahā -mahima sakale

‘gaurā ṅ ga-nā gara’ hena stava nā hi bale

yadyapi sakala stava sambhave tā hā ne

tathā piha svabhā va se gā ya budha-gaṇ e

[“In this way the Lord created mischief for everyone, but He did not even look at women from the corner of His eyes. It is well-known throughout the world that the Lord in this incarnation did not even hear the word ‘woman. ’ Therefore great personalities do not offer prayers addressing Lord Gaurā ṅ ga as ‘Gaurā ṅ ga Nā gara, ’ the enjoyer of damsels. Although all kinds of prayers may be offered to the Supreme Lord, intelligent persons glorify only those characteristics that a particular incarnation manifests. ” CB Adi 15. 28-32] The imagined philosophy of gaura-nagara [making Lord Caitanya an enjoyer of conjugal pastimes], which is an outcome of moral degeneration and which contradicts the conclusions of bhakti, is completely repudiated in these verses.

TEXT 285

gopī -gaṇ a dekhi’ kṛ ṣ ṇ era ha-ila sā dhvasa

lukā ite nā rila, bhaye hailā vibaś a

… sā dhvasa—some emotional feelings; …

As soon as Kṛ ṣ ṇ a saw all the gopī s, He was struck with emotion. Thus He could not hide Himself, and out of fear He became motionless.

Anubh.: sā dhvasa—fear, panic, alarm, mental uneasiness, deference.

TEXTS 296, 299, 301

Ś rī Nityā nanda Prabhu always feels the ecstatic emotions of paternity, servitude and friendship. He always assists Ś rī Caitanya Mahā prabhu in that way.

His [Advaita Ā cā rya Prabhu’s] natural emotions were always on the platform of fraternity and servitude, but the Lord sometimes treated Him as His spiritual master.

Personal associates like Gadā dhara, Svarū pa Dā modara, Rā mā nanda Rā ya, and the six Gosvā mī s (headed by Rū pa Gosvā mī ) are all situated in their respective transcendental humors. Thus the Lord submits to various positions in various transcendental mellows.

Purp. (to text 301): In verses 296 through 301 the emotional devoted service of Ś rī Nityā nanda, Ś rī Advaita Prabhu and others has been fully described. Describing such individual service, the Gaura-gaṇ oddeś a-dī pikā (11–16) declares that although Lord Caitanya Mahā prabhu appeared as a devotee, He is none other than the son of Nanda Mahā rā ja. Similarly, although Ś rī Nityā nanda Prabhu appeared as Lord Caitanya’s assistant, He is none other than Baladeva, the carrier of the plow. Advaita Ā cā rya is the incarnation of Sadā ś iva from the spiritual world. All the devotees headed by Ś rī vā sa Ṭ hā kura are His marginal energy, whereas the devotees headed by Gadā dhara Paṇ ḍ ita are manifestations of His internal potency.

Ś rī Caitanya Mahā prabhu, Advaita Prabhu and Nityā nanda Prabhu all belong to the viṣ ṇ u-tattva category. Because Lord Caitanya is an ocean of mercy, He is addressed as mahā prabhu, whereas Nityā nanda and Advaita, being two great personalities who assist Lord Caitanya, are addressed as prabhu. Thus there are two prabhus and one mahā prabhu. Gadā dhara Gosvā mī is a representative of a perfect brā hmaṇ a spiritual master. Ś rī vā sa Ṭ hā kura represents a perfect brā hmaṇ a devotee. These five are known as the Pañ ca-tattva.

Anubh.: …Gaura-gaṇ oddeś a-dī pikā (11–16):

bhakta-rupo-gauracandro yato ‘sau nanda-nandanah

bhakta-svarupo nityanando vraje yah sri-halayudhah

bhaktavatara acaryo ‘dvaito yah sri-sadasivah

bhaktakhyah srinivasadya yatam te bhakta-rupinah

bhakta-saktir dvijagranyah sri-gadadhara-panditah

[= “The bhakta-rupa (form of a devotee) is Lord Caitanya Mahaprabhu, who formerly appeared as Lord Krsna, the son of Nanda Maharaja. The bhakta-svarupa (devotional incarnation) is Lord Nityananda, who formerly appeared in Vrajabhumi as Lord Balarama. The bhaktavatara (devotional manifestation) is Lord Advaita Acarya, who is not different from Lord Sadasiva. The bhaktakhya (pure devotee) is Srinivasa and the other great devotees as well. The bhakta-sakti (devotional energy) is Gadadhara Pandita, the foremost of brahmanas. ”]

srimad-visvambharadvaita-nityanandavadhutakah

atra trayah samunneya vigrahah prabhavas ca te

eko mahaprabhur-jneyah sri-caitanyo dayanbudhih

prabhu dvau sri-yutau nityanandadvaitau mahasayau

gosvamino vigrahas ca te dvijas ca gadadharah

pancatattvatmaka ete srinivasas ca panditah

[= “Lord Caitanya, Lord Nityananda Avadhuta, and Lord Advaita, are all incarnations of the supremely exalted Personality of Godhead, and They are all known by the title Prabhu (Master). Among Them, Lord Caitanya, who is an ocean of mercy, is known as Mahaprabhu (The Great Master), and the great personalities Lord Nityananda and Lord Advaita are known only as Prabhu (Master). All three are also known as Gosvami (Master of the Senses). Gadadhara is called by the title Dvija (Brahmana), and Srinivasa is called by the title Pandita (Learned Scholar). These are the titles of the members of the Panca-tattva. ”]

yad uktam tatra gosvami sri-svarupa padambujaih

trayo ‘tra vigraha jneyah prabhavas catra te trayah

eko mahaprabhur jneyo dvau prabhu sammatau satam

[= “In this regard Srila Svarupa Damodara Gosvami has explained that the title Mahaprabhu should be used only for Lord Caitanya, although the title Prabhu may be used for Lord Caitanya, Lord Nityananda, and Lord Advaita. For this reason the devotees address Lord Caitanya as Mahaprabhu, and Lord Nityananda and Lord Advaita as Prabhu. ”]

In the slokas 23 and 24 of the same book it is described that Sri Isvara Puri was a servant in the conjugal mood, Advaita Prabhu was a servant in the moods of servitude and friendship, and Sri Ranga Puri was a servant with a pure parental affection.

See Adi 7. 10-17.

TEXT 303

Therefore the Lord Himself, accepting the emotional ecstasy of the gopī s, now addresses the son of Nanda Mahā rā ja, “O master of My life! O My dear husband! ”

Anubh.: See Adi 17. 276-278.

TEXT 329

After the chapters of the preface, I have described five transcendental mellows in five chapters. I have described them very briefly rather than expansively.

Anubh.: The Adi-lila contains 17 chapters or topics, out of which the first 12 constitute the preface of the whole book. The following 5 chapters, from the 13th up to the 17th one, deals with 5 topics, narrating about the 5 ages: birth, childhood, boyhood, adolescence, and youth (janma, balya, pauganda, kaisora and yuva).

TEXT 331

The pastimes of Lord Ś rī Caitanya Mahā prabhu are wonderful and unlimited. Even personalities like Lord Brahmā, Lord Ś iva and Ś eṣ a Nā ga cannot find their end.

Anubh.: See slokas like CC Madhya 21. 10 & 12, SB 2. 7. 41 & 10. 14. 7, etc.

***

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