CC Madhya 11 extra

TEXT 55

premā veś e puṣ podyā ne karibena praveś a

sei-kā le ekale tumi chā ḍ i’ rā ja-veś a

... puṣ pa-udyā ne—into the garden at Guṇ ḍ icā where the Lord stays; ...

“On that Ratha-yā trā festival day, after dancing before the Lord, Ś rī Caitanya Mahā prabhu will enter the Guṇ ḍ icā garden. At that time you should go there alone, without your royal dress.

Anubh.: puṣ podyā ne—guṇ ḍ icā e [puṣ pa-udyā ne = in(to) a flower garden]

TEXT 56

“When Ś rī Caitanya Mahā prabhu enters the Guṇ ḍ icā garden, you should also go there and read the five chapters of Ś rī mad-Bhā gavatam about Lord Kṛ ṣ ṇ a’s dancing with the gopī s. In this way you can catch hold of the Lord’s lotus feet.

A. -pr. -bh.: Go by yourself, reciting the five chapters of Ś rī mad-Bhā gavatam in which Lord Kṛ ṣ ṇ a’s pastimes of the rā sa dance are described (chapters 29-33 of the Tenth Canto), and thus you will be able to catch hold of Mahaprabhu’s lotus feet.

TEXT 67

gauḍ a haite vaiṣ ṇ ava ā sitechena dui-ś ata

mahā prabhura bhakta saba——mahā -bhā gavata

... mahā -bhā gavata—greatly advanced devotees.

“About two hundred devotees are coming from Bengal. All of them are greatly advanced and specifically devoted to Ś rī Caitanya Mahā prabhu.

Anubh.: mahā -bhā gavata—niskincana, varnasramatito, krsnaika-sarana paramahamsa; = paramahamsas with no material desires, beyond varnasrama, surrendered only to Krsna; as stated in the Prarthana by Sri Narottama Thakura, “gaurā ṅ gera saṅ gi-gaṇ e, nitya-siddha kā ri mane, se jā ya brajendra-suta-pā sa” [Simply by accepting that the associates of Lord Caitanya are eternally free, one can immediately be promoted to the transcendental abode of Lord Kṛ ṣ ṇ a. ] (! ) -> see Purp. to text 89.

TEXT 84

“Here are Ś rī vā sa Paṇ ḍ ita, Vakreś vara Paṇ ḍ ita, Vidyā nidhi Ā cā rya and Gadā dhara Paṇ ḍ ita.

Anubh.: Vidyā nidhi Ā cā rya (Ā cā ryanidhi)—Pundarika Vidyā nidhi; see Anubh. [rendered as Purp. by SP] to Adi 10. 14 and the Vaisnava-manjusa-samahrti (Vol. 1).

TEXTS 102-103

The Bhaṭ ṭ ā cā rya replied, “A person who has received but a small fraction of mercy from Ś rī Caitanya Mahā prabhu can understand that He is Lord Kṛ ṣ ṇ a. No one else can.

“If the mercy of Ś rī Caitanya Mahā prabhu is not bestowed upon a person—regardless of how learned a scholar that person may be and regardless of his seeing or listening—he cannot accept Lord Caitanya as the Supreme Personality of Godhead.

Anubh.: see Madhya 6. 82-87 [Gopī nā tha Ā cā rya continued, “One can understand the Supreme Personality of Godhead only by His mercy, not by guesswork or hypothesis. ... ‘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. ’” Gopī nā tha Ā cā rya then addressed Sā rvabhauma Bhaṭ ṭ ā cā rya: “You are a great scholar and a teacher of many disciples. Indeed, there is no other scholar like you on earth. Nonetheless, because you are bereft of even a pinch of the Lord’s mercy, you cannot understand Him, even though He is present in your home. It is not your fault; it is the verdict of the scriptures. You cannot understand the Supreme Personality of Godhead simply by scholarship. ”]

TEXT 113

“The scriptural injunctions for shaving and fasting are indirect orders of the Supreme Personality of Godhead. However, when there is a direct order from the Lord to take prasā dam, naturally the devotees take prasā dam as their first duty.

A. -pr. -bh.: Through the great sages, the Lord gave indirectly His orders in the sastras about shaving and fasting, but personally He instructed to take prasadam.

TEXT 119

tabe rā jā aṭ ṭ ā likā haite talete ā ilā

kā ś ī -miś ra, paḍ ichā -pā tra, duṅ he ā nā ilā

... paḍ ichā -pā tra—the inspector of the temple; ...

After this, King Pratā parudra came down from the top of his palace to the ground and called for Kā ś ī Miś ra and the inspector of the temple.

A. -pr. -bh.: The word paḍ ichā comes from parī kṣ ā [= examining]; therefore the business of a paḍ ichā is to do inspections.

TEXT 175

Ś rī Caitanya Mahā prabhu then said, “Nearby My place, in this garden of flowers, is a single room that is very solitary.

Anubh.: Nowadays this place is known as Siddha-Bakul-Math.

TEXT 183

samudra-snā na kari’ kara cū ḍ ā daraś ana

tabe ā ji ihaṅ ā si’ karibe bhojana

“Go to the sea and bathe and look at the top of the temple. After so doing, please come back here and take your lunch. ”

A. -pr. -bh.: cū ḍ ā [pinnacle] — jagannath mandirer cū ḍ ā [the pinnacle of Jagannatha’s temple].

TEXT 199

sabā re vasā ilā prabhu yogya krama kari’

ś rī -haste pariveś ana kaila gaurahari

yogya—befitting; krama—in order, one after another; kari’—setting; ...

One after the other, Ś rī Caitanya Mahā prabhu made all the devotees sit in their proper places. He then began to distribute prasā dam with His own transcendental hand.

A. -pr. -bh.: yogya krama kari’—setting according to who should sit after whom.

TEXT 209

They ate all kinds of cakes and sweet rice, filling themselves up to their throats, and at intervals they vibrated the holy name of the Lord in great jubilation.

Purp.:. .. It is the practice of Vaiṣ ṇ avas while taking prasā dam to chant the holy name of Lord Hari at intervals and also sing various songs, such as ś arī ra avidyā -jā la. Those who are honoring prasā dam, accepting the remnants of food offered to the Deity, must always remember that prasā dam is not ordinary food...

Anubh.: tat-kale prasada-samman-kale suddha-sampradaye hari-dhvani dibar riti chilo.

[= At that time, it was a standard in the pure tradition to chant the name of the Lord at the time of honoring prasā dam. ]

TEXT 223

The tears from the eyes of the Lord came out with great force, like water from a syringe. Indeed, all the people who surrounded Him were moistened by His tears.

A. -pr. -bh.: All the people in the four directions were bathing in His tears.

TEXT 224

‘beḍ ā -nṛ tya’ mahā prabhu kari’ kata-kṣ aṇ a

mandirera pā che rahi’ karaye kī rtana

beḍ ā -nṛ tya—the dancing surrounding the temple; ...

After circumambulating the temple, Ś rī Caitanya Mahā prabhu for some time remained at the rear of the temple and continued His saṅ kī rtana.

A. -pr. -bh.: beḍ ā -nṛ tya—mandira beḍ iyā -nṛ tya [= the dancing surrounding the temple]

[This explains the title of the chapter: The Beḍ ā -kī rtana Pastimes of Ś rī Caitanya Mahā prabhu. ] (! )

TEXT 233

pulina-bhojane yena kṛ ṣ ṇ a madhya-sthā ne

caudikera sakhā kahe, ——ā mā re nehā ne

pulina-bhojane—eating on the bank of Yamunā; yena—as; kṛ ṣ ṇ a—Lord Kṛ ṣ ṇ a; madhya-sthā ne—sitting in the middle; cau-dikera—on four sides; sakhā —cowherd boyfriends; kahe—say; ā mā re nehā ne—just seeing me.

In His own pastimes in Vṛ ndā vana, when Kṛ ṣ ṇ a used to eat on the bank of the Yamunā and sit in the center of His friends, every one of the cowherd boys would perceive that Kṛ ṣ ṇ a was looking at him. In the same way, when Caitanya Mahā prabhu observed the dancing, everyone saw that Caitanya Mahā prabhu was facing him.

A. -pr. -bh.: vraje sri-krsna yokhon pulina-bhojana koriyachilen, tahar catur-dike bosiya rakhal-gon protyeke dekhitechilen ye, krsna tahar-i dike mukh phiraiya bhojana koritechen. sei-rup mahaprabhu-o yokhon nrtyo koritechilen, tokhon tahar catur-dik-stho bhakta-gon tahar sammukhe thakiya mukh darsan koriyachilen, iha-o prabhur ekti aisvarya-prakas. [= When Krsna was eating in Vraja, then each of the cowherd boys who were sitting in the four directions around Him could see that Krsna was eating with His face turned towards him. In the same way, when Mahaprabhu was dancing, then the devotees situated in the four directions around Him could see His face always in front of them; that is another manifestation of the Lord’s opulence. ]

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