CC Madhya 13 extra

TEXT 5

Ś rī Caitanya Mahā prabhu and His personal associates then went to see the ceremony of Pā ṇ ḍ u-vijaya. During this ceremony, Lord Jagannā tha leaves His throne and gets up onto the car.

A. -pr. -bh.: The process by which the three deities – Jagannatha, Baladeva and Subhadra – are bound by silken ropes and transferred by the sevakas from the temple and raised to the cars standing near the Simha-dvara gate is called Pā ṇ ḍ u-vijaya.

Anubh.: pā ṇ ḍ u-vijaya or pā hā ṇ ḍ i— mounting the cars from the throne.

TEXT 11

Strong, puffed-up cotton pads called tulī s were spread out from the throne to the car, and the heavy Deity of Lord Jagannā tha was carried from one pillowlike pad to the next by the dayitā s.

A. -pr. -bh.: tulī — small mattresses made of covered cotton (like pillows).

TEXT 21

ghā ghara, kiṅ kiṇ ī bā je, ghaṇ ṭ ā ra kvaṇ ita

nā nā citra-paṭ ṭ a-vastre ratha vibhū ṣ ita

... kiṅ kiṇ ī —ankle bells; ...

The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang.

Anubh.: kiṅ kiṇ ī —ghuṅ ura [= a string of bells worn at the ankle or the waist]

TEXT 27

The pullers of the car were known as gauḍ as, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow.

A. -pr. -bh.: gauḍ a — the Orissan cowherds are called gauḍ as.

TEXT 47

Four parties chanted and danced in front of Lord Jagannā tha, and on either side was another party. Yet another was at the rear.

Anubh.: . .. On the left side of the car was the party of singers from Kulī nagrā ma, on the right side the party of singers appointed by Advaita Ā cā rya, at the rear were the residents of Khaṇ ḍ a.

TEXTS 52-53

Lord Caitanya Mahā prabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.

Everyone said, “Lord Caitanya Mahā prabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us. ”

A. -pr. -bh.: Just as Sri Krsna manifested Himself in “many” forms simultaneously in the rasa-lila or His pastimes with the queens, similarly Sri Krsna Caitanya manifested the same potency and made Himself visible in each party. The members of each group were thinking, “The Lord is only in my group, He is not in the other ones. ”

-- > see Purp. [which is a translation of Anubh. ] to text 67.

TEXT 59

Only a person who has received the mercy of the Lord can understand. Without the Lord’s mercy, even the demigods, headed by Lord Brahmā, cannot understand.

Anubh.: See Madhya 6. 82, 84, 86, 87, 89-91.

TEXT 88

loka nivā rite haila tina maṇ ḍ ala

prathama-maṇ ḍ ale nityā nanda mahā -bala

... mahā -bala—of great strength.

Just to check the crowds from coming too near the Lord, the devotees formed three circles. The first circle was guided by Nityā nanda Prabhu, who is Balarā ma Himself, the possessor of great strength.

Anubh.: mahā -bala—Ś rī Baladeva.

TEXT 104

sarvā ṅ ge prasveda chuṭ e tā te raktodgama

‘jaja gaga’ ‘jaja gaga’——gadgada-vacana

... jaja gaga jaja gaga—a sound indicating the name Jagannā tha; ...

TRANSLATION

Ś rī Caitanya Mahā prabhu’s whole body flowed with perspiration and at the same time oozed blood. He made the sounds “jaja gaga, jaja gaga” in a voice choked with ecstasy.

Anubh.: ‘jaja gaga’—such an obscure sound was coming out when the Lord was trying to pronounce the name of Jagannā tha.

TEXT 110

The foam that fell from the mouth of Ś rī Caitanya Mahā prabhu was taken and drunk by Ś ubhā nanda because he was very fortunate and expert in relishing the mellow of ecstatic love of Kṛ ṣ ṇ a.

Anubh.: Ś ubhā nanda – see Ā di 10. 110 & Madhya 13. 39.

TEXTS 111-113

After Ś rī Caitanya Mahā prabhu had performed His devastating dance for some time, His mind entered into a mood of ecstatic love.

After abandoning the dancing, the Lord ordered Svarū pa Dā modara to sing. Understanding His mind, Svarū pa Dā modara began to sing as follows.

“‘Now I have gained the Lord of My life, in the absence of whom I was being burned by Cupid and was withering away. ’”

Purp.: This song refers to Ś rī matī Rā dhā rā ṇ ī ’s meeting with Kṛ ṣ ṇ a at the holy place of Kurukṣ etra, where Lord Ś rī Kṛ ṣ ṇ a and His brother and sister came to visit when there was a solar eclipse. It is a song of separation from Kṛ ṣ ṇ a. When Rā dhā rā ṇ ī met Kṛ ṣ ṇ a at Kurukṣ etra, She remembered His intimate association in Vṛ ndā vana, and She thought, “Now I have gained the Lord of My life. In His absence I was being burned by the arrow of Cupid, and thus I was withering away. Now I have My life again. ”

A. -pr. -bh.: After Caitanya Mahā prabhu abandoned His devastating dance, the mood of Ś rī Rā dhā during Her meeting with Kṛ ṣ ṇ a at Kurukṣ etra appeared in His heart [or the mind]. After many days of separation, this song naturally made its appearance.

Anubh.: See Madhya 1. 53-56. [At those times, Ś rī Caitanya Mahā prabhu would visit Lord Jagannā tha. Then His feelings exactly corresponded to those of the gopī s when they saw Kṛ ṣ ṇ a at Kurukṣ etra after long separation. Kṛ ṣ ṇ a had come to Kurukṣ etra with His brother and sister to visit. When Caitanya Mahā prabhu used to dance before the car during the festival, He always sang the following two lines. “I have gotten that Lord of My life, for whom I was burning in the fire of lusty desires. ” Lord Caitanya Mahā prabhu used to sing this song (sei ta parā ṇ a-nā tha) especially during the latter part of the day, and He would think, “Let Me take Kṛ ṣ ṇ a and go back to Vṛ ndā vana. ” This ecstasy was always filling His heart. ]

TEXT 119

Thus there was a sort of competition between Caitanya Mahā prabhu and Lord Jagannā tha in seeing who would lead, but Caitanya Mahā prabhu was so strong that He made Lord Jagannā tha wait in His car.

Purp.: In his Anubhā ṣ ya, Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura describes the ecstasy of Ś rī Caitanya Mahā prabhu as follows. After giving up the company of the gopī s in Vṛ ndā vana, Ś rī Kṛ ṣ ṇ a, the son of Mahā rā ja Nanda, engaged in His pastimes at Dvā rakā. When Kṛ ṣ ṇ a went to Kurukṣ etra with His brother and sister and others from Dvā rakā, He again met the inhabitants of Vṛ ndā vana. Ś rī Caitanya Mahā prabhu is rā dhā -bhā va-dyuti-suvalita, that is, Kṛ ṣ ṇ a Himself assuming the part of Ś rī matī Rā dhā rā ṇ ī in order to understand Kṛ ṣ ṇ a. Lord Jagannā tha-deva is Kṛ ṣ ṇ a, and Ś rī Kṛ ṣ ṇ a Caitanya Mahā prabhu is Ś rī matī Rā dhā rā ṇ ī. Caitanya Mahā prabhu’s leading Lord Jagannā tha toward the Guṇ ḍ icā temple corresponded to Ś rī matī Rā dhā rā ṇ ī ’s leading Kṛ ṣ ṇ a toward Vṛ ndā vana. Ś rī Kṣ etra, Jagannā tha Purī, was taken as the kingdom of Dvā rakā, the place where Kṛ ṣ ṇ a enjoys supreme opulence. But He was being led by Ś rī Caitanya Mahā prabhu to Vṛ ndā vana, the simple village where all the inhabitants are filled with ecstatic love for Kṛ ṣ ṇ a. Ś rī Kṣ etra is a place of aiś varya-lī lā, just as Vṛ ndā vana is the place of mā dhurya-lī lā.

Anubh.: sri-mahaprabhur bhava ei ye, vrajendra-nandana gokula-vasinidigke tyag koriya paura-lilae motto hoiyachilen [= became intoxicated by the urban life], pore kuruksetra-milane tahader songo labho koren. e-sthole vrajendra-nandana-rupa sri-jagannath-devke radha-bhava-suvalito sri-gaurasundara aisvarya-lila-ksetra sri-ksetra-nilacala hoite madhurya-lila-bhumi gundicar dike akarson koriya loiya yaitechen.

Purp.: Ś rī Caitanya Mahā prabhu’s following at the rear of the ratha indicated that Lord Jagannā tha, Kṛ ṣ ṇ a, was forgetting the inhabitants of Vṛ ndā vana. Although Kṛ ṣ ṇ a neglected the inhabitants of Vṛ ndā vana, He could not forget them. Thus in His opulent Ratha-yā trā, He was returning to Vṛ ndā vana. In the role of Ś rī matī Rā dhā rā ṇ ī, Ś rī Caitanya Mahā prabhu was examining whether the Lord still remembered the inhabitants of Vṛ ndā vana.

Anubh.: sri-radha o gopi-goner bhave bhavanvito [= endowed with the mood of Ś rī Rā dhā and the gopī s] gauraharir pascat-pod hoibar uddesyo ei ye, vrajendra-nandana vraja-bhava-vismrto hoiya tahadigke (sri-radhadi gopi-gonke) anador koriyachen, tathapi tahader cestae punarae krsner vraja-goto-madhurir udoe-hetu aisvarya-lila hoite madhurya-lilar utkarso upalabdhi hoyae krsner ratha-vijoe. sri-radhadi vraja-janer proti antorik sauharder boso-vorti hoiya krsna vastovik-i yaitechen ki-na, othoba tahar tad-itor onyo kono uddesyo ache ki-na, tad-visoye sondeho-nirakaron-jonyo sriman-mahaprabhu pichaiya poritechen. [= Caitanya Mahaprabhu went to the rear of the car in order to remove any doubt, whether Krsna was really subdued by sincere cordial feelings towards the inhabitants of Vrndavana, headed by Sri Radha, or whether He had some other purpose. ]

Purp.: When Caitanya Mahā prabhu fell behind the Ratha car, Jagannā tha-deva, Kṛ ṣ ṇ a Himself, understood the mind of Ś rī matī Rā dhā rā ṇ ī. Therefore, Jagannā tha sometimes fell behind the dancing Ś rī Caitanya Mahā prabhu to indicate to Ś rī matī Rā dhā rā ṇ ī that He had not forgotten. Thus Lord Jagannā tha would stop the forward march of the ratha and wait at a standstill. In this way Lord Jagannā tha agreed that without the ecstasy of Ś rī matī Rā dhā rā ṇ ī He could not feel satisfied. While Jagannā tha was thus waiting, Gaurasundara, Caitanya Mahā prabhu, in His ecstasy of Ś rī matī Rā dhā rā ṇ ī, immediately came forward to Kṛ ṣ ṇ a. At such times, Lord Jagannā tha would proceed ahead very slowly.

Anubh.: mahaprabhur hrd-goto bhava obogoto hoiya sri-jagannath-dev-o sviyo gati bondho koriya tahar jonyo opeksa koritechen. visesatah, vrndavanesvarir obhabe vraja-bhaver sausthob-sombhabona nai. [= Especially in the absence of Srimati Vrndavanesvari there is no possibility of experiencing the excellence of the mellows of Vraja. ] jagannathke opeksa korite dekhiya gopi-bhaver samarthyo bujhiya utsahito hoiya gaurasundara agrosor hoile sri-jagannath-dev-o lojjito hoiya dhire dhire tahar anugomon koritechen. [= When Gaurasundara saw Lord Jagannatha waiting, He was in ecstasy, understanding the power of the gopis’ mood, and thus He went forward. Then Sri Jagannatha-deva, ashamed, also began to slowly move ahead. ]

Purp.: These competitive exchanges were all part of the love affair between Kṛ ṣ ṇ a and Ś rī matī Rā dhā rā ṇ ī. In that competition between Lord Caitanya’s ecstasy for Jagannā tha and Jagannā tha’s ecstasy for Ś rī matī Rā dhā rā ṇ ī, Caitanya Mahā prabhu emerged successful.

Anubh.: sri-radhadi-gopi-bhave bhavuka gaurer anugomon o gaurer jonyo opeksa-yogyota jagannath-dever-i dekha yae, sutoram jagannather proti mahaprabhur bhava o mahaprabhur proti jagannather bhava, ubhoyer ei prokar bhaver ṭ helā ṭ heli ba sammarde sri-radha-bhava-suvalito mahaprabhu othoba tahar prema-i odhikotor balavan. [=... in that mutual pushing or battle of emotions, the love of Caitanya Mahaprabhu, who has assumed the role of Srimati Radharani, is stronger. ] (! )

TEXT 139

“My dear Kṛ ṣ ṇ a, formerly, when You were staying in Mathurā, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jñ ā na-yoga or dhyā na-yoga. Although You know Me very well, You are still instructing Me in jñ ā na-yoga and dhyā na-yoga. It is not right for You to do so. ”

A. -pr. -bh.: O Kṛ ṣ ṇ a, when You were in Mathurā, at that time You sent instructions on jñ ā na-yoga through the mouth of Uddhava, saying that You can be attained through jñ ā na-yoga. Now You are saying the same thing, even when We meet each other directly here at Kurukṣ etra. But My heart is full of prema, there is no place for jñ ā na-yoga there.

Anubh.: uddhava-dvā re—see the 10^th canto, chapter 47, of the Ś rī mad-Bhā gavatam.

TEXT 140

citta kā ḍ hi’ tomā haite, viṣ aye cā hi lā gā ite,

yatna kari, nā ri kā ḍ hibā re

tā re dhyā na ś ikṣ ā karā ha, loka hā sā ñ ā mā ra,

sthā nā sthā na nā kara vicā re

... viṣ aye—in mundane subject matters; ...

Caitanya Mahā prabhu continued, “I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions.

Anubh.: viṣ aya—anything different from Kṛ ṣ ṇ a.

TEXT 142

deha-smṛ ti nā hi yā ra, saṁ sā ra-kū pa kā hā ṅ tā ra,

tā hā haite nā cā he uddhā ra

viraha-samudra-jale, kā ma-timiṅ gile gile,

gopī -gaṇ e neha’ tā ra pā ra

deha-smṛ ti—bodily concept of life; nā hi—not; yā ra—one whose; saṁ sā ra-kū pa—blind well of material life; kā hā ṅ —where is; tā ra—his; tā hā haite—from that; nā —does not; cā he—want; uddhā ra—liberation; viraha-samudra-jale—in the water of the ocean of separation; kā ma-timiṅ gile—the transcendental Cupid in the form of timiṅ gila fish; gile—swallow; gopī -gaṇ e—the gopī s; neha’—please take out; tā ra pā ra—beyond that.

Ś rī Caitanya Mahā prabhu continued, “The gopī s have fallen into the great ocean of separation and are being devoured by the timiṅ gila fish of their ambition to serve You. The gopī s are to be delivered from the mouths of these timiṅ gila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopī s do not want that liberation desired by yogī s and jñ ā nī s, for they are already liberated from the ocean of material existence.

A. -pr. -bh.: ... tomā r viroha-samudre patito gopī -goṇ ke tomā r kebol-sevā kā ma-rū pa timiṅ gila-i (su-bṛ hat matsya viś eṣ a) giliteche, tā hā orthā t sei viraha hoite tā hā digke uddhā r koro.

Purp.: The bodily conception is created by the desire for material enjoyment. This is called vipada-smṛ ti, which is the opposite of real life. The living entity is eternally the servant of Kṛ ṣ ṇ a, but when he desires to enjoy the material world, he cannot progress in spiritual life. One can never be happy by advancing materially...

Anubh.: Saṁ sā ra [the material existence] comes about from deha-smṛ ti or dehā bhiniveś a [absorption in the material body] – there are unnumerable ś lokas in the Ś rī mad-Bhā gavatam which prove this point, like 11. 2. 37 [“Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord... ”], 11. 3. 6 [“Impelled by deep-rooted material desires, the embodied living entity engages his active sense organs in fruitive activities. He then experiences the results of his material actions by wandering throughout this world in so-called happiness and distress. ”], etc. The gopī s (as well as perfect mahā -bhā gavatas and paramahaṁ sas) have no bodily concept of life – see Ś rī mad-Bhā gavatam 10. 29. 30, 33-34, 10. 30. 43, 10. 32. 22, 10. 35. 19, etc. Kā ma of the gopī s is described in the Eastern wave of the Bhakti-rasā mṛ ta-sindhu, dealing with sā dhana-bhakti, by the statement taken from the Gautamī ya-tantra:

premaiva gopa-rā mā nā ṁ kā ma ity agamat prathā m

ity uddhavā dayo ’py etaṁ vā ñ chanti bhagavat-priyā ḥ

[“The pure love of the gopī s has become celebrated by the name ‘lust. ’ The dear devotees of the Lord, headed by Ś rī Uddhava, desire to taste that love. ” Ā di 4. 163 & Madhya 8. 216] – see Ā di 4. 162-214 & Madhya 8. 207-218.

timiṅ gila – a gigantic water animal, able to swallow even great whales.

TEXT 146

“The inhabitants of Vṛ ndā vana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vṛ ndā vana, and without Your presence, they are all dying. What is their condition to be?

A. -pr. -bh.: The inhabitants of Vṛ ndā vana do not like that You wear a royal dress of Mathurā, that You stay in a different place outside of Vraja and associate with queens.

They are amazed, and their only talk is, that they cannot leave the land of Vṛ ndā vana like You and go to some other place, and without seeing You, they are all dying. Therefore, only You know what will help them.

TEXT 148

ś uniyā rā dhikā -vā ṇ ī, vraja-prema mane ā ni,

bhā ve vyā kulita deha-mana

vraja-lokera prema ś uni’, ā panā ke ‘ṛ ṇ ī ’ mā ni’,

kare kṛ ṣ ṇ a tā ṅ re ā ś vā sana

... ṛ ṇ ī mā ni’—considering very much indebted; ...

After hearing Ś rī matī Rā dhā rā ṇ ī ’s statements, Lord Kṛ ṣ ṇ a’s love for the inhabitants of Vṛ ndā vana was evoked, and His body and mind became very much perturbed. After hearing of their love for Him, He immediately thought Himself to be always indebted to the residents of Vṛ ndā vana. Then Kṛ ṣ ṇ a began to pacify Ś rī matī Rā dhā rā ṇ ī as follows.

Anubh.: ṛ ṇ ī [indebted] — see Ā di 4. 179-180 [That promise (“In whatever way My devotees surrender unto Me, I reward them accordingly. ”) has been broken by the worship of the gopī s, as Lord Kṛ ṣ ṇ a Himself admits. “O gopī s, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā... ”]

TEXT 164

The senses of Lord Ś rī Caitanya Mahā prabhu were identical with the senses of Svarū pa. Therefore Caitanya Mahā prabhu used to become fully absorbed in tasting the singing of Svarū pa Dā modara.

A. -pr. -bh.: When Svarū pa Dā modara chanted all these songs about different bhā vas, at that time the senses – the eyes, the ears, etc. – of the Lord became absorbed in his senses and were tasting his chanting, in other words, there was an excellent mutual concentration and harmony between them. (! )

TEXTS 171-172

The madness of transcendental bliss created waves of various emotions. The emotions appeared like opposing soldiers staging a fight.

There was an increase in all the natural emotional symptoms. Thus there were awakening emotions, peacefulness, joined, mixed, transcendental and prevalent emotions, and impetuses for emotion.

Anubh.: See Madhya 2. 63. [Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause. ]

TEXTS 174-176

The sight of all these symptoms attracted everyone’s mind and consciousness. Indeed, the Lord sprinkled everyone’s mind with the nectar of transcendental love of Godhead.

He sprinkled the minds of the servants of Lord Jagannā tha, the government officers, the pilgrim visitors, the general populace and all the residents of Jagannā tha Purī.

Upon seeing the dancing and ecstatic love of Ś rī Caitanya Mahā prabhu, everyone became astonished. In their hearts they became infatuated with love of Kṛ ṣ ṇ a.

Anubh.: See Madhya 2. 81-82. [By personally tasting the mellows of love of Godhead, Caitanya Mahā prabhu taught His direct disciples the process. Ś rī Caitanya Mahā prabhu is a wealthy capitalist possessing the touchstone of love of God. Not considering whether one is a proper or improper recipient, He gives His treasure to anyone and everyone. Thus He is the most munificent. No one, not even Lord Brahmā, can ascertain or even taste a drop of this confidential ocean of ecstasy, but Ś rī Caitanya Mahā prabhu, out of His causeless mercy, has distributed this love of Godhead all over the world. Thus there cannot be any incarnation more munificent than Ś rī Caitanya Mahā prabhu. There is no greater donor. Who can describe His transcendental qualities? ]

TEXT 185

tathā pi ā pana-gaṇ e karite sā vadhā na

bā hye kichu roṣ ā bhā sa kailā bhagavā n

... ā pana-gaṇ e—to personal associates; ...

However, just to warn His personal associates, the Supreme Personality of Godhead, Ś rī Caitanya Mahā prabhu, externally expressed feelings of anger.

Anubh.: ā pana-gaṇ e — bhava-sā gorer pā ra-gamanecchu, niṣ kiñ cana, bhagavad-bhajanonmukh orthā t premā rurukṣ ur lī lā -kā rī bhakta-goṇ. [= devotees taking part in His pastimes, desirous to cross over the ocean of material existence, finished with material activities and eager to worship the Supreme Lord, in other words those who want to advance in developing prema. ] (! )

TEXT 207

“Ś rī Caitanya Mahā prabhu danced down the main road in great ecstasy before Lord Jagannā tha, the master of Nī lā cala, who was sitting on His car. Overwhelmed by the transcendental bliss of dancing and surrounded by Vaiṣ ṇ avas who sang the holy names, He manifested waves of ecstatic love of Godhead. When will Ś rī Caitanya Mahā prabhu again be visible to my vision? ”

Anubh.: . .. In Ś rī -Rā dhā -sudhā -nidhi, written by Ś rī la Prabodhā nanda Sarasvatī Tridaṇ ḍ ipā da, it is stated:

nindantaṁ pulakotkareṇ a vikasan-nī pa-prasū na-cchaviṁ

prordhvī -kṛ tya bhuja-dvayaṁ hari-harī ty-uccair vadantaṁ muhuḥ

nṛ tyantaṁ drutam aś ru-nirjhara-cayaiḥ siñ cantam ū rvī -talaṁ

gā yantaṁ nija-pā rṣ adaiḥ parivṛ taṁ ś rī -gauracandraṁ numaḥ

[Standing erect, the hairs of His body rebuke the blossoming campaka flowers. Raising His arms, again and again He calls out, “Hari! Hari! ” Surrounded by His devotees, again and again He sings and dances. Streams of tears flow from His eyes and sprinkle the ground. Let us glorify Him, Lord Gauracandra. (Text 1)]

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