CC Madhya 10 extra

TEXT 10-11

The King asked, “Why has He left Jagannā tha Purī? ”

The Bhaṭ ṭ ā cā rya replied, “Such are the pastimes of a great personality. Great saints go to holy places of pilgrimage in order to purify them. For that reason Caitanya Mahā prabhu is visiting many tī rthas and delivering many, many conditioned souls.

Anubh.: See Madhya 8. 39 [“It is the general practice of all saintly people to deliver the fallen. Therefore they go to people’s houses, although they have no personal business there. ] and Bhā g. 4. 30. 37:

teṣ ā ṁ vicaratā ṁ padbhyā ṁ tī rthā nā ṁ pā vanecchayā

bhī tasya kiṁ na roceta tā vakā nā ṁ samā gamaḥ

[Dear Lord, Your personal associates, devotees, wander all over the world to purify even the holy places of pilgrimage. Is not such activity pleasing to those who are actually afraid of material existence? ]

TEXT 17

The King said, “Bhaṭ ṭ ā cā rya, you are the most learned and experienced person I know. Therefore when you address Ś rī Caitanya Mahā prabhu as Lord Kṛ ṣ ṇ a, I accept this as the truth.

Purp.: This is the way to advance in spiritual science. One must accept the words of an ā cā rya, a bona fide spiritual master, to clear the path for spiritual advancement. This is the secret of success...

Anubh.: mahajana vakye visvase-i rajar mangala o bhakty-udoe. [= The king’s faith in the words of a great personality, mahajana, became the source of all auspiciousness for him and the dawn of his bhakti. ]

TEXT 21

The King replied, “Kā ś ī Miś ra’s house is exactly what you require. It is near the temple and is very secluded, calm and quiet. ”

Anubh.: kā ś ī -miś rera bhavana (Kā ś ī Miś ra’s house) – In the sandy area, a little distance to the south from the temple in Sri Purusottama, Sri Radha-kanta Math is presently situated; that is where Sriman Mahaprabhu used to reside. A disciple of Sri Vakresvara named Sri Gopala-guru, and his disciple, Sri Dhyanacandra Gosvami, have installed the Deity there. That place is near the temple of Sri Jagannatha-deva, and at that time it was secluded.

TEXT 23

When Kā ś ī Miś ra heard the proposal, he said, “I am very fortunate that Ś rī Caitanya Mahā prabhu, the Lord of all prabhus, will stay at my home. ”

Purp.: In this verse the word prabhupā da, referring to Ś rī Caitanya Mahā prabhu, is significant. Regarding this, Ś rī la Bhaktisiddhā nta Sarasvatī Gosvā mī Prabhupā da comments, “Ś rī Caitanya Mahā prabhu is the Supreme Personality of Godhead Himself, Ś rī Kṛ ṣ ṇ a, and all His servants address Him as Prabhupā da. This means that there are many prabhus taking shelter under His lotus feet. ” The pure Vaiṣ ṇ ava is addressed as prabhu, and this address is an etiquette observed between Vaiṣ ṇ avas. When many prabhus remain under the shelter of the lotus feet of another prabhu, the address Prabhupā da is given... –> actually the whole Purp. is a translation of Anubh.

TEXT 43

pradyumna-miś ra iṅ ha vaiṣ ṇ ava pradhā na

jagannā thera mahā -soyā ra iṅ ha ‘dā sa’ nā ma

... mahā -soyā ra—great servitor; ...

“This is Pradyumna Miś ra, who is chief of all Vaiṣ ṇ avas. He is a great servitor of Jagannā tha, and his name is Dā sa.

A. -pr. -bh.: mahā -soyā ra—the chief cook.

TEXT 46

“This is Paramā nanda Prahararā ja, who is also known as Mahā pā tra. He is very, very intelligent.

Purp.:. .. In Orissa, between the time of a king’s death and the enthronement of another king, a representative must sit on the throne. This representative is called Prahararā ja. The Prahararā ja is generally selected from a family of priests close to the king...

Anubh.: In Orissa the system among the royalty is that for the time of one prahara [three hours] from the death or the funeral rites of the departed king to the successor’s ascent on the throne or abhiseka, a person from the dynasty of the king’s family priests [raja-kula-purohit-vamser kono vyakti] ascends the throne and wields the king’s scepter, so that the throne does not become vacant. The priests in such dynasties become known as Prahararā ja.

TEXT 67

nityā nanda, jagadā nanda, mukunda, dā modara

cā ri-jane yukti tabe karilā antara

... antara—within the mind.

After this, the other devotees—headed by Nityā nanda Prabhu, Jagadā nanda, Mukunda and Dā modara—began to consider a certain plan.

A. -pr. -bh.: antara—privately, or going aside.

TEXT 90

Mukunda, Narahari, Raghunandana and all the others came from Khaṇ ḍ a to Advaita Ā cā rya’s home to accompany Him to Jagannā tha Purī.

Anubh.: See Adi 10. 78. Regarding the family lineage of Sri Raghunandana, the resident of Sri Khanda, see Mañ juṣ ā -Samā hṛ ti Vol. 5. Many of these personalities have the word ananda attached to their different names. Generally their names are to be read in connection with the word ananda.

TEXT 92

ā ira mandire sukhe karilā viś rā ma

ā i tā ṅ re bhikṣ ā dilā kariyā sammā na

ā ira mandire—at the house of Ś acī mā tā; ...

At Navadvī pa, Paramā nanda Purī took his board and lodging at the house of Ś acī mā tā. She provided him with everything very respectfully.

Anubh.: ā ira mandire—arya sri-sacimatar grhe sri-mayapure [= at the house of the venerable Ś acī mā tā in Sridham Mayapur]

TEXT 93

While residing at the house of Ś acī mā tā, Paramā nanda Purī heard the news of Ś rī Caitanya Mahā prabhu’s return to Jagannā tha Purī. He therefore decided to go there as soon as possible.

Anubh.: Sri Mahaprabhu returned back to Nilacala from His travels in South India – Paramā nanda Purī learned this news in Sri Mayapur from Kala Krsnadasa who had been his acquaintance already.

TEXT 102

Svarū pa Dā modara also arrived the next day. He was a very intimate friend of Ś rī Caitanya Mahā prabhu’s, and he was an ocean of transcendental mellows.

Purp.: “Svarū pa” is one of the names of a brahmacā rī in Ś aṅ karā cā rya’s disciplic succession. In the Vedic discipline there are ten names for sannyā sī s, and it is customary for a brahmacā rī assisting a sannyā sī of the designation Tī rtha or Ā ś rama to receive the title Svarū pa...

Anubh.: Among the sannyasis with ten traditional Vedic names, we can see a rule, introduced by Ś aṅ karā cā rya, that if one desires to receive sannyas from a danda-carrier named Tī rtha or Ā ś rama, then the honorable danda-guru awards his disciple a particular brahmacā rī designation according to the rules valid for the naisthika-brahmacaris...

TEXT 105

‘caitanyā nanda’ guru tā ṅ ra ā jñ ā dilena tā ṅ re

vedā nta paḍ iyā paḍ ā o samasta lokere

caitanyā nanda—of the name Caitanyā nanda Bhā ratī; ...

At the conclusion of his sannyā sa, his spiritual master, Caitanyā nanda Bhā ratī, ordered him, “Read the Vedā nta-sū tra and teach it to all others. ”

Anubh.: According to the commentary on Ś rī Caitanya-candrodaya-nā ṭ aka, Caitanyā nanda means Caitanyā nanda Bhā ratī.

TEXT 106

Svarū pa Dā modara was a great renunciant as well as a great learned scholar. With heart and soul he took shelter of the Supreme Personality of Godhead, Ś rī Kṛ ṣ ṇ a.

Anubh.: In Caitanya-candrodaya-nā ṭ aka, Ś rī Kavi-karṇ apū ra has written,

samasta henaya turiyam asramam jagraha vairagya vasena kevalam

sri-krsna-padav-ja paraga-raga tas tucchi cakarainam aho vahann api

“He took up the fourth stage of spiritual life for the purpose of giving up everything, driven just by the desire for renounciation, although the delight in independence attained at the lotus feet of Sri Krsna is despised by the wicked men. ” (? – my attempt at a translation)

TEXT 108

Upon accepting sannyā sa, Puruṣ ottama Ā cā rya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron-colored dress. Also, he did not accept a sannyā sī title but remained as a naiṣ ṭ hika-brahmacā rī.

Purp.:. .. Puruṣ ottama Ā cā rya did not accept the saffron color, a sannyā sī name or a daṇ ḍ a, and for this reason he retained his brahmacā rī name. Actually Puruṣ ottama Ā cā rya did not accept the sannyā sa order formally, but he renounced worldly life...

Anubh.: ... He did not accept the position of a guru [gurv-ahvan], the saffron color, a sannyā sī name or a daṇ ḍ a, ...

A. -pr. -bh.: ... He did not want to accept the saffron color, as is the process, because his sannyas was not meant for increasing the pride in his asrama situation in any way... (! )

TEXT 113

Ś rī Caitanya Mahā prabhu was never pleased to hear books or verses opposed to the conclusive statements of devotional service. The Lord did not like hearing rasā bhā sa, the overlapping of transcendental mellows.

Purp.:. .. Ś rī Caitanya Mahā prabhu has therefore advised us to avoid bhakti-siddhā nta-viruddha and rasā bhā sa. In this way the devotee can remain pure and free from falldowns. Everyone should try to remain aloof from bhakti-siddhā nta-viruddha and rasā bhā sa.

A. -pr. -bh.: . .. To forbid associating with those who are faulty in these ways, Ś rī Caitanya Mahā prabhu directed to remain aloof from...

TEXT 115

... caṇ ḍ ī dā sa—a Bengali Vaiṣ ṇ ava poet born in the village of Nā nnura, in the Birbhum district; ...

A. -pr. -bh.: ... caṇ ḍ ī dā sa—a Bengali Vaiṣ ṇ ava poet residing in the village of Nā nnura, under the administration of the town Sakulli-pura in the Birbhum district; ...

TEXT 119

“O ocean of mercy, Ś rī Caitanya Mahā prabhu! Let there be an awakening of Your auspicious mercy, which easily drives away all kinds of material lamentation by making everything pure and blissful. Indeed, Your mercy awakens transcendental bliss and covers all material pleasures. By Your auspicious mercy, quarrels and disagreements arising among different scriptures are vanquished. Your auspicious mercy pours forth transcendental mellows and thus causes the heart to jubilate. Your mercy, which is full of joy, always stimulates devotional service and glorifies conjugal love of God. May transcendental bliss be awakened within my heart by Your causeless mercy. ”

Purp.:. .. Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura explains that Ś rī Caitanya Mahā prabhu, who is the most magnanimous Personality of Godhead, distributes His causeless mercy in three ways to the conditioned soul...

Anubh.: audarya-maya prema-vigraha bhagavan caitanya-candra tin prokare sviyo karunya sukrti-somponno jivke vitaron koren... [= The magnanimous Lord Caitanyacandra, who is the personification of love of Godhead, distributes His causeless mercy in three ways to the living entity who is endowed with meritorious deeds... ]

Purp.:. .. However, when one becomes Kṛ ṣ ṇ a conscious by the grace of the Lord, the fragrance of the lotus feet of the Lord expands, and in this way a materialist may gain freedom from his miseries. Actually his mind is cleansed by his transcendental connection with the lotus feet of the Lord. At such a time one is enlightened by the loving service of the Lord...

Anubh.: bhagavat-krpae jiver hrdoye krsna-pada-padma-gandher vikas hoe, taha hoile-i citto-kheda-rupa dhuli anayase uriya yae, sutoram hrdoe nirmol hoe. tokhon hrdoye krsna-seva-janito paramananda prokas pae... [= When, by the Lord’s mercy, the fragrance of the lotus feet of Kṛ ṣ ṇ a manifests in the heart of the living entity, then the dust of lamentation flies away from consciousness without any effort, and thus the heart becomes clean. At that time the bliss coming from service to Kṛ ṣ ṇ a becomes revealed... ]

Purp.:. .. Thus everyone is advised to take shelter of devotional service to become happy and liberated.

Anubh.: ataeva sokol somoye-i bhagavaner doya-i asrayitovyo. [= Therefore at all times the mercy of the Lord is to be taken shelter of. ]

TEXT 163

sā mpratika ‘dui brahma’ ihā ṅ ‘calā cala’

jagannā tha—acala brahma, tumi ta’ sacala

sā mpratika—at the present moment; dui brahma—two Brahmans, or spiritual identities; ihā ṅ —here; cala-acala—moving and not moving; jagannā tha—Lord Jagannā tha; acala brahma—not moving Brahman; tumi—You; ta’—but; sa-cala—moving Brahman.

“At the present moment I see two Brahmans.

A. -pr. -bh.: vortman kale, ei purusottame cala o acala, duiti brahma dekhitechi.

One Brahman is Lord Jagannā tha, who does not move, and the other Brahman, who is moving, is You. Lord Jagannā tha is the arcā -vigraha, the worshipable Deity, and it is He who is the nonmoving Brahman. But You are Lord Ś rī Caitanya Mahā prabhu, and You are moving here and there. The two of You are the same Brahman, master of the material nature, but You are playing two parts—one moving and one not moving. In this way two Brahmans are now residing at Jagannā tha Purī, Puruṣ ottama.

Anubh.: sri-jagannatha-vigraha – acala brahma ebom tumi sri-caitanya mahaprabhu – sacala brahma. tomra duijon-i mayadhisa calacala-brahma-vastu-svarupe e-ksone sri-purusottame virajaman.

TEXT 181

prema vinā kabhu nahe tā ṅ ra sā kṣ ā tkā ra

iṅ hā ra kṛ pā te haya daraś ana iṅ hā ra

... iṅ hā ra kṛ pā te—by the mercy of Ś rī Caitanya Mahā prabhu; ... daraś ana—visit; iṅ hā ra—of Brahmā nanda Bhā ratī.

“Without having ecstatic love for Kṛ ṣ ṇ a, one cannot see Him directly. Therefore through the mercy of Ś rī Caitanya Mahā prabhu, Brahmā nanda Bhā ratī has acquired direct vision of the Lord. ”

Anubh.: The first iṅ hā ra refers to Sri Mahaprabhu’s mercy, the second iṅ hā ra means Brahmā nanda Bhā ratī ’s, daraś ana means seeing Kṛ ṣ ṇ a...

TEXT 185

The next day, Kā ś ī ś vara Gosā ñ i also came and remained with Ś rī Caitanya Mahā prabhu, who received him with great respect.

Anubh.: See Anubh. to Adi 8. 66 [rendered as Purp. by SP]. In the biography written by Murari it is stated, “atha bhakta-ganah sarve ye ye gauda-nivasinah gantum icchanti gauranga-darsanaya nilacalam. sri-kasisvara gosvami” ityadi. = “Now all the devotees residing in Bengal want to go to Nilacala to see Lord Gauranga. Sri Kasisvara Gosvami” etc.

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