CC Madhya 17 extra

TEXT 31

prabhu jala-kṛ tya kare, ā ge hastī ā ilā

‘kṛ ṣ ṇ a kaha’ bali’ prabhu jala pheli’ mā rilā

… jala-kṛ tya kare—bathed and was chanting the Gā yatrī mantra within the water; …

While the Lord was bathing and murmuring the Gā yatrī mantra, the elephants came before Him. The Lord immediately splashed some water on the elephants and asked them to chant the name of Kṛ ṣ ṇ a.

Anubh.: kṛ tya [= activities to be done; jala – in the water] — snā na evaṁ mantra-japa-smaraṇ ā di [= taking bath, meditation by chanting mantras, etc. ]

Purp.: … A mahā -bhā gavata, being learned and advanced in spiritual consciousness, sees no difference between a tiger, an elephant or a learned scholar. The test of advanced spiritual consciousness is that one becomes fearless. He envies no one, and he is always engaged in the Lord’s service. He sees every living entity as an eternal part and parcel of the Lord, rendering service according to his capacity by the will of the Supreme Lord… The mahā -bhā gavata’s heart is completely freed from material contamination, and he can become very dear even to fierce animals like tigers and elephants. Indeed, the mahā -bhā gavata treats them as his very intimate friends. On this platform there is no question of envy. When the Lord was passing through the forest, He was in ecstasy, thinking the forest to be Vṛ ndā vana. He was simply searching for Kṛ ṣ ṇ a.

Anubh.: Because a mahā -bhā gavata, due to his realization of advaya-jñ ā na, is free from dvitī yā bhiniveś a [absorption in something seeming to be other than the Lord] and from bhaya [fear] or hiṁ sā [envy] produced by that, and because he is always engaged in serving his worshipable Lord Kṛ ṣ ṇ a, he sees Kṛ ṣ ṇ a or kā rṣ ṇ a [things/persons belonging to Kṛ ṣ ṇ a] everywhere. Thus the other parts and parcels of Kṛ ṣ ṇ a than himself also consider him an object of their affection or a person of their own, therefore there is no scope for any hiṁ sā [~ an endeavor / a desire to hurt] or lack of affection between them. The endeavor to search for Kṛ ṣ ṇ a in Vraja [vraje kṛ ṣ ṇ ā nveṣ aṇ a-ceṣ ṭ ā ], befitting a mahā -bhā gavata, was always exhibited by the Lord as well, on His path through the jungle of Jhā rikhaṇ ḍ a.

TEXTS 55 - 56

When Ś rī Caitanya Mahā prabhu passed through the Jhā rikhaṇ ḍ a forest, He took it for granted that it was Vṛ ndā vana. When He passed over the hills, He took it for granted that they were Govardhana.

Similarly, whenever Ś rī Caitanya Mahā prabhu saw a river, He immediately accepted it as the river Yamunā. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying.

Anubh.: One may refer in various ways to texts Madhya 8. 11 [When He saw the river Godā varī, the Lord remembered the river Yamunā, and when He saw the forest on the banks of the river, He remembered Ś rī Vṛ ndā vana-dhā ma. ], 273 [“A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛ ṣ ṇ a. ”] & 277 [“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. ”], & Bhā g. 10. 30. 9 [“O cū ta, O priyā la, O panasa, ā sana and kovidā ra, O jambu, O arka, O bilva, bakula and ā mra, O kadamba and nī pa and all you other plants and trees living by the banks of the Yamunā who have dedicated your very existence to the welfare of others, we gopī s have lost our minds, so please tell us where Kṛ ṣ ṇ a has gone. ”] & 10. 35. 9 [… the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣ ṇ u within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. ].

TEXT 82

Finally the Lord arrived with great happiness at the holy place called Kā ś ī. There He took His bath in the bathing ghat known as Maṇ ikarṇ ikā.

Purp.: Kā ś ī is another name for Vā rā ṇ asī (Benares). It has been a place of pilgrimage since time immemorial. Two rivers named Asiḥ and Varuṇ ā merge there…

Anubh.: kā ś ī — nā mā ntara, ‘vā rā ṇ asī ’ vā ‘avimukta’, ati prā cī na purī —

asiś ca varuṇ ā yatra kṣ etra-rakṣ ā kṛ tau kṛ te

vā rā ṇ asī ti vikhyā tā tad-ā rabhya mahā -mune

aseś ca varuṇ ā yaś ca saṅ gamaṁ prā pya kā ś ikā

Purp.: … It is said that there is no better place than where the river Ganges flows, and the bathing ghat known as Maṇ ikarṇ ikā is especially sanctified because it is very dear to Lord Viś vanā tha…

Anubh.:

nā sti gaṅ gā -samaṁ tī rthaṁ vā rā ṇ asyā ṁ viś eṣ ataḥ

tatrā pi maṇ ikarṇ ā khyaṁ tī rthaṁ viś veś vara-priyam

TEXT 90

bhikṣ ā kari’ mahā prabhu karilā ś ayana

miś ra-putra raghu kare pā da-samvā hana

… kare—does; pā da-samvā hana—massaging the legs.

When Ś rī Caitanya Mahā prabhu took His rest after lunch, the son of Tapana Miś ra, named Raghu, used to massage His legs.

A. -pr. -bh.: tapana-miś rera putra raghunā tha — yini pare ‘bhaṭ ṭ a gosvā mī ’ nā me vikhyā ta haiyā chilena — prabhura pā da-samvā hana karite lā gilena.

TEXT 92

miś rera sakhā teṅ ho prabhura pū rva dā sa

vaidya-jā ti, likhana-vṛ tti, vā rā ṇ asī -vā sa

… vaidya-jā ti—by caste a physician; likhana-vṛ tti—by profession a clerk; …

Candraś ekhara happened to be a friend of Tapana Miś ra’s, and he was long known to Ś rī Caitanya Mahā prabhu as His servant. He was a physician by caste, and by profession he was a clerk. At the time he was living in Vā rā ṇ asī.

A. -pr. -bh.: likhana-vṛ tti — puṅ thi nakala kariyā arthopā rjana [= earning his livelihood by making copies of the ancient manuscripts].

TEXT 98

ś uni, ——‘mahā prabhu’ yā bena ś rī -vṛ ndā vane

dina kata rahi’ tā ra’ bhṛ tya dui-jane”

“My Lord, I have heard that You are going to Vṛ ndā vana. Please stay here at Vā rā ṇ asī for some days and deliver us, for we are Your two servants. ”

Purp.: Although Candraś ekhara is an eternal servant of the Lord, he humbly presented himself as fallen, and therefore he requested the Lord to deliver him and Tapana Miś ra, His two servants.

A. -pr. -bh.: tā ra’ — uddhā ra kara [= please deliver]. bhṛ tya [= servants] dui-jane [= two persons] — candraś ekhara o tapana miś ra, ei dui janake [= these two persons (in accusative case)].

Anubh.: prabhura ati nikaṭ e avasthā na kariyā -o prabhura prati atyanta sambhramokti [= Although they were staying very close to the Lord, the request was spoken with utmost respect to the Lord. ]

TEXT 100

ei-mata mahā prabhu dui bhṛ tyera vaś e

icchā nā hi, tabu tathā rahilā dina-daś e

… tabu—still; tathā —there; rahilā —remained; dina-daś e—for ten days.

Even though He had not made such a plan, Ś rī Caitanya Mahā prabhu remained for ten days at Vā rā ṇ asī, being obligated by the requests of His two servants.

Anubh.: dina-daś e —kā ś ī te tapana-miś rera gṛ he prabhura e-yā trā ya (madhya 1m p. 239 saṁ khyā ya) cā ri divasa avasthā nera kathā ullikhita. [~ In Madhya 1. 239 there is a mention that during this journey the Lord resided in the house of Tapana Miś ra in Kā ś ī for four days. ]

TEXT 116

Prakā ś ā nanda Sarasvatī said, “Yes, I have heard about Him. He is a sannyā sī from Bengal, and He is very sentimental. I have also heard that He belongs to the Bhā ratī -sampradā ya, for He is a disciple of Keś ava Bhā ratī. However, He is only a pretender. ”

Purp.: … Mā yā vā dī s cannot understand the transcendental symptoms exhibited by a devotee; therefore when such symptoms are manifest, the Mā yā vā dī s equate them with temporary emotional feelings. However, Prakā ś ā nanda Sarasvatī ’s statement is offensive, and consequently he should be considered an atheist (pā ṣ aṇ ḍ ī ). According to Ś rī la Rū pa Gosvā mī, since Prakā ś ā nanda Sarasvatī was not engaged in the Lord’s devotional service, his sannyā sa is to be considered phalgu-vairā gya. This means that since he did not know how to use things for the Lord’s service, his renunciation of the world was artificial.

Anubh.: … A Mā yā vā dī proclaims that the transcendental loud chanting of the holy name of Lord Kṛ ṣ ṇ a, dancing and playing musical instruments done by a pure devotee is equal with the mundane tauryatrika [= 3 arts of music, i. e. singing, dancing & instrumental music] meant for gratifying the senses, and compares it with mere sensual endeavors of a servant of the six enemies [lust, anger, greed, bewilderment, intoxication and envy]. Thus he is fit to be called an aparā dhī or a pā ṣ aṇ ḍ ī. Since he rejects items related to Kṛ ṣ ṇ a & usable in cultivation of service to Kṛ ṣ ṇ a, which constitutes one’s eternal occupational activities, he is a “phalgu-vairā gī. ”

TEXT 145

bhā rī bojhā lañ ā ā ilā ṅ a, kemane lañ ā yā ba?

alpa-svalpa-mū lya pā ile, ethā i veciba

… alpa-svalpa-mū lya—a fraction of the real price; …

“I have brought a heavy load to sell in this city. To take it back again is a very difficult job; therefore if I get but a fraction of the price, I shall sell it here in this city of Kā ś ī. ”

Anubh.: alpa-svalpa-mū lya — kṛ ṣ ṇ a-sevā ya laulya, lobha vā ruci; uhā ā tma-samarpaṇ a vyatī ta lā hba karā yā ya nā. [= Intense greed, hankering and taste for Kṛ ṣ ṇ a’s service cannot be obtained without self-surrender. ](! )

In this connection, the ś loka from Padyā valī quoted in Madhya 8. 70 is to be discussed.

[“‘Pure devotional service in Kṛ ṣ ṇ a consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price—that is, intense greed (laulyam) to obtain it. If it is available somewhere, one must purchase it without delay. ’”]

TEXT 149

‘prayā ge’ ā siyā prabhu kaila veṇ ī -snā na

‘mā dhava’ dekhiyā preme kaila nṛ tya-gā na

… mā dhava—the predominating Deity there, Veṇ ī Mā dhava; …

Ś rī Caitanya Mahā prabhu then went to Prayā ga, where He bathed at the confluence of the Ganges and the Yamunā. He then visited the temple of Veṇ ī Mā dhava and chanted and danced there in ecstatic love.

A. -pr. -bh.: mā dhava — veṇ ī mā dhava.

TEXT 172

“Upon seeing Your ecstatic love, I can just imagine that You must have some relationship with Mā dhavendra Purī. This is my understanding.

Anubh.: Previously, the Lord was addressed in a similar way by Ś rī Raṅ ga Purī in Pā ṇ ḍ harapura – see Madhya 9. 289 & 291. [“Your Holiness is certainly related to Ś rī Mā dhavendra Purī, without whom there is no fragrance of ecstatic love. ”... Ś rī Caitanya Mahā prabhu then informed Ś rī Raṅ ga Purī about His relationship with Ī ś vara Purī. ]

TEXT 182

tomā re ‘bhikṣ ā ’ diba——baḍ a bhā gya se ā mā ra

tumi——ī ś vara, nā hi tomā ra vidhi-vyavahā ra

… nā hi—there is not; tomā ra—of You; vidhi-vyavahā ra—regulative behavior.

“It is a great fortune for me to offer You food. You are the Supreme Lord, and being in the transcendental position, You are not restricted in any way.

Anubh.: In this connection, see Madhya 10. 136-140 [After hearing this, Sā rvabhauma Bhaṭ ṭ ā cā rya asked Ś rī Caitanya Mahā prabhu, “Why did Ī ś vara Purī keep a servant who comes from a ś ū dra family? ” Ś rī Caitanya Mahā prabhu said, “Both the Supreme Personality of Godhead and My spiritual master, Ī ś vara Purī, are completely independent. Therefore neither the mercy of the Supreme Personality of Godhead nor that of Ī ś vara Purī is subject to any Vedic rules and regulations. The mercy of the Supreme Personality of Godhead is not restricted to the jurisdiction of caste and creed. Vidura was a ś ū dra, yet Kṛ ṣ ṇ a accepted lunch at his home. Lord Kṛ ṣ ṇ a’s mercy is dependent only on affection. Being obliged only by affection, Lord Kṛ ṣ ṇ a acts very independently. In conclusion, dealings in affection with the Supreme Personality of Godhead bring happiness many millions of times greater than dealings with Him in awe and veneration. Simply by hearing the holy name of the Lord, the devotee is merged in transcendental bliss. ”]

TEXT 183

‘mū rkha’-loka karibeka tomā ra nindana

sahite nā pā rimu sei ‘duṣ ṭ e’ra vacana

“Foolish people will blaspheme You, but I shall not tolerate the words of such mischievous people. ”

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura remarks that although the brā hmaṇ a did not belong to a superior community, he fearlessly chastised so-called caste brā hmaṇ as because he was situated on the platform of pure devotional service. There are people who are opposed to Ś rī Caitanya Mahā prabhu’s accepting a Vaiṣ ṇ ava belonging to a lower caste. Such people do not consider mahā -prasā dam transcendental, and therefore they are described here as mū rkha (foolish) and duṣ ṭ a (mischievous). A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brā hmaṇ as who belong to the non-Vaiṣ ṇ ava community.

Anubh.: sei ś uddha-bhakta vipra ś aukra-sambandhe jalā caraṇ ī ya nā haile-o [Although this brā hmaṇ a who was a pure devotee was not accepted among those who belonged to the high caste by birth] bhaktira anukū la daiva-varṇ ā ś rame o satya pratiṣ ṭ hā -hetu tini nirbhaye [because he was well-established in truth and in the daivī -varṇ ā ś rama favorable to devotional service, he had no fear], mahā prabhura o ś uddha-bhaktira pratikū la, vaiṣ ṇ ave jā ti-buddhi-kā rī adaiva-varṇ ā ś ramī evaṁ mahā -prasā de kutarka-kā rigaṇ ake ‘mū rkha’ o ‘duṣ ṭ a’ prabhṛ ti saṁ jñ ā ya abhihita karite dvidhā karena nā i [and he did not hesitate to call the members of the mundane varṇ ā ś rama who were opposed to the Lord and His devotional service, who judged devotees by their birth, as well as those who had a strange conception of mahā -prasā dam, “fools & rascals, ” etc. ], e-sthale tā ṅ hā ra dainya-pū rvaka pracalita viṣ ṇ u-virodhī smā rta-samā jera padā valehana-ceṣ ṭ ā nā i [In the beginning he manifested humility but then there was no endeavor on his side to (lit. ) lick the feet of (bootlick) the smā rta society adverse to Lord Viṣ ṇ u. ].

TEXT 185

“A devotee’s behavior establishes the true purpose of religious principles. The behavior of Mā dhavendra Purī Gosvā mī is the essence of such religious principles. ”

Purp.: … For the demons, Hiraṇ yā kṣ a, Hiraṇ yakaś ipu, Rā vaṇ a, Rā vaṇ a’s son Meghanā da, Jarā sandha and others are accepted as mahā janas…

Anubh.: …rajas-tamo-guṇ ā ś rita-gaṇ era nikaṭ a pā ś ava-bala-dṛ pta viṣ ṇ u-virodha-kā rye atulanī ya adhyavasā yī hiraṇ yā kṣ a, …jarā sandha prabhṛ ti rā ja-gaṇ a, ekalavya o karṇ ā di guru-bhakta-gaṇ a, [For people under the influence of the lower modes of nature, kings like Hiraṇ yā kṣ a, … Jarā sandha and others, who were very brute and proud and incomparably persistent in their enmity against Lord Viṣ ṇ u, and disciples like Ekalavya or Karṇ a (are accepted as mahā janas)], yoṣ it-saṅ ga-priya puruṣ ā bhimā ni-gaṇ era nikaṭ a dakṣ ā di strī -pū jaka prajā pati-gaṇ a [and for arrogant men fond of the opposite sex, Prajā patis like Dakṣ a and others who adore women (are accepted as mahā janas)]…

Purp.: … In this material world a person may be famous as a karma-vī ra, a successful fruitive worker, or he may be very successful in performing religious duties, or he may be known as a hero in mental speculation (jñ ā na-vī ra), or he may be a very famous renunciant. In any case, Ś rī mad-Bhā gavatam (3. 23. 56) gives the following opinion in this matter.

neha yat karma dharmā ya na virā gā ya kalpate

na tī rtha-pada-sevā yai jī vann api mṛ to hi saḥ

“Anyone whose work is not meant for elevating him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead must be considered dead, although he is breathing. ”

Anubh.: …jagatera loka ‘karma-vī ra’ baliyā paricita haite pā rena [can become known as “heroes of work”], ‘dharma-vī ra’ baliyā sammā na pā ite pā rena [can receive respect as “heroes of religion”], jñ ā na-vī ra baliyā pratiṣ ṭ hā lā bha karite pā rena [can obtain fame as “heroes of knowledge”], ‘vairā gya o tyā gera ā darś a’ baliyā pū jita haite pā rena [can become worshipable as ideals of renounciation], kintu ś rī mad-bhā gavata balena, … arthā t ei jagate ye karma-vī ra ‘dharme’ra janya karma nā karena, ye dharma-vī ra ‘virā ge’ra janya dharma nā karena, ye tyā ga-vī ra ‘ś rī -viṣ ṇ u-prī tyarthe bhoga-tyā ga’ nā karena, se vyakti — ‘jī van-mṛ ta. ’

Purp.: The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people and society, the varṇ ā ś rama-dharma system, the sick, the poor, the rich, women, demigods and so on. All this service comes under the heading of sense gratification, or enjoyment in the material world…

Anubh.: vastutaḥ [Actually], hari-toṣ anera nā ma-i ‘sevā ’ [service means to please the Lord]; ā ra ye-karme, ye dharme, ye-tyā ge ś rī -kṛ ṣ ṇ era kona prī ti vā sambandha nā i [and whatever work, religion or renounciation does not please Kṛ ṣ ṇ a or has no relationship with Him], tā hā deś era sevā, daś era sevā, samā jera sevā, ś aukra-vaṁ ś a vā jā ti-gata a-daiva-varṇ ā ś ramera sevā, rogī ra sevā, daridrera sevā, nirdhanera sevā vā dhanavā nera sevā, strī -jā tira sevā, nā nā -deva-sevā prabhṛ ti [that is a service to the country, to many, to the society, to the family or mundane varṇ ā ś rama based on the birth-right, to the sick, to the poor or to the rich, to women, to various demigods, etc. ] ‘ś reṣ ṭ ha guṇ a-sampat’ vā ‘prā taḥ smaraṇ ī ya kā rya’ nā me jagate pracā rita thā kile-o, tā hā prakṛ ta-pakṣ e ‘indriya-toṣ aṇ a’ vā ‘bhoga’ [although in the world it is being presented as “the wealth of the best qualities” or “the duties to be remembered early in the morning, ” factually it is all sense gratification].

Purp.: … Sometimes they consider such mahā janas very conservative, …

Anubh.: … mahā janake ‘anudā ra’ prabhṛ ti nā me abhihita kariyā nijera asubidhā nije baraṇ a kariyā laiteche [Calling the mahā janas “not liberal”, they by themselves invite their own misfortune], …

Purp.: … Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaiṣ ṇ avas very sectarian.

Anubh.: … sutarā ṁ ai-sakala ś ā strera upadeṣ ṭ ṛ -gaṇ a jagate ‘mahā jana’ baliyā paricita haile-o tā ṅ hā rā ‘mahā jana’ nahena; tā ṅ hā rā -i ‘saṅ kī rṇ a’ o ‘anudā ra’ [Therefore, although all these expounders of the scriptures are renowned all over the world as mahā janas, actually they are not; it is them who are narrow-minded and illiberal].

ei kathā ś ravaṇ a kariyā ei sakala tathā -kathita mahā janera bhakta-gaṇ a tā ṅ hā dera prā kṛ ta akṣ aja-jñ ā ne ś rī man-mahā prabhura o ś uddha-bhaktera caraṇ e aparā dha kariyā balibena, — “ihā ‘goṅ ḍ ā mī ’ mā tra”! [When the followers of these so-called mahā janas hear such statements, with their knowledge based on sense perception they will say, “That is a mere fanaticism or bigotry, ” thus committing offenses at the lotus feet of Caitanya Mahā prabhu and His pure devotees. ] tā ṅ hā dera dhā raṇ ā, — ś rī -kṛ ṣ ṇ a-caitanya-prabhu vā ś rī -mā dhavendra purī pā da-o pū rvokta vyakti-gaṇ era anyatama ekṭ ī mahā jana mā tra! [Their idea is, “This Caitanya Mahā prabhu or Mā dhavendra Purī are just other mahā janas, among all the above mentioned personalities! ”] sutarā ṁ tā ṅ hā rā prā kṛ ta-sahaja-dharmera cintā -srote nimagna haiyā ye ai prakā ra-i siddhā nta karibena, tad-viṣ aye ā ra sandeha o ā ś carya ki? [Since they are completely drowned in the stream of thoughts of the mundane easy dharma, it is not surprising that they arrive at such conclusions. ] (! )

Purp.: Ś rī la Mā dhavendra Purī was a real mahā jana, but misguided people cannot distinguish the real from the unreal. … Ś rī Caitanya Mahā prabhu approved the method of Ś rī Mā dhavendra Purī.

Anubh.: mahā -bhā gavata vā paramahaṁ sera-i adhokṣ aja darś ana, vā su-darś ana, ataeva sei niṣ kiñ cana-gaṇ a-i ek-mā tra prakṛ ta ‘mahā jana. ’ ś rī la mā dhavendra-purī gosvā mī -o niṣ kiñ cana mahā jana, tā ṅ hā ra ā caraṇ e kona-o prakā ra matsaratā vā loka-vañ canā nā i; … [The mahā -bhā gavatas or paramahaṁ sas have the metaphysical philosophy, or the right philosophy, and thus only these persons who have no material possessions are the real mahā janas. Ś rī la Mā dhavendra Purī was also such a mahā jana, there was no trace of envy or cheating in his behavior. ] That is what Ś rī Caitanya Mahā prabhu taught, by showing the ideal of the daiva-varṇ ā ś rama-dharma – that to follow this knowledge of what is the ideal daiva-varṇ ā ś rama-dharma, demonstrated by Mā dhavendra Purī who was preaching by his example, will certainly be auspicious for the living entity desirous of attaining the ultimate goal of his life.

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