CC Madhya 6 extra

TEXT 5

daive sā rvabhauma tā ṅ hā ke kare daraś ana

paḍ ichā mā rite teṅ ho kaila nivā raṇ a

… paḍ ichā —the watchman in the temple; …

When Ś rī Caitanya Mahā prabhu fell down, Sā rvabhauma Bhaṭ ṭ ā cā rya happened to see Him. When the watchman threatened to beat the Lord, Sā rvabhauma Bhaṭ ṭ ā cā rya immediately forbade him.

A. -pr. -bh.: paḍ ichā —an employee engaged as a temple inspector. This paḍ ichā was Sarvabhauma’s siksa-sisya[instructed disciple].

TEXT 11

Sitting beside Ś rī Caitanya Mahā prabhu, he thought, “This is a transcendental ecstatic transformation brought about by love of Kṛ ṣ ṇ a. ”

Anubh.: See Madhya 3. 162. [“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. ”]

TEXT 12

Upon seeing the sign of sū ddī pta-sā ttvika, Sā rvabhauma Bhaṭ ṭ ā cā rya could immediately understand the transcendental ecstatic transformation in the body of Lord Caitanya Mahā prabhu. Such a sign takes place only in the bodies of eternally liberated devotees.

Purp.: … Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships—as servant, friend, parent or conjugal lover. ”

Anubh.: … Madhya 24. 289:

vidhi-bhaktye nitya-siddha pā riṣ ada—‘dā sa’

’sakhā ’ ‘guru’, ‘kā ntā -gaṇ a’, —cā ri-vidha prakā ś a

[“By executing regulative devotional service, one is elevated to the platform of an eternally perfect associate, such as a servant, friend, superior or beloved woman. Each of these is of four varieties. ”]

TEXT 13

‘adhirū ḍ ha bhā va’ yā ṅ ra, tā ṅ ra e vikā ra

manuṣ yera dehe dekhi, ——baḍ a camatkā ra

Sā rvabhauma Bhaṭ ṭ ā cā rya considered, “The uncommon ecstatic symptoms of adhirū ḍ ha-bhā va are appearing in the body of Ś rī Caitanya Mahā prabhu. This is very wonderful! How are they possible in the body of a human being? ”

Purp.: Adhirū ḍ ha-bhā va, or adhirū ḍ ha-mahā bhā va, is explained in the Ujjvala-nī lamaṇ i of Ś rī la Rū pa Gosvā mī. Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura quotes Rū pa Gosvā mī as follows: “… The symptoms of mahā -bhā va are visible only in the bodies of eternal associates like the gopī s. ”

Anubh.: … No other women than gopis can manifest the symptoms of mahā -bhā va. Among all the substances tasted in the material world, nectar is the best. Mahā -bhā va, the ecstasy of love of Godhead, is just like nectar; it does not allow the mind to be peacefully fixed in any other emotions. All the senses of the gopis, including the mind, are absorbed in this mahā -bhā va, and thus in all they do they are perfectly connected with Lord Krsna and completely controlled by Him. Since Krsna’s queens desire to be with Him in a different way, their love is not as complete, and so they cannot possibly experience mahā -bhā va. Mahā -bhā va is of two kinds – rū ḍ ha and adhirū ḍ ha. … Adhirū ḍ ha is further classified as modana [gladdening] and madana [intoxicating]. When in the dealings between Radha and Krsna all kinds of transcendental ecstasies of adhirū ḍ ha mahā -bhā va are inflamed and everything is smooth, that is modana; the joyful behavior after awakening the ecstasies of prema is called madana. It is the supreme state, even more elevated than the ecstasies like mohana [infatuation]; it can be perpetually present only in Srimati Radharani.

TEXT 33

sā rvabhauma pā ṭ hā ila sabā darś ana karite

‘candaneś vara’ nija-putra dila sabā ra sā the

… darś ana karite—to see Lord Jagannā tha; …

The Bhaṭ ṭ ā cā rya then sent them all back to see Lord Jagannā tha, and he asked his own son, Candaneś vara, to accompany them as a guide.

A. -pr. -bh.: darś ana karite—jagannā tha-deva darś ana karite.

TEXT 39

sā rvabhauma kahe, ——ś ī ghra karaha madhyā hna

muñ i bhikṣ ā dimu ā ji mahā -prasā dā nna

… karaha—do; madhya-ahna—midday duties; …

The Bhaṭ ṭ ā cā rya informed all of them, “Please take your midday baths immediately. Today I shall offer you mahā -prasā dam, the remnants of food offered to Lord Jagannā tha. ”

Anubh.: karaha madhya-ahna—diba-bhage snanahar sompadon koro [= perform your midday bath and eating]

TEXT 50

Sā rvabhauma then said to Gopī nā tha Ā cā rya, “I want to know Caitanya Mahā prabhu’s previous situation. ”

Purp.: The word pū rvā ś rama refers to one’s previous situation in life. Sometimes a person will accept the renounced order from householder life, and sometimes even from student (brahmacā rī ) life. Sā rvabhauma Bhaṭ ṭ ā cā rya wanted to know of Ś rī Caitanya Mahā prabhu’s previous situation as a householder.

Anubh.: pū rvā ś rama—under which name He was known and at which place He resided as a householder, before accepting the sannyasa-asrama.

TEXT 61

“The incident that happened today was a great obstacle for Me, but you have kindly relieved Me of it. ”

Anubh.: When seeing Lord Jagannatha, I fainted, and you took charge of Me and brought Me back to consciousness, or ushered Me from the internal state into the external one.

TEXT 67

ā ra dina gopī nā tha prabhu sthā ne giyā

ś ayyotthā na daraś ana karā ila lañ ā

... ś ayyā -utthā na—the rising from bed of Lord Jagannā tha; …

The next day Gopī nā tha Ā cā rya took Lord Caitanya Mahā prabhu to see the early rising of Lord Jagannā tha.

A. -pr. -bh.: ś ayyotthā na—jagannā tha-devera ś ayyotthā na.

TEXT 73

Gopī nā tha Ā cā rya replied, “Ś rī Kṛ ṣ ṇ a Caitanya Mahā prabhu does not rely on any external formality. There is no need for Him to accept the sannyā sa order from a superior sampradā ya. ”

Purp.: … If one wants to engage in pure devotional service, he does not require titular superiority as a Bhā ratī or a Sarasvatī.

Anubh.: … People usually remain inside on the platform of the false ego and stand on their dignity, so they exert an edeavor to attain a special recognition. However, one who wants to humbly worship the Lord, without material desires, has no interest in rejecting the Bhā ratī -sampradaya and entering, after some investigation, the Sarasvatī -sapradaya.

TEXT 75

“I shall continually recite Vedā nta philosophy before Caitanya Mahā prabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism. ”

A. -pr. -bh.: I will usher Him on the path of exclusive monism based on knowledge that this world of maya is as insignificant as excrements of a crow. (! )

Purp.: … When one is attached to material sense gratification, he cannot protect his sannyā sa order. Sā rvabhauma Bhaṭ ṭ ā cā rya suggested that by the study of vairā gya (renunciation) Ś rī Caitanya Mahā prabhu might be saved from the clutches of full-fledged youthful desires.

Anubh.: … From dvitī yā bhiniveś a, a dualistic conception, comes about fear from the powers of illusion, thus if one enters the path of advaita and conqers this conception by jnana and vairagya, then all the endeavors originating from lust which belongs to the young age cannot have any strength.

TEXT 81

The disciples of the Bhaṭ ṭ ā cā rya said, “We derive knowledge of the Absolute Truth by logical hypothesis. ”

Gopī nā tha Ā cā rya replied, “One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument. ”

Purp.: …Mā yā vā dī philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Kṛ ṣ ṇ a. They do accept the fact that there is a creator of this cosmic manifestation, but that is anumā na (hypothesis). The Mā yā vā dī philosophers’ logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible. Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Mā yā vā dī philosophers conclude that there must be a creator. (? )

The disciples of Sā rvabhauma Bhaṭ ṭ ā cā rya wanted evidence to show that Ś rī Caitanya Mahā prabhu was actually the creator of the cosmic manifestation. Only then would they accept Him as the Supreme Personality of Godhead, the original cause of creation. Gopī nā tha Ā cā rya replied that one could not understand the Supreme Personality of Godhead by guesswork…

A. -pr. -bh.: …The disciples said, “The way to know the isvara-tattva is anumana. Anumana is that which leads to extended knowledge, just like parvato vahniman dhumat [one can know that there is a fire on the hill from the presence of the smoke], that means yekhane dhuma dekha yaibe, sekhane agni ache [where there is a smoke, there is a fire]. One can arrive at the knowledge that there is a fire on the hill, when one sees the smoke. In the case of isvara, the same anumana is applied – that is, of all objects that one sees there is a cause; this cosmic manifestation is also such an object; therefore it is not possible that it has no cause. Thus we can arrive at the conclusion that isvara is the cause of this universe. This is our method for ascertaining the isvara-tattva. If you show us that this sannyasi can be isvara according to this logic, then we can agree. ” Gopinatha replied, “In knowing the isvara-tattva such anumana does not work as the proof because no one can know the isvara without His mercy. ”

TEXT 82

anumā na pramā ṇ a nahe ī ś vara-tattva-jñ ā ne

kṛ pā vinā ī ś varere keha nā hi jā ne

Gopī nā tha Ā cā rya continued, “One can understand the Supreme Personality of Godhead only by His mercy, not by guesswork or hypothesis. ”

TEXT 93

iṣ ṭ a-goṣ ṭ hī vicā ra kari, nā kariha roṣ a

ś ā stra-dṛ ṣ ṭ ye kahi, kichu nā la-iha doṣ a

iṣ ṭ a-goṣ ṭ hī —discussion among friends; …

The Bhaṭ ṭ ā cā rya said, “We are just having a discussion among friends and considering the points described in the scriptures. Do not become angry. I am simply speaking on the strength of the ś ā stras. Please don’t take any offense.

Anubh.: iṣ ṭ a-goṣ ṭ hī —in the circle of people assembled at one place with interest to achieve a desired purpose.

TEXT 95

“Another name for Lord Viṣ ṇ u is Triyuga because there is no incarnation of Lord Viṣ ṇ u in Kali-yuga. Indeed, this is the verdict of the revealed scriptures. ”

Purp.: … Ś rī la Ś rī dhara Svā mī has also verified that Lord Viṣ ṇ u appears in the Age of Kali but does not act as He does in other ages. Lord Viṣ ṇ u incarnates for two purposes: paritrā ṇ ā ya sā dhū nā ṁ vinā ś ā ya ca duṣ kṛ tā m. That is, He comes to engage in pastimes with His devotees and to annihilate the demons. These purposes are visible in the Satya, Tretā and Dvā para yugas, but in Kali-yuga the Lord appears disguised. He does not directly kill demons and give protection to the faithful. Because the Lord is not directly perceived in Kali-yuga but is directly known in the other three yugas, His name is Triyuga.

Anubh.: sridhar svamipad tika – “kalau tu (vadha-raksanadikam) na karosi, yatas tada tvam channo ’bhavah atas trisv eva yugesv avirbhavat sa evam bhutas tam tri-yuga iti prasiddhah. ”

TEXT 97

“Ś rī mad-Bhā gavatam and the Mahā bhā rata are the two most important Vedic scriptures, but you have paid no attention to their statements.

Anubh.: See Anubh. to Adi 3. 49 and A. -pr. -bh. to Adi 3. 51.

TEXT 104

“‘The Lord [in the incarnation of Gaurasundara] has a golden complexion. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of spiritual life [sannyā sa] and will be very much self-controlled. He will be distinguished from Mā yā vā dī sannyā sī s in that He will be fixed in devotional service and will spread the saṅ kī rtana movement. ’”

Purp.: Gopī nā tha Ā cā rya quoted this verse from the Mahā bhā rata’s Viṣ ṇ u-sahasra-nā ma-stotra.

[In the brackets under the verse it is mentioned: ] Mahā bhā rata, Dana-dharma, ch. 149, texts 92 and 75 of the Sahasra-nā ma.

TEXT 135

“Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence. ”

A. -pr. -bh.: Among all the four kinds of evidence, that is pratyakṣ a, anumā na, aitihya [tradition] and ś abda, the ś ruti-pramā ṇ a, or ś abda-pramā ṇ a is chief…

Purp. (to text 137): Out of four main types of evidence—direct perception, hypothesis, historical reference and the Vedas—Vedic evidence is accepted as the foremost…

TEXT 144

“The personal features of the Supreme Personality of Godhead are categorized in three cases—namely ablative, instrumental and locative. ”

Purp.: …the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin)…

Anubh.: See the commentary of Sridhara Svami on the verse 6. 4. 30 from the Srimad-Bhagavatam.

[yasmin yato yena ca yasya yasmai

yad yo yathā kurute kā ryate ca

parā vareṣ ā ṁ paramaṁ prā k prasiddhaṁ

tad brahma tad dhetur ananyad ekam

“The Supreme Brahman, Krsna, is the ultimate resting place and source of everything. Everything is done by Him, everything belongs to Him, and everything is offered to Him. He is the ultimate objective, and whether acting or causing others to act, He is the ultimate doer. There are many causes, high and low, but since He is the cause of all causes, He is well known as the Supreme Brahman who existed before all activities. He is one without a second and has no other cause. I therefore offer my respects unto Him. ”]

TEXT 145

Ś rī Caitanya Mahā prabhu continued, “When the Supreme Personality of Godhead wished to become many, He glanced over the material energy.

Purp.: In the Chā ndogya Upaniṣ ad (6. 2. 3), it is said, tad aikṣ ata bahu syā ṁ prajā yeya…

Anubh.: …Taittirī ya Upaniṣ ad: “so ’kamayata bahu syam prajayeyeti. ”

TEXT 147

“The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Ś rī Kṛ ṣ ṇ a. That is the verdict of all Vedic literature.

Purp.: …The Brahma-sū tra (1. 1. 3) confirms this fact also: ś ā stra-yonitvā t. Commenting upon this Brahma-sū tra aphorism, Ś rī Madhvā cā rya says, “The Ṛ g Veda, Yajur Veda, Sā ma Veda, Atharva Veda, Mahā bhā rata, Pañ carā tra and the original Vā lmī ki Rā mā yaṇ a are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading. ”

Anubh.: “ś ā stra-yonitvā t” (Br. su. 1. 1. 3) ei sutrer bhasye sriman-madhvacaryapada –

ṛ g-yajuḥ -sā mā tharvā ś ca bhā rataṁ pañ carā trakam

mū la-rā mā yaṇ aṁ caiva ś ā stram ity abhidhī yate

yac cā nukū lam etasya tac ca ś ā straṁ prakī rtitam

ato ’nya grantham itaro naiva ś ā straṁ ku-vartma tat

– iti skande [= this is stated in the Skanda Purana]

… See Adi, chapter 2.

TEXT 148

“The confidential meaning of the Vedas is not easily understood by common men; therefore that meaning is supplemented by the words of the Purā ṇ as.

Anubh.: See texts 12-17 of Tattva-sandarbha by Sri Jiva Prabhu and commentary by Sri Baladeva.

TEXTS 154-156

viṣ ṇ u-ś aktiḥ parā proktā kṣ etra-jñ ā khyā tathā parā

avidyā -karma-saṁ jñ ā nyā tṛ tī yā ś aktir iṣ yate

…

“‘The internal potency of the Supreme Lord, Viṣ ṇ u, is spiritual, as verified by the ś ā stras. There is another spiritual potency, known as kṣ etra-jñ a, or the living entity. The third potency, which is known as nescience, makes the living entity godless and fills him with fruitive activity.

“‘O King, the kṣ etra-jñ a-ś akti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.

“‘This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to a greater or lesser degree. ’

A. -pr. -bh.: …The purport of it is that the Lord’s cit-sakti is the supreme, jiva-sakti is in the middle, and maya-sakti, defined by ignorance and fruitive activities, is the lowest. When the jiva-sakti is covered by maya, or expelled from the sphere of cit-sakti, it obtains miseries of the material existence. Being in this removed condition, it enters the invented karma-cakra, and thus it attains higher or lower positions.

TEXTS 162-163

“The Lord is the master of the potencies, and the living entity is the servant of them. That is the difference between the Lord and the living entity. However, you declare that the Lord and the living entities are one and the same.

“In the Bhagavad-gī tā the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet you say that the living entity is completely different from the Lord.

Purp.: …The Brahma-sū tra states that according to the principle of ś akti-ś aktimator abhedaḥ, the living entity is simultaneously one with and different from the Supreme Personality of Godhead. Qualitatively the living entity and the Supreme Lord are one, but in quantity they are different. According to Ś rī Caitanya Mahā prabhu’s philosophy of acintya-bhedā bheda-tattva, the living entity and the Supreme Lord are accepted as one and different at the same time.

A. -pr. -bh.: …Although jiva in his sva-bhava always retains his existence beyond maya, still his dharma also is to be controlled by maya; that is called tatastha-tva [being in the marginal position]. Since there is this eternal difference regarding sva-bhava and sva-rupa, you cannot say that under any circumstances jiva is nondifferent from isvara. Yet in the Gita, jiva is described as sakti, so according to the statement of the Vedanta: ś akti-ś aktimator abhedaḥ, one also has to agree that jiva is nondifferent from isvara. There is this mystery of inconceivable simultaneous oneness and difference between isvara and jiva-tattva.

TEXTS 164-165

“‘Earth, water, fire, air, ether, mind, intelligence and false ego are My eightfold separated energies.

“‘Besides these inferior energies, which are material, there is another energy, a spiritual energy, and this is the living being, O mighty-armed one. The entire material world is sustained by the living entities. ’

A. -pr. -bh.: Earth, water, fire, air, ether, mind, intelligence and false ego – these eight are My different inferior energies; jiva-tattva is separate from them.

TEXT 168

“The Buddhists do not recognize the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Mā yā vā da philosophy are certainly more dangerous than the Buddhists.

Purp.: Although the Buddhists are directly opposed to Vaiṣ ṇ ava philosophy, it can easily be understood that the Ś aṅ karites are more dangerous because they accept the authority of the Vedas yet act contrary to Vedic instruction…

A. -pr. -bh.: Because Lord Buddha, Ś ā kya-siṁ ha, did not accept the Vedic instructions, he is condemned by the Vedic Aryans as nā stika, or an agnostic, but the Mā yā vā dī s take shelter of the Vedic culture yet they propound agnosticism, so they are much more condemnable than the Buddhists; because a hidden opponent who comes as a friend is much more fearful than a straight opponent. (! )

TEXT 169

jī vera nistā ra lā gi’ sū tra kaila vyā sa

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