CC Madhya 1 extra

TEXTS 2-5

I offer my respectful obeisances unto Ś rī Kṛ ṣ ṇ a Caitanya and Lord Nityā nanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍ a to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

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

In a temple of jewels in Vṛ ndā vana, underneath a desire tree, Ś rī Ś rī Rā dhā -Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

May Gopī nā thajī, who attracts all the gopī s with the song of His flute and who has begun the most melodious rā sa dace on the bank of the Yamunā in Vaṁ ś ī vaṭ a, be merciful upon us.

A. -pr. -bh.: see Adi 1. 84, 1. 15-17.

TEXT 11

I shall describe only in synopsis that portion which Vṛ ndā vana dā sa Ṭ hā kura has described very elaborately in his book Caitanya-maṅ gala.

Anubh.: It is obvious that till the time of writing the Caitanya-caritamrta, Vṛ ndā vana dā sa Ṭ hā kura’s Caitanya-bhā gavata was known as Caitanya-maṅ gala. Jayananda’s Caitanya-maṅ gala, under which name a completely recent book opposing the devotional siddhanta is presented, is a counterfeit; in no ancient scripture its name or even the name of its author, Jayananda, can be seen. Therefore one can simply understand that even the name Jayananda is false.

TEXT 13

Actually the authorized compiler of the pastimes of Ś rī Caitanya Mahā prabhu is Ś rī la Vṛ ndā vana dā sa, the incarnation of Vyā sadeva. Only upon his orders am I trying to chew the remnants of food that he has left.

Anubh.: Sri Krsna Dvaipayana Vyasa is the compiler of the pastimes of many incarnations of the Lord, including Sri Krsna Himself, and the compiler of Sri Caitanya’s pastimes is Sri Vṛ ndā vana dā sa Ṭ hā kura, another form of Sri Vyasa. In fulfilling the task of describing the pastimes of Lord Caitanya which were left undescribed by Sri Vṛ ndā vana dā sa, his servant Sri Krsnadasa wrote down Caitanya-lila, following faithfully his predecessor.

TEXT 32

After going to Vṛ ndā vana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindajī.

Anubh.: Broadcasting bhakti is being done with an inclination to perform transcendental service, and through that the actual holy places of pilgrimage are revealed. An unauthorized effort after the ways of Baulas meant for a careless life directed towards unprincipled sense gratification does not lead to manifestation of the spiritual holy places. That is only a play of maya. (! )

TEXTS 35-44

Some of the books compiled by Ś rī la Sanā tana Gosvā mī were the Hari-bhakti-vilā sa, Brhad-bhā gavatā mṛ ta, Daś ama-ṭ ippanī and Daś ama-carita.

We have already given the names of four books compiled by Sanā tana Gosvā mī. Similarly, Ś rī la Rū pa Gosvā mī has also compiled many books, which no one can even count.

…

Ś rī Rū pa Gosvā mī ’s nephew, Ś rī la Jī va Gosvā mī, has compiled so many books on devotional service that there is no counting them.

…

Anubh.: see Antya 4. 219-231.

TEXT 41

Who can count the rest of the books (headed by the Laghu-bhā gavatā mṛ ta) written by Ś rī la Rū pa Gosvā mī? He has described the pastimes of Vṛ ndā vana in all of them.

Purp.: … This book [Bhakti-rasā mṛ ta-sindhu] is divided into four parts: pū rva-vibhā ga (eastern division), dakṣ iṇ a-vibhā ga (southern division), paś cima-vibhā ga (western division) and uttara-vibhā ga (northern division). In the pū rva-vibhā ga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharī s (waves) in this division of the ocean of the nectar of devotion.

In the dakṣ iṇ a-vibhā ga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhā va, anubhā va, sā ttvika, vyabhicā rī and sthā yi-bhā va, all on this high platform of devotional service. Thus there are five waves in the dakṣ iṇ a-vibhā ga division. In the western division (paś cima-vibhā ga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirū paṇ a, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthoodpaternity, or parentternal love, and finally conjugal love between Kṛ ṣ ṇ a and His devotees. Thus there are five waves in the western division.

In the northern division (uttara-vibhā ga) there is a description of the indirect mellows of devotional service—namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part…

Anubh.: Bhakti-rasamrta-sindhu – … the eastern part is called Sthayi-bhavotpadana, and there are these four waves in it: samanya-bhakti, sadhana-bhakti, bhava-bhakti and prema-bhakti. The southern part is called Bhakti-rasa-samanya-nirupana, and there are these five waves in it: vibhā va, anubhā va, sā ttvika, vyabhicā rī and sthā yi-bhā va. The western part is called Mukhya-bhakti-rasa-nirupana, and there are these five waves in it: santa, priti-bhakti-rasa or dasya, preyo-bhakti-rasa or sakhya, vatsalya-bhakti-rasa, madhura-bhakti-rasa. The northern part is called Gauna-bhakti-rasa-nirupana, and there are these nine waves in it: hasya-bhakti-rasa, adbhuta-bhakti-rasa, vira-bhakti-rasa, karuna-bhakti-rasa, raudra-bhakti-rasa, bhayanaka-bhakti-rasa, bibhatsa-bhakti-rasa, maitra-baira and rasabhasa.

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

Anubh.: …Whereas Bhakti-rasā mṛ ta-sindhu dealt extensively with all the main rasas, beginning with santa-rasa, and the confidential madhura-rasa was described only in summary, this book, Ujjvala-nī lamaṇ i, deals solely with bhakti-rasa-raja madhura-rasa.

It describes topics such as nayaka-bheda [bheda meaning “different types of”], sahaya-bheda, Krsna-vallabha, Sri Radhika, nayika-bheda, yuthesvari-bheda, duti-bheda, sakhi, Hari-vallabha; uddipana, anubhava, udbhasvara sattvika and vyabhicari-bhava, sthayi-bhava, in srngara-bheda included vipralambha, purva-raga, mana, prema-vaicittya, pravasa, samyoga-viyoga sthiti, sambhoga (both main and secondary), etc. [regarding the terms, see Madhya 23]

Purp.: The Laghu-bhā gavatā mṛ ta is divided into two parts. The first is called “The Nectar of Kṛ ṣ ṇ a” and the second “The Nectar of Devotional Service. ” The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Ś rī Kṛ ṣ ṇ a and descriptions of His pastimes and expansions…

Anubh.: …The second part describes the necessity of worshiping devotees, then different kinds of devotees considering the different kinds of their devotional service – Prahlada Maharaja, the Pandavas, the Yadavas, Uddhava and the damsels of Vraja, and the best devotee of all, Srimati Radhika, as well as the glories of Sri Radha-kunda.

TEXTS 53-60

At those times, Ś rī Caitanya Mahā prabhu would visit Lord Jagannā tha. Then His feelings exactly corresponded to those of the gopī s when they saw Kṛ ṣ ṇ a at Kurukṣ etra after long separation. Kṛ ṣ ṇ a had come to Kurukṣ etra with His brother and sister to visit.

When Caitanya Mahā prabhu used to dance before the cart during the festival, He always sang the following two lines.

“I have gotten that Lord of My life, for whom I was burning in the fire of lusty desires. ”

…

Anubh.: see Madhya 13. 111-159.

TEXT 59

ei ś lokera artha jā ne ekale svarū pa

daive se vatsara tā hā ṅ giyā chena rū pa

ei—this; ś lokera—of the verse; artha—the meaning; jā ne—knows; ekale—alone; svarū pa—Svarū pa Dā modara; daive—by chance; se vatsara—that year; tā hā ṅ —there; giyā chena—went; rū pa—Ś rī la Rū pa Gosvā mī.

This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarū pa Dā modara. By chance, one year Rū pa Gosvā mī was also present there.

This extended translation actually corresponds with A. -pr. -bh.

TEXT 68

uṭ hi’ mahā prabhu tā ṅ re cā paḍ a mā riyā

kahite lā gilā kichu kolete kariyā

uṭ hi’—standing up; …

When Rū pa Gosvā mī fell down like a rod, Ś rī Caitanya Mahā prabhu got up and gave him a slap. Then, taking him on His lap, He began to speak to him.

A. -pr. -bh.: In some readings there is uṭ hai’ [= raising him up] instead of uṭ hi’.

TEXT 75

I shall describe all these incidents elaborately later on. Now I have given only a brief reference.

Anubh.: see Madhya 13. 121-159.

TEXT 81

The gopī s spoke thus: “Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogī s and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs. ”

Purp.: This is a verse from the Ś rī mad-Bhā gavatam (10. 82. 489).

A. -pr. -bh.: In some readings there is the following verse written (Ś rī mad-Bhā gavatam 10. 83. 2):

ta evaṁ loka-nā thena paripṛ ṣ ṭ ā ḥ su-sat-kṛ tā ḥ

pratyū cur hṛ ṣ ṭ a-manasas tat-pā dekṣ ā -hatā ṁ hasaḥ

[“Feeling greatly honored, King Yudhiṣ ṭ hira and the others, freed of all sinful reactions by seeing the feet of the Lord of the universe, gladly answered His inquiries. ”]

TEXTS 91-95

This is the first synopsis: After accepting the sannyā sa order, Caitanya Mahā prabhu proceeded toward Vṛ ndā vana.

When proceeding toward Vṛ ndā vana, Ś rī Caitanya Mahā prabhu was overwhelmed with ecstatic love for Kṛ ṣ ṇ a, and He lost all remembrance of the external world. In this way He traveled continuously for three days in Rā ḍ ha-deś a, the country where the Ganges River does not flow.

First of all, Lord Nityā nanda bewildered Ś rī Caitanya Mahā prabhu by bringing Him along the banks of the Ganges, saying that it was the riverRiver Yamunā.

After three days, Lord Caitanya Mahā prabhu came to the house of Advaita Ā cā rya at Ś ā ntipura and accepted alms there. This was His first acceptance of alms. At night He performed congregational chanting there.

At the house of Advaita Prabhu, He met His mother as well as all the devotees from Mā yā pura. He adjusted everything and then went to Jagannā tha Purī.

Anubh.: see Madhya 3.

TEXT 96

On the way toward Jagannā tha Purī, Caitanya Mahā prabhu performed many other pastimes. He visited various temples and heard the story about Mā dhavendra Purī and the installation of Gopā la.

Purp.: This Mā dhava Purī is Mā dhavendra Purī. Another Mā dhava Purī is Mā dhavā cā rya, who was the spiritual master of a devotee (? ) in the line of Gadā dhara Paṇ ḍ ita and who wrote a book known as Ś rī Maṅ gala-bhā ṣ ya. Mā dhavā cā rya, however, is different from Mā dhavendra Purī, who is mentioned in this verse.

Anubh.: …Sri Vallabha Bhatta (! ) took sannyasa from the author of Ś rī Maṅ gala-bhā ṣ ya, Sri Mā dhavā cā rya, in the line of Gadā dhara Paṇ ḍ ita Gosvami…

TEXTS 96-97

…From Nityā nanda Prabhu, Lord Caitanya Mahā prabhu heard the story of Kṣ ī ra-curī Gopī nā tha and of the witness Gopā la. Then Nityā nanda Prabhu broke the sannyā sa rod belonging to Lord Caitanya Mahā prabhu.

Anubh.: see Madhya 4-5.

Purp.: A few miles before the Jagannā tha Purī station is a small station called Sā kṣ i-gopā la. Near this station is a village named Satyavā dī, where the temple of Sā kṣ i-gopā la is situated.

Anubh.: …At Mahaprabhu’s time, the temple of Sā kṣ i-gopā la was situated in the town of Kaṭ aka (Cuttack).

See A. -pr. -bh. to Madhya 5. 8. [rendered by SP as Purp. to Madhya 5. 9. ]

TEXT 101

After this incident, Lord Caitanya Mahā prabhu bestowed His mercy upon Sā rvabhauma Bhaṭ ṭ ā cā rya by showing him His original form as the Lord.

Anubh.: see Madhya 6. 201-204.

TEXT 102

After bestowing mercy upon Sā rvabhauma Bhaṭ ṭ ā cā rya, the Lord started for southern India. When He came to Kū rma-kṣ etra, He delivered a person named Vā sudeva.

Anubh.: At Kurma-sthana there is a stone slab with inscriptions by Ś rī Narahari Tī rtha from the Ś aka Era 1203 [1281 A. D. ]. See Anubh. [rendered by SP as Purp. ] to Madhya 7. 113.

TEXT 103

After visiting Kū rma-kṣ etra, the Lord visited the South Indian temple of Jiyaḍ a-nṛ siṁ ha and offered His prayers to Lord Nṛ siṁ hadeva. On His way, He introduced the chanting of the Hare Kṛ ṣ ṇ a mahā -mantra in every village.

Anubh.: See Anubh. [rendered by SP as Purp. ] to Madhya 8. 3.

TEXT 104

Once the Lord mistook the forest on the bank of the river Godā varī to be Vṛ ndā vana. In that place He happened to meet Rā mā nanda Rā ya.

Anubh.: See Madhya 8. 11 & 14-20.

TEXT 105

He visited the places known as Tirumala, and Tirupati, where He extensively preached the chanting of the Lord’s holy name.

Purp.: This holy place is situated in the district of Tanjore (Chittoor), south India. The temple of Tirupati is situated in the valley of Vyeṅ kaṭ ā cala and contains a Deity of Lord Rā macandra. On top of Vyeṅ kaṭ ā cala is the famous temple of Bā lā jī.

Anubh.: Trimalla (Tirumalaya) is situated in the district of Tanjor (Madhya 9. 71).

Tripadī (Tirupati or Tirupā ṭ ṭ ura) is situated in the valley of Vyeṅ kaṭ ā cala and there is a temple of Rā macandra there. On top of Vyeṅ kaṭ ā cala is the famous temple of Bā lā jī (Madhya 9. 64).

TEXT 107

When Ś rī Caitanya Mahā prabhu came to the land of Ś rī Raṅ ga-kṣ etra, on the bank of the Kā verī, He visited the temple of Ś rī Raṅ ganā tha and was there overwhelmed in the ecstasy of love of Godhead.

Anubh.: Regarding Ś rī Raṅ ga-kṣ etra, see Anubh. [rendered by SP as Purp. ] to Madhya 9. 79.

TEXTS 108-109

Ś rī Caitanya Mahā prabhu lived at the house of Trimalla Bhaṭ ṭ a for the four months of the rainy season.

Ś rī Trimalla Bhaṭ ṭ a was both a member of the Ś rī Vaiṣ ṇ ava community and a learned scholar; therefore when he saw Caitanya Mahā prabhu, who was both a great scholar and a great devotee of the Lord, he was very much astonished.

Anubh.: See A. -pr. -bh. and Anubh. [rendered by SP as Purp. ] to Madhya 9. 82.

[That A. -pr. -bh. states that the brothers of Vyeṅ kaṭ a Bhaṭ ṭ a were Trimalla Bhaṭ ṭ a and Prabodhā nanda Sarasvatī and all of them formerly belonged to the Sri-sampradaya. The son of Vyeṅ kaṭ a Bhaṭ ṭ a was known as Gopā la Bhaṭ ṭ a Gosvā mī. ]

TEXT 110

Lord Ś rī Caitanya Mahā prabhu passed the Cā turmā sya months with the Ś rī Vaiṣ ṇ avas, singing, and chanting the holy name and dancing.

A. -pr. -bh.: Caturmasya lasts from the Sukla Dvadasi of the month of Asarh till the Sukla Dvadasi of the month of Kartik.

Anubh.: Regarding the Lord’s passing of Caturmasya in the house of the Sri Vaisnavas, see Madhya 9. 84-164.

TEXT 111

cā turmā sya-ante punaḥ dakṣ iṇ a gamana

paramā nanda-purī saha tā hā ñ i milana

… tā hā ñ i—there; milana—meeting.

After the end of the Cā turmā sya, Lord Caitanya Mahā prabhu continued traveling throughout Southern India. At that time He met Paramā nanda Purī.

Anubh.: tā hā ñ i—at Ṛ ṣ abha Hill (see Madhya 9. 167-173 and Anubh. to 167).

TEXT 112

After this, Kṛ ṣ ṇ adā sa, the servant of Lord Caitanya Mahā prabhu, was delivered from the clutches of a Bhaṭ ṭ athā ri. Caitanya Mahā prabhu then preached that Lord Kṛ ṣ ṇ a’s name should also be chanted by brā hmaṇ as who were accustomed to chanting Lord Rā ma’s name.

Purp.: In the Malabarā lā bā ra district, a section of the brā hmaṇ as are known as Nambudari nam-budri-brā hmaṇ as, and the Bhaṭ ṭ athā ris are their priests. Bhaṭ ṭ athā ris know many tantric black arts, such as the art of killing a person, of bringing him under submission, and of destroying or devastating him. They are very expert in these black arts, and one such Bhaṭ ṭ athā ri bewildered the personal servant of Ś rī Caitanya Mahā prabhu while the servant accompanied the Lord in His travels through Ssouth India. Somehow or other Ś rī Caitanya Mahā prabhu delivered this Kṛ ṣ ṇ adā sa from the clutches of the Bhaṭ ṭ athā ri. Ś rī Caitanya Mahā prabhu is well known as Patita-pā vana, the savior of all fallen souls, and He proved this in His behavior toward His personal servant, Kṛ ṣ ṇ adā sa, whom He saved. Sometimes the word Bhaṭ ṭ athā ri is misspelled in Bengal as Bhaṭ ṭ amā ri.

Anubh.: …the Lord’s associate, an irresolute brahmana Krsnadasa with an unsteady mind, fell into their clutches and forgot that being a servant of Mahaprabhu is supreme and the only dharma of the living entity. The Lord, the rescuer of the poor, grabbed him by the hair and thus liberated him from the state of being a servant of maya, proving that He is worthy of the predicate ahaituki-krpa-sindhu, or “the ocean of causeless mercy. ” …

Regarding the delieverance of Kṛ ṣ ṇ adā sa from the Bhaṭ ṭ athā ri, see Madhya 9. 226-233.

TEXT 113

Ś rī Caitanya Mahā prabhu then met Ś rī Raṅ ga Purī and mitigated all the sufferings of a brā hmaṇ a named Rā madā sa.

Anubh.: Regarding the mercy towards the brahmana servant of Lord Rama, see Madhya 9. 180-197, 201-217.

TEXT 114

Caitanya Mahā prabhu also had a discussion with the Tattvavā dī community, and the Tattvavā dī s felt themselves to be inferior Vaiṣ ṇ avas.

Anubh.: Regarding the destroying of the Tattvavadis’ pride, see Madhya 9. 245-278.

TEXT 116

After that, Lord Caitanya Mahā prabhu delivered the celebrated Sapta-tā la trees, took His bath at Setubandha Rā meś vara and visited the temple of Lord Ś iva known as Rā meś vara.

Anubh.: Regarding the deliverance of the seven trees, see Madhya 9. 311-315 and Anubh. [rendered by SP as Purp. ] to Madhya 9. 312. Regarding Setubandha and Ramesvara, see Anubh. to Madhya 9. 200 [rendered by SP as Purp. to Madhya 9. 199].

TEXT 120

Ś rī Caitanya Mahā prabhu also found two other books—namely, the Brahma-saṁ hitā and Kṛ ṣ ṇ a-karṇ ā mṛ ta. Knowing these books to be excellent, He took them to present to His devotees.

Anubh.: Regarding the Brahma-samhita, see Madhya 9. 237-241 and their Anubh. [rendered by SP as Purp. ]. Regarding Krsna-karnamrta, see Madhya 9. 305-309, 323-325.

TEXT 122

When Jagannā tha was absent from the temple, Caitanya Mahā prabhu, who could not see Him, felt separation and left Jagannā tha Purī to go to a place known as Ā lā lanā tha.

Anubh.: See A. -pr. -bh. to Madhya 7. 59.

TEXT 150

ā si’ vidyā -vā caspatira gṛ hete rahilā

prabhure dekhite loka-saṅ ghaṭ ṭ a ha-ilā

ā si’—coming to Bengal; vidyā -vā caspatira—of Vidyā -vā caspati; gṛ hete—at the home; rahilā —remained; …

When Ś rī Caitanya Mahā prabhu reached Vidyā nagara, Bengal, on the way to Vṛ ndā vana, He stopped at the house of Vidyā -vā caspati, who was the brother of Sā rvabhauma Bhaṭ ṭ ā cā rya. When Lord Caitanya Mahā prabhu suddenly arrived at his house, great crowds of people gathered.

The additional informations given in the translation are there in the A. -pr. -bh.: After arriving at Gauda-mandala, at the time of His going to Vrndavana, the Lord stayed at the house of the son of Visarada, or brother of Sā rvabhauma Bhaṭ ṭ ā cā rya, Vidyā -vā caspati, in Vidyanagara.

TEXT 151

For five consecutive days all the people gathered to see the Lord, and still there was no rest. Out of fear of the crowd, Lord Caitanya Mahā prabhu left at night and went to the town of Kuliyā [present-day Navadvī pa].

A. -pr. -bh.: In the Caitanya-Bhagavata, Antya-khanda, chapter 3 it is written:

ganga proti maha anurag badaiya

ati sighra gauda-dese aila caliya

sarvabhauma-bhrata vidya-vacaspati nam

acamvite asi’ uttarila tanra ghor

navadvipa adi sarva-dike hoilo dhvani

vacaspati ghore ailen nyasi-cudamani

kuliyae ailen vaikuntha-isvara

sabe ganga-madhye nadiyae kuliyae

suni matra sarva loke mahanande dhae

“The Lord was feeling especially merciful towards Gangā devī, so He quickly returned to Bengal. Ś rī Vidyā Vā caspati’s was Sā rvabhauma’s brother. ... One day, without prior notification Ś rī Caitanya arrived at his residence... Like wildfire, the word spread everywhere that Ś rī Caitanya, the crown jewel of the sannyā sa order, was residing in the house of Ś rī Vidyā Vā caspati. ... The Lord of Vaikuntha left for Kuliya... Nadia and Kuliya are separated only by the Ganges. As soon as they heard the news, all people joyfully hurried there. ” [CB Antya 3. 272-4, 286, 345, 380]

TEXT 175

In private, the King inquired from Dabira Khā sa [Ś rī la Rū pa Gosvā mī ], who began to speak about the glories of the Lord.

A. -pr. -bh.: Dabira Khā sa – the name given to Ś rī la Rū pa Gosvā mī by the Muslim king of that time.

TEXT 178

“Why are you questioning me? Better that you question your own mind. Because you are the King of the people, you are the representative of the Supreme Personality of Godhead. Therefore you can understand this better than I. ”

Anubh.: “mahati devata hy esa nara-rupena tisthati” – Manu-samhita.

TEXT 189

“Sir, we belong to the lowest class of men, and our associates and employment are also of the lowest type. Therefore we cannot introduce ourselves to You. We feel very much ashamed, standing here before You.

Purp.: …One becomes abominable by adopting an abominable profession or by associating with people who are naturally abominable. Rū pa and Sanā tana, as Dabira Khā sa and Sā kara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection.

Anubh.: …

mleccha-jati mleccha-seva kori mleccha karma

go-brahmana-drohi sange amara sangama

[CC Madhya 1. 197]

Purp.: In Ś rī mad-Bhā gavatam (Seventh Canto) it is stated that every person belongs to a certain classification. A person is identifiable by the special symptoms mentioned in the ś ā stras. By one’s symptoms, one is known to belong to a certain caste.

Anubh.: …

yasya yal lakṣ aṇ aṁ proktaṁ puṁ so varṇ ā bhivyañ jakam

yad anyatrā pi dṛ ś yeta tat tenaiva vinirdiś et

[“If one shows the symptoms of being a brā hmaṇ a, kṣ atriya, vaiś ya or ś ū dra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification. ” Bhag. 7. 11. 35]

Purp.: Both Dabira Khā sa and Sā kara Mallika belonged to the brā hmaṇ a caste, but because they were employed by Muslims, their original habits degenerated into those of the Muslim community. Since the symptoms of brahminical culture were almost nil, they identified themselves with the lowest caste. In the Bhakti-ratnā kara it is clearly stated that because Sā kara Mallika and Dabira Khā sa associated with lower-class men, they introduced themselves as belonging to the lower classes. Actually, however, they had been born in respectable brā hmaṇ a families.

Anubh.: …In the Bhakti-ratnā kara, the first wave, it is said:

nico-jati sange sada nico byabahar

ei hetu nico-jatyadika ukti tar

TEXTS 221-225, 228-230

After begging the permission of all the Vaiṣ ṇ avas present, the two brothers, at the time of their departure, humbly submitted something at the lotus feet of the Lord.

They said,: “Dear Lord, although the King of Bengal, Nawab Hussain ShahHusena Sā hā, is very respectful toward You, You have no other business here. Kindly depart from this place.

“Although the King is respectful toward You, he still belongs to the yavana class and should not be believed. We think that there is no need for such a great crowd to accompany You on Your pilgrimage to Vṛ ndā vana.

“Dear Lord, You are going to Vṛ ndā vana with hundreds and thousands of people following You, and this is not a fitting way to go on a pilgrimage. ”

Although Ś rī Caitanya Mahā prabhu was Ś rī Kṛ ṣ ṇ a Himself, the Supreme Lord, and was therefore not at all fearful, He still acted like a human being to teach neophytes how to act.

That night the Lord considered Sanā tana Gosvā mī ’s proposal that He should not go to Vṛ ndā vana followed by so many people.

The Lord thought, “If I go to Mathurā with such crowds behind Me, it would not be a very happy situation, for the atmosphere would be disturbed. ”

The Lord concluded that He would go alone to Vṛ ndā vana or, at most, would take only one person as His companion. In that way, going to Vṛ ndā vana would be very pleasant.

Anubh.: see Madhya 16. 265-276.

TEXT 258

tabe rū pa-gosā ñ ira punar-ā gamana

tā ṅ hā ra hṛ daye kaila prabhu ś akti-sañ cā raṇ a

tabe—thereafter; rū pa-gosā ñ ira—of Ś rī la Rū pa Gosvā mī; punaḥ -ā gamana—again coming there; tā ṅ hā ra—of him; hṛ daye—in the heart; kaila—did; prabhu—the Lord; ś akti-sañ cā raṇ a—invoking of transcendental power.

At Jagannā tha Purī Ś rī la Rū pa Gosvā mī met the Lord again, and the Lord invested his heart with all transcendental power.

Anubh.: Invoking of cit-sakti, or transcendental strength; whenever it is absent, or maya-sakti is invoked, the propensity for sense enjoyment increases. See Antya 1.

TEXT 262

After sending Sanā tana Gosvā mī back to Vṛ ndā vana, the Lord privately consulted with Ś rī Nityā nanda Prabhu. He then sent Him to Bengal to preach love of Godhead.

Anubh.: see Madhya 15. 42 & 16. 59-67.

TEXT 263

Soon afterward, Vallabha Bhaṭ ṭ a met the Lord at Jagannā tha Purī, and the Lord explained to him the import of the holy name of Kṛ ṣ ṇ a.

Anubh.: To Vallabha Bhatta, who wanted to receive the nama-mantra from Sri Gaurasundara’s dear devotee Gadadhara Pandita Gosvami and who cultivated knowledge of his own, the Lord Himself explained the import of the holy name.

vinī tā natha putrā dī n saṁ skṛ tya pratibodhayet

[“A humble disciple behaves with great respect for his spiritual master as if he is a son of the guru. To such a humble disciple, who has been purified by the appropriate saṁ skā ras, the guru teaches the meaning of the mantra. ”] According to this statement from the Pancaratra, Bhatta became competent to hear about the import of the holy name.

TEXT 281

prabhu kahena, ——ś rī nivā sa, chā ḍ a viḍ ambanā

sabe meli’ kara mora kateka lā ñ canā

The Lord replied,: “My dear Ś rī nivā sa, please stop joking. You have all combined together to humiliate Me in this way. ”

A. -pr. -bh.: In some readings, instead of this [the 2nd] line one can see:

sei saba kara yā te ā mā ra yā tanā

= “You do all this to torture Me. ”

TEXT 286

ei ta’ kahila madhya-lī lā ra sū tra-gaṇ a

ś eṣ a dvā daś a vatsarera ś una vivaraṇ a

ei ta’—thus; kahila—explained; madhya-lī lā ra—of the middle pastimes; sū tra-gaṇ a—a synopsis; ś eṣ a—last; dvā daś a—twelve; vatsarera—of the years; ś una—hear; vivaraṇ a—the description.

TRANSLATION

I have thus given a synopsis of the madhya-lī lā. Now please hear the pastimes the Lord performed during the last twelve years.

PURPORT

Thus Ś rī la Kavirā ja Gosvā mī, strictly following in the footsteps of Ś rī Vyā sadeva, gives a synopsis of the lī lā s of Ś rī Caitanya-caritā mṛ ta. He has given such a description at the end of each canto. In the Ā di-lī lā he outlined the pastimes of the Lord in the five stages of boyhood, leaving the details of the description to Ś rī la Vṛ ndā vana dā sa Ṭ hā kura. Now in this chapter the pastimes that took place at the end of the Lord’s life are summarized. These are described in the Madhya-lī lā and Antya-lī lā. The rest of the pastimes have been described in a synopsis in the Second Chapter of the Madhya-lī lā. In this way the author has gradually described both the madhya-lī lā and the antya-lī lā.

Anubh.: …The purpose for his doing so is stated in Antya 1. 10 & 11:

madhya-lī lā -madhye antya-lī lā -sū tra-gaṇ a

pū rva-granthe saṅ kṣ epete kariyā chi varṇ ana

ā mi jarā -grasta, nikaṭ e jā niyā maraṇ a

antya kono kono lī lā kariyā chi varṇ ana

[“I have briefly described the antya-lī lā within the description of the madhya-lī lā. I am now almost an invalid because of old age, and I know that at any moment I may die. Therefore I have already described some portions of the antya-lī lā. ”]

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