Śrī Caitanya Mahāprabhu ordered Rāmānanda Vasu and Satyarāja Khān to become the worshipers of these ropes and every year bring silken ropes from their village.. CC Madhya 15 extra

Ś rī Caitanya Mahā prabhu ordered Rā mā nanda Vasu and Satyarā ja Khā n to become the worshipers of these ropes and every year bring silken ropes from their village.

Purp.: It is understood that silken rope was being manufactured by the local inhabitants of Kulī na-grā ma; ...

A. -pr. -bh.: All the silken ropes used for carrying the three Deities were and still are being brought from many places. Lord Caitanya engaged Rā mā nanda Vasu and Satyarā ja Khā n as yajamā nas [the ones on whose behalf worship is done] in bringing such ropes from the places where silk was being manufactured in many villages near to Kulī na-grā ma, in the district of Barddhamā na [Burdwan].

TEXT 250

eta bali’ dila tā ṅ re chiṇ ḍ ā paṭ ṭ a-ḍ orī

ihā dekhi’ karibe ḍ orī ati dṛ ḍ ha kari’

... chiṇ ḍ ā —broken; ...

After telling them this, Ś rī Caitanya Mahā prabhu showed them the broken silken ropes, saying, “Just look at this sample. You must make ropes that are much stronger. ”

Anubh.: chiṇ ḍ ā — chinno, broken, in the Oriyan language.

TEXT 256

The pastimes of Lord Caitanya are unlimited and endless. Even Sahasra-vadana, Lord Ś eṣ a, cannot reach the limits of His pastimes.

Anubh.: See Ā di 10. 152-153, 17. 331.

CC Madhya 15 extra

TEXT 11

“yo ’si so ’si namo ’stu te” ei mantra paḍ e

mukha-vā dya kari’ prabhu hā sā ya ā cā ryere

Ś rī Caitanya Mahā prabhu would worship Advaita Ā cā rya by chanting the mantra “Whatever You are, You are—but I offer My respects unto You. ” In addition, the Lord would make some sounds within His mouth that would make Advaita Ā cā rya laugh.

Anubh.: Some propose this reading:

rā dhe kṛ ṣ ṇ a rame viṣ ṇ o sī te rā ma ś ive ś iva

yā ’si sā ’si namo nityaṁ yo ’si so ’si namo ’stu te

[“O Rā dhā, O Kṛ ṣ ṇ a, O Ramā, O Viṣ ṇ u, O Sī tā, O Rā ma, O Ś ivā, O Ś iva – whoever You are, female or male, I eternally bow down to You. ”]

TEXT 13

Indeed, Ś rī Advaita Ā cā rya’s invitation is another wonderful story. It has been very vividly described by Vṛ ndā vana dā sa Ṭ hā kura.

A. -pr. -bh.: See Ś rī Caitanya-Bhā gavata, Antya-khaṇ ḍ a, chapter nine.

TEXT 17

kṛ ṣ ṇ a-janma-yā trā -dine nanda-mahotsava

gopa-veś a hailā prabhu lañ ā bhakta saba

kṛ ṣ ṇ a-janma-yā trā —observance of the birth of Lord Kṛ ṣ ṇ a; dine—on the day of; nanda-mahotsava—the festival observed by Nanda Mahā rā ja, the father of Kṛ ṣ ṇ a; ...

The devotees celebrated the festival of Janmā ṣ ṭ amī, Kṛ ṣ ṇ a’s birthday, which is also called Nanda-mahotsava, the festival of Nanda Mahā rā ja. At that time Ś rī Caitanya Mahā prabhu and His devotees dressed themselves as cowherd boys.

Anubh.: kṛ ṣ ṇ a-janma-yā trā — the day after Janmā ṣ ṭ amī , or the day of Nandotsava.

TEXT 19

kā nā ñ i-khuṭ iyā ā chena ‘nanda’-veś a dhari’

jagannā tha-mā hā ti hañ ā chena ‘vrajeś varī ’

Kā nā ñ i Khuṭ iyā dressed himself like Nanda Mahā rā ja, and Jagannā tha Mā hiti dressed himself as mother Yaś odā.

Anubh.: khuṭ iyā — a surname of an Oriyan brā hmaṇ a; mā hā ti — a designation of an office in Orissa.

TEXT 20

ā pane pratā parudra, ā ra miś ra-kā ś ī

sā rvabhauma, ā ra paḍ ichā -pā tra tulasī

At that time, King Pratā parudra was also personally present with Kā ś ī Miś ra, Sā rvabhauma Bhaṭ ṭ ā cā rya and Tulasī Paḍ ichā pā tra.

Anubh.: pā tra — a designation of a respectful person in Orissa.

TEXT 22

At this time Ś rī la Advaita Ā cā rya said, “Please do not be angry. I speak the truth. I shall know that You are a cowherd boy only if You can wheel this rod about. ”

Anubh.: Cowherd boys and Bengalis are the best ones in playing with a stick.

TEXT 36

Ś rī Caitanya Mahā prabhu and His devotees participated in all the festivals, including Rā sa-yā trā, Dī pā valī and Utthā na-dvā daś ī.

Purp.: The Dī pā valī festival takes place on the dark-moon night in the month of Kā rttika (October-November). The Rā sa-yā trā, or rā sa dancing of Kṛ ṣ ṇ a, takes place on the full-moon night of the same month. Utthā na-dvā daś ī takes place the day after Ekā daś ī in the waxing fortnight of the moon in the same month...

Anubh.: . .. At the end of Cā turmā sya, pilgrims should follow certain vows, take bath in the ocean, circumambulate the town, etc.

TEXT 43

rā ma-dā sa, gadā dhara ā di kata jane

tomā ra sahā ya lā gi’ dilu tomā ra sane

Nityā nanda Prabhu was given assistants like Rā madā sa, Gadā dhara dā sa and several others. Ś rī Caitanya Mahā prabhu said, “I give them to You to assist You.

A. -pr. -bh.: gadā dhara – Gadā dhara dā sa, a resident of the village known as Ā ṅ ḍ iyā daha [or Eṅ ḍ iyā daha].

TEXT 63

“Thus wondering, she called Ī ś ā na, the servant, and had the place cleaned again. She then offered another plate to Gopā la.

Anubh.: Ī ś ā na – see Ā di 10. 110.

TEXT 83

“‘After touching the ceiling above the door, you have touched the coconuts. Now they are no longer fit to be offered to Kṛ ṣ ṇ a because they are contaminated.

Purp.:. .. As explained in the Caitanya-caritā mṛ ta (Antya-lī lā 4. 174), bhadrā bhadra-vastu-jñ ā na nā hika ‘prā kṛ te. ’ (? ) On the transcendental platform there is no higher or lower, pure or impure. On the material platform, distinction is made between good and bad, but on the spiritual platform everything is of the same quality…

Anubh.: … bhadrā bhadra-vastu-jñ ā na nā hi aprā kṛ te …

Also see Bhā g. 11. 28. 4 [quoted in the Cc. as Antya 4. 175:

kiṁ bhadraṁ kim abhadraṁ vā dvaitasyā vastunaḥ kiyat

vā coditaṁ tad anṛ taṁ manasā dhyā tam eva ca

= “That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured? ”]

TEXT 88

ei mata vyañ janera ś ā ka, mū la, phala

ei mata ciḍ ā, huḍ uma, sandeś a sakala

… huḍ uma—powdered rice; …

“Thus with great care and attention Rā ghava Paṇ ḍ ita prepares spinach, other vegetables, radishes, fruits, chipped rice, powdered rice and sweetmeats.

A. -pr. -bh.: huḍ uma — a kind of grain; a food made by parching that on hot sand is quite common in Orissa (in the Eastern Bengal, parched rice is called huḍ uma)

TEXT 90

kā ś amdi, ā cā ra ā di aneka prakā ra

gandha, vastra, alaṅ kā ra, sarva dravya-sā ra

kā ś amdi—a kind of pickle; …

“Rā ghava Paṇ ḍ ita also offers all kinds of pickles, such as kā ś amdi. He offers various scents, garments, ornaments and the best of everything.

A. -pr. -bh.: kā ś amdi — kā sundi[= a pickle (usu. made of dried slices of green mango) preserved in mustard and salt]

TEXT 93

The Lord also respectfully told Ś ivā nanda Sena, “Take care of Vā sudeva Datta very nicely.

Anubh.: Both Ś rī Ś ivā nanda Sena and Vā sudeva Datta Ṭ hā kura resided in Kumā rahaṭ ṭ a, or Hā lisahara, and Kā ṅ caḍ ā pā ḍ ā at that time. [see Purp. to 96 & Ā di 10. 60]

TEXT 99

Ś rī Caitanya Mahā prabhu then said, “Guṇ arā ja Khā n of Kulī na-grā ma compiled a book named Ś rī Kṛ ṣ ṇ a-vijaya, in which there is a sentence revealing the author’s ecstatic love of Kṛ ṣ ṇ a. ”

Purp.: … The book Ś rī Kṛ ṣ ṇ a-vijaya was highly praised by Ś rī Caitanya Mahā prabhu, and it is very valuable for all Vaiṣ ṇ avas…

Anubh.: … It is needless to say how much esteem this book will attain in the society of the Gauḍ ī ya-Vaiṣ ṇ avas, when Ś rī Caitanya Mahā prabhu prasised it so much while reading it… Two years before the appearance of Ś rī Caitanya Mahā prabhu, in 1405 Ś akā bda, this book was written down by the hand of Ś rī Devā nanda Vasu (quoted from the Prelude to Ś rī Kṛ ṣ ṇ a-vijaya written by Ś rī mad Bhaktivinoda Ṭ hā kura).

Purp.: … When a Bengali emperor named Ā diś ū ra first came from Kā nyakubja, … (8) Guṇ ī nā yaka and Vī ṇ ā nā yaka. The twelfth generation included Bhagī ratha, and the thirteenth Mā lā dhara Vasu, or Guṇ arā ja Khā n. ... Ś rī Guṇ arā ja Khā n never cared for the artificial aristocracy introduced by Ballā l Sena.

Anubh.: [gives the full list, including the 9^th to 11^th generations]

“… It is known that once Guṇ arā ja Khā n displayed a social audacity: he knew that the customs introduced in Kulī na-grā ma by Ballā l Sena were of no substance [ballā lī kaulī nya-prathā ke sā ra-hī na jā niyā ], and thus he omitted the request even of his own relative Purandara Khā n (also born in the Vasu dynasty) and married his oldest son with a daughter of Ś rī mā n Ś rī pati Datta, belonging to the 13^th generation of Ś rī Puruṣ ottama Datta’s dynasty who had come from Kā nyakubja”

(All these informations were collected by Ś rī mad Bhaktivinoda Ṭ hā kura from the holy place of Ś rī Kulī na-grā ma in the wintertime of 1192 [= 1885 A. D. ]).

TEXT 106

Ś rī Caitanya Mahā prabhu replied, “Whoever chants the holy name of Kṛ ṣ ṇ a just once is worshipable and is the topmost human being.

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura says that a person who simply chants the holy name of Kṛ ṣ ṇ a once becomes perfect and should be regarded as a Vaiṣ ṇ ava. This is confirmed by Ś rī la Rū pa Gosvā mī in his Upadeś ā mṛ ta (5): kṛ ṣ ṇ eti yasya giri taṁ manasā driyeta. With such faith in the holy name one may begin a life of Kṛ ṣ ṇ a consciousness. But an ordinary person cannot chant the holy name of Kṛ ṣ ṇ a with such faith…

Anubh.: One who believes that the holy name of Kṛ ṣ ṇ a chanted once gives all perfection is to be known as a Vaiṣ ṇ ava, because exactly such a faith gives one a preliminary qualification for Vaiṣ ṇ avism. Yet since he is manifesting a weak faith, he will not always resort to the holy name. In the Upadeś ā mṛ ta by Ś rī la Rū pa Gosvā mī it is said, kṛ ṣ ṇ eti yasya giri taṁ manasā driyeta [“One should mentally honor the devotee who chants the holy name of Lord Kṛ ṣ ṇ a. ”]…

Purp.: … As the Padma Purā ṇ a states, “The holy name of Kṛ ṣ ṇ a is identical with Kṛ ṣ ṇ a and is like a cintā maṇ i gem, a touchstone. That name is Kṛ ṣ ṇ a personified in sound and is therefore perfectly transcendental and eternally liberated from material contamination. ” Thus one should understand that the name “Kṛ ṣ ṇ a” and Kṛ ṣ ṇ a Himself are identical. Having such faith, one must continue to chant the holy name.

When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service—especially in Deity worship—and follows the order of a bona fide spiritual master, he is a pure devotee. Anyone can take advantage of hearing about Kṛ ṣ ṇ a consciousness from such a devotee and thus gradually become purified…

Anubh.: … One who knows that the holy name is transcendental cintā maṇ i, kṛ ṣ ṇ a-caitanya-rasa-vigraha, pū rṇ a, ś uddha, nitya-mukta and that there is no difference between nā ma and nā mī and who performs arcana with utmost faith but who, due to his conditioned state, is bereft of knowing the bhakti-siddhā nta, cannot understand all the devotional ingredients and pure devotees as completely transcendental. Still, even he is serving pure devotees and the spiritual master, and the result of hearing pure devotional conclusions from their mouths will be that gradually all sinful reactions will get destroyed and he will attain the transcendental realization, or divya-sambandha-jñ ā na…

Purp.: … It is thus concluded that even a neophyte devotee is superior to the karmī s and jñ ā nī s because he has full faith in chanting the holy name of the Lord. A karmī or a jñ ā nī, regardless of his greatness, has no faith in Lord Viṣ ṇ u, His holy name or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.

Anubh.: … Even a neophyte devotee, worshiping mantras that contain the holy name of Ś rī Viṣ ṇ u, is better than all others, i. e. better than the most pious karmī s or jñ ā nī s in the material world (devī -dhā ma), because neither karmī s nor jñ ā nī s, no matter how great they are, have no faith in eternal service to the Absolute Truth Ś rī Viṣ ṇ u. Thus even if they pay a lip service to the Vedas, they are actually atheists (nā stika), while a worshiper of Lord Viṣ ṇ u, however insignificant are his glories in the kingdom of transcendental devotional service, has at least a special faith in worshiping Lord Viṣ ṇ u, having heard from the mouth of the spiritual master about its reality. (! )

TEXT 108

“One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class [caṇ ḍ ā la] can be delivered.

Purp.: Ś rī la Jī va Gosvā mī explains dī kṣ ā in his Bhakti-sandarbha (283): divyaṁ jñ ā naṁ …

Anubh.: Statement of the Ā gamas contained in the Bhakti-sandarbha (283) of Ś rī Jī va Prabhu says: divyaṁ jñ ā naṁ …

TEXT 121

eka dina mleccha-rā jā ra ucca-ṭ uṅ gite

cikitsā ra bā t kahe tā ṅ hā ra agrete

… ucca-ṭ uṅ gite—on a high platform; …

“One day Mukunda dā sa, the royal physician, was seated with the Muslim King on a high platform and was telling the King about medical treatment.

Anubh.: ucca-ṭ uṅ gite — in a small cottage built on an elevated platform.

TEXT 127

mahā -vidagdha rā jā, sei saba jā ne

mukundere haila tā ṅ ra ‘mahā -siddha’-jñ ā ne

… mahā -siddha-jñ ā ne—calculation as the most perfect devotee.

“Being extraordinarily intelligent, the King could understand the whole affair. In his estimation, Mukunda was a most uncommon, exalted, liberated personality.

Anubh.: mahā -siddha — alaukika mukta puruṣ a [= an unworldly liberated person]

TEXTS 130-132

Ś rī Caitanya Mahā prabhu again spoke to Mukunda with sweet words: “Your duty is to earn both material and spiritual wealth.

“Furthermore, it is the duty of Raghunandana to always engage in Lord Kṛ ṣ ṇ a’s service. He has no other intention but the service of Lord Kṛ ṣ ṇ a. ”

Ś rī Caitanya Mahā prabhu then ordered Narahari: “I wish you to remain here with My devotees. In this way the three of you should always execute these three duties for the service of the Lord. ”

Anubh.: For Ś rī Caitanya Mahā prabhu, Mukunda was an extremely dear, confidential devotee; therefore while assigning services to the two brothers and the son, He determined that …

TEXT 136

sā rvabhauma, kara ‘dā ru-brahma’-ā rā dhana

vā caspati, kara jala-brahmera sevana

… dā ru-brahma—of wooden Brahman; … jala-brahmera—of Parambrahma manifested in water; …

“Sā rvabhauma Bhaṭ ṭ ā cā rya, you should engage in the worship of Lord Jagannā tha Puruṣ ottama, and Vā caspati should worship mother Ganges. ”

A. -pr. -bh.: he sā rvabhauma, tumi dā ru-brahma-rū pa jagannā tha-devake ā rā dhana kara, ā ra he vidyā vā caspati, tumi ś rī -navadvī pa-dhā mā ntargata vidyā nagare vasiyā jala-brahma-rū pa gaṅ gā ra sevā kara.

TEXT 149

“Murā ri Gupta said, ‘I have sold my head unto the lotus feet of Raghunā tha. I cannot withdraw my head, for that would give me too much pain.

Anubh.: “Ś rī nā the jā nakī -nā the abhedhaḥ paramā tmani / tathā pi mama sarvasvaḥ rā maḥ kamala-locanaḥ. ” [In this famous verse from Rā mā yaṇ a, Hanumā n says, “Even though I know that Lord Rā ma is non-different from the Supreme Personality of Godhead Lord Viṣ ṇ u, still the lotus-eyed Lord Rā ma is my all-in-all. ”]

Anubh. to texts 137-157: The fixed attachment to Lord Rā ma of Ś rī Jī va’s father Ś rī Anupama, or Vallabha, is worthy of discussion in this context.

TEXT 154

“‘The servitor must have love and affection for the lotus feet of the Lord exactly like this. Even if the Lord wants separation, a devotee cannot abandon the shelter of His lotus feet.

Purp.: The word prabhu, or master, indicates that the Lord is to be continuously served by His devotee. The original prabhu is the Lord, Ś rī Kṛ ṣ ṇ a…

Anubh.: jī vera nitya-sevya, ā rā dhya vā upā sya-tattva kṛ ṣ ṇ a. See Madhya 4. 186 [“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. ], 7. 8 [“You are all more dear to Me than My life. I can give up My life, but to give you up is difficult for Me. ], 13. 140 (the 1^st half) [“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. ] …

TEXT 155

ei-mata tomā ra niṣ ṭ hā jā nibā ra tare

tomā re ā graha ā mi kailuṅ bā re bā re

… jā nibā ra tare—to understand; … ā graha—persistence; …

“‘Just to test your firm faith in your Lord, I requested you again and again to change your worship from Lord Rā macandra to Kṛ ṣ ṇ a. ’

Anubh.: jā nibā ra — parī kṣ ā karibā ra [= testing]; ā graha [= an intent desire] — kṛ ṣ ṇ a-bhajana karā ite nirbandha [= insistence on making you worship Kṛ ṣ ṇ a].

TEXT 163

“My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life. ”

Purp.: …Actually, there cannot be any comparison to Vā sudeva Datta. As the perfect Vaiṣ ṇ ava, he was para-duḥ kha-duḥ khī , very much aggrieved to see others suffer. The entire world is purified simply by the appearance of such a great devotee. Indeed, by his transcendental presence the whole world is glorified and all conditioned souls are also glorified…One who executes Ś rī Caitanya Mahā prabhu’s mission must be considered eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee, engaging in the deliverance of the total population, is as magnanimous as Ś rī Caitanya Mahā prabhu Himself…

Anubh.: … Actually, by appearance of such servants of Lord Gaurā ṅ ga like he was, who are para-duḥ kha-duḥ khī, the earth becomes blessed and holy, that is not just a mundane occurrence; even all the living entities become blessed and holy. Glorifying the qualities of such gaura-bhaktas constitues the real fruit of eloquent speakers’ tongues, and by describing the qualities of the mahā -bhā gavatas like him, who manifest devotion to the Lord free of all material motivations, the pens of poets and writers of the histories are doing their best job, without any material investigations. The servants of mahā -vadā nya kṛ ṣ ṇ a-caitanya are “mahato ’pi mahī yā n o garī yaso ’pi garī yā n” [= greater than the greatest and more glorious than the most glorious]. (! )

TEXT 169

“Whosever welfare you desire immediately becomes a Vaiṣ ṇ ava, and Kṛ ṣ ṇ a delivers all Vaiṣ ṇ avas from the reactions of their past sinful activities.

Anubh.: … See Bhā g. 6. 2. 17. [Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations. ]

TEXT 175

“The entire spiritual world constitutes the unlimited opulence of Kṛ ṣ ṇ a, and there are innumerable Vaikuṇ ṭ ha planets there. The Causal Ocean is considered the surrounding waters of Vaikuṇ ṭ haloka.

Anubh.: … In the vaikuṇ ṭ ha-dhā ma there is no kind of anxiety arising from mā yā. Vaikuṇ ṭ haloka is surrounded by the Causal Ocean on all sides. This Causal Ocean is the water of causes of the variegatedness of the material devī -dhā ma.

TEXT 179

“If a person possessing millions of wish-fulfilling cows loses one she-goat, he does not consider the loss. Kṛ ṣ ṇ a owns all six opulences in full. If the entire material energy is destroyed, what does He lose? ”

Purp.: Ś rī la Bhaktivinoda Ṭ hā kura, in clarifying verses 171–179, states that … if a conditioned soul becomes Kṛ ṣ ṇ a conscious, the karma of his pious and impious activities is completely destroyed. Simply by becoming a devotee, one is freed of all the reactions of karma. Similarly, simply by the desire of a devotee, a conditioned soul can attain liberation and transcend the results of karma. Since everyone can be liberated in this way, one may conclude that it is according to the sweet will of the devotee whether the material world exists or does not exist. Ultimately, however, it is not the sweet will of the devotee but the will of the Supreme Personality of Godhead, who, if He so desires, can completely annihilate the material creation. There is no loss on His part. The owner of millions of cows does not consider the loss of one she-goat. Similarly, Lord Kṛ ṣ ṇ a is the proprietor of both the material and spiritual universes. The material world constitutes only one-fourth of His creative energy. If, according to the desire of the devotee, the Lord completely destroys the creation, He is so opulent that He will not mind the loss.

A. -pr. -bh.: … If one turns to Kṛ ṣ ṇ a, his karma-bandhana gets completely destroyed, by Kṛ ṣ ṇ a’s desire. Here someone might argue, “If karma can be ceased just by becoming a devotee, and if all living entities attain liberation without punishment just by some devotee’s wish, then it depends on the devotee’s desire whether the universe exists or does not exist. If that is the situation, then how can Kṛ ṣ ṇ a’s world be smoothly regulated? ” The Lord said, “Kṛ ṣ ṇ a’s spiritual world is unlimited and immeasurable. All the persons living there in the realm of His internal potency in their constitutional forms like wish-fulfilling cows continually serve Kṛ ṣ ṇ a, their master. That spiritual world (rich in svarū pa-ś akti) represents three-fourths of the whole. This material world, controlled by mā yā, which is a shadow of that spiritual world, represents one-fourth. Mā yā is just a shadow of the svarū pa-ś akti, thus for Kṛ ṣ ṇ a, the master of millions of kā madhenus, it is just one goat. If by the desire of a pure devotee, or at the request of pure devotee, one mā yika-brahmā ṇ ḍ a, illusory universe, gets liberated, Kṛ ṣ ṇ a does not perceive the loss; far from that, even if the existence of the whole goat-like mā yā, along with all the mā yika-brahmā ṇ ḍ as, illusory universes, is destroyed, that is no loss at all for Kṛ ṣ ṇ a, the master of millions of kā madhenus and the Lord of six opulences, ṣ aḍ -aiś varyeś vara. What harm can the destruction of a shadow do to the original, real entity?

TEXT 180

jaya jaya jahy ajā m ajita doṣ a-gṛ bhī ta-guṇ ā ṁ

tvam asi yad ā tmanā samavaruddha-samasta-bhagaḥ

aga-jagad-okasā m akhila-ś akty-avabodhaka te

kvacid ajayā tmanā ca carato ’nucaren nigamaḥ ”

… anucaret—confirm; nigamaḥ —all the Vedas.

Ś rī Caitanya Mahā prabhu continued, “‘O my Lord, O unconquerable one, O master of all potencies, please exhibit Your internal potency to conquer the nescience of all moving and inert living entities. Due to nescience, they accept all kinds of faulty things, thus provoking a fearful situation. O Lord, please show Your glories! You can do this very easily, for Your internal potency is beyond the external potency, and You are the reservoir of all opulence. You are also the demonstrator of the material potency. You are also always engaged in Your pastimes in the spiritual world, where You exhibit Your reserved, internal potency, and sometimes You exhibit the external potency by glancing over it. Thus You manifest Your pastimes. The Vedas confirm Your two potencies and accept both types of pastimes due to them. ’”

A. -pr. -bh.: O unconquerable one, please destroy the ignorance or illusion by which all moving and immovable living entities are held in a faulty state under the modes of sattva, rajas and tamo-guṇ a (and manifest Your glory) because in You, who remain beyond mā yā due to Your personal potency, all opulences are confined; You give knowledge of all the potencies in the world (as the instructing antaryā mī ); You incessantly perform extensive pastimes in the spiritual world, the realm of Your personal potencies, and for some reason You also glance over Your shadow-potency mā yā, performing pastimes in this way (like creation, etc. ) – the Vedas (confirm and) describe these two kinds of Your pastimes.

Anubh.: anucaret — pratipā dayet [= let it be confirmed] (“yato vā imā ni bhū tā ni jā yante” [“This entire cosmic manifestation is made possible by the Absolute Truth, the Supreme Personality of Godhead. ” Taittirī ya Upaniṣ ad (3. 1)], “yo brahmā ṇ aṁ vidadhā ti pū rvaṁ yo vai vedā ṁ ś ca prahiṇ oti tasmai” [“Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahmā in Vedic knowledge through Lord Brahmā ’s heart. ” Ś vetā ś vatara Upaniṣ ad (6. 18)], “yaḥ ā tmani tiṣ ṭ han” [“In whom everything resides. ” (? )], “satyaṁ jñ ā nam anantaṁ brahma” [“The Supreme is unlimited truth and knowledge. ” Taittirī ya Upaniṣ ad (2. 1. 1)], ityā di ś rutibhyaḥ [= on the basis of such ś ā stric evidence].

TEXT 183

gadā dhara-paṇ ḍ ita rahilā prabhura pā ś e

yameś vare prabhu yā ṅ re karā ilā ā vā se

Gadā dhara Paṇ ḍ ita remained with Ś rī Caitanya Mahā prabhu, and he was given a place to live at Yameś vara.

A. -pr. -bh.: According to another reading – jaleś vare. This reading is probably wrong because no pastime of Gadā dhara Paṇ ḍ ita in Jaleś vara-grā ma is mentioned anywhere. On the sandy path to the ocean, at Yameś vara-ṭ oṭ ā, there is the teple of Ś rī Ṭ oṭ ā -gopī nā tha, and that is where Gadā dhara Paṇ ḍ ita (or Gosvā mī ) used to reside, absorbed in his service to Lord Gopī nā tha and Ś rī Caitanya Mahā prabhu.

TEXT 198

tumiha nija-chā ye ā sibe mora ghara

kabhu saṅ ge ā sibena svarū pa-dā modara

… nija-chā ye—alone; …

“Sometimes You will come alone to my place, and sometimes You will be accompanied by Svarū pa Dā modara. ”

A. -pr. -bh.: nija-chā ye — nija-chā yā laiyā arthā t ekalā [= taking only your shadow, i. e. alone].

TEXT 207

First, three mā nas of cooked rice—almost six pounds—was poured onto a big banana leaf.

Purp.: This is the beginning of a description of the food prepared for Ś rī Caitanya Mahā prabhu. This description is given by Kavirā ja Gosvā mī, who, it is assumed, was an expert cook who knew both how to prepare and how to serve food.

Anubh.: Through his nice description of the lunch the author, Kavirā ja Gosvā mī, reveals his excellent dexterity in preparing and serving food; see Madhya 3. 44-55.

TEXT 211

dugdha-tumbī, dugdha-kuṣ mā ṇ ḍ a, vesara, lā phrā

mocā -ghaṇ ṭ a, mocā -bhā jā, vividha ś ā krā

… vesara—a preparation made from chick-pea flour; … ś ā krā —vegetables.

There were preparations of dugdha-tumbī, dugdha-kuṣ mā ṇ ḍ a, vesara, lā phrā, mocā -ghaṇ ṭ a, mocā -bhā jā and other vegetables.

Anubh.: vesara — in Orissa, tarakā rī [vegetables] mixed with grinded mustard seeds is called vesara. Ś ā krā — miṣ ṭ atā -yukta tarakā rī [delicious vegetables].

TEXT 216

kā ṅ ji-baḍ ā, dugdha-ciḍ ā, dugdha-laklakī

ā ra yata piṭ hā kaila, kahite nā ś aki

… dugdha-laklakī —another preparation of milk and cakes to be licked up; …

There were kā ṅ ji-baḍ ā, dugdha-ciḍ ā, dugdha-laklakī and various cakes that I am unable to describe.

Anubh.: dugdha-laklakī — cuṣ ī -puli [a kind of lollipop].

TEXT 219

ś raddhā kari’ bhaṭ ṭ ā cā rya saba karā ila

ś ubhra-pī ṭ hopari sū kṣ ma vasana pā tila

… ś ubhra—white; pī ṭ ha—a wooden platform; …

Thus the Bhaṭ ṭ ā cā rya prepared a great variety of food and spread a fine cloth over a white wooden platform.

Anubh.: ś ubhra-pī ṭ ha — an ā sana was prepared by spreading a piece of fine cloth over a white wooden seat.

TEXT 229

annera saurabhya, varṇ a——ati manorama

rā dhā -kṛ ṣ ṇ a sā kṣ ā t ihā ṅ kariyā chena bhojana

… varṇ a—color; …

“The color of the rice is so attractive and its aroma so good that it appears Rā dhā and Kṛ ṣ ṇ a have directly taken it.

Anubh.: varṇ a — ś ubhra-varṇ a [= white color].

TEXT 237

“‘My dear Lord, the garlands, scented substances, garments, ornaments and other such things that have been offered to You may later be used by Your servants. By partaking of these things and eating the remnants of food You have left, we will be able to conquer the illusory energy. ’”

Purp.: … This verse was spoken by Uddhava to Lord Kṛ ṣ ṇ a. This was during the time when the Uddhava-gī tā was spoken. At that time there was some disturbance in Dvā rakā, and Lord Kṛ ṣ ṇ a decided to leave the material world and enter the spiritual world. Uddhava could understand the situation, and he talked with the Supreme Personality of Godhead. The verse quoted above is an excerpt from their conversation. Ś rī Kṛ ṣ ṇ a’s pastimes in this material world are called prakaṭ a-lī lā (manifested pastimes), and His pastimes in the spiritual world are called aprakaṭ a-lī lā (unmanifested pastimes)…

Anubh.: Before the conversation between the Lord and Uddhava, or the Uddhava-gī tā , commenced, some great disturbances began to occur in Dvā rakā, by the Lord’s desire. Kṛ ṣ ṇ a’s dear servant Uddhava knew about His wish to conceal His prakaṭ a-lī lā in this world and to enter into His aprakaṭ a-lī lā, and impelled by his deep love he prayed to Kṛ ṣ ṇ a —

TEXT 241

vraje jyeṭ hā, khuḍ ā, mā mā, pisā di gopa-gaṇ a

sakhā -vṛ nda sabā ra ghare dvisandhyā -bhojana

... pisā —the husbands of aunts; ā di—and so on; gopa-gaṇ a—cowherd men; sakhā -vṛ nda—hundreds of friends; ...

“In Vṛ ndā vana You also have Your father’s elder brothers, Your father’s younger brothers, maternal uncles, husbands of Your father’s sisters and many cowherd men. There are also cowherd boyfriends, and You eat twice a day, morning and evening, in the house of each and every one.

Purp.:. .. Also mentioned in the Rā dhā -kṛ ṣ ṇ a-gaṇ oddeś a-dī pikā (38) are Kṛ ṣ ṇ a’s uncles who were the husbands of Nanda Mahā rā ja’s sisters: mahā nī laḥ sunī laś ca ramaṇ ā v etayoḥ kramā t. “Mahā nī la and Sunī la are the husbands of Kṛ ṣ ṇ a’s aunts. ”

Anubh.: ... Mahā nī la and Sunī la are the husbands of two sisters of Kṛ ṣ ṇ a’s father whose names are Sā nandā and Nandinī .

Friends [sakhā -vṛ nda] of Kṛ ṣ ṇ a are mentioned in the appendix to Kṛ ṣ ṇ a-gaṇ oddeś a-dī pikā:

viś ā la-vṛ ṣ abhaujasvī devaprastha-varū thapaḥ

mandā raḥ kusumā pī ḍ a maṇ ibandha-karā s tathā

mandaraś candanaḥ kundaḥ kalinda-kulikā dayaḥ

‘kaniṣ ṭ ha-kalpā ḥ ’ sevā yā ṁ sakhā yo vipulā grahā ḥ

ś rī dā mā dā mā sudā mā vasudā mā tathaiva ca

kiṅ kiṇ ī bhadrasenā ṁ ś u stoka-kṛ ṣ ṇ aḥ vilā sinaḥ

puṇ ḍ arī ka-viṭ aṅ kā kṣ a kalaviṅ ka priyaṅ -karā ḥ

ete ‘priya-sakhā ḥ ’ ś ā ntā ḥ kṛ ṣ ṇ a-prā ṇ a-samā matā ḥ

subalā rjuna-gandharva vasantojjvala-kokilā ḥ

sa-nandana-vidagdhā dyā ḥ ‘priya-narma-sakhā ḥ ’ matā ḥ

[A similar list is there in the Jaiva-dharma (ch. 29):

“The sakhā s are younger in age to Kṛ ṣ ṇ a; they possess a tinge of dā sya-bhā va, the mood of a servitor, but are fully in sakhya-rasa. Viś ā la, Vṛ ṣ abha, Ojasvī, Devaprastha, Varū thapa, Maranda, Kusumā pī ḍ a, Maṇ ibandha and Karandhama are some of Kṛ ṣ ṇ a’s dearmost sakhā -sakhā s...

“Kṛ ṣ ṇ a’s priya-sakhā s are equal in age to Him, and their mood towards Kṛ ṣ ṇ a is pure unalloyed sakhya-bhā va, camaraderie and confidence. Ś rī dā mā, Sudā mā, Dā mā, Vasudā mā, Kiṅ kiṇ i, Stoka-kṛ ṣ ṇ a, Aṁ ś u, Bhadrasena, Vilā sī, Puṇ ḍ arī ka, Viṭ aṅ ka and Kalaviṅ ka are some of the eminent priya-sakhā s.

“The fourth kind of friends, priya-narma-sakhā s, are superior to the other three. They are very intimate and confidential friends of Kṛ ṣ ṇ a and are most flexible and many-sided in their relationship with Kṛ ṣ ṇ a. Subala, Arjuna, Gandharva, Vasanta, and Ujjvala, are some of Kṛ ṣ ṇ a’s priya-narma-sakhā s... ”]

TEXT 265

“‘When a husband is fallen, one’s relationship with him must be given up. ’”

Purp.: This is a quotation from the smṛ ti-ś ā stra. As stated in Ś rī mad-Bhā gavatam (7. 11. 28): ... [as quoted by Bhaktivinoda Ṭ hā kura in A. -pr. -bh. ]

Anubh.: Ś rī dhara Svā mī quotes in his commentary to Bhā g. 7. 11. 28 statement of Yā jñ avalkya: ā ś uddheḥ sampratikṣ yo hi mahā pā taka-dū ṣ itaḥ. [“One is considered contaminated by the reactions of great sinful activities when one has not been purified according to the methods of the daś a-vidhā -saṁ skā ra. ” (see Purp. to Bhā g. 7. 11. 28)]

TEXT 270

“‘When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed. ’

Anubh.: ... See Antya 3. 146 & 163 [Rā macandra Khā n was naturally a nondevotee. Now, having offended the lotus feet of Haridā sa Ṭ hā kura, he became just like a demoniac atheist. The Muslim minister took away Rā macandra Khā n’s position, wealth and followers. For many days the village remained deserted. ].

TEXT 277

“Therefore, Amogha, get up and chant the Hare Kṛ ṣ ṇ a mahā -mantra! If you do so, Kṛ ṣ ṇ a will unfailingly bestow mercy upon you. ”

Purp.:. .. Unless one is a fully qualified brā hmaṇ a, he cannot advance in the spiritual science. A real brā hmaṇ a is never envious of Vaiṣ ṇ avas. If he is, he is considered an imperfect neophyte. Impersonalist brā hmaṇ as are always opposed to Vaiṣ ṇ ava principles. They are envious of Vaiṣ ṇ avas because they do not know the goal of life. Na te viduḥ svā rtha-gatiṁ hi viṣ ṇ um. However, when a brā hmaṇ a becomes a Vaiṣ ṇ ava, there is no duality. If a brā hmaṇ a does not become a Vaiṣ ṇ ava, he certainly falls down from the brā hmaṇ a platform. This is confirmed by Ś rī mad-Bhā gavatam (11. 5. 3): na bhajanty avajā nanti sthā nā d bhraṣ ṭ ā ḥ patanty adhaḥ...

Anubh.: ... In the heart of a genuine brā hmaṇ a the advaya-jñ ā na is established; there cannot be any enmity against the eternally worshipable Lord Viṣ ṇ u or Vaiṣ ṇ avas there which is based on dualistic thinking. The envy, malice or fighting spirit born of desire to gratify one’s material senses cannot remain there. Wherever these are present, there certainly the infallible spiritual position / attachment to Lord Acyuta [acyutā tmatā ] is lacking. Ś rī mad-Bhā gavatam (11. 5. 3): na bhajanty avajā nanti sthā nā d bhraṣ ṭ ā ḥ patanty adhaḥ. That means in such a situation there comes a falldown from one’s position.

TEXT 300

Thus I have related the ecstatic love of Sā rvabhauma’s wife, who is known as the mother of Ṣ ā ṭ hī. I have also related Ś rī Caitanya Mahā prabhu’s great mercy, which He manifested by excusing Amogha’s offense. He did so due to Amogha’s relationship with a devotee.

Purp.:. .. Because of their relationship, Ś rī Caitanya Mahā prabhu excused Amogha. Instead of being punished by the Lord, he was saved by the Lord’s mercy. ... Externally, Amogha was Sā rvabhauma Bhaṭ ṭ ā cā rya’s son-in-law, and he was being maintained by Sā rvabhauma. Consequently if Amogha were not excused, his punishment would have directly affected Sā rvabhauma. Amogha’s death would have indirectly brought about the death of Sā rvabhauma Bhaṭ ṭ ā cā rya.

Anubh.: ... Instead of punishing him, He excused this offender, and while saving his life, He gave him kṛ ṣ ṇ a-bhakti. ... Thus by His remission the Lord manifested His opulence, gravity and magnanimity [... tā hā ke kṣ amā kariyā prabhu svī ya aiś varya, gā mbhī rya o audā rya prakā ś a karilena].

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