CC Madhya 16 extra

TEXT 26

ś ivā nanda-sena kare saba samā dhā na

ghā ṭ iyā la prabodhi’ dena sabā re vā sā -sthā na

... ghā ṭ iyā la—the men in charge of levying taxes; ...

As stated, Ś ivā nanda Sena made all arrangements for the party’s necessities. In particular, he pacified the men in charge of levying taxes and found resting places for everyone.

Anubh.: ghā ṭ iyā la — supervisors of the roads; in an unauthorized way they collect much wealth from the pilgrims which is unjust. Ś ivā nanda, while giving them honestly what is due, is many times requesting them to relinquish their immoderate demands.

TEXT 38

ā ṭ hā ranā lā ke ā ilā gosā ñ i ś uniyā

dui-mā lā pā ṭ hā ilā govinda-hā te diyā

ā ṭ hā ranā lā ke—Ā ṭ hā ranā lā; ...

When they all arrived at a bridge called Ā ṭ hā ranā lā, Ś rī Caitanya Mahā prabhu, hearing the news of their arrival, sent two garlands with Govinda.

Anubh.: ā ṭ hā ranā lā — a bridge at the border of Ś rī -Puruṣ ottama-nagara.

TEXT 50

bahu nṛ tya kari’ punaḥ calila udyā ne

vā pī -tī re tā hā ṅ yā i’ karila viś rā me

... udyā ne—the garden; vā pī -tī re—on the bank of the lake; ...

After dancing a great deal, they all went to a nearby garden and took rest beside a lake.

Anubh.: udyā ne — in the Jagannā tha-vallabha garden; vā pī -tī re—on the beach of the Narendra-sarovara lake.

TEXT 60

ā cā rya-gosā ñ i prabhuke kahe ṭ hā re-ṭ hore

ā cā rya tarjā paḍ e, keha bujhite nā pā re

... tarjā paḍ e—reads some poetic passages; ...

Then Ś rī la Advaita Ā cā rya said something to Caitanya Mahā prabhu through gestures and read some poetic passages, which no one understood.

A. -pr. -bh.: tarjā — payā rā di chando-maya kathā, yā hā anya loke sahaje bujhite pā re nā [= poetic language which other people cannot easily understand; payā ra = a metrical system of Bengali poetry in which each line consists of 14 letters or syllables].

TEXTS 61-62

Seeing the face of Advaita Ā cā rya, Lord Ś rī Caitanya Mahā prabhu smiled. Understanding that the Lord had accepted the proposal, Advaita Ā cā rya started to dance.

No one knew what Advaita Ā cā rya requested or what the Lord ordered. After embracing the Ā cā rya, Ś rī Caitanya Mahā prabhu bade Him farewell.

A. -pr. -bh.: What Ś rī Advaitā cā rya begged for by his tarjā, and for which purpose Ś rī Ś acī nandana smiled, nobody else could understand.

TEXTS 64-65

“Do not come to Jagannā tha Purī every year, but stay in Bengal and fulfill My desire. ”

Ś rī Caitanya Mahā prabhu continued, “You can perform a task that even I cannot do. But for You, I cannot find anyone in Gauḍ a-deś a who can fulfill My mission there. ”

A. -pr. -bh.: gauḍ adeś e mahā prabhura anupasthitite ś rī -prabhu-nityā nanda vinā ā ra kehai ā -caṇ ḍ ā le nā ma-prema-dā na-rū pa tā ṅ hā ra uddeś ya siddhi karite pā rena nā [=

Except for Nityā nanda Prabhu, there is no one else who could fulfil Mahā prabhu’s purpose – to distribute the holy name and love of Godhead to everyone, including caṇ ḍ ā las – at His absence in Bengal. ]

TEXTS 66-67

Nityā nanda Prabhu replied, “O Lord, You are the life, and I am the body. There is no difference between the body and life itself, but life is more important than the body.

“By Your inconceivable energy, You can do whatever You like, and whatever You make Me do, I do without restriction. ”

A. -pr. -bh.: nityā nanda kahilena, — ā mi ‘deha’, tumi ‘prā ṇ a’; ei dui-vastu kakhana-o pṛ thak naya; tabe tumi – nī lā cale, ebaṁ ā mi – gauḍ e, ei-rū pa ye pṛ thak avasthā na, se kevala tomā ra acintya-ś aktitei ghaṭ e. [= Nityā nanda Prabhu said, “I am the body and You are the life air. These two substances are never separated. But You are in Purī and I am in Bengal. This separation is effected only by Your inconceivable potency. ”]

TEXT 72

“A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣ ṇ ava, and your duty is to serve his lotus feet. ”

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura says that any Vaiṣ ṇ ava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of Vaiṣ ṇ avism. Such a devotee is superior to a neophyte Vaiṣ ṇ ava who has just learned to chant the holy name of the Lord. A neophyte devotee simply tries to chant the holy name, whereas the advanced devotee is accustomed to chanting and takes pleasure in it. Such an advanced devotee is called a madhyama-bhā gavata, which indicates that he has attained the intermediate stage between the neophyte and the perfect devotee. Generally a devotee in the intermediate stage becomes a preacher. A neophyte devotee or an ordinary person should worship the madhyama-bhā gavata, who is a via medium...

Anubh.: ye vaiṣ ṇ avera mukhe ‘nirantara’ ś rī -kṛ ṣ ṇ a-nā ma uccā rita haya, tā ṅ hā ke ‘komala-ś raddha sakṛ t-kṛ ṣ ṇ a-nā moccaraṇ a-kā rī kaniṣ ṭ ha-vaiṣ ṇ ava’ apekṣ ā ś reṣ ṭ ha arthā t ‘madhyama bhā gavata’ baliyā jā nibe; tā ṅ hā ra caraṇ a bhajana karibe... [= That Vaiṣ ṇ ava by whose mouth Kṛ ṣ ṇ a’s name is always uttered is to be known as better than a neophyte devotee who has just once uttered Kṛ ṣ ṇ a’s name with a weak faith, or as a madhyama-bhā gavata; his feet are to be worshiped... ]

Purp.:. .. The word nirantara, meaning “without cessation, continuously, constantly, ” is very important in this verse. The word antara means “interval. ” If one has desires other than a desire to perform devotional service—in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification—his service will be interrupted. A pure devotee, therefore, should have no desire other than to serve Kṛ ṣ ṇ a. He should be above fruitive activity and speculative knowledge...

Anubh.: ... nirantara, —‘antara’ arthā t vyavadhā na yā hā te nā i. antara vā vyavadhā na—anyā bhilā ṣ a, karma, jñ ā na o ś aithilya-rū pa cetana vṛ tti-cā lana-rā hitya arthā t jā ḍ ya... [= The word nirantara means that which has no end, no interruption. End or interruption would be effected by other desires, fruitive activities, cultivating speculative knowledge and laziness, or undirected conduct following the laxness of consciousness... (! )

Purp.:. .. Caraṇ ā mṛ ta should not be considered ordinary drinking water, and the holy name of the Lord should not be considered an ordinary sound vibration. Nor should one look on Lord Kṛ ṣ ṇ a as an ordinary human being, for He is the origin of all viṣ ṇ u-tattvas; nor should one regard the Supreme Lord as a demigod...

Anubh.: ... viṣ ṇ u-vaiṣ ṇ avera pā dodake sā mā nya ‘jala’-buddhi, viṣ ṇ ura nā ma-mantre vā vaiṣ ṇ avera sad-guru-datta nā me ‘jā gatika-ś abda-sā mā nya’-buddhi, sarveś vareś vara viṣ ṇ ute vā viṣ ṇ u-paratattva svayaṁ -rū pa ś rī -kṛ ṣ ṇ e evaṁ tā ṅ hā dera sva-sva-ś akti-vargake apara tri-guṇ ā ś rita devatā -vṛ ndera sahita sama-buddhi... [=... to consider the water with which the feet of Viṣ ṇ u or a Vaiṣ ṇ ava has been washed an ordinary water, to consider any mantra containing Viṣ ṇ u’s name or a Vaiṣ ṇ ava name given by a bona fide spiritual master an ordinary mundane sound vibration, to consider Viṣ ṇ u, the Lord of all lords, or the original form of viṣ ṇ u-paratattva, Ś rī Kṛ ṣ ṇ a, or His personal potencies equal with other gods dependent on the three modes of material nature... (are examples of pā ṣ ā ṇ ḍ atā, or godlessness)]

Purp.:. .. An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love. If one chants the holy name of the Lord with great attachment, he can understand his position as an eternal servant of the spiritual master, other Vaiṣ ṇ avas and Kṛ ṣ ṇ a Himself. Thus the intermediate Vaiṣ ṇ ava considers himself kṛ ṣ ṇ a-dā sa, Kṛ ṣ ṇ a’s servant...

Anubh.: ... madhyama-bhā gavatera ś rī -nā me prī ti vardhita haoyā ya ś rī -nā make parama-prī tira sahita anukṣ aṇ a kī rtana-yajñ e ā rā dhana kariyā bhagavā ne ‘prema’ sthā pana karena. aprā kṛ ta ś rī -nā me anukṣ aṇ a prī ti-viś iṣ ṭ a haiyā anuś ī lana karite karite ā panā ke ‘aprā kṛ ta kṛ ṣ ṇ a-dā sa’ baliyā bujhite pā rena... [=... When the madhyama-bhā gavata’s liking for the holy name increases and he always performs worship by the kī rtana-yajñ awith such a great attraction for the holy name, he establishes his love for the Lord. When he goes on practising like that, with constant special affection for the transcendental holy name, he can understand his own identity as a transcendental servant of Kṛ ṣ ṇ a... ]

Purp.:. .. He therefore preaches Kṛ ṣ ṇ a consciousness to innocent neophytes and stresses the importance of chanting the Hare Kṛ ṣ ṇ a mahā -mantra. An intermediate devotee can identify the nondevotee or motivated devotee. The motivated devotee or the nondevotee are on the material platform, and they are called prā kṛ ta. The intermediate devotee does not mix with such materialistic people...

Anubh.: ... ā bā ra, kakhana-o kakhana-o ś rī -nā me apekṣ ā kṛ ta svalpa-ruci-viś iṣ ṭ a bhaktake tā ṅ hā ra aprā kṛ ta svarū pa bujhā iyā diyā kṛ pā karena. [... Again, sometimes he gives mercy to devotees who find relatively less taste for the holy name, making them understand their transcendental identity. ] ś uddha-bhakte o bhagavā ne sampū rṇ a prī ti-rahita vidveṣ i-janake, ‘kṛ ṣ ṇ era aprā kṛ ta-svarū pā nubhū ti-rahita ā vṛ ta-cetana-vṛ tti o kevala-prā kṛ ta’ jā niyā tā hā ra saṅ ga tyā ga karena... [= He gives up the association of envious people who are completely bereft of affection for the pure devotees and the Lord, knowing them to be sheer materialists, lacking the realization of Kṛ ṣ ṇ a’s transcendental nature, having their consciousness covered... ]

TEXT 74

Ś rī Caitanya Mahā prabhu said, “A first-class Vaiṣ ṇ ava is he whose very presence makes others chant the holy name of Kṛ ṣ ṇ a. ”

Anubh.: ... As Ś rī Rū pa Gosvā mī states in his Upadeś ā mṛ ta, ś uś rū ṣ ayā bhajana-vijñ am ananyam anya-nindā di-ś ū nya-hṛ dam ī psita-saṅ ga-labdhyā [“One should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others. ”]...

Purp.:. .. With great love and affection, the mahā -bhā gavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛ ṣ ṇ a, Kṛ ṣ ṇ a consciousness and Kṛ ṣ ṇ a’s devotees. The mahā -bhā gavata knows that everyone is engaged in the Lord’s service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛ ṣ ṇ a conscious position.

Anubh.: ... ‘bhagavā n’, ‘bhakti’ o ‘bhakta’—ei tri-vidha vastute mahā -bhā gavatera aprā kṛ ta asaṅ kucita premamayī dṛ ṣ ṭ i; tad-vyatī ta tā ṅ hā ra anya kona darś ana nā i—“sabe kṛ ṣ ṇ a bhaje, —ei-mā tra jā ne” sutarā ṁ tini kṛ ṣ ṇ era-i sā ṅ gī kṛ ta (? ) vastu.

TEXT 75

krama kari’ kahe prabhu ‘vaiṣ ṇ ava’-lakṣ aṇ a

‘vaiṣ ṇ ava’, ‘vaiṣ ṇ avatara’, ā ra ‘vaiṣ ṇ avatama’

krama kari’—dividing according to grades; kahe prabhu—Ś rī Caitanya Mahā prabhu spoke; vaiṣ ṇ ava-lakṣ aṇ a—the symptoms of Vaiṣ ṇ avas; vaiṣ ṇ ava—the ordinary Vaiṣ ṇ ava (the positive platform); vaiṣ ṇ ava-tara—the better Vaiṣ ṇ ava (the comparative platform); ā ra—and; vaiṣ ṇ ava-tama—the best Vaiṣ ṇ ava (the superlative platform).

In this way, Ś rī Caitanya Mahā prabhu taught the distinctions between different types of Vaiṣ ṇ avas—the Vaiṣ ṇ ava, Vaiṣ ṇ avatara and Vaiṣ ṇ avatama. He thus successively explained all the symptoms of a Vaiṣ ṇ ava to the inhabitants of Kulī na-grā ma.

A. -pr. -bh.: Although the inhabitants of Kulī na-grā ma had heard the answer to their question in the previous year (“yā ṅ ra mukhe ś uni eka-bā ra kṛ ṣ ṇ a-nā ma” etc. [“Whoever chants the holy name of Kṛ ṣ ṇ a just once is worshipable and is the topmost human being. ” See Madhya 15. 106]), they asked the same question again. The Lord said, “The one from whose mouth you can always hear Kṛ ṣ ṇ a’s name should be known by you as vaiṣ ṇ ava-ś reṣ ṭ ha, the best devotee, and you should always worship his lotus feet. ” In the next year the inhabitants of Kulī na-grā ma asked again the same question, and this time the Lord answered, “The one by just seeing whom Kṛ ṣ ṇ a’s name naturally comes to the observer’s mouth you should know as vaiṣ ṇ ava-pradhā na, the topmost devotee. ” Thus considering the three kinds of answers the Lord gave in the three years, one can notice from the Lord’s words the symptoms of three kinds of Vaiṣ ṇ avas – ‘vaiṣ ṇ ava’, ‘vaiṣ ṇ avatara’, and ‘vaiṣ ṇ avatama’. To serve these three kinds of Vaiṣ ṇ avas is the duty of a gṛ hastha-vaiṣ ṇ ava. The Lord’s purpose is that those who only accepted a Vaiṣ ṇ ava initiation, nevertheless have not even once chanted Kṛ ṣ ṇ a’s name without offences are not necessarily to be served as Vaiṣ ṇ avas; they should only be offered respect as allies or guests. (! )

TEXT 78

Puṇ ḍ arī ka Vidyā nidhi initiated Gadā dhara Paṇ ḍ ita for the second time, and on the day of Oḍ ana-ṣ aṣ ṭ hī Puṇ ḍ arī ka Vidyā nidhi saw the festival.

Purp.:. .. Puṇ ḍ arī ka Vidyā nidhi saw that the priest neglected to wash the cloth before covering Lord Jagannā tha. Since he wanted to find some fault in the devotees, he became indignant.

A. -pr. -bh.: ... Due to a trifling omission Puṇ ḍ arī ka Vidyā nidhi noticed (when a starched garment was offered to the Deity), he manifested some scorn at Oriyan devotees, receiving then a proper recompense.

TEXT 85

ā ra dui vatsara cā he vṛ ndā vana yā ite

rā mā nanda-haṭ he prabhu nā pā re calite

... rā mā nanda-haṭ he—by the tricks of Rā mā nanda Rā ya; ...

The other two years, Ś rī Caitanya Mahā prabhu wanted to go to Vṛ ndā vana, but He could not leave Jagannā tha Purī because of Rā mā nanda Rā ya’s tricks.

Anubh.: haṭ ha — bala prayoga; prasabha [= using force, forcibly]

TEXT 110

bā hire ā si’ rā jā ā jñ ā -patra lekhā ila

nija-rā jye yata ‘viṣ ayī ’, tā hā re pā ṭ hā ila

... viṣ ayī —government servants; ...

TRANSLATION

The King then went outside and had orders written down and sent to the government servants within his kingdom.

A. -pr. -bh.: viṣ ayī — ye rā ja-karma-cā rī grā mera tahaś ī la ā dā ya kare [= those government servants who collect taxes in the villages]

TEXT 116

The King continued, “At Caturdvā ra, please construct new residential quarters. Now, Rā mā nanda, you can return to Ś rī Caitanya Mahā prabhu. ”

A. -pr. -bh.: To the village named Caturdvā ra one can get after crossing the river Mahā nadī from Kaṭ aka. The village is popularly called Caudā ra.

TEXT 119

When Ś rī Caitanya Mahā prabhu went to the bank of the river Citrotpalā to take His bath, all the queens and ladies of the palace offered their obeisances to Him.

A. -pr. -bh.: The place where one can get from Kaṭ aka to Mahā nadī river (? ) is called ‘Citrotpalā -nadī ’. The Oriyan paṇ ḍ itas always say, quoting from some Tantra, ‘kalau citrotpalā gaṅ gā ’ – “In the age of Kali, Citrotpalā is Gaṅ gā. ”

TEXT 130

When Gadā dhara Paṇ ḍ ita started to go with the Lord, he was forbidden to come and was asked not to give up the vow of kṣ etra-sannyā sa.

Purp.: When one takes kṣ etra-sannyā sa, he leaves his household life and goes to a place of pilgrimage devoted to Lord Viṣ ṇ u. ... The kṣ etra-sannyā sī lives in these places alone or with his family. Ś rī la Bhaktivinoda Ṭ hā kura considers kṣ etra-sannyā sa to be the preferable vā naprastha situation in this Age of Kali. ..

A. -pr. -bh.: yā ṅ hā rā svī ya pū rva vā sa-gṛ ha tyā ga kariyā kona viś eṣ a (viṣ ṇ u) tī rthe... ekaka vā sa-parivā re, paramā rtha-buddhir sahita (! ) vā sa karena, tā ṅ hā dera ā ś ramake ‘kṣ etra-sannyā sa’ bale. ei ā ś rama-i kali-kā lera upayukta ‘vā naprastha-dharma’... [= The ā ś ramaof those who leave their previous residential places and reside at some holy place of pilgrimage (dedicated to Lord Viṣ ṇ u), either alone or with their family, with spiritual consciousness, or conscious of the supreme goal of life, (! ) is called kṣ etra-sannyā sa. This ā ś rama is exactly the befitting situation for vā naprasthas in this Age of Kali... ]

TEXT 134

paṇ ḍ ita kahe, ——“saba doṣ a ā mā ra upara

tomā -saṅ ge nā yā iba, yā iba ekeś vara

... ekeś vara—alone.

The Paṇ ḍ ita replied, “Do not worry. All the faults will be on my head. I shall not accompany You but shall go alone.

Anubh.: ekeś vara — up to the present time, the word aś vara, a corrupted form of ekeś vara, meaning “alone” (ekakī ), has been current in the district of Caṭ ṭ agrā ma.

TEXT 135

“I shall go to see Ś acī mā tā, but I shall not go for Your sake. I shall be responsible for the abandoning of my vow and service to Gopī nā tha. ”

A. -pr. -bh.: When Ś rī Gadā dhara Paṇ ḍ ita Gosvā mī received the service to Gopī nā tha, he took the vow to spend his lifetime in this service. When he went to Bengal along with the Lord, he comitted two faults – the fault of breaking his vow (pratijñ ā -bhaṅ ga-doṣ a) and the fault of giving up his service (sevā -tyā ga-doṣ a). On anurā ga-mā rga, the path of loving devotion, the mahā tmā s consent to all such faults [anurā ga-mā rge ei sakala doṣ a mahā tma-gaṇ a svī kā ra kariyā thakena].

TEXT 137

No one can understand the loving intimacy between Gadā dhara Paṇ ḍ ita and Ś rī Caitanya Mahā prabhu. Gadā dhara Paṇ ḍ ita gave up his vow and service to Gopī nā tha just as one gives up a piece of straw.

Purp.: Just to get Ś rī Caitanya Mahā prabhu’s association, Gadā dhara Paṇ ḍ ita gave up his life’s vow to engage in Gopī nā tha’s service. This kind of loving affection can be understood only by very confidential devotees. Ordinarily, no one can understand its purport.

Anubh.: Except for symphatizing, confidential friends of equal disposition, no one else, even among devotees, can understan Gadā dhara’s love for Lord Gaurā ṅ ga. In his eagerness for Gaurā ṅ ga’s association, he was ready to easily, without any strain, give up even his service to the Lord, thus losing all benefits of his vow to serve the Deity of Ś rī Gopī nā tha which otherwise can perfecly fulfil all goals in life.

TEXT 153

ei-mata cali’ prabhu ‘remuṇ ā ’ ā ilā

tathā haite rā mā nanda-rā ye vidā ya dilā

… tathā haite—from there; …

Ś rī Caitanya Mahā prabhu finally arrived at Remuṇ ā, where He bade farewell to Ś rī Rā mā nanda Rā ya.

Purp.: It was stated in the First Chapter of Madhya-lī lā, verse 149, that Rā mā nanda Rā ya was bade farewell from Bhadraka. Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura states that in those days the place called Remuṇ ā also included Bhadraka.

A. -pr. -bh.: At many places the description is that Ś rī Caitanya Mahā prabhu, after walking with Ś rī Rā mā nanda Rā ya in this way, bade farewell to him from Bhadraka, before they reached Remuṇ ā near Bā leś vara.

Anubh.: tathā haite — in another reading, bhadraka haite. Tathā haite implies the understanding“from Remuṇ ā, ” but that is in disagreement with Madhya 1. 149, “rā mā nanda rā ya ā ilā bhadraka paryanta” [= “Ś rī Rā mā nanda Rā ya accompanied the Lord as far as the city of Bhadraka. ”]. According to some, Remuṇ ā was included in the district of Bhadraka; but there is a lack of evidence in this regard. According to others, instead of bhadraka in the previous instance, it should read remuṇ ā; but it seems more reasonable to conclude that Rā mā nanda Rā ya returned from Bhadraka. Bhadraka is situated 4 yojanas to the South from Bā leś vara, and Remuṇ ā is situated almost half a yojana (5 miles) to the West.

TEXT 156

When Ś rī Caitanya Mahā prabhu finally arrived at the border of the state of Orissa, a government officer came there to meet Him.

Anubh.: The border between Bengal and Orissa goes along the river Suvarṇ arekhā; it flows by the town of Gopī vallabhapura further into Orissa.

TEXT 161

sei kā le se yavanera eka anucara

‘uḍ iyā -kaṭ ake’ ā ila kari’ veś ā ntara

… uḍ iyā -kaṭ ake—to the camp of Orissan soldiers; … kari’ veś a-antara—changing the dress.

At that time, a follower of the Muslim governor arrived at the Orissa encampment dressed in disguise.

A. -pr. -bh.: uḍ iyā -kaṭ aka — the military encampment of Orissan soldiers on the border of the kingdom of the Oriyan king.

Anubh.: kari’ veś a-antara — Although he himself was a Muslim, he changed the Muslim dress, accepting the Hindu dress.

TEXT 162

prabhura sei adabhuta caritra dekhiyā

hindu-cara kahe sei yavana-pā ś a giyā

... hindu-cara—the Hindu spy; ...

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