CC Madhya 3 extra

TEXT 34

prabhu kahe, ——nityā nanda ā mā re vañ cilā

gaṅ gā ke ā niyā more yamunā kahilā

… gaṅ gā ke—to the bank of the Ganges; …

Ś rī Caitanya Mahā prabhu then said, “Nityā nanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā. ”

Anubh.: gaṅ gā ke—gaṅ gā e; the previous asrama [residence] of Kaviraja Gosvami Prabhu was in Rā ḍ ha-deś a, near Katwa. On many places throughout the book one can see the language of Rā ḍ ha [radher bhasa]. In Rā ḍ ha-deś a, they use –ke instead of –e as the seventh case-ending [for locative]; for instance, it is customary in Rā ḍ ha-deś a to say ghorke instead of ghore [“in the house”]. (! )

TEXTS 44-55

The cooked rice was a stack of very fine grains nicely cooked, and in the middle was yellow clarified butter from the milk of cows. Surrounding the stack of rice were pots made of the skins of banana trees, and in these pots were varieties of vegetables and mung dhal.

Among the cooked vegetables were paṭ olas, squash, mā nakacu and a salad made with pieces of ginger and various types of spinach.

…

In two places there were earthen pots filled with another preparation made with yogurt, sandeś a [a sweetmeat made with curd] and banana. I am unable to describe it all.

Anubh.: The author, Srila Kaviraja Gosvami, nicely exhibits his own expertness in cooking. (! )

TEXT 57

tina ś ubhra-pī ṭ ha, tā ra upari vasana

ei-rū pe sā kṣ ā t kṛ ṣ ṇ e karā ila bhojana

… sā kṣ ā t—directly; kṛ ṣ ṇ e—unto Kṛ ṣ ṇ a; …

There were three sitting places where soft cloths were placed. Thus Lord Kṛ ṣ ṇ a was offered all the food, and the Lord took it very pleasantly.

Anubh.: sā kṣ ā t kṛ ṣ ṇ e—unto Sriman Mahaprabhu.

TEXT 70

Ś rī Caitanya Mahā prabhu said, “It is not proper for a sannyā sī to eat such a variety of foods. If he does, how can he control his senses? ”

Purp.:. .. Caitanya Mahā prabhu also advised Raghunā tha dā sa Gosvā mī not to eat very palatable dishes, wear very nice garments or talk on mundane subjects. ...

Anubh.: …“bhā la nā paribe ā ra bhā la nā khā ibe” [“You should not dress very nicely, nor should you eat very palatable food. ” see CC Antya 6. 236] …

TEXT 74

Ś rī Caitanya Mahā prabhu said, “I will not be able to eat so much food, and it is not the duty of a sannyā sī to leave remnants. ”

Purp.: According to Ś rī mad-Bhā gavatam (11. 18. 19):

bahir jalā ś ayaṁ gatvā tatopaspṛ ś ya vā g-yataḥ

vibhajya pā vitaṁ ś eṣ aṁ bhuñ jī tā ś eṣ am ā hṛ tam

“Whatever edibles a sannyā sī gets from a householder’s house he should take outside near some lake or river, and after offering the food to Viṣ ṇ u, Brahmā and the sun (three divisions), he should eat the entire offering and not leave anything for others to eat. ”

Anubh.: [The translation of the quoted verse is actually partially drawn from the commentary of Sripada Visvanatha Cakravarti. ] sannyasir ucchisto rakhite nai – (bha. 11/18/19) [“Taking the food gathered through begging, one should leave the populated areas and go to a reservoir of water in a secluded place. There, having taken a bath and washed one's hands thoroughly, one should distribute portions of the food to others who may request it. One should do this without speaking. Then, having thoroughly cleansed the remnants, one should eat everything on one's plate, leaving nothing for future consumption. ”] cakravartir tika – “vibhajya visnu-brahmarka-bhutebhyah asesam iti bhojana-patre ’sistam na raksaniyam iti. ”

TEXT 96

When the rice thrown by Nityā nanda Prabhu touched His body, Advaita Ā cā rya thought Himself purified by the touch of remnants thrown by Paramahaṁ sa Nityā nanda. Therefore He began dancing.

Purp.: The word avadhū ta refers to one above all rules and regulations…

Anubh.: See commentary to Bhā g. 3. 1. 19 by Sridhara Svami.

Purp.: …The remnants of food left by a pure Vaiṣ ṇ ava are called mahā -mahā -prasā dam. This is completely spiritual and is identified with Lord Viṣ ṇ u. Such remnants are not ordinary…

Anubh.: … It [mahā -mahā -prasā dam] is not material rice and dal gratifying the senses of nondevotees. …

TEXT 97

Advaita Ā cā rya jokingly said, “My dear Nityā nanda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman.

Anubh.: … see Bhā g. 11. 18. 28-29 [“A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee who is detached even from desire for liberation—both neglect those duties based on external rituals or paraphernalia. Thus their conduct is beyond the range of rules and regulations. Although most wise, the paramahaṁ sa should enjoy life like a child, oblivious to honor and dishonor; although most expert, he should behave like a stunted, incompetent person; although most learned, he should speak like an insane person; and although a scholar learned in Vedic regulations, he should behave in an unrestricted manner. ”].

TEXT 99

Nityā nanda Prabhu replied, “These are the remnants of food left by Lord Kṛ ṣ ṇ a. If You take them to be ordinary remnants, You have committed an offense. ”

Anubh.: …To warn against the offense of considering maha-prasadam the same as bhoga like material rice and dal, the author has described the glories of maha-prasadam (Antya 16. 56-63). [“Govinda understood all the indications of Ś rī Caitanya Mahā prabhu. Therefore he immediately delivered the remnants of Ś rī Caitanya Mahā prabhu’s food to Kā lidā sa. Taking the remnants of the food of Vaiṣ ṇ avas is so valuable that it induced Ś rī Caitanya Mahā prabhu to offer Kā lidā sa His supreme mercy. Therefore, giving up hatred and hesitation, try to eat the remnants of the food of Vaiṣ ṇ avas, for you will thus be able to achieve your desired goal of life. The remnants of food offered to Lord Kṛ ṣ ṇ a are called mahā -prasā dam. After this same mahā -prasā dam has been taken by a devotee, the remnants are elevated to mahā -mahā -prasā dam. The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances. By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛ ṣ ṇ a. In all the revealed scriptures this is loudly declared again and again. Therefore, my dear devotees, please hear from me, for I insist again and again: please keep faith in these three and render service to them without hesitation. From these three one achieves the highest goal of life—ecstatic love of Kṛ ṣ ṇ a. This is the greatest mercy of Lord Kṛ ṣ ṇ a. The evidence is Kā lidā sa himself. ”]

TEXT 101

ā cā rya kahe——nā kariba sannyā si-nimantraṇ a

sannyā sī nā ś ila mora saba smṛ ti-dharma

… smṛ ti-dharma—regulative principles of the smṛ ti-ś ā stra.

Advaita Ā cā rya replied, “I shall never again invite another sannyā sī, for it is a sannyā sī who has spoiled all My brahminical smṛ ti regulations. ”

A. -pr. -bh.: smṛ ti-dharma—smā rta-dharma.

TEXT 114

Advaita Ā cā rya said, “‘My dear friends, what shall I say? Today I have received the highest transcendental pleasure. After many, many days, Lord Kṛ ṣ ṇ a is in My house. ’”

Purp.: This is a song composed by Vidyā pati. …

Anubh.:

ki kahiba re sakhi ā juka ā nanda ora

cira-dine mā dhava mandire mora

papa sudha-kara yata sukha dela

piya-mukha darasane tata sukha bhela

acara bhariya yadi maha-nidhi pai

tav ham-piya dura-dese na pathai

sitera odani piya, girisira ba

barisara chatra piya, dariyara na

bhanaye vidyapati, suno, varanari

sujanaka dukha dibasa dui cari

[With the translation I am not really sure…] Srila Radha-mohana Thakura in his Padamrta-samudra does not quote the first four lines of this song. …

TEXT 125

“‘My feeling is like this: My mind burns day and night, and I can get no rest. If there were someplace I could go to meet Kṛ ṣ ṇ a, I would immediately fly there. ’”

Purp. (to text 124): When Mukunda saw that Caitanya Mahā prabhu was feeling ecstatic pain and manifesting ecstatic bodily symptoms, all due to feelings of separation from Kṛ ṣ ṇ a, he sang songs about Ś rī matī Rā dhā rā ṇ ī ’s meeting with Kṛ ṣ ṇ a.

Anubh.: … A corresponding verse by Vidyapati:

ki koribo kotha yabo soyatha na hoe

piyara lagiya ham kon dese yabo

[“What shall I do, where shall I go? I have no peace in My mind. To which land should I travel to find My beloved? ”]

TEXT 145

kā ndiyā balena prabhu——ś una, mora ā i

tomā ra ś arī ra ei, mora kichu nā i

… ā i—mother; …

The Lord replied, “My dear mother, please hear. This body belongs to you. I do not possess anything.

A. -pr. -bh.: ā i —ā ryā [= noble, Aryan lady]; Sacimata.

TEXT 162

kī rtana karite prabhura sarva-bhā vodaya

stambha, kampa, pulakā ś ru, gadgada, pralaya

… sarva—all; bhā va-udaya—manifestations of ecstatic symptoms; …

When the Lord performed kī rtana, He manifested all kinds of transcendental symptoms. He appeared stunned and trembling, His hair stood on end, and His voice faltered. There were tears and devastation.

Purp.: Devastation is described in the Bhakti-rasā mṛ ta-sindhu as a combination of happiness and distress that becomes conspicuous by an absence of any sense of them. In this condition, a devotee falls to the ground, and the subsequent symptoms in the body ensue. These symptoms are mentioned above, and when they become prominent in the body, a state called pralaya (devastation) is manifest.

Anubh.: The tears that flow from the eyes without effort in the states like pleasure (harṣ a), anger (krodha), moroseness (viṣ ā da), etc. are called pulakā ś ru. The tears caused by joy are cold, the tears caused by anger are hot, and in both cases the eyes are restless, and there is itching caused by affection. [acc. to Bhakti-rasā mṛ ta-sindhu]

Sarva-bhava means aṣ ṭ a-sā ttvika vikā ra, or the eight ecstatic symptoms: stambha (being stunned), sveda (perspiring), romā ñ ca (hairs standing on end), svara-bheda (choking), kampa (trembling), vaivarṇ ya (fading of the body’s color), pulakā ś ru (weeping), and pralaya (devastation).

TEXT 165

“My dear Lord, kindly bestow this benediction as a result of whatever service I have rendered unto You from my childhood.

Anubh.: Here Sacimata, an incarnation of the eternally liberated personification of motherly affection, mother Yasoda (nitya-siddha murti-mati vatsalya-vigraha-yasoda-svarupini saci-mata), confirms in her own words that she was devoted to serving Krsna since her birth, she was never a worldly person.

Purp. (to text 167): … Mother Ś acī, a nitya-siddha living entity, is an incarnation of mother Yaś odā …

TEXT 169

ś uni’ ś acī sabā kā re karila minati

nimā ñ ira daraś ana ā ra muñ i pā ba kati

…kati—where or how many times.

Hearing these proposals made by other devotees of the Lord, mother Ś acī said to the devotees, “How many times shall I get the chance to see Nimā i again? ”

Anubh.: kati—kothae [= where].

TEXT 176

tomā -saba nā chā ḍ iba, yā vat ā mi jī ba’

mā tā re tā vat ā mi chā ḍ ite nā riba

… jī ba—shall live or shall remain manifest; …

“My dear friends, as long as I remain manifest, I shall never give you up. Nor shall I be able to give up My mother.

Anubh.: jī ba—vancibo, prakata thakibo [= shall survive or shall remain manifest].

TEXT 212

Ś rī Caitanya Mahā prabhu was unaffected. He left swiftly, and Advaita Ā cā rya followed Him, weeping.

Purp.: …As Lord Caitanya Mahā prabhu has personally shown, one cannot properly execute Kṛ ṣ ṇ a consciousness without being neutral.

Anubh.: …The Lord’s personal instruction nirapekṣ a nā haile dharma rakṣ aṇ e nā yā ya [“Without being neutral one cannot protect religious principles, ” see CC Antya 3. 23]should be discussed.

TEXT 216

The Lord, with the other four persons, went along the banks of the Ganges through the path of Chatrabhoga toward Nī lā dri, Jagannā tha Purī.

A. -pr. -bh.: ... Mahaprabhu went to the place called Ambulinga, within the jurisdiction of the Mathurā pura police station, and then He went on by the path of Chatrabhoga.

Anubh.: See Caitanya-bhā gavata, Antya, chapter 2.

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