“One body manifests in various shapes but there is no difference between the gopīs and the goddess of fortune, know them all as having their original form.

TEXT 156

“‘When the jewel known as vaidū rya touches various other materials, it appears to be separated into different colors, and consequently its forms also appear different. Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta [“the infallible one”], appears in different forms, although He is essentially one. ’”

Purp.: This is a verse quoted from Ś rī Nā rada-pañ carā tra.

–> also quoted in Laghu-bhā gavatā mṛ ta 5. 86.

TEXT 166

When the Lord arrived at Ṛ ṣ abha Hill, He saw the temple of Lord Nā rā yaṇ a and offered obeisances and various prayers.

Purp.:. .. Nearby Ṛ ṣ abha Hill is the forest where Lord Ṛ ṣ abhadeva burned Himself...

Anubh.: . .. Nowadays it is known as Palni Hill.

TEXT 169

tina-dina preme doṅ he kṛ ṣ ṇ a-kathā -raṅ ge

sei vipra-ghare doṅ he rahe eka-saṅ ge

... sei vipra-ghare—in the home of a brā hmaṇ a; ...

Ś rī Caitanya Mahā prabhu stayed with Paramā nanda Purī in the brā hmaṇ a’s house where he was residing. The two of them passed three days there discussing topics of Kṛ ṣ ṇ a.

Anubh.: sei vipra-ghare—which brā hmaṇ a is meant here, it is hard to know.

TEXT 174

Thus Paramā nanda Purī started for Jagannā tha Purī, and Ś rī Caitanya Mahā prabhu began walking toward Ś rī Ś aila.

Purp.:. .. It is said that on that hill Lord Ś iva lived with Devī. Also, Lord Brahmā lived there with all the demigods. ”

Anubh.: sri-parvate mahadevo devya saha mahadyutih

nyavasat parama-prito brahma ca tri-dasaih saha

(Mahabharata, Vana-parva, chapter 85)

TEXT 199

Ś rī Caitanya Mahā prabhu then went to Setubandha [Rā meś vara], where He took His bath at the place called Dhanus-tī rtha. From there He visited the Rā meś vara temple and then took rest.

Purp.:. .. It is near the last station of the South Indian Railway, a station called Ramnad. It is said that here, on the request of Rā vaṇ a’s younger brother Vibhī ṣ aṇ a, Lord Rā macandra destroyed the bridge to Laṅ kā with His bow while returning to His capital...

Anubh.: ... es, ai, ar, lainer sesa-stesn ‘ramanade’r nikot. vibhisaner prarthana-mote ayodhyae pratyagamaner purbe sri-ramacandra (motantore [in the opinion of others] laksmana) nija-dhanur koti-dvara setu-bhanga koren.

Purp.:. .. Setubandha, where the temple of Rā meś vara is located. This is a temple of Lord Ś iva, and the name Rā meś vara indicates that he is a great personality whose worshipable Deity is Lord Rā ma. Thus the Lord Ś iva found in the temple of Rā meś vara is a great devotee of Lord Rā macandra...

Anubh.: ... setubandhe ramesvara siva-murti arthat ‘ramai isvara ya(n)har’ [the one whose Lord is Rama] – e-rup bhaktavatara siva-murti achen.

TEXT 200

There, among the brā hmaṇ as, Ś rī Caitanya Mahā prabhu listened to the Kū rma Purā ṇ a, wherein is mentioned the chaste woman’s narration.

Purp.:. .. according to Ś rī mad-Bhā gavatam the original Kū rma Purā ṇ a contains seventeen thousand verses...

Anubh.: tat saptadasa sahasram su-catuh samhitam subham

saptadasa sahasrani laksmi kalpanusangikam

(bhagavata-mate) (? )

TEXT 220

After this, Ś rī Caitanya Mahā prabhu went to a holy place known as Ciyaḍ atalā, where He saw the Deities of the two brothers Lord Rā macandra and Lakṣ maṇ a. He then proceeded to Tila-kā ñ cī, where He saw the temple of Lord Ś iva.

Purp.:. .. Tila-kā ñ cī (Tenkasi) is about thirty miles northeast of the city of Tirunelveli.

Anubh.: . .. Tila-kā ñ cī – probably Tenkā ś ī is meant...

TEXT 222

Later the Lord went to Cā mtā pura, where He saw the Deities of Lord Rā macandra and Lakṣ maṇ a. He then went to Ś rī Vaikuṇ ṭ ha and saw the temple of Lord Viṣ ṇ u there.

Purp.: Cā mtā pura (sometimes called Chengannur) is located in the state of Kerala...

Anubh.: Cā mtā pura – probably Cheṅ gā nur situated at the territory of Tribā ṅ kura...

TEXT 225

After visiting Mallā ra-deś a, Caitanya Mahā prabhu went to Tamā la-kā rtika and then to Vetā pani. There He saw the temple of Raghunā tha, Lord Rā macandra, and passed the night.

Purp.:. .. It is understood that formerly there was a Deity of Lord Rā macandra there. Later the Deity was replaced with a deity of Lord Ś iva known as Rā meś vara or Bhū tanā tha.

Anubh.: . .. Formerly there was a Rā macandra vigraha there in the temple, maybe later the worship of siva-linga known as Rā meś vara or Bhū tanā tha was introduced.

TEXT 234

That very night, Ś rī Caitanya Mahā prabhu and His assistant Kṛ ṣ ṇ adā sa arrived at the bank of the Payasvinī River. They took their bath and then went to see the temple of Ā di-keś ava.

Anubh.: payasvinī —the River Tiruvattara, flowing through the territory of Tribā ṅ kura; mentioned in the Bhā gavatam (11. 5. 39): tā mraparṇ ī nadī yatra kṛ tamā lā payasvinī.

TEXT 237

In the temple of Ā di-keś ava, Ś rī Caitanya Mahā prabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-saṁ hitā.

A. -pr. -bh.: It was the 5^th chapter of the Brahma-saṁ hitā which is now available in Bengal, along with the commentary by Sri Jiva Gosvami.

TEXT 244

Then He saw the monastery known as Ś ṛ ṅ geri-maṭ ha, the abode of Ā cā rya Ś aṅ kara. He then visited Matsya-tī rtha, a place of pilgrimage, and took a bath in the river Tuṅ gabhadrā.

Purp.:. .. As far as Matsya-tī rtha is concerned, it was supposedly situated beside the ocean in the district of Malabar.

Anubh.: . .. matsya-tī rtha—Probably the present town Mahe situated beside the ocean in the district of Malabar. Some say that there is a wonderful whirlpool called Matsya-tī rtha at the river Maceru near the village called Matama-grama, six miles to the north from Paderu in the vicinity of Visakhapatnam (Visakhapatnam Gazetteer); but that is most probably not the place indicated here.

TEXT 245

Caitanya Mahā prabhu next arrived at Uḍ upī, the place of Madhvā cā rya, where the philosophers known as Tattvavā dī s resided...

From: Punya Palaka (das) BVS (Prague - CZ)

Date: 13-Jun-05 08: 17 (10: 17 +0200)

To: (BBT) Translation Questions

Subject: CC Madhya 9. 245, beginning of the purp.

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

Sripada Madhvacarya took his birth near Udupi, which is situated in the

South Kanara district of South India, just west of Sahyadri. This is the

chief city of the South Kanara province and is near the city of Mangalore,

which is situated to the south of Udupi...

Is it not that Mangalore is (or used to be) the chief city of the South

Kanara province? Otherwise, why should it be mentioned at all?

The corresponding passage in Bhaktisiddhanta Sarasvati's Anubhasya reads:

... daksinatye sahyadrir poscime 'kanara' jila; 'daksin kanara' jilar prodhan

nogor - 'myangelor', tad-uttore 'udupi'.

Purp.:. .. Near the city of Uḍ upī is a place called Pā jakā -kṣ etra, where Madhvā cā rya took his birth in a Ś ivā llī -brā hmaṇ a dynasty as the son of Madhyageha Bhaṭ ṭ a, ...

Anubh.: . .. Madhvā cā rya took his birth from the semen of Madhyageha Bhaṭ ṭ a and the womb of Vedavidyā ...

Purp.:. .. In his childhood Madhvā cā rya was known as Vā sudeva, and there are some wonderful stories surrounding him...

Anubh.: . .. like swaying by holding to the tail of a formidable bull, ... [later] getting lost during a festival in the big village of Nedi, to be found again by the temple of Anantesvara in Udupi... [plus few more childhood pastimes of Madhva are indicated]

Purp.:. .. A demon named Maṇ imā n lived near his abode in the form of a snake, and at the age of five Madhvā cā rya killed that snake with the toe of his left foot...

Anubh.: . .. A demon named Maṇ imā n, mentioned in the Mahabharata, ...

Purp.:. .. The Deity was so heavy that not even thirty people could lift it. Yet Madhvā cā rya personally brought this Deity to Uḍ upī...

Anubh.: . .. tris-jon balavan lok [thirty strong people] oi krsna-murtike tulite aksama hoyae paravyoma-stho sarva-vyapi vayur, hanumaner ba bhimasener avatar [incarnation of the all-pervading Vayu situated in the spiritual sky, Hanuman or Bhimasena] sri madhva svayam madhavke tuliya udupite sviyo mathe loiya gelen. (! )

Purp.:. .. Worship of the Lord Kṛ ṣ ṇ a Deity is still going on at Uḍ upī according to the plans Madhvā cā rya established...

Anubh.: . .. vrndaranyer asta-gopika ye-prokar krsna-seva koren, tad-rup ei bala-krsna seva sri-madhvacarya svayam o tat-por uttararadhi-mather adhipati sri-madhvacarya-gon asta-mathadhipa-yati-goner sahayye por por koraiya thaken. ajo tahai coliteche.

[According to the ways of the eight gopis serving Krsna in the forest of Vrndavana, the service to this Bala-Krsna Deity was introduced by Madhvā cā rya himself and then continued by his chief followers in the Uttararā ḍ hī -maṭ ha under the patronization of the renounced leaders of his eight mathas. It goes on even today. ]

Purp.:. .. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all...

Anubh.: . .. colite colite pothe dasyu-kotrk akranto hoile bhima-bale tahader vinas sadhon koren...

... In Mudageri-grama in the district Kadura, there is one stone-slab on which it is written, “sri-madhvacaryair eka hastena aniya sthapita sila” [“This is a stone brought single-handedly by Madhvacarya here”]. Once he climbed on the shoulders of a lean boy, but the boy did not perceived any burden at all while carrying him around. (! )

Purp.:. .. For further information about Madhvā cā rya, one should read Madhva-vijaya, by Nā rā yaṇ ā cā rya...

Anubh.: . .. See the summarized description of the above-mentioned book (in the 2^nd volume of Manjusa-samahrti).

TEXT 250

When the Tattvavā dī Vaiṣ ṇ avas first saw Ś rī Caitanya Mahā prabhu, they considered Him a Mā yā vā dī sannyā sī. Therefore they did not talk to Him.

Anubh.: The enmity between Nirvisesa-brahmavadis, Kevaladvaitavadis or Mayavadis and Suddha-dvaitavadis or Tattvavadis is well-known.

TEXT 256

The ā cā rya replied, “When the activities of the four castes and the four ā ś ramas are dedicated to Kṛ ṣ ṇ a, they constitute the best means whereby one can attain the highest goal of life.

Purp. (to text 258): According to the Tattvavā dī s, the best process for achieving the highest goal of life is to execute the duties of the four varṇ as and ā ś ramas...

Anubh.: tattvavadi-goner ‘sadhana’ – varnasrama dharma (bha 11/18/47); ...

[Those who are followers of this varṇ ā ś rama system accept religious principles according to authorized traditions of proper conduct. When such varṇ ā ś rama duties are dedicated to Me in loving service, they award the supreme perfection of life. ]

TEXT 267

“Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.

A. -pr. -bh.: [Caitanya Mahā prabhu speaking to the leader of the Tattvavā dī s – ]

You have heard the siddhanta of the sastras in connection with karma which is hindering to bhakti; now see, the devotees will certainly give up the desire for the five kinds of liberation because they consider mukti as worthless as hell.

TEXT 270

nā rā yaṇ a-parā ḥ sarve na kutaś cana bibhyati

svargā pavarga-narakeṣ v api tulyā rtha-darś inaḥ

“‘A person who is a devotee of Lord Nā rā yaṇ a is not afraid of a hellish condition, because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Nā rā yaṇ a are accustomed to seeing all these things on the same level. ’

Anubh.: . .. That bhaya mentioned in this verse in na kutaś cana bibhyati, or in the phrase akuto-bhaya [= free from fear] arises from ditiyabhinivesa (enjoyment of the sense pleasures, which means absorption, abhinivesa, in maya – in something else, dvitiya, than Krsna who is the nondual substance, advaya-jnana-krsna, or the conscious object of service, sevya caitanya-vastu; see Bhā g. 11. 2. 37 [bhayaṁ dvitī yā bhiniveś ataḥ syā d.. . ], Brhad-ā raṇ yaka Upaniṣ ad 1. 4. 2 [dvitī yā d vai bhayaṁ bhavati: “Fear must result from the perception of a second entity different from Godhead. ”]) This enjoyment is kama, lust, or the desire to please one’s own senses, a sign of selfish intentions; any endeavor with such an attitude is matsarata, enviousness, or himsa, violence. Only narayana-parayana, or a pure devotee, having attained fearlessness, abhaya, can say: naham atra bhogyam pasyamiti [“I don’t see anything enjoyable here. ”] (Chandogya Upanisad 8. 9. 1); thus heaven, hell, or liberation – all of that is dvitiya, or not the real self-interest, anatma-visaya, for him, therefore not pleasing. (! )

TEXT 271

“Both liberation and fruitive activity are rejected by devotees. You are trying to establish these things as life’s goal and the process for attaining it. ”

A. -pr. -bh.: Dear acarya of the Tattvavadis, pure devotees are always rejecting mukti and karma, but unfortunately you established mukti as the goal of life and karma as the means of attaining it.

Anubh.: In the Mukunda-mala-stotra (4, 5)composed by Sri Kulasekhara it is stated:

nā haṁ vande tava caraṇ ayor dvandvam advandva-hetoḥ

kumbhī pā kaṁ gurum api hare nā rakaṁ nā panetum

ramyā -rā mā -mṛ du-tanu-latā nandane nā pi rantuṁ

bhā ve bhā ve hṛ daya-bhavane bhā vayeyaṁ bhavantam

“O Lord Hari, it is not to be saved from the dualities of material existence or the grim tribulations of the Kumbhī pā ka hell that I pray to Your lotus feet. Nor is my purpose to enjoy the soft-skinned beautiful women who reside in the gardens of heaven. I pray to Your lotus feet only so that I may remember You alone in the core of my heart, birth after birth. ”

nā sthā dharme na vasu-nicaye naiva kā mopabhoge

yad bhā vyaṁ tad bhavatu bhagavan pū rva-karmā nurū pam

etat prā rthyaṁ mama bahu mataṁ janma-janmā ntare 'pi

tvat-pā dā mbhoruha-yuga-gatā niś calā bhaktir astu

“O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet. ”

TEXT 273

After hearing Ś rī Caitanya Mahā prabhu, the ā cā rya of the Tattvavā da sampradā ya became very much ashamed. Upon observing Ś rī Caitanya Mahā prabhu’s rigid faith in Vaiṣ ṇ avism, he was struck with wonder.

Anubh.: From the description of the Uttara-radhi monastery guru-parampara (see Anubh. [rendered as Purp. by SP] to the text 245) it can be seen that at the time of Ś rī Caitanya Mahā prabhu the Madhvacarya was Sri Raghuvirya Tirtha.

TEXT 279

Ś rī Caitanya Mahā prabhu, the son of mother Ś acī, next went to Tritakū pa, and after seeing the Viś ā lā Deity there, He went to the holy place known as Pañ cā psarā -tī rtha.

Purp.:. .. It is said that these five beautiful dancing girls were sent by Indra to break the severe austerity of a saintly person called Acyuta Ṛ ṣ i...

Anubh.: . .. According to another view, they went to break the austerity of Satakarni, or Mandakarni. ..

TEXT 282

From there Ś rī Caitanya Mahā prabhu went to Pā ṇ ḍ arapura, where He happily saw the temple of Viṭ hṭ hala Ṭ hā kura.

Anubh.: Pā ṇ ḍ arapura or Pā ṇ ḍ harapura – in the region of Bombai, district of Ś olā pura; 38 miles straight to the west from the town of Ś olā pura. Here the Lord is Viṭ hṭ hala or Viṭ hobā -deva; He is the four-armed murti of Sri Narayana...

Purp.: ... The Lord Viṭ hṭ haladeva mentioned in this verse is a form of Lord Viṣ ṇ u with two hands. (? ) He is Nā rā yaṇ a.

A. -pr. -bh.: Pā ṇ ḍ upura or Pā ṇ ḍ arapura... By research it can be known that at this place Ś rī Caitanya Mahā prabhu gave His mercy to Tukā rā mā cā rya by initiating him into the holy name – He approved the Abhanga composed by Tukā rā ma...

Purp.:. .. It is said that Ś rī Caitanya Mahā prabhu initiated Tukā rā ma when He visited Pā ṇ ḍ arapura, ... Tukā rā ma’s book is known as Abhaṅ ga.

TEXT 289

“Your Holiness is certainly related to Ś rī Mā dhavendra Purī, without whom there is no fragrance of ecstatic love. ”

Purp.:. .. After Ś rī la Mā dhavendra Purī, worship of both Rā dhā and Kṛ ṣ ṇ a was established. For this reason Ś rī Mā dhavendra Purī is accepted as the root of worship in ecstatic love...

Anubh.: . .. “bhakti-kalpatarura teṅ ho prathama aṅ kura” [He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified. ] (see Adi 9. 10). ...

TEXT 316

Eventually Ś rī Caitanya Mahā prabhu arrived at a lake known as Pampā, where He took His bath. He then went to a place called Pañ cavaṭ ī, where He rested.

Purp.:. .. There are many different opinions about the lake called Pampā -sarovara.

Anubh.: . .. According to others, Pampā -sarovara is the river Pambai, flowing through Tribankura. According to others, a static water in a river is called Sarovara.

Pañ cavaṭ ī – one forest within the area of Dandakaranya; presently situated in the town of Nasika. This is where Laksmana cut off the nose of Surpanakha. In the town of Nasika there resides Mahadeva named Tryambaka. (Bombai Gazetteer)

TEXT 356-357

The Lord told Sā rvabhauma Bhaṭ ṭ ā cā rya, “I have traveled to many holy places, but I could not find a Vaiṣ ṇ ava as good as you anywhere. ”

Ś rī Caitanya Mahā prabhu continued, “I received much pleasure from the talks of Rā mā nanda Rā ya. ”

The Bhaṭ ṭ ā cā rya replied, “For this reason I requested that You meet him. ”

Purp.: In the Ś rī Caitanya-candrodaya (beginning of the eighth act) Ś rī Caitanya Mahā prabhu says, “Sā rvabhauma, I have traveled to many holy places, but I cannot find a Vaiṣ ṇ ava as good as you anywhere. However, I must admit that Rā mā nanda Rā ya is wonderful. ”

Sā rvabhauma Bhaṭ ṭ ā cā rya replies, “Therefore, my Lord, I requested that You see him. ”

Ś rī Caitanya Mahā prabhu then says, “There are, of course, many Vaiṣ ṇ avas in these holy places, and most of them worship Lord Nā rā yaṇ a. Others, who are called Tattvavā dī s, are also Lakṣ mī -Nā rā yaṇ a worshipers, but they do not belong to the pure Vaiṣ ṇ ava cult. There are many worshipers of Lord Ś iva, and there are also many atheists. Regardless, My dear Bhaṭ ṭ ā cā rya, I very much like Rā mā nanda Rā ya and his opinions. ”

A. -pr. -bh.: sarvabhauma o sri krsna caitanya kathopakathana sri caitanya-candrodaya natake astamanke ei-rup likhito ache, yatha – [follows the Sanskrit quotation: ]

sri krsna caitanya: sarvabhauma, etavad-duram paryatitam; bhavat sa-dasah ko ’pi na drstah, kevalam eva ramananda rayah sa tu alaukika eva bhavati.

sarvabhauma bhattacarya: deva, ataeva niveditam – so ’vasyam eva drastavya iti.

sri krsna caitanya: kiyanta eva vaisnava drstas te ’pi narayanopasaka eva; apare tattvavadinas te tathavidha eva, niravadyam na bhaveti tesam matam; apare tu saiva eva vahavah pasandas tu maha-prabala bhuyams eva. kintu bhattacarya, ramananda matam eva me rucitam.

TEXT 362

In this Age of Kali there are no genuine religious principles other than those established by Vaiṣ ṇ ava devotees and the Vaiṣ ṇ ava scriptures. This is the sum and substance of everything.

Purp.: One must have firm faith in the process of devotional service and the scriptures that support it. If one hears the activities of Ś rī Caitanya Mahā prabhu with this faith, he can be freed from his envious position. Ś rī mad-Bhā gavatam is meant for such nonenvious persons (nirmatsarā ṇ ā ṁ satā m). In this age a person should not envy Ś rī Caitanya Mahā prabhu’s movement but should chant the holy names of Hari and Kṛ ṣ ṇ a, the mahā -mantra. That is the sum and substance of the eternal religion, known as sanā tana-dharma. In this verse the word vaiṣ ṇ ava refers to a pure devotee and fully realized soul, and the word vaiṣ ṇ ava-ś ā stra refers to ś ruti, or the Vedas, which are called ś abda-pramā ṇ a, the evidence of transcendental sound. One who strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead will actually be situated in the transcendental disciplic succession. Those who want to attain life’s ultimate goal must follow this principle. In Ś rī mad-Bhā gavatam (11. 19. 17), it is said: ...

Anubh.: vaisnav-goner o vaisnav-sastra-samuher sar kotha ei ye, visvas soho bhakti-purbok sri-caitanya-lila sravana korilei jiver matsaryo thakite pare na. kali-kale nirmatsara suddha-jiver sri-gaura-padasrito hoiya harinam-kirtan ek-matro sanatana-dharma. vaisnav, suddho-bhakta mahajan ba vidvad-anubhav; vaisnav-sastra – sruti ba sabda-pramana; ubhoyer anusaroni srauta-panthae obosthan. corom-kalyanarthi vyakti-matreri tad-vyatito onyo kono upae nai. (bha 11/19/17)... [= The substantial instruction of all the Vaisnavas and all the Vaisnava scriptures isthat if one hears about the activities of Ś rī Caitanya Mahā prabhu with faith, having developed some devotion, then he cannot remain envious. In the age of Kali, the only sanatana-dharma of a nonenvious, pure soul is to participate in the harinama-kirtana, having taken shelter of Sri Gaura’s lotus feet. Vaisnava is a pure devotee, mahajana, or a realized soul; Vaisnava scripture is sruti or sabda-pramana; to follow both means to be situated on the path of hearing. There is no other means for those who aim at the highest welfare... ] (! )

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