CC Madhya 12 extra

TEXTS 7-9

In this letter the King requested Sā rvabhauma Bhaṭ ṭ ā cā rya, “Please appeal to all the devotees associated with Ś rī Caitanya Mahā prabhu and submit this petition to them on my behalf.

“If all the devotees associated with the Lord are favorably disposed toward me, they can submit my petition at the lotus feet of the Lord.

“By the mercy of all the devotees, one can attain the shelter of the lotus feet of the Lord. Without His mercy, my kingdom does not appeal to me.

Anubh.: In the Kalyana-kalpa-taru Srimad Bhaktivinoda Thakura says:

kandiya kandiya janaibo duhkha-gram

samsara-anala hoite magibo bisrama

suniya amar duhkha vaisnava thakur

ama lagi' krsna avedibena pracur

vaisnaver avedane krsna doyamoy

e heno pamara prati ha'bena sadoy

[“Weeping and weeping, I will understand the real nature of this abode of misery, and I will beg for relief from the blazing fire of this material world. Hearing about all of my miserable sufferings, the Vaisnava Thakuras will submit an appeal unto Lord Krsna on my behalf. By the prayer of the Vaisnavas, the all-merciful Lord Krsna will then become compassionate towards such a sinner as me. ”]

TEXT 25

“I shall not meet the King at the request of all the devotees, but I shall do so if Dā modara will give his permission. ”

Purp.:. .. There was deep meaning in this statement, for it is a warning that Dā modara should not dare criticize the Lord any more, for it was not befitting his position as a devotee. Ś rī Caitanya Mahā prabhu was considered the guide and spiritual master of all the devotees living with Him. Dā modara Paṇ ḍ ita was one of them, and the Lord rendered Dā modara Paṇ ḍ ita a special favor by warning him to avoid criticizing Him any further. A devotee or a disciple should never attempt to criticize the Lord or His representative, the spiritual master.

– coming from A. -pr. -bh.

TEXT 31

“Still, isn’t it the nature of an attached man to give up his life if he does not attain his desired object?

Anubh.: See Madhya 2. 28, 43 and 45,

[“‘My dear friends, unless I serve the transcendental form, qualities and pastimes of Ś rī Kṛ ṣ ṇ a, all My days and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses, which are like stone blocks and dried wood. I do not know how long I will be able to continue without shame. ’ “Pure love for Kṛ ṣ ṇ a, just like gold from the Jā mbū River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live. ” Ś rī Caitanya Mahā prabhu continued, “‘My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Kṛ ṣ ṇ a playing His flute, I continue to live My life like an insect, without purpose. ’]

and Madhya 4. 186, Antya 4. 61-64 are to be discussed in this connection.

[“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead. “Because of feelings of separation from Kṛ ṣ ṇ a, an exalted devotee sometimes wants to give up his life. By such ecstatic love, however, one attains the audience of Kṛ ṣ ṇ a, and at that time he cannot give up his body. One who is deeply in love with Kṛ ṣ ṇ a cannot tolerate separation from the Lord. Therefore such a devotee always desires his own death. ‘O lotus-eyed one, great personalities like Lord Ś iva desire to bathe in the dust of Your lotus feet to drive away ignorance. If I do not get the mercy of Your Lordship, I shall observe vows to reduce the duration of my life, and thus I shall give up bodies for hundreds of births if it is possible to get Your mercy in that way. ’ ‘O dear Kṛ ṣ ṇ a, by Your smiling glances and melodious talk, You have awakened a fire of lusty desire in our hearts. Now You should extinguish that fire with a stream of nectar from Your lips by kissing us. Kindly do this. Otherwise, dear friend, the fire within our hearts will burn our bodies to ashes because of separation from You. Thus by meditation we shall claim shelter at Your lotus feet. ’”]

TEXT 56

“It is indicated in the revealed scriptures that the son represents the father; therefore the son’s meeting with Me would be just as good as the King’s meeting with Me. ”

Purp.: In Ś rī mad-Bhā gavatam (10. 78. 36) it is said, ā tmā vai putra utpanna iti vedā nuś ā sanam. The Vedas enjoin that one is born as his own son...

Anubh.: . .. Ś rī la Ś rī dhara Svā mī quotes in his commentary the Vedic injunction, “ā tmā vai putra-nā mā si sañ jī va ś aradaḥ ś atam” [“You are my own self in the form of my son. May you live through a hundred autumns. ”] etc.

TEXT 61

“Here is a great devotee, ” Ś rī Caitanya Mahā prabhu said. “Upon seeing him, everyone can remember the Supreme Personality of Godhead, Kṛ ṣ ṇ a, son of Mahā rā ja Nanda. ”

Purp.:. .. Even though Ś rī Caitanya Mahā prabhu is the Supreme Personality of Godhead, He placed Himself in the position of a gopī. He also accepted the King’s son directly as the son of Mahā rā ja Nanda, Vrajendra-nandana Hari. This is perfect vision according to the direction of the Vedic culture, ...

Anubh.: ... ihai suddha-jivatmar advaya-jnana-darsana ba ‘vaisnava-darsana’ (madhya, 8m p. 277 sankhya drastovyo) [= That is the nondual vision of a pure soul, or the Vaisnava vision – see Madhya 8. 277: Lord Caitanya Mahā prabhu continued, “My dear Rā ya, you are an advanced devotee and are always filled with ecstatic love for Rā dhā and Kṛ ṣ ṇ a. Therefore whatever you see—anywhere and everywhere—simply awakens your Kṛ ṣ ṇ a consciousness. ”]...

TEXT 82

The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place [siṁ hā sana], cleansed it and again put it in its original place.

Anubh.: Inside the main room of the Guṇ ḍ icā temple there is a jewelled dais 12 cubits long (a cubit is about a foot and a half) and 2 cubits high – that is the siṁ hā sana.

TEXT 83

choṭ a-baḍ a-mandira kaila mā rjana-ś odhana

pā che taiche ś odhila ś rī -jagamohana

... ś rī -jagamohana—the place between the original temple and the kī rtana hall.

Thus the Lord and His companions cleansed and swept all the temple’s buildings, big and small, and finally cleansed the area between the temple and the kī rtana hall.

Anubh.: ś rī -jagamohana—mula-mandira o nata-mandirer modhyo-varti mandirti 32 hat dirgho = the area between the original temple and the hall for dancing is 32 cubits long.

TEXT 87

After this, the place where the Deity’s food was kept [bhoga-mandira] was cleansed. Then the yard was cleansed, and then all the residential quarters, one after the other.

Anubh.: The dimension of the bhoga-mandira is 40 cubits by 17 cubits.

TEXT 109

With the exception of Nityā nanda Prabhu, Advaita Ā cā rya, Svarū pa Dā modara, Brahmā nanda Bhā ratī and Paramā nanda Purī, everyone was engaged in filling the waterpots and bringing them there.

Anubh.: All devotees were engaged in bringing water. Prabhu Nityā nanda, Advaita, Dā modara Svarū pa, Brahmā nanda Bhā ratī and Paramā nanda Purī — these five persons, along with Sri Caitanya Mahaprabhu, were accepting that water and taking care of the cleansing business. (! )

TEXT 125

The Lord then called for Svarū pa Dā modara and told him, “Just see the behavior of your Bengali Vaiṣ ṇ ava!

Anubh.: All Gauḍ ī ya-Vaiṣ ṇ avas were dependent on Svarū pa Dā modara; that is why the Lord used the word tomā ra, “your. ” –> see Purp. to the text 127.

TEXT 135

Outside the gateway of the temple, all the roads were also cleansed, and no one could tell exactly how this was done.

Purp.:. .. The only way suffering can be mitigated is by Kṛ ṣ ṇ a consciousness. When one takes to Kṛ ṣ ṇ a consciousness and engages himself in the devotional service of the Lord—beginning with chanting and hearing the glories of the Lord—the cleansing of the heart begins. When the heart is actually cleansed, one can clearly see the Lord sitting there without any disturbance. In Ś rī mad-Bhā gavatam (9. 4. 68) the Lord confirms that He sits within the heart of the pure devotee: sā dhavo hṛ dayaṁ mahyaṁ sā dhū nā ṁ hṛ dayaṁ tv aham...

Anubh.: . .. ek-matro kevala-bhakti-dvarai jiver somosto osubidha dur hoe, tokhon tahar sei nirmol-hrdoe-simhasanei sri-bhagavan visram-yogyo sthan labho koriya thaken. e-jonyo bhakta-kavi gaiyachen, – “bhakter hrdoye sada govinder visram. ” = Only by unadulterated bhakti all that is inauspicious for the living entity can be driven away, and then in the seat of one’s pure heart the Supreme Lord finds a place suitable for His rest. Therefore a Vaisnava poet has sung, “Govinda is always resting in the devotee’s heart. ” (! )

Purp.:. .. By His practical activity, Ś rī Caitanya Mahā prabhu informed us how to cleanse our hearts... Thus the cleansing of the Guṇ ḍ icā -mandira was conducted by Ś rī Caitanya Mahā prabhu to let us know how the heart should be cleansed and soothed to receive Lord Ś rī Kṛ ṣ ṇ a and enable Him to sit within the heart without disturbance.

Anubh.: . .. In this way Sri Gaurasundara, considering himself and ordinary jiva, taught as a jagad-guru for the good of the living entities, how a sadhaka should, in Krsna’s behalf, cleanse his heart by chanting Krsna’s name loudly and with enthusiasm to please Krsna’s senses, for the sake of turning his heart into a Vrndavana-like place of spontaneous frolicsome pastimes of the independent Lord Sri Krsna. Therefore He personally instructed, yadyā py anyā bhaktiḥ kalau kartavyā, tadā kī rtanā khya-bhakti saṁ yogenaiva. [“Although other processes of devotional service should be performed in Kali-yuga, they must all be accompanied by the chanting of the holy names. ” – Ś rī la Jī va Gosvā mī, Bhakti-sandarbha (173)] (! )

TEXT 143

Ś rī Caitanya Mahā prabhu then ordered Ś rī Gopā la, the son of Advaita Ā cā rya, to dance.

Anubh.: See Adi 12. 19-26.

TEXT 150

This incident has been described in detail by Vṛ ndā vana dā sa Ṭ hā kura. Therefore I have described it only in brief.

Anubh.: This story about Gopala cannot be found in Sri-Caitanya-Bhagavata.

TEXTS 151-152

After taking rest, Ś rī Caitanya Mahā prabhu and all the devotees departed to take their baths.

After bathing, the Lord stood on the bank of the lake and put on dry garments. After offering obeisances to Lord Nṛ siṁ hadeva, whose temple was nearby, the Lord entered a garden.

A. -pr. -bh.: Near the building of Gundica there is Indradyumna’s lake; it was in this lake where the Lord took His bath, after which He paid obeisances to Lord Nrsimhadeva and went to a garden.

TEXT 158

prabhu-ā jñ ā pā ñ ā vaise ā pane sā rvabhauma

piṇ ḍ ā ra upare prabhu vaise lañ ā bhakta-gaṇ a

... piṇ ḍ ā ra upare—on raised platforms; .. .

Receiving the permission of the Lord, Sā rvabhauma Bhaṭ ṭ ā cā rya sat down. Ś rī Caitanya Mahā prabhu and all His devotees sat on raised wooden seats.

Anubh.: piṇ ḍ ā (in the Oriyan language) – kasthasan[a seat made of wood], in Bengali pindi [= a low wooden seat to sit upon in a squatting fashion]

TEXTS 163–164

Svarū pa Dā modara Gosvā mī, Jagadā nanda, Dā modara Paṇ ḍ ita, Kā ś ī ś vara, Gopī nā tha, Vā ṇ ī nā tha and Ś aṅ kara distributed prasā dam, and the devotees chanted the holy names at intervals.

Anubh.: See Madhya 11. 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. ]

TEXT 167

Ś rī Caitanya Mahā prabhu said, “You can give Me the ordinary vegetable known as lā phrā -vyañ jana, and you may deliver to all the devotees better preparations like cakes, sweet rice and amṛ ta-guṭ ikā. ”

Anubh.: See Madhya 6. 43-44. [While Sā rvabhauma Bhaṭ ṭ ā cā rya personally distributed the prasā dam, Lord Caitanya Mahā prabhu requested him, “Please give Me only boiled vegetables {lā phrā -vyañ jane}. You can offer the cakes and preparations made with condensed milk to all the devotees. ”]

TEXT 180

After serving the Bhaṭ ṭ ā cā rya with first-class prasā dam, Gopī nā tha Ā cā rya said, “Just consider what the Bhaṭ ṭ ā cā rya’s previous mundane behavior was! Just consider how at present he is enjoying transcendental bliss! ”

Purp.: Sā rvabhauma Bhaṭ ṭ ā cā rya was previously a smā rta-brā hmaṇ a—that is, one who strictly follows the Vedic principles on the mundane platform. On the mundane platform one cannot believe that prasā dam is transcendental, that Govinda is the original form of the Supreme Personality of Godhead, or that a Vaiṣ ṇ ava is a liberated person. ... Now Gopī nā tha Ā cā rya pointed out how Sā rvabhauma Bhaṭ ṭ ā cā rya had been converted by the causeless mercy of Ś rī Caitanya Mahā prabhu. Being converted, Sā rvabhauma partook of prasā dam with the Vaiṣ ṇ avas. Indeed, he sat by the side of Ś rī Caitanya Mahā prabhu.

Anubh.: sri sarvabhauma bhattacarya purbe smarta-vicar-para thakiya prakrto jor-visvas poson koriya prasade, govinda-name o vaisnave aprakrto sraddha-visisto chilen na, eksone mahaprabhur krpae aprakrto-darsane-visvas labho koriya prasadadi-grohone paramananda labho korilen, iha-i alocyo visoe. = Sā rvabhauma Bhaṭ ṭ ā cā rya was previously a follower of smarta considerations, advocating a mundane faith in material items, and thus he did not deem the transcendental faith in prasadam, the name of Govinda, and Vaisnavas much important. But now he had attained, by the mercy of Ś rī Caitanya Mahā prabhu, a confidence of the transcendental philosophy, and consequently he was achieving a transcendental bliss from taking prasadam, etc. This is a topic worthy of discussion.

TEXTS 188-196

Anubh.: See Madhya 3. 93-101.

TEXT 194

tomā ra siddhā nta-saṅ ga kare yei jane

‘eka’ vastu vinā sei ‘dvitī ya’ nā hi mā ne

tomā ra—Your; siddhā nta-saṅ ga—acceptance of the conclusion; kare—does; yei jane—the person who; eka—one; vastu—substance; vinā —except; sei—such a person; dvitī ya—a second thing; nā hi mā ne—does not accept.

“One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman. ”

Purp.:. .. Ś rī la Advaita Ā cā rya was given the title of ā cā rya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhā nta, expressed at the very beginning of the Caitanya-caritā mṛ ta (Ā di 1. 3), is not the same as the philosophy of the monists. Here advaita-siddhā nta means advaya-jñ ā na, or oneness in variety. Actually Ś rī la Nityā nanda Prabhu was praising Ś rī la Advaita Ā cā rya through friendly mock fighting. He was giving the Vaiṣ ṇ ava conclusion in terms of the Bhā gavatam’s conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chā ndogya Upaniṣ ad, ekam evā dvitī yam.

A devotee knows that there is oneness in diversity. The mantras of the ś ā stras do not support the monistic conclusions of the impersonalists, nor does Vaiṣ ṇ ava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness...

Anubh.: . .. At this point one should consult the verse Adi 1. 3. In order to enchant the asuras, Sriman Nityananda Prabhu in His speech seemingly criticised Srimad Advaita Prabhu when He apparently, for the time being, labelled the pure knowledge of oneness (ś uddha advaya-jñ ā na) preached by Srimad Advaita Prabhu as being the same with the advaita-siddhā nta, or the concept of merging with the nondifferentiated Brahman (nirbheda-brahma-sayujya-vada), maintained by the Mayavadi monists. That is how mundane people see it by their external vision. Nevertheless, in actuality Srimad Advaita Prabhu, who is no one else than Sri Hari Himself, is called Ā cā rya due to His praise of pure bhakti. His advaita-siddhā nta is nothing else than advaya-jñ ā nopā sanā or ś uddha-bhakti. Thus, in the course of His glorifying the gaura-krsna-bhakti, Ś rī Nityā nanda Prabhu engaged in praise in the form of accusations (vyā ja-stuti) with Ś rī Advaita Prabhu, on the plea of criticising Him.

Actually, pure Vaisnavas, or the followers of the path of pure bhakti, are described in the Srimad-Bhagavatam (1. 2. 11) [“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramā tmā or Bhagavā n. ”]. Having firm faith in the statements of sastra, like ekam evā dvitī yam (Cha. U. 6. 2. 1), they agree that nothing is equal to or greater than the Absolute Truth, yet they don’t call Him simply the spiritual nondifferentiated Brahman, or the eternal sentient Omnipresent, or Virat, but they search for this single Absolute Truth as the Supreme Lord who is fond of spiritual pastimes and full of different mellows (cid-vilasi rasa-maya bhagavan)...

Purp.:. .. However, for one who becomes Kṛ ṣ ṇ a conscious, the distinction between material and spiritual varieties does not exist. An advanced devotee like Prahlā da Mahā rā ja sees everything as one—Kṛ ṣ ṇ a. As stated in Ś rī mad-Bhā gavatam (7. 4. 37), kṛ ṣ ṇ a-graha-gṛ hī tā tmā na veda jagad ī dṛ ś am. One who is in full Kṛ ṣ ṇ a consciousness does not distinguish between things material and spiritual; he takes everything to be related to Kṛ ṣ ṇ a and therefore spiritual...

Anubh.: . .. When one has realized Kṛ ṣ ṇ a, he does not perceive dvitī ya (any second thing), or mā yā (see Gaudiya-bhasya to verses Bhag. 2. 9. 33 and 11. 3. 45). At that time such a maha-bhagavata is in a similar position like the pure devotee Prahlada and sees just eka (one) Kṛ ṣ ṇ a, kṛ ṣ ṇ a-graha-gṛ hī tā tmā na veda jagad ī dṛ ś am (Bhā g. 7. 4. 37) [“Since his mind was always affected by Kṛ ṣ ṇ a consciousness, he could not understand how the world goes on being fully absorbed in the activities of sense gratification. ”].

Thus for such a person the death or fear (bhaya) born of dvitī yā bhiniveś a, a concept of a second thing (something other than Kṛ ṣ ṇ a) – in other words, the material existence (saṁ sṛ ti) – does not remain. .. (! )

TEXT 196

ei-mata dui-jane kare balā bali

vyā ja-stuti kare duṅ he, yena gā lā gā li

... vyā ja-stuti—praise in the form of accusations; ...

Thus They both went on talking and praising one another, although Their praise appeared negative, for it appeared as if They exchanged ill names.

A. -pr. -bh.: vyā ja-stuti—cholo-stuti orthat bahire ninda-vakyo, bhitore mahatmya-sucok = ironical praise, i. e. on the outside words full of criticism, but the inner meaning is glorification.

TEXT 203

svatantra ī ś vara prabhu kare nā nā khelā

‘dhoyā -pā khalā ’ nā ma kaila ei eka lī lā

... dhoyā -pā khalā —washing and cleansing; ...

The fully independent Supreme Personality of Godhead performs various types of pastimes. The pastime of washing and cleansing the Guṇ ḍ icā temple is but one of them.

A. -pr. -bh.: dhoyā -pā khalā —ei gundica-marjana-lilake utkal bhasae “dhoyā -pā khalā ” bole = in the Oriyan language this pastime of cleansing the Gundica temple is called “dhoyā -pā khalā. ”

TEXT 204

The next day marked the performance of the festival of Netrotsava. This great festival was the life and soul of the devotees.

Purp.: After the bathing ceremony of Lord Jagannā tha, during the fortnight before the Ratha-yā trā ceremony, the body of Lord Jagannā tha, having been washed, needs repainting. This is known as aṅ ga-rā ga. The Netrotsava festival, performed gorgeously in the early morning of the Nava-yauvana day, constitutes the life and soul of the devotees.

A. -pr. -bh.: Since at the time of bathing (snana) the color of Lord Jagannatha is washed away, during the time of Anavasara the repainting of the three Deities takes place. At the day of Nava-yauvana, early in the morning, the Netrotsava, or repainting the eyes, is being performed.

TEXT 205

pakṣ a-dina duḥ khī loka prabhura adarś ane

darś ana kariyā loka sukha pā ila mane

pakṣ a-dina—for a fortnight; ...

Everyone was unhappy for a fortnight because they could not see the Deity of Lord Jagannā tha. Upon seeing the Lord at the festival, the devotees were very happy.

A. -pr. -bh.: pakṣ a-dina—15 days.

TEXT 215

yata piye tata tṛ ṣ ṇ ā bā ḍ he nirantara

mukhā mbuja chā ḍ i’ netra nā yā ya antara

yata—as much; piye—they drink; tata—so much; tṛ ṣ ṇ ā —thirst; bā dhe—increases; nirantara—incessantly; mukha-ambuja—the lotuslike face; chā ḍ i’—giving up; netra—the eyes; nā —do not; yā ya—go; antara—separate.

As their eyes began to drink the nectarean honey of His lotus face, their thirst increased. Thus their eyes did not leave Him.

Anubh.: sri-mahaprabhu yoto sri-mukh darsan korite lagilen, toto-i tahar darsan pipasa uttarottar bardhito hoite lagilo. prabhur caksu o krsna-mukh-padma, ubhoyer modhye ar bhed ba anatraya ghotilo na. = As Sri Mahaprabhu was looking at the Lord’s face, His thirst for seeing it was increasing. Then there was no more difference or barrier between Lord Caitanya’s eyes and the lotus face of Krsna. (! )

TEXT 217

As usual, there were transcendental blissful symptoms in Caitanya Mahā prabhu’s body. He perspired and trembled, and a constant flow of tears fell from His eyes. But the Lord checked these tears so they would not disturb His seeing the face of the Lord.

Anubh.: Verses Adi 4. 201-203 are to be consulted. [When the pleasure of love interferes with the service of Lord Kṛ ṣ ṇ a, the devotee becomes angry toward such ecstasy. “Ś rī Dā ruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Kṛ ṣ ṇ a. ” “The lotus-eyed Rā dhā rā ṇ ī powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda. ”]

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