CC Madhya 2 extra

TEXT 7

gambhī rā -bhitare rā tre nā hi nidrā -lava

bhitte mukha-ś ira ghaṣ e, kṣ ata haya saba

gambhī rā -bhitare—inside the inner room; rā tre—at night; nā hi—there is not; nidrā -lava—a fraction of sleep; bhitte—on the wall; mukha—mouth; ś ira—head; ghaṣ e—grind; kṣ ata—injuries; haya—thereare; saba—all.

The small room beyond the corridor is called the Gambhī rā. Ś rī Caitanya Mahā prabhu used to stay in that room, but He did not sleep for a moment. All night He used to grind His mouth and head on the wall, and His face sustained injuries all over.

A. -pr. -bh.: Gambhī rā is how they call a small room inside a brick- or stone-built house beyond the entrance corridor.

TEXT 9

Ś rī Caitanya Mahā prabhu would also run very fast across the sand dunes, mistaking them for Govardhana. As He ran, He would wail and cry loudly.

Purp.: Because of the winds of the sea, sometimes the sand would form dunes. Such sand dunes are called caṭ aka parvata. Instead of seeing these sand dunes simply as hills of sand, the Lord would take them to be Govardhana Hill. Sometimes He would run toward these dunes at high speed, crying very loudly, expressing the state of mind exhibited by Rā dhā rā ṇ ī. Thus Caitanya Mahā prabhu was absorbed in thoughts of Kṛ ṣ ṇ a and His pastimes. His state of mind brought Him the atmosphere of Vṛ ndā vana and Govardhana Hill, and thus He enjoyed the transcendental bliss of separation and meeting.

A. -pr. -bh.: ... There is one big caṭ aka parvata between the Guṇ ḍ icā temple and the sea, and to this place Caitanya Mahaprabhu often used to go, mistaking it for Govardhana.

TEXT 39

In an instant, Ś rī Caitanya Mahā prabhu regained external consciousness and saw two persons before Him. Questioning them, He asked, “Am I conscious? What dreams have I been seeing? What craziness have I spoken? Have you heard some expressions of humility? ”

Purp.: When Ś rī Caitanya Mahā prabhu thus spoke in ecstasy, He saw two persons before Him. One was His secretary, Svarū pa Dā modara, and the other was Rā ya Rā mā nanda. Coming to His external consciousness, He saw them both present, and although He was still talking in the ecstasy of Ś rī matī Rā dhā rā ṇ ī (? ), He immediately began to question whether He was the same Ś rī Caitanya Mahā prabhu.

A. -pr. -bh.: ... When He saw them, He came to His external consciousness a little, and giving up the feelings of Ś rī matī Rā dhā rā ṇ ī , He questioned whether He was still the same Caitanya.

TEXT 45

na prema-gandho ’sti darā pi me harau

krandā mi saubhā gya-bharaṁ prakā ś itum

vaṁ ś ī -vilā sy-ā nana-lokanaṁ vinā

bibharmi yat prā ṇ a-pataṅ gakā n vṛ thā

Ś rī Caitanya Mahā prabhu continued, “‘My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Kṛ ṣ ṇ a playing His flute, I continue to live My life like an insect, without purpose. ’

In brackets under the verse it is mentioned: This verse was composed by Caitanya Mahaprabhu Himself.

TEXT 47

“Even though I do not see the moonlike face of Kṛ ṣ ṇ a as He plays on His flute, and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My flylike life.

Purp.: In this connection, Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura says that the lovable Supreme Lord is the supreme shelter. The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called ā lambana. The object hears, and the subject plays the flute. That the object cannot see the moonlike face of Kṛ ṣ ṇ a and has no eagerness to see Him is the sign of being without ā lambana. Externally imagining such a thing simply satisfies one’s lusty desires, and thus one lives without purpose.

Anubh.: …Bhakti-rasamrta-sindhu states:

hanta deha-hatakaih palitair viphala punya phalair nah

“Alas, how shall we maintain any longer this wretched body of ours which is devoid of all pious credits? ”

TEXT 63

nā nā -bhā vera prā balya, haila sandhi-ś ā balya,

bhā ve-bhā ve haila mahā -raṇ a

autsukya, cā palya, dainya, roṣ ā marṣ a ā di sainya,

premonmā da——sabā ra kā raṇ a

Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause.

Anubh. quotes from the Bhakti-rasā mṛ ta-sindhu sanskrit definitions of sandhi, ś ā balya, utsukya, cā pala, roṣ a and amarṣ a and their Bengali translations, which are rendered in English by SP in his Purp.:

…Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one’s mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and **impatience are observed… (? )

– Here patience was changed to impatience by the editors in 1997, quite logically, but in Bh. r. s. the sanskrit word is sthirata, rendered in Bengali as sthairya, which both can mean patience or, as would be more clear in this context, steadiness or steadfastness. (! )

From: Dravida (das) ACBSP (San Diego - USA)

Date: 06-Aug-04 00: 28 (17: 28 -0700)

To: Punya Palaka (das) BVS (Prague - CZ) [8692] (received: 06-Aug-04

18: 37)

Subject: CC Madhya 2. 63

------------------------------------------------------------

Thanks for catching that. It should be returned to " patience".

TEXT 64

matta-gaja bhā va-gaṇ a, prabhura deha——ikṣ u-vana,

gaja-yuddhe vanera dalana

prabhura haila divyonmā da, tanu-manera avasā da,

bhā vā veś e kare sambodhana

…divya-unmā da—transcendental madness; …

The body of the Lord was just like a field of sugarcane into which the mad elephants of ecstasy entered. There was a fight amongst the elephants, and in the process the entire field of sugarcane was destroyed. Thus transcendental madness was awakened in the body of the Lord, and He experienced despondency in mind and body. In this ecstatic condition, He began to speak as follows.

A. -pr. -bh.: Divyonmada is name of one among the variety of different stages of love which manifests like an oblivion arising when one becomes enchanted by somebody.

TEXT 79

Lī lā ś uka [Bilvamaṅ gala Ṭ hā kura] was an ordinary human being, yet he developed many ecstatic symptoms in his body. What, then, is so astonishing about these symptoms’ being manifest in the body of the Supreme Personality of Godhead? In the ecstatic mood of conjugal love, Ś rī Caitanya Mahā prabhu was on the highest platform; therefore, all the exuberant ecstasies were naturally visible in His body.

Purp.: Lī lā ś uka is Bilvamaṅ gala Ṭ hā kura Gosvā mī. He was a South Indian, a brā hmaṇ a, and his former name was Ś ilhaṇ a Miś ra. When he was a householder, he became attracted to a prostitute named Cintā maṇ i, but eventually he took her advice and became renounced. Thus he wrote a book named Ś ā nti-ś ataka, and later, by the mercy of Lord Kṛ ṣ ṇ a and the Vaiṣ ṇ avas, he became a great devotee. Thus he became famous as Bilvamaṅ gala Ṭ hā kura Gosvā mī. On that elevated platform he wrote a book named Kṛ ṣ ṇ a-karṇ ā mṛ ta, which is very famous amongst Vaiṣ ṇ avas. Since he exhibited so many ecstatic symptoms, people used to call him Lī lā ś uka.

Anubh.: Other names of Lī lā ś uka are Lī lā sukha, Citsukhā cā rya or Bilvamaṅ gala – he was a tridandi-svami devotee of Visnusvami sampradaya. See Anubh. [the points of which are included in the Purp. ] to Adi 1. 57.

TEXT 80

During His previous pastimes in Vṛ ndā vana, Lord Kṛ ṣ ṇ a desired to enjoy the three different types of ecstasy, but despite great endeavor, He could not taste them. Such ecstasies are the monopoly of Ś rī matī Rā dhā rā ṇ ī. Therefore, in order to taste them, Ś rī Kṛ ṣ ṇ a accepted the position of Ś rī matī Rā dhā rā ṇ ī in the form of Ś rī Caitanya Mahā prabhu.

Anubh.: See Adi 4. 230.

TEXT 84

caitanya-lī lā -ratna-sā ra, svarū pera bhā ṇ ḍ ā ra,

teṅ ho thuilā raghunā thera kaṇ ṭ he

tā hā ṅ kichu ye ś uniluṅ, tā hā ihā ṅ vistā riluṅ,

bhakta-gaṇ e diluṅ ei bheṭ e

… bheṭ e—presentation.

The pastimes of Ś rī Caitanya Mahā prabhu are the topmost of jewels. They have been kept in the storehouse of Svarū pa Dā modara Gosvā mī, who has explained them to Raghunā tha dā sa Gosvā mī, who has repeated them to me. Whatever little I have heard from Raghunā tha dā sa Gosvā mī I have described in this book, which is presented to all devotees.

Purp.: All the activities of Ś rī Caitanya Mahā prabhu were noted by His personal secretary Svarū pa Dā modara and repeated to Raghunā tha dā sa Gosvā mī, who memorized them. Whatever Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī heard is recorded in Ś rī Caitanya-caritā mṛ ta. This is called the paramparā system, from Ś rī Caitanya Mahā prabhu to Svarū pa Dā modara to Raghunā tha dā sa Gosvā mī to Kavirā ja Gosvā mī. Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī has distributed this information in his book Caitanya-caritā mṛ ta. In other words, Ś rī Caitanya-caritā mṛ ta is the essence of the instruction given through the paramparā system of the disciplic succession stemming from Ś rī Caitanya Mahā prabhu.

A. -pr. -bh.: . .. So the biography conceived by Sri Svarū pa Dā modara does not exist as a separately written book. (! ) This CC presents an essence of the biography according to Svarū pa Dā modara.

Anubh.: bheṭ e—upahā ra = a gift.

TEXT 86

nā hi kā hā ṅ savirodha, nā hi kā hā ṅ anurodha,

sahaja vastu kari vivaraṇ a

yadi haya rā goddeś a, tā hā ṅ haye ā veś a,

sahaja vastu nā yā ya likhana

nā hi—there is not; kā hā ṅ —anywhere; sa-virodha—opposing element; nā hi—there is not; kā hā ṅ —anywhere; anurodha—acceptance of someone’s opinion; sahaja—simple; vastu—substance; kari—I do; vivaraṇ a—description; yadi—if; haya—there is; rā ga-uddeś a—someone’s attraction or obstruction; tā hā ṅ —there; haye—becoming; ā veś a—involved; sahaja—simple; vastu—substance; nā yā ya—is not possible; likhana—the writing.

In this Caitanya-caritā mṛ ta there is no contradictory conclusion, nor is anyone else’s opinion accepted. I have written this book to describe the simple substance as I have heard it from superiors. If I become involved in someone’s likes and dislikes, I cannot possibly write the simple truth.

Purp.: The simplest thing for human beings is to follow their predecessors. Judgment according to mundane senses is not a very easy process. Whatever is awakened by attachment to one’s predecessor is the way of devotional service as indicated by Ś rī Caitanya Mahā prabhu. The author says, however, that he cannot consider the opinions of those who become attracted or repelled by such things, because one cannot write impartially in that way. In other words, the author is stating that he did not inject personal opinion in the Caitanya-caritā mṛ ta. He has simply described his spontaneous understanding from superiors. If he had been carried away by someone’s likes and dislikes, he could not have written of such a sublime subject matter in such an easy way. The actual facts are understandable to real devotees. When these facts are recorded, they are very congenial to the devotees, but one who is not a devotee cannot understand. Such is the subject matter for realization. Mundane scholarship and its concomitant attachments and detachments cannot arouse spontaneous love of Godhead. Such love cannot be described by a mundane scholar.

Anubh.: …Another reading says yadi haya rā ga-dveṣ a [rā ga-uddeś a actually means “searching for attraction”] which means “If someone leaves aside service to Krsna

and becomes attracted to other objects than Krsna, if he makes others absorbed in various likings and dislikings, then he is unable to write anything on the subject of the pure soul’s inherent transcendental love for Krsna. ” (! )

TEXT 95

Receiving orders from the above authorities and the Vaiṣ ṇ avas of Vṛ ndā vana, especially from Haridā sa, the priest of Govindajī, I, Kṛ ṣ ṇ adā sa Kavirā ja Gosvā mī, have tried to describe one small particle of one drop of one wave of the ocean of the pastimes of Ś rī Caitanya Mahā prabhu.

Anubh.: See Adi 8.

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