CC Madhya 9 extra

TEXT 9

dakṣ iṇ a deś era loka aneka prakā ra

keha jñ ā nī, keha karmī, pā ṣ aṇ ḍ ī apā ra

In South India there were many types of people. Some were philosophical speculators, and some were fruitive workers, but in any case there were innumerable nondevotees.

A. -pr. -bh.: pā ṣ aṇ ḍ ī —jñ ā nī s or karmavā dī s opposed to pure devotional service.

Purp. (to text 11):. .. The word pā ṣ aṇ ḍ ī refers to those who are opposed to pure devotional service...

TEXT 11

vaiṣ ṇ avera madhye rā ma-upā saka saba

keha ‘tattvavā dī ’, keha haya ‘ś rī -vaiṣ ṇ ava'

At the time, all the South Indian Vaiṣ ṇ avas were worshipers of Lord Rā macandra. Some were Tattvavā dī s, and some were followers of Rā mā nujā cā rya.

A. -pr. -bh.: rā ma-upā saka saba—Rā mā t Vaiṣ ṇ avas.

tattva-vā dī —those who propagate ś uddha-dvaita-vā da, having accepted the tattva according to Madhva’s philosophy.

Purp.:. .. From the Ś rī Rā mā nuja-sampradā ya there is another branch known as Rā mā nandī or Rā mā t, ...

Anubh.: ś rī -vaiṣ ṇ ava—since the original guru of the disciplic succession of Ś rī Rā mā nujā cā rya is Lakṣ mī, they are called Ś rī Vaiṣ ṇ avas.

... A contemporary writer of the Tattva-vā di-sampradā ya, Ś rī Padmanā bhā cā rya said that “in our main monasteries belonging to the Madhva-sampradā ya, Ś rī Rā ma-Sī tā vigraha is worshiped in various ways”...

Purp.:. .. At present, in most of the monasteries belonging to the Madhva-sampradā ya, Lord Rā macandra is worshiped...

... It may be noted that these particular Deities of Rā ma and Sī tā have been worshiped from the time of King Ikṣ vā ku. Indeed, They were worshiped by the royal princes even before the appearance of Lord Rā macandra...

Anubh.: . .. From the time of King Ikṣ vā ku, these particular Deities of Rā ma and Sī tā were kept in the palace of the Surya-vamsa kings, and before the appearance of Lord Rā macandra They were served by Dasaratha...

TEXT 15

Ś rī Caitanya Mahā prabhu then went to Mallikā rjuna-tī rtha and saw the deity of Lord Ś iva there. He also induced all the people to chant the Hare Kṛ ṣ ṇ a mahā -mantra.

Purp.: Mallikā rjuna is also known as Ś rī Saila. It is situated about one hundred miles northeast of Karṇ ula on the southern bank of the Kṛ ṣ ṇ ā River. There are great walls all around the village, and within the walls resides the deity known as Mallikā rjuna. It is a deity of Lord Ś iva and is one of the Jyotir-liṅ gas.

Anubh.: . .. ([info from the] Karnula Manual).

TEXT 16

There he saw Lord Mahā deva [Ś iva], the servant of Lord Rā ma. He then went to Ahovala-nṛ siṁ ha.

Anubh.: Ahovala-nṛ siṁ ha—see Anubh. [rendered as Purp. by SP] to Madhya 1. 162.

TEXT 17

Upon seeing the Ahovala-nṛ siṁ ha Deity, Caitanya Mahā prabhu offered many prayers unto the Lord. He then went to Siddhavaṭ a, where He saw the Deity of Rā macandra, the Lord of Sī tā devī.

Purp.: Siddhavaṭ a, also known as Sidhauṭ a, is ten miles east of the village of Kuḍ ā pā. Previously this place was also known as the southern Benares. There is a great banyan tree there, and it is therefore known as Siddhavaṭ a. Vaṭ a means banyan tree.

Anubh.: ... purbe kono somoe ‘daksina-kasi’ name-o prasiddho chilo... ([info from the] Kuḍ ā pā Manual).

TEXT 21

At the holy place known as Skanda-kṣ etra, Lord Ś rī Caitanya Mahā prabhu visited the temple of Skanda. From there He went to Trimaṭ ha, where He saw the Viṣ ṇ u Deity Trivikrama.

Anubh.: skanda—Kā rttika. This tirtha is in Hyderabad.

TEXT 42

tā rkika-mī mā ṁ saka, yata mā yā vā di-gaṇ a

sā ṅ khya, pā tañ jala, smṛ ti, purā ṇ a, ā gama

There are many kinds of philosophers. Some are logicians who follow Gautama or Kaṇ ā da. Some follow the Mī mā ṁ sā philosophy of Jaimini. Some follow the Mā yā vā da philosophy of Ś aṅ karā cā rya, and others follow Kapila’s Sā ṅ khya philosophy or the mystic yoga system of Patañ jali. Some follow the smṛ ti-ś ā stra composed of twenty religious scriptures, and others follow the Purā ṇ as and the tantra-ś ā stra. In this way there are many different types of philosophers.

A. -pr. -bh.: tā rkika—gautamiya naiyayik o kanadiya vaisesik; mī mā ṁ saka—jaimini-moto sthapon; mā yā vā di—sankariyo-moto sthapok; sā ṅ khya—kapila-moto; pā tañ jala—yoga-sastra; smṛ ti—manv atri probhrti 20-dharma-sastriyo samhita; purā ṇ a—18 maha-purā ṇ a o 18 upa-purā ṇ a; ā gama—tantra-ś ā stra.

TEXT 43

nija-nija-ś ā strodgrā he sabā i pracaṇ ḍ a

sarva mata duṣ i’ prabhu kare khaṇ ḍ a khaṇ ḍ a

All of these adherents of various scriptures were ready to present the conclusions of their respective scriptures, but Ś rī Caitanya Mahā prabhu broke all their opinions to pieces and established His own cult of bhakti based on the Vedas, Vedā nta, the Brahma-sū tra and the philosophy of acintya-bhedā bheda-tattva.

A. -pr. -bh.: prabhur siddhanta, ei-mote – prabhur moto orthat veda, vedanta o brahma-sutra sthapito acintya-bhedabheda-siddhanta.

TEXT 46

pā ṣ aṇ ḍ ī ā ila yata pā ṇ ḍ itya ś uniyā

garva kari’ ā ila saṅ ge ś iṣ ya-gaṇ a lañ ā

When the nonbelievers heard of the erudition of Ś rī Caitanya Mahā prabhu, they came to Him with great pride, bringing their disciples with them.

A. -pr. -bh.: pā ṣ aṇ ḍ ī -gaṇ a—Those who follow any philosophy beyond the range of the sastras like the Vedas, smrti, darsana, the Puranas, or agama can be called pā ṣ aṇ ḍ ī s.

[This obviously refers to the Buddhists described to in the following verses. ]

TEXT 48

yadyapi asambhā ṣ ya bauddha ayukta dekhite

tathā pi balilā prabhu garva khaṇ ḍ ā ite

Although the Buddhists are unfit for discussion and should not be seen by Vaiṣ ṇ avas, Caitanya Mahā prabhu spoke to them just to decrease their false pride.

A. -pr. -bh.: asambhā ṣ ya—not fit for discussion, because of being hostile to the Vedas and averse to devotional service.

dekhite ayukta—when one sees persons like the Buddhists, who do not recognize the Supreme Lord, he should enter some water with all his clothes on (sa-celam jalam aviset). In other words, the satvata sastras enjoin that it is unsuitable to look at an atheist (nastika) such as the Buddhist.

TEXT 64

Ś rī Caitanya Mahā prabhu next arrived at Tirupati and Tirumala, where He saw a four-handed Deity. Then He proceeded toward Veṅ kaṭ a Hill.

Anubh.: tirumallae—probably another, ancient name for Urddha-tirupati.

TEXT 66

Everywhere Ś rī Caitanya Mahā prabhu went, His influence astonished everyone. He next arrived at the temple of Pā nā -nṛ siṁ ha. The Lord is so merciful.

A. -pr. -bh.: pā nā -nṛ siṁ ha—that place of Nrsimha where a sugar drink (pā nā ), or sherbet, is being offered.

TEXT 68

Arriving at Ś iva-kā ñ cī, Caitanya Mahā prabhu visited the deity of Lord Ś iva. By His influence, He converted all the devotees of Lord Ś iva into Vaiṣ ṇ avas.

Purp.:. .. In Ś iva-kā ñ cī there are hundreds of temples containing symbolic representations of Lord Ś iva, and one of these temples is said to be very, very old.

Anubh.: . .. There are countless siva-lingas there, among them the temple of Ekā mra Kailā sa-nā tha is very old.

TEXT 71

After visiting Trimalaya, Caitanya Mahā prabhu went to see Trikā la-hasti. There He saw Lord Ś iva and offered him all respects and obeisances.

Purp.: Trikā la-hasti, or Ś rī Kā la-hasti, is situated about twenty-two miles east of Tirupati. On its western side is a river known as Suvarṇ a-mukhī. The temple of Trikā la-hasti is located on the southern side of the river. The place is generally known as Ś rī Kā lahasti or Kā lahasti and is famous for its temple of Lord Ś iva. There he is called Vā yu-liṅ ga Ś iva.

Anubh.: . .. ([info from the] Uttara Arkata Manual).

TEXT 72

At Pakṣ i-tī rtha, Lord Ś rī Caitanya Mahā prabhu visited the temple of Lord Ś iva. Then He went to the Vṛ ddhakola place of pilgrimage.

Purp.: Pakṣ i-tī rtha, also called Tirukā ḍ i-kuṇ ḍ am, is located nine miles southeast of Ciṁ lipaṭ... Two birds come there daily to receive food from the temple priest, and it is claimed that they have been coming since time immemorial.

Anubh.: . .. protyaho duiti baj paksi [= two hawks] asiya sevayeto pujarir nikot ahar prapto hoe; provad, avahaman kal hoite e-rup coliya asiteche ([info from the] Cimlipaṭ Manual).

TEXT 73

At Vṛ ddhakola, Lord Ś rī Caitanya Mahā prabhu visited the temple of Ś veta-varā ha, the white boar incarnation. After offering Him respects, the Lord visited the temple of Lord Ś iva, wherein the deity is dressed with yellow garments.

Purp.:. .. The temple of Lord Ś iva mentioned here is situated in Pī tā mbara, or Cidā mbaram, which lies twenty-six miles south of Cuddalore. The deity of Lord Ś iva there is known as Ā kā ś aliṅ ga. The temple is situated on about thirty-nine acres of land, and all this land is surrounded by a wall and by a road that is about sixty feet wide.

Anubh.: . .. ([info from the] Daksina Arkata Manual).

TEXT 74

After visiting the temple of Ś iyā lī -bhairavī [a form of the goddess Durgā ], Ś rī Caitanya Mahā prabhu, the son of mother Ś acī, went to the bank of the river Kā verī.

Purp.: The temple of Ś iyā lī -bhairavī is located in the Tanjore district, about forty-eight miles northeast of Tanjore City. There is a very much celebrated temple of Lord Ś iva there and also a very large lake. It is said that once a small boy who was a devotee of Lord Ś iva came to that temple, and the goddess Durgā, known as Bhairavī, gave him her breast to suck...

Anubh.: . .. That temple is dedicated to one Sivaist named Tirujnana Sambandha. It is said that this siva-bhakta came to that temple as a boy, and... ([info from the] Tanjore Gazeteer). ...

TEXT 75

The Lord then visited a place known as Go-samā ja, where He saw Lord Ś iva’s temple. He then arrived at Vedā vana, where He saw another deity of Lord Ś iva and offered him prayers.

Anubh.: . .. Vedā vana—[describes its location]. According to the opinion of the local brahmanas, among the places of pilgrimage this place is ranked right after Ramesvara ([info from the] Tanjore Gazeteer).

TEXT 78

At Kumbhakarṇ a-kapā la, Ś rī Caitanya Mahā prabhu saw a great lake and then the holy place named Ś iva-kṣ etra, where a temple of Lord Ś iva is located.

Purp.: Kumbhakarṇ a is the name of the brother of Rā vaṇ a. At the present moment the city of Kumbhakarṇ a-kapā la is known as Kumbhakonam; it is situated twenty-four miles northeast of the city of Tanjore. There are twelve temples of Lord Ś iva located at Kumbhakonam, as well as four Viṣ ṇ u temples and one temple of Lord Brahmā...

Anubh.: kapala means the head’s skull.

... ([info from the] Tanjore Gazeteer).

A. -pr. -bh.: kumbhakarṇ a-kapā le—the lake that uprose in the skull of Kumbhakarṇ a can be seen there.

TEXT 79

After visiting the holy place named Ś iva-kṣ etra, Caitanya Mahā prabhu arrived at Pā panā ś ana and there saw the temple of Lord Viṣ ṇ u. Then He finally reached Ś rī Raṅ ga-kṣ etra.

Purp.: There are two holy places known as Pā panā ś ana: one is located eight miles southwest of Kumbhakonam, ...

Anubh.: . .. ([info from the] Tanjore Gazeteer).

Purp.:. .. and the other lies near the river Tā mraparṇ ī, in the district of Tirunelveli, twenty miles west of the city of Tirunelveli (Pā lamakoṭ ā ).

Anubh.: . .. In the district of Tinebheli [Tirunelveli], 29 (? ) miles west of the city of Pā lamakoṭ ā, there is also a village named Pā panā ś ana. At this place, near one temple, the river Tā mraparṇ ī falls from upland on the same plane. ([info from the] Tinebheli Manual).

Purp.:. .. The governor of Gingee, Goppaṇ ā rya, brought Ś rī Raṅ ganā tha from the temple of Tirupati to a place known as Siṁ ha-brahma, where the Lord was situated for three years. In the year 1293 Ś aka (A. D. 1371) the Deity was reinstalled in the Raṅ ganā tha temple...

Anubh. (to text 82) : . .. a Ś rī Vaiṣ ṇ ava brā hmaṇ a named Kampanna Udaiyar, or Goppanarya, who, under the king of Vijaya-nagara, ruled Gingir, brought Ś rī Raṅ ganā tha, due to the prayers of Ś rī Vaiṣ ṇ avas...

TEXT 80

After bathing in the river Kā verī, Ś rī Caitanya Mahā prabhu saw the temple of Raṅ ganā tha and offered His ardent prayers and obeisances. Thus He felt Himself successful.

Anubh.: One who drinks the water of Kaveri attains devotion to the Lord (see Bhag. 11. 5. 40).

TEXT 93

In the holy place of Ś rī Raṅ ga-kṣ etra, a brā hmaṇ a Vaiṣ ṇ ava used to visit the temple daily and recite the entire text of the Bhagavad-gī tā.

A. -pr. -bh.: vaiṣ ṇ ava-brā hmaṇ a—in the biographic notes of Govinda, this brā hmaṇ a’s name is mentioned as Yudhisthira.

TEXT 96

While reading the book, the brā hmaṇ a experienced transcendental bodily transformations. The hairs on his body stood on end, tears welled up in his eyes, and his body trembled and perspired as he read. Seeing this, Ś rī Caitanya Mahā prabhu became very happy.

Anubh.: . .. see Bhā g. 4. 31. 28 [“My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. ”] etc. and see the Sā rā rtha-darś inī commentary by Viś vanā tha Cakravartī Ṭ hā kura on the tad aś ma-sā raṁ verse of the Ś rī mad-Bhā gavatam (2. 3. 24)[“Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end. ” Purp.:. .. Ś rī la Viś vanā tha Cakravartī Ṭ hā kura has very critically discussed all these bhā va displays in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation... ]. (! )

TEXT 105

The mind of the brā hmaṇ a was purified by the revelation of Lord Kṛ ṣ ṇ a, and therefore he could understand the truth of Ś rī Caitanya Mahā prabhu in all details.

Anubh.: See Madhya 6. 83-84 [The Ā cā rya continued, “If one receives but a tiny bit of the Lord’s favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead. ‘My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years. ’”].

TEXT 138-139

Before this explanation was given by Ś rī Caitanya Mahā prabhu, Veṅ kaṭ a Bhaṭ ṭ a thought that Ś rī Nā rā yaṇ a was the Supreme Personality of Godhead.

Thinking in this way, Veṅ kaṭ a Bhaṭ ṭ a believed that worship of Nā rā yaṇ a was the supreme form of worship, superior to all other processes of devotional service, for it was followed by the Ś rī Vaiṣ ṇ ava disciples of Rā mā nujā cā rya.

Anubh.: To be discussed in this regard are verses Adi 2. 23-24 and 28-115, and also the Laghu-bhā gavatā mṛ ta written by Sri Rupa Gosvami.

TEXT 153

“There is no difference between Lord Kṛ ṣ ṇ a and Lord Nā rā yaṇ a, for They are of the same form. Similarly, there is no difference between the gopī s and the goddess of fortune, for they also are of the same form.

A. -pr. -bh.: Just as there is no difference between Kṛ ṣ ṇ a and Nā rā yaṇ a, there is no difference between the gopī s andLakṣ mī either – Rā dhikā, who is the embodiment of all Lakṣ mī s, manifests Her one vigraha in many different forms.

In my Bengali edition of the CC there is one more verse at this point, with a similar meaning:

eka-i vigrahe kare nanakara rupa

gopi-laksmi bheda nahi, janiha ‘svarupa’ (154)

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