CC Madhya 18 extra

The summary

… Ś rī Caitanya Mahā prabhu then went to Gā ṅ ṭ huli-grā ma to see Lord Gopā la. Some years later, Lord Gopā la also went to Mathurā, to the house of Viṭ hṭ haleś vara, and stayed there for one month just to give an audience to Ś rī la Rū pa Gosvā mī …

A. -pr. -bh.: … — this topic is inserted by Kavirā ja Gosvā mī at this point…

TEXT 3

Ś rī Caitanya Mahā prabhu danced in ecstasy, but when He arrived at Ā riṭ -grā ma, His sense perception was awakened.

Purp.: Ā riṭ -grā ma is also called Ariṣ ṭ a-grā ma…

Anubh.: ā riṭ -grā ma — ‘ariṣ ṭ a’-grā ma, vartamā na [presently] ‘ariṅ g. ’

Purp.: … Ś rī Caitanya Mahā prabhu could then understand that the holy places known as Rā dhā -kuṇ ḍ a and Ś yā ma-kuṇ ḍ a were at that time lost to everyone’s vision. He therefore discovered Rā dhā -kuṇ ḍ a and Ś yā ma-kuṇ ḍ a, which were two reservoirs of water in two paddy fields. Although there was very little water, Ś rī Caitanya Mahā prabhu was omniscient and could understand that formerly these two ponds were called Ś rī Rā dhā -kuṇ ḍ a and Ś yā ma-kuṇ ḍ a. In this way Rā dhā -kuṇ ḍ a and Ś yā ma-kuṇ ḍ a were discovered.

A. -pr. -bh.: … Understanding that this tī rtha had become hidden, the omniscient Lord (sarvajñ a bhagavā n) took His bath in two very shallow reservoirs of water in a paddy field nearby. Thus it was indicated that this paddy field was the location of Rā dhā -kuṇ ḍ a and Ś yā ma-kuṇ ḍ a.

TEXT 15

tabe cali’ ā ilā prabhu ‘sumanaḥ -sarovara’

tā hā ṅ ‘govardhana’ dekhi’ ha-ilā vihvala

From Rā dhā -kuṇ ḍ a, Ś rī Caitanya Mahā prabhu went to Sumanas Lake. When He saw Govardhana Hill from there, He was overwhelmed with joy.

A. -pr. -bh.: sumanaḥ -sarovara — kusum-sarovara.

TEXT 25

Coming down from Govardhana Hill, Lord Gopā la granted an interview to Lord Ś rī Caitanya Mahā prabhu, who was unwilling to climb the hill, thinking Himself a devotee of Lord Kṛ ṣ ṇ a.

A. -pr. -bh.: ‘govardhana-ś aile ā rohaṇ a kariba nā ’ — e-rū pa pratijñ ā -yukta, evaṁ ‘ā mi kṛ ṣ ṇ a-bhakta’ — ei abhimā na-yukta gauracandrake gopā la svayaṁ govardhana haite

avarohaṇ a kariyā darś ana dilena. [= Gopā la Himself descended from Govardhana & gave darś ana to Lord Gauracandra who was determined, “I shall not climb the Govardhana Hill, ” considering, “I am Kṛ ṣ ṇ a’s devotee. ”]

TEXT 27

eka-jana ā si’ rā tre grā mī ke balila

‘tomā ra grā ma mā rite turuka-dhā rī sā jila

… turuka-dhā rī —Turkish Muslim soldiers; …

One person who came to the village informed the inhabitants, “The Turkish soldiers are now preparing to attack your village.

A. -pr. -bh.: turuka — musolmā na (turkī vā pā ṭ hā na) sainya-viś eṣ a [= a kind of Muslim soldiers (Turks or Pā ṭ hā nas)]

Anubh.: turuka-dhā rī — soldiers riding on horses, wearing Turkish dress.

TEXT 49

When Rū pa Gosvā mī stayed at Mathurā, he was accompanied by Gopā la Bhaṭ ṭ a Gosvā mī, Raghunā tha dā sa Gosvā mī, Raghunā tha Bhaṭ ṭ a Gosvā mī and Lokanā tha dā sa Gosvā mī.

Purp.: … Because Lokanā tha dā sa Gosvā mī did not want his name mentioned in the Caitanya-caritā mṛ ta, we do not often see it in this celebrated book…

Anubh.: … Probably, due to his great humility, he forbade to describe his characteristics, therefore he is not specifically written about in this Caitanya-caritā mṛ ta…

TEXT 57

After visiting the places of Kṛ ṣ ṇ a’s pastimes at Kā myavana, Ś rī Caitanya Mahā prabhu went to Nandī ś vara. While there, He was overwhelmed with ecstatic love.

Anubh.: Bhakti-ratnā kara (Fifth Wave):

dekha nandī ś vara catur-dike kuṇ ḍ a-vana

kṛ ṣ ṇ a-vilā sera sthā na bhuvana pā vana

[“Look at Nandī ś vara, with lakes all around! It is a place where Kṛ ṣ ṇ a, the savior of the world, performed His pastimes. ”]

TEXTS 58-62

Ś rī Caitanya Mahā prabhu bathed in all the celebrated lakes, beginning with Lake Pā vana. Thereafter He climbed a hill and spoke to the people.

Ś rī Caitanya Mahā prabhu asked, “Are there any deities on top of this hill? ”

The local people replied, “There are deities on this hill, but they are located within a cave.

“There are a father and mother with well-built bodies, and between them is a very beautiful child who is curved in three places. ”

Hearing this, Ś rī Caitanya Mahā prabhu became very happy. After excavating the cave, He saw the three deities.

Ś rī Caitanya Mahā prabhu offered His respects to Nanda Mahā rā ja and mother Yaś odā, and with great ecstatic love He touched the body of Lord Kṛ ṣ ṇ a.

Anubh.: Bhakti-ratnā kara (Fifth Wave):

parvata upare dekha purera sahite

ś rī -nanda-yaś odā ś obhe apū rva-gophā te

ohe ś rī nivā sa, ethā ś rī -caitanya rā ya

karite darś ana giyā praveś e gophā ya

ś rī -nanda-yaś odā — dui-dike dui-jana

madhye kṛ ṣ ṇ acandre dekhi’ praphulla-nayana

ś rī -nanda-ś rī -yaś odā ra caraṇ a vandiyā

kṛ ṣ ṇ era sarvā ṅ ga sparś e ullasita hañ ā

premera ā veś e nṛ tya-gī ta ā rambhila

[“On the top of the hill, see in an extraordinary cave the beautiful forms of Nanda Mahā rā ja and Yaś odā Mayī, along with their son. Oh Ś rī nivā sa, here Ś rī Caitanya Rā ya took took darś ana of them, entering that cave. Seeing Ś rī Kṛ ṣ ṇ acandra in the middle, with Nanda and Yaś odā on both sides, His eyes opened wide in happiness. He worshiped the lotus feet of Nanda and Yaś odā, and with great joy He was touching Kṛ ṣ ṇ a’s whole body. In ecstasy of prema, He began to dance and sing. ”]

TEXT 64

After seeing the places of Lord Kṛ ṣ ṇ a’s pastimes, Ś rī Caitanya went to Ś eṣ aś ā yī, where He saw Lakṣ mī and recited the following verse.

Anubh.: Bhakti-ratnā kara (Fifth Wave):

ei ‘ś eṣ aś ā yī ’ kṣ ī ra-samudra ethā te

kautuke ś uilā kṛ ṣ ṇ a ananta-ś ayyā te

ei ś eṣ aś ā yī -mū rti darś ana karite

ś rī -kṛ ṣ ṇ a-caitanyacandra ā ilā ethā te

kariyā darś ana, mahā -kautuka bā ḍ ila

se-premā veś e prabhu adhairya haila

[= “This Ś eṣ aś ā yī is here in the ocean of milk, Kṛ ṣ ṇ a who in His pastime lay down on His bed of Ananta-ś eṣ a. Ś rī Caitanya Mahā prabhu came here to see this Deity of Ś eṣ aś ā yī. While taking the darś ana, His joy increased, and in the ecstasy of prema He lost composure. ”]

TEXT 66

Afterwards, Ś rī Caitanya Mahā prabhu saw Khelā -tī rtha and then went to Bhā ṇ ḍ ī ravana. After crossing the Yamunā River, He went to Bhadravana.

Purp.: In the Bhakti-ratnā kara it is said that Ś rī Kṛ ṣ ṇ a and Balarā ma used to play at Khelā -tī rtha with the cowherd boys during the entire day. Mother Yaś odā had to call Them to take Their baths and eat Their lunch.

Anubh.: Bhakti-ratnā kara (Fifth Wave):

dekhaha khelana-vana, ethā dui bhā i

sakhā -saha khele bhakṣ aṇ era ceṣ ṭ ā nā i

mā yera yatnete bhuñ je kṛ ṣ ṇ a-balarā ma

e khelana-vaṭ era ś rī -khelā -tī rtha nā ma

[“Look at Khelanavana, the forest of games. Here the two brothers used to play with their friends, not caring about their meals. Their mother had to endeavor, so that Kṛ ṣ ṇ a and Balarā ma came to eat. The name of this playground in the middle of banyan trees is Khelā -tī rtha. ”]

calaye bhā ṇ ḍ ī ra-pathe ullā sa antare

ebe loka kahaya ‘akṣ aya-vaṭ a’ tā re

balarā ma kautuke pralamba-badha kailā

sakhā -saha bhā ṇ ḍ ī re kṛ ṣ ṇ era nā nā lī lā

[“They joyfully proceeded towards Bhā ṇ ḍ ī ravana which the local people call ‘the undecaying banyan trees. ’ Here Balarā ma killed the demon Pralamba as if it was a fun, and Kṛ ṣ ṇ a performed many pastimes with His friends. ”]

kṛ ṣ ṇ a priya haya bhadra-vana-gamanete

[“Kṛ ṣ ṇ a was always happy to come to Bhadravana. ”]

Stavā valī (Vraja-vilā sa-stava):

asti bhadravanaṁ nā ma

ṣ aṣ ṭ hañ ca vanam uttamam

[“The sixth forest is known as Bhadravana and is the best of forests. ”]

TEXT 67

Ś rī Caitanya Mahā prabhu then visited Ś rī vana and Lohavana. He then went to Mahā vana and saw Gokula, the place of Lord Kṛ ṣ ṇ a’s early childhood pastimes.

Anubh.:

vanaṁ bilva-vanaṁ nā ma

daś amaṁ deva-pū jitam

[“The tenth forest is known as Bilvavana and is worshiped by the demigods. ”]

lohajaṅ gha-vanaṁ nā ma

lohajaṅ ghena rakṣ itam

navamantu vanaṁ devi

sarva-pā taka-nā ś anam

[“The ninth forest, Lohavana, was protected by the demon Lohajañ gha, and is the destroyer of all vices. ”]

mahā vanaṁ cā ṣ ṭ amantu

sadaiva tu mama priyam

[“The eighth forest, Mahā vana, is always dear to Me. ”]

TEXT 68

Upon seeing the place where the twin arjuna trees had been broken by Ś rī Kṛ ṣ ṇ a, Ś rī Caitanya Mahā prabhu was moved to great ecstatic love.

Anubh.:

yamalā rjuna-tī rthañ ca

kuṇ ḍ aḥ tatra ca vartate

[“Near the Yamalā rjuna-tī rtha there is a nice lake (kuṇ ḍ a). ”]

Bhakti-ratnā kara (Fifth Wave):

ei yamalā rjuna-bhañ jana tī rtha-sthala

ethā udū khale kṛ ṣ ṇ e yaś odā bā ṅ dhilā

bandhana svī kā ra kṛ ṣ ṇ a kautuke karilā

[“This sacred place is called Yamalā rjuna-bhaṅ jana-tī rtha. Here mother Yaś odā tied Kṛ ṣ ṇ a to a grinding mortar which He accepted as great fun. ”]

TEXT 70

Seeing a great crowd assemble at Mathurā, Ś rī Caitanya Mahā prabhu left and went to Akrū ra-tī rtha. He remained there in a solitary place.

Anubh.:

akrū ra-tī rtham aty artham

asti priya-varaṁ hareḥ

tī rtha-rā jaḥ hi cā krū raṁ

guhyā nā ṁ guhyam uttamam

TEXT 71

The next day, Ś rī Caitanya Mahā prabhu went to Vṛ ndā vana and took His bath at Kā lī ya Lake and Praskandana.

Anubh.: Vṛ ndā vana —

aho vṛ ndā vanaṁ ramyaṁ

yatra govardhano giriḥ

Bhakti-ratnā kara (Fifth Wave):

kṛ ṣ ṇ era parama-priya dhā ma-vṛ ndā vana

kṛ ṣ ṇ a-deha-rū pa ‘pañ ca-yojana’ ei vana

vṛ ndā vana — ṣ ola-kroś a, loke ihā pracā ra

Kā lī ya-hrada —

kā lī ya-hrada-pū rveṇ a

kadambo mahito drumaḥ

tataḥ kā lī ya-tī rthā khyaṁ

tī rtham agho-vinā ś anam

anṛ tyat yatra bhagavā n

bā laḥ kā lī ya-mastake

Praskandana —

kṣ etraṁ praskandanaṁ nā ma

sarva-pā pa-haraṁ ś ubham

tasmin snā tas tu manujaḥ

sarva-pā paiḥ pramucyate

Bhakti-ratnā kara (Fifth Wave):

deha ‘praskandana’-kṣ etra-snā ne pā pa yā ya

prā ṇ a-tyā ga hailei viṣ ṇ uloka pā ya

ohe ś rī nivā sa, sū rya-gaṇ era tā pete

dū re hela ś ī ta, gharma haila dehete

ṣ ei gharma-jala sū rya-kanyā ya milila

ei hetu ‘praskandana’-nā ma tī rtha haila

ś rī -kṛ ṣ ṇ a-caitanyā bhinna ś rī -advaita ī ś vara

kata-dina chilā ei vanera bhitara

[“Look at Praskandana-kṣ etra. Bathing there repels all sins and enables one to reach Viṣ ṇ uloka after giving up his life…”]

TEXT 72

After seeing the holy place called Praskandana, Ś rī Caitanya Mahā prabhu went to Dvā daś ā ditya. From there He went to Keś ī -tī rtha, and when He saw the place where the rā sa dance had taken place, He immediately lost consciousness due to ecstatic love.

Anubh.: Dvā daś ā ditya —

dvā daś ā ditya-tī rthā khyaṁ

tī rthaṁ tad anupavanam

tasya darś ana-mā treṇ a

nṛ nā m agho vinaś yati

Keś ī -tī rtha — Ā di-vā rā he:

gaṅ gā ś ata-guṇ aṁ puṇ yaṁ

yatra keś ī nipā titaḥ

Bhakti-ratnā kara (Fifth Wave):

keś ī -badha kaila kṛ ṣ ṇ a parama-kautuke

[“Here Kṛ ṣ ṇ a playfully killed the demon Keś ī. ”]

TEXTS 75-78

The next morning Ś rī Caitanya Mahā prabhu returned to Vṛ ndā vana and took His bath at Cī ra-ghā ṭ a. He then went to Teṅ tulī -talā, where He took rest.

The tamarind tree named Teṅ tulī -talā was very old, having been there since the time of Lord Kṛ ṣ ṇ a’s pastimes. Beneath the tree was a very shiny platform.

Since the river Yamunā flowed near Teṅ tulī -talā, a very cool breeze blew there. While there, the Lord saw the beauty of Vṛ ndā vana and the water of the river Yamunā.

Ś rī Caitanya Mahā prabhu used to sit beneath the old tamarind tree and chant the holy name of the Lord. At noon He would return to Akrū ra-tī rtha to take lunch.

A. -pr. -bh.: Teṅ tulī -talā — now there is Ā mlitalā [Imlitala] at this place.

TEXT 109

Ś rī Caitanya Mahā prabhu then asked them, “Where have you seen Kṛ ṣ ṇ a directly? ”

The people replied, “You are a sannyā sī, a renunciant; therefore You are a moving Nā rā yaṇ a [jaṅ gama-nā rā yaṇ a]. ”

Purp.: … In this regard, Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura comments that jaṅ gama-nā rā yaṇ a means that the impersonal Brahman takes a shape and moves here and there in the form of a Mā yā vā dī sannyā sī. The Mā yā vā da philosophy confirms this. Daṇ ḍ a-grahaṇ a-mā treṇ a naro nā rā yaṇ o bhavet: “Simply by accepting the daṇ ḍ a of the order of sannyā sa, one is immediately transformed into Nā rā yaṇ a. ” Therefore Mā yā vā dī sannyā sī s address one another by saying oṁ namo nā rā yaṇ ā ya. In this way one Nā rā yaṇ a worships another Nā rā yaṇ a.

Actually an ordinary human being cannot become Nā rā yaṇ a. As the chief Mā yā vā dī sannyā sī, Ś rī Ś aṅ karā cā rya, says, nā rā yaṇ aḥ paro ’vyaktā t: “Nā rā yaṇ a is not a creation of this material world. Nā rā yaṇ a is above the material creation. ” Due to their poor fund of knowledge, Mā yā vā dī sannyā sī s think that Nā rā yaṇ a, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Nā rā yaṇ a again. They never consider why Nā rā yaṇ a, the Supreme Personality of Godhead, would accept an inferior position as a human being and then again become Nā rā yaṇ a when He is perfect. Why should Nā rā yaṇ a be imperfect? Why should He appear as a human being? Ś rī Caitanya Mahā prabhu very nicely explained these points while at Vṛ ndā vana.

Anubh.: jaṅ gama-nā rā yaṇ a — cala-cchakti-viś iṣ ṭ a nā rā yaṇ a; “daṇ ḍ a-grahaṇ a-mā treṇ a naro nā rā yaṇ o bhavet” — daṇ ḍ a-gaṇ ake kevalā dvaita-mā yā vā dī -gaṇ a “oṁ namo nā rā yaṇ ā ya” baliyā sambhā ṣ aṇ a karena, kintu jī va — mukta o baddha, sarvā vasthā tei— mā yā dhī ś a parameś vara nā rā yaṇ ā yera ‘nitya-vaś ya’ baliyā kakhanao nā rā yaṇ a-ś abda vā cya haite pā rena nā; yini jī vake viṣ ṇ ura sahita ‘samā na’ vā ‘eka’ balena vā jñ ā na karena, tini — mā yā vā dī aparā dhī. [= … The monistic mā yā vā dī s address those who carry daṇ ḍ a by saying “My obeisances to Nā rā yaṇ a, ” but a living entity — be he liberated or conditioned, in all circumstances — can never become fit to be called Nā rā yaṇ a, being eternally controlled by the Lord of mā yā, the supreme controller. Whoever says that a living entity is ‘equal to’ or ‘one with’ Lord Viṣ ṇ u or who maintains such a conception is a Mā yā vā dī and an aparā dhī. (! )

TEXTS 111-113

Ś rī Caitanya Mahā prabhu immediately exclaimed, “Viṣ ṇ u! Viṣ ṇ u! Do not call Me the Supreme Personality of Godhead. A jī va cannot become Kṛ ṣ ṇ a at any time. Do not even say such a thing!

“A sannyā sī in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Kṛ ṣ ṇ a is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.

“A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame.

Anubh.: see Ā di 2. 96 [“One who knows the real feature of Ś rī Kṛ ṣ ṇ a and His three different energies [[ A. -pr. -bh.: cic-chakti, jī vā -ś akti, mā yā -ś akti]] cannot remain ignorant about Him. ”]

TEXT 115

yei mū ḍ ha kahe, ——jī va ī ś vara haya ‘sama’

seita ‘pā ṣ aṇ ḍ ī ’ haya, daṇ ḍ e tā re yama

“A foolish person who says that the Supreme Personality of Godhead is the same as the living entity is an atheist, and he becomes subject to punishment by the superintendent of death, Yamarā ja.

Anubh.: see Ā di 3. 79 [koṭ i aś vamedha eka kṛ ṣ ṇ a nā ma sama / yei kahe, se pā ṣ aṇ ḍ ī, daṇ ḍ e tā re yama = One who says that ten million aś vamedha sacrifices are equal to the chanting of the holy name of Lord Kṛ ṣ ṇ a is undoubtedly an atheist. He is sure to be punished by Yamarā ja. ]

TEXT 119

“As the aroma of deer musk cannot be concealed by wrapping it in a cloth, Your characteristics as the Supreme Personality of Godhead cannot be concealed by any means.

Anubh.: see Ā di 3. 85-89 [One can also directly see Lord Caitanya’s manifest influence in His uncommon deeds and uncommon Kṛ ṣ ṇ a conscious realization. But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. “O my Lord, those influenced by demoniac principles cannot realize You, although You are clearly the Supreme by dint of Your exalted activities, forms, character and uncommon power, which are confirmed by all the revealed scriptures in the quality of goodness and the celebrated transcendentalists in the divine nature. ” Lord Ś rī Kṛ ṣ ṇ a tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is. “O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances. ”]

TEXT 129

mā dhava-purī ra ś iṣ ya seita brā hmaṇ a

mathurā ra ghare-ghare karā ’na nimantraṇ a

… seita—that; brā hmaṇ a—brā hmaṇ a; …

The brā hmaṇ a disciple of Mā dhavendra Purī went from house to house in Mathurā and inspired other brā hmaṇ as to invite Caitanya Mahā prabhu to their homes.

Anubh.: seita brā hmaṇ a —Sanoḍ iyā [goldsmith](see Madhya 17. 179).

TEXT 144

“After going to the holy place named Soro-kṣ etra and bathing in the Ganges, let us take Ś rī Caitanya Mahā prabhu that way and go.

A. -pr. -bh.: Soro-kṣ etra — the closest place on the bank of the Ganges when going from Mathurā.

TEXT 156

bā hya vikā ra nā hi, premā viṣ ṭ a mana

bhaṭ ṭ ā cā rya kahe, ——cala, yā i mahā vana

… cala—let us go; yā i mahā vana—let us go to Mahā vana.

Although the Lord did not exhibit any external symptoms, His mind was filled with ecstatic love. At that time, Balabhadra Bhaṭ ṭ ā cā rya said, “Let us go to Mahā vana [Gokula]. ”

Anubh.: mahā vana — gokula.

TEXT 165

ei cā ri bā ṭ oyā ra dhuturā khā oyā ñ ā

mā ri’ ḍ ā riyā che, yatira saba dhana lañ ā

… bā ṭ oyā ra—rogues; …

“These four rogues here must have taken away that sannyā sī ’s riches after killing Him by making Him take the poison dhuturā. ”

A. -pr. -bh.: bā ṭ oyā ra — pathe yā hā rā ḍ ā kā ti kariyā laya [= those who rob on the roads]

Anubh.: bā ṭ oyā ra — nirā ś raya pathikera luṇ ṭ hana-kā rī dasyu [= the plunderers who steal from the unsheltered pilgrims]

TEXT 167

kṛ ṣ ṇ adā sa——rā japuta, nirbhaya se baḍ a

sei vipra——nirbhaya, se——mukhe baḍ a daḍ a

… mukhe—in the mouth; baḍ a daḍ a—very brave.

The devotee Kṛ ṣ ṇ adā sa, who belonged to the Rā japuta race, was very fearless. The Sanoḍ iyā brā hmaṇ a was also fearless, and he spoke very bravely.

Anubh.: mukhe baḍ a daḍ a — ati-nipuṇ a vaktā, ā lā pa-paricaya vā kathā vā rtā ya paṭ u [= very skilful speaker, expert and dexterous in conversation]

TEXT 186

citta ā rdra haila tā ṅ ra prabhure dekhiyā

‘nirviś eṣ a-brahma’ sthā pe svaś ā stra uṭ hā ñ ā

… nirviś eṣ a-brahma—impersonal Brahman; …

The heart of that saintly person softened upon seeing Ś rī Caitanya Mahā prabhu. He wanted to talk to Him and establish impersonal Brahman on the basis of his own scripture, the Koran.

Anubh.: nirviś eṣ a-brahma — ajñ eya, paricaya-rahita ‘ī ś vara’. ‘khodā ’ o ‘bā ndā h’ — ei nitya-bhā va-dvaya rahita cid-vilā sa-hī na pā ralaukika avasthā na [= unknown and unknowable God. An extra-mundane situation devoid of spiritual activity and of the eternal distinction between Khoda (the Lord) and bā nda (the servant)] (! )

TEXT 190

tomā ra ś ā stre kahe ś eṣ e ‘eka-i ī ś vara’

‘sarvaiś varya-pū rṇ a teṅ ho——ś yā ma-kalevara

“The Koran accepts the fact that ultimately there is only one God. He is full of opulence, and His bodily complexion is blackish.

A. -pr. -bh.: tomā ra mahammadī ya ś ā stre mahammadera saptama-svarge ī ś vara-darś ana-varṇ ane ī ś varera pū rṇ a-vigraha svī kṛ ta-haiyā che [= In your Mohammedan scripture, in the description of Mohammed’s seeing God in the seventh heaven, the full form of God is accepted. ] (! )

TEXT 200

‘nirviś eṣ a-gosā ñ i’ lañ ā karena vyā khyā na

‘sā kā ra-gosā ñ i’——sevya, kā ro nā hi jñ ā na

nirviś eṣ a-gosā ñ i—the Supreme Personality of Godhead as impersonal; … sa-ā kā ra-gosā ñ i—the personal feature of the Lord; …

“Usually they describe the Lord’s impersonal aspect, but they hardly know that the Lord’s personal feature is worshipable. They are undoubtedly lacking this knowledge.

Anubh.: gosā ñ i — ā rā dhya vastu bhagavā n [= the Supreme Personality of Godhead as the object of worship]; sā kā ra — mā navera bhogya jaḍ a-jñ ā na atikrama kariyā tri-guṇ ā tī ta aprā kṛ ta saviś eṣ a vigraha vā cin-maya ā kā ra-mukta [= the transcendental personal form beyond the three modes of the material nature, or liberated spiritual form, far above the enjoyable material knowledge of a man]

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