CC Madhya 4 extra

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TEXT 4

All these pastimes have been very elaborately explained by Vṛ ndā vana dā sa Ṭ hā kura in his book Caitanya-bhā gavata.

A. -pr. -bh.: See Sri Caitanya-bhā gavata, Antya-khanda, chapters 2 & 3.

TEXT 12

pathe baḍ a baḍ a dā nī vighna nā hi kare

tā ’ sabā re kṛ pā kari’ ā ilā remuṇ ā re

… dā nī —toll or tax collector; …

There were many rivers on the way, and at each river there was a tax collector. The tax collectors did not hinder the Lord, however, and He showed them mercy. Finally He reached the village of Remuṇ ā.

A. -pr. -bh.: dā nī —ghater majhi [= ferryman].

Anubh.: See Anubh. [rendered by SP as Purp. ] to Madhya 1. 97.

TEXT 23

ś aila parikramā kari’ govinda-kuṇ ḍ e ā si’

snā na kari, vṛ kṣ a-tale ā che sandhyā ya vasi’

ś aila—the hill; …

After circumambulating the hill, Mā dhavendra Purī went to Govinda-kuṇ ḍ a and took his bath. He then sat beneath a tree to take his evening rest.

Anubh.: ś aila—Govardhana hill, some 25 km away from Mathura.

TEXT 33

dugdha pā na kari’ bhā ṇ ḍ a dhuñ ā rā khila

bā ṭ a dekhe, se bā laka punaḥ nā ā ila

… bā ṭ a dekhe—looks at the path; …

After drinking the milk, Mā dhavendra Purī washed the pot and put it aside. He looked toward the path, but the boy never returned.

A. -pr. -bh.: bā ṭ a—patha [= path]; word from the Oriyā language.

TEXT 34

vasi’ nā ma laya purī, nidrā nā hi haya

ś eṣ a-rā tre tandrā haila, ——bā hya-vṛ tti-laya

… bā hya-vṛ tti—of external activities; laya—stop.

Mā dhavendra Purī could not sleep. He sat and chanted the Hare Kṛ ṣ ṇ a mahā -mantra, and at the end of the night he dozed a little, and his external activities stopped.

Anubh.: bā hya-vṛ tti laya—bhakti-samahito hoilen [= became lost in devotional meditation].

TEXT 41

‘ś rī -gopā la’ nā ma mora, ——govardhana-dhā rī

vajrera sthā pita, ā mi ihā ṅ adhikā rī

“My name is Gopā la. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority.

A. -pr. -bh.: vajrera sthā pita—Vajra, the great-grandson of Kṛ ṣ ṇ a, the son of Aniruddha, was brought by thePandavas from Dvaraka and made a king in Mathura. Sri Govardhana-dhari Gopala is one of the local Deities.

TEXT 60

After all inauspicious things were driven away by the chanting of the mantra, the Deity’s bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy.

Anubh.: … TheHari-bhakti-vilā sa states:

tatra tu prathamam bhaktya vidadhita su-gandhibhih

divyai stailadibhir dravyair abhyangam sri-hareh sanaih

abhyanga-dravyani – [ = the unctions for the body: ]

malati-yuthi madaya su-gandhanan tu va punah

tathanya puspa-jatinam grhitva bhaktito narah

yah punah puspa-tailena divyausadhi-yutena hi

abhyangam kurute visnor madhye ksipta tu kunkumam

gandha tailani divyani su-gandhini sucini ca

TEXTS 69-75

Ten brā hmaṇ as cooked the food grains, and five brā hmaṇ as cooked both dry and liquid vegetables.

The vegetable preparations were made from various kinds of spinach, roots and fruits collected from the forest, and someone made baḍ ā and baḍ i by mashing dhal. In this way the brā hmaṇ as prepared all kinds of food.

Five to seven men prepared a huge quantity of chapatis, which were sufficiently covered with ghee [clarified butter], as were all the vegetables, rice and dhal.

…

Pots of yogurt, milk, buttermilk and ś ikhariṇ ī, sweet rice, cream and solid cream were placed alongside the vegetables.

In this way the Annakū ṭ a ceremony was performed, and Mā dhavendra Purī Gosvā mī personally offered everything to Gopā la.

Anubh.: In this place also, the author, Srila Kaviraja Gosvami Prabhu, reveals his rich experience in cooking. (! )

TEXT 74

tā ra pā ś e dadhi, dugdha, mā ṭ hā, ś ikhariṇ ī

pā yasa, mathanī, sara pā ś e dhari ā ni’

… ś ikhariṇ ī —a sweet preparation made with yogurt; …

Pots of yogurt, milk, buttermilk and ś ikhariṇ ī, sweet rice, cream and solid cream were placed alongside the vegetables.

A. -pr. -bh.: Yogurt, milk, sugar, camphor and pepper – by mixing these five ingredients ś ikhariṇ ī is prepared.

TEXT 75

In this way the Annakū ṭ a ceremony was performed, and Mā dhavendra Purī Gosvā mī personally offered everything to Gopā la.

Purp. (to text 74): In this kind of ceremony, which is called Annakū ṭ a, cooked rice is stacked like a small mountain for prasā dam distribution.

Anubh.: The word kū ṭ a indicates a fort, tower, or hill, so anna-kū ṭ a means “a hill of boiled rice (anna). ” (! )

TEXT 78

How Gopā la ate everything while the food remained the same was transcendentally perceived by Mā dhavendra Purī Gosvā mī; nothing remains a secret to the devotees of the Lord.

Anubh.: See CC Adi 3. 86-89. [“But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. ‘O my Lord, those influenced by demoniac principles cannot realize You, although You are clearly the Supreme by dint of Your exalted activities, forms, character and uncommon power, which are confirmed by all the revealed scriptures in the quality of goodness and the celebrated transcendentalists in the divine nature. ’ Lord Ś rī Kṛ ṣ ṇ a tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is. ”]

TEXT 111

Advaita Ā cā rya begged to be initiated by Mā dhavendra Purī. After initiating Him, Mā dhavendra Purī started for South India.

Purp.: …This indicates that the Lord understood the weakness of society in its maintaining that only a gṛ hastha-brā hmaṇ a should be a spiritual master. Ś rī Caitanya Mahā prabhu indicated that it does not matter whether the spiritual master is a gṛ hastha (householder), a sannyā sī or evena ś ū dra. A spiritual master simply must be conversant in the essence of the ś ā stra; he must understand the Supreme Personality of Godhead. Only then can one become a spiritual master. Dī kṣ ā actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.

Anubh.: …

divyaṁ jñ ā naṁ yato dadyā t kuryā t pā pasya saṅ kṣ ayam

tasmā t dī kṣ eti sā proktā deś ikais tattva-kovidaiḥ

[“Dī kṣ ā is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dī kṣ ā . ” (Hari-bhakti-vilā sa)] By grhi-guru, a householder spiritual master, one should not understand a grha-vrata, a servant of the senses who is addicted to the bodily conception of life, and again, by Vaisnava sannyasi one should not understand a person who is proud of his position in varnasrama.

TEXT 113

nṛ tya-gī ta kari’ jaga-mohane vasilā

‘kyā kyā bhoga lā ge? ’ brā hmaṇ e puchilā

… jaga-mohane—in the corridor of the temple; …

In the corridor of the temple, from which people generally viewed the Deity, Mā dhavendra Purī chanted and danced. Then he sat down there and asked a brā hmaṇ a what kinds of foods they offered to the Deity.

A. -pr. -bh.: jaga-mohana—the building in front of the temple from where it is possible to see the Lord is called jaga-mohana.

[Another reading of the text has vairā gī brā hmaṇ e in the second line. ]

vairā gī brā hmaṇ a—that brā hmaṇ a who is disinterested in worldly life and has no material expectations, yet who has not renounced his asrama, is called a vairā gī brā hmaṇ a.

TEXT 123

Mā dhavendra Purī avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast.

Purp.: … In the paramahaṁ sa stage one conquers the desire for sleep, food and sense gratification. One remains a humble, meek mendicant engaged in the service of the Lord day and night. Mā dhavendra Purī had attained this paramahaṁ sa stage.

Anubh.: Mā dhavendra Purī … was satisifed by the holy name of Krsna (krsna-nama-prito), indifferent to material things.

TEXT 146

Even though one may not like it, reputation, as ordained by providence, comes to him. Indeed, one’s transcendental reputation is known throughout the entire world.

A. -pr. -bh.: Those who are doing good without desire to earn fame, to them fame comes as ordained by providence, whereas to those who are doing good with the desire to earn fame, the fame does not come. That is the secret of fame. (! )

TEXT 153

ghā ṭ ī -dā nī chā ḍ ā ite rā ja-pā tra dvā re

rā ja-lekhā kari’ dila purī -gosā ñ ira kare

ghā ṭ ī -dā nī —from the toll collectors; …

To get past the toll collectors along the way, Mā dhavendra Purī was supplied with the necessary release papers from government officers. The papers were placed in his hand.

A. -pr. -bh.: ghā ṭ ī —those who collect taxes from the pilgrims on the path.

dā nī —those who take money for taking one to the other bank of a river.

TEXT 160

“There is no difference between My body and Gopī nā tha’s body. They are one and the same. Therefore if you smear the sandalwood pulp on the body of Gopī nā tha, you will naturally also smear it on My body. Thus the temperature of My body will be reduced.

Purp.: Gopā la was situated in Vṛ ndā vana, which was far from Remuṇ ā. In those days, one had to pass through provinces governed by the Muslims, who sometimes hindered travelers. Considering the trouble of His devotee, Lord Gopā la, the greatest well-wisher of His devotees, ordered Mā dhavendra Purī to smear the sandalwood pulp on the body of Gopī nā tha, which was nondifferent from the body of Gopā la. In this way the Lord relieved Mā dhavendra Purī from trouble and inconvenience.

Anubh.: …and made the labor of His devotee successful and at the same time easier. See the texts 176 and 177 in this chapter.

TEXT 176

mleccha-deś e karpū ra-candana ā nite jañ jā la

purī duḥ kha pā be ihā jā niyā gopā la

mleccha-deś e—through the countries where Muslims ruled; …

“In the provinces of India governed by the Muslims, there was much inconvenience in traveling with sandalwood and camphor. Because of this, Mā dhavendra Purī might have gotten into trouble. This became known to the Gopā la Deity.

A. -pr. -bh.: The reign of the kings of Orissa extended to the district of Medinipura, many parts of which already belonged to the mleccha-desa. That was the hindu-rajar desa, country governed by the Hindu kings. Beyond that, almost the whole country was under the ruleof the mleccha kings. At many places the spies of the Muslim rulers used to snatch away the valuable goods carried by travellers. In Gauda-desa (Bengal) such camphor and sandalwood were rare. ... (! )

TEXT 179

parama virakta, maunī, sarvatra udā sī na

grā mya-vā rtā -bhaye dvitī ya-saṅ ga-hī na

... grā mya-vā rtā —of mundane topics; ...

Caitanya Mahā prabhu continued, “Ś rī Mā dhavendra Purī used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion.

Anubh.: grā mya-vā rtā —talks concerning the affairs between men and women, or any talks about social life. Grā ma is explained in the Srimad-Bhagavatam (11. 25. 25): grā mo rā jasa ucyate [“a town/village is said to be in the mode of passion”], the texts 28 and 29 in the same passage state: rā jasam cendriya-preṣ ṭ ham [“immediate pleasure to the senses is in the mode of passion”], viṣ ayottham tu rā jasam [“happiness based on sense gratification is in the mode of passion”]. So the affairs gratifying one’s own senses or resulting from the enjoyment of the sense objects, in other words the affairs stimulating the mundane lust are just passionate, or grā mya [“relating to a village / vulgar”]. (! )

TEXT 184

mleccha-deś a dū ra patha, jagā ti apā ra

ke-mate candana niba——nā hi e vicā ra

... jagā ti—watchmen;...

“Mā dhavendra Purī was not at all anxious during the long journey to Vṛ ndā vana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen.

A. -pr. -bh.: jagā ti—tax-collectors, who remain watching on the path pretending to be guards.

TEXT 186

“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

Purp.: ... It is said that when one sees apparent unhappiness or distress in a perfect Vaiṣ ṇ ava, it is not at all unhappiness for him; rather, it is transcendental bliss. ...

Anubh.: ...

yata dekha vaisnavera vyavahara duhkha

niscaya janiha sei parananda-sukha

TEXT 197

“O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now? ”

A. -pr. -bh.: ... By creating this unprecedented verse, Ś rī Mā dhavendra Purī sowed the seed of devotional service in conjugal love. ... For a living entity, this mood of separation from Krsna is a natural (sva-bhavika) kind of worship. ... (! )

Purp.:. .. Ś rī Caitanya Mahā prabhu was always expressing the ecstatic emotions of Ś rī matī Rā dhā rā ṇ ī that She exhibited when She saw Uddhava at Vṛ ndā vana. Similar feelings, experienced by Mā dhavendra Purī, are expressed in this verse. Therefore, Vaiṣ ṇ avas in the Gauḍ ī ya-Madhva-sampradā ya say that the ecstatic feelings experienced by Ś rī Caitanya Mahā prabhu during His appearance came from Ś rī Mā dhavendra Purī through Ī ś vara Purī. All the devotees in the line of the Gauḍ ī ya-Madhva-sampradā ya accept these principles of devotional service.

A. -pr. -bh.: ... Therefore, great personalities (mahajana-gana) have stated that Mā dhavendra Purī is the root of the tree of devotional service in conjugal love, Ī ś vara Purī is its sprout, Ś rī Caitanya Mahā prabhu is its main trunk, and the faithful followers of the Lord are its branches and subbranches. (! )

TEXT 208

Being identical with the Gopī nā tha Deity, Ś rī Caitanya Mahā prabhu had already tasted and eaten the pots of sweet rice. Yet just to manifest devotional service, He again ate the pots of sweet rice as a devotee.

Anubh.: Although Sriman Mahaprabhu had already eaten the ksira before in His form of Sri Gopinatha vigraha, as the teacher of the world He still honored the ksira-maha-prasadamin order to demonstrate the process of worshiping Krsna.

TEXT 210

In this way, Lord Ś rī Caitanya Mahā prabhu personally tasted with His own mouth the transcendental qualities of Gopā lajī, Gopī nā tha and Ś rī Mā dhavendra Purī.

Anubh.: The mutual love of the Lord and His devotee for each other is beyond compare.

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