CC Madhya 19 extra

TEXT 8

daṇ ḍ a-bandha lā gi’ cauṭ hi sañ caya karilā

bhā la-bhā la vipra-sthā ne sthā pya rā khilā

daṇ ḍ a-bandha lā gi’—in case of legal implications; ...

He [Rū pa Gosvā mī ] kept one-fourth of his wealth with a respectable brā hmaṇ a. He kept this for his personal safety because he was expecting some legal complications.

A. -pr. -bh.: daṇ ḍ a-bandha — upasthita vipada rā ja-daṇ ḍ a o bandhanā dira nivā ranera janya [= to prevent an impending danger of a royal punishment or imprisonment, etc. ]

TEXT 17

Ś rī Sanā tana Gosvā mī used to discuss Ś rī mad-Bhā gavatam in an assembly of twenty or thirty learned brā hmaṇ a scholars.

Purp.:. .. Those who are karmī s, jñ ā nī s or yogī s are not actually fit to discuss Ś rī mad-Bhā gavatam. Only Vaiṣ ṇ avas, or pure devotees, are fit to discuss that literature...

Anubh.: ... yama-daṇ ḍ ya, karmi-gaṇ a vā ahaṁ grahopā saka-gaṇ a — ś rī mad-bhā gavata-vicā re sampū rṇ a ayogya; vaiṣ ṇ ava-gaṇ ai ekamā tra bhā gavatera vicā ra kariyā bhakti-bale saṁ sā ra haite vimukta hana... [= Those who are to be punished by Yamarā ja, karmī s, as well as those who worship themselves are completely unfit to discuss Ś rī mad-Bhā gavatam. Only Vaiṣ ṇ avas, when discussing Ś rī mad-Bhā gavatam, become liberated, by the strength of their devotional service, from the material existence. (! )

TEXT 82

yadyapi bhaṭ ṭ era ā ge prabhura dhairya haila mana

durvā ra udbhaṭ a prema nahe samvaraṇ a

… durvā ra—difficult to stop; udbhaṭ a—wonderful; …

Ś rī Caitanya Mahā prabhu tried to restrain Himself as far as possible before Vallabhā cā rya, but although He tried to keep calm, His ecstatic love could not be checked.

Anubh.: durvā ra — yā hā ra prakā ś a nivā raṇ a arthā t bandha karā yā ya nā [= the manifestation of which is impossible to prevent or stop]; udbhaṭ a — udā ra, ś reṣ ṭ ha, abhinava, vicitra, prasiddha, asā dharaṇ a, prabala [= noble, best, unprecedented, amazing, perfect, extraordinary, predominant].

TEXT 83

deś a-pā tra dekhi’ mahā prabhu dhairya ha-ila

ā ḍ ā ilera ghā ṭ e naukā ā si’ uttarila

deś a-pā tra dekhi’—seeing the circumstances; …

Seeing the circumstances, Ś rī Caitanya Mahā prabhu finally became calm so that the boat was able to reach the shore of Ā ḍ ā ila and land there.

A. -pr. -bh.: se-deś a anekaṭ ā prema-ś ū nya o sammukha-sthita vallabha-bhaṭ ṭ a-o anekaṭ ā tarka-priya vyakti; ihā dekhiyā mahā prabhu dhairya dharilena [that place was much devoid of prema, and also Vallabha Bhaṭ ṭ a who was there in front of Him was a person greatly fond of logic; seeing that the Lord calmed down]

Anubh.: deś a-pā tra [= the place & person] — on the boat there were not favorable circumstances for dancing etc. in trance; also in the presence of Vallabha Bhaṭ ṭ a who was a nearly initiated scholar devoid of prema, there was no jubilation about manifesting the symptoms of ecstasy.

TEXT 92

At that time there arrived Raghupati Upā dhyā ya of, who belonged to the Tiruhitā district arrived. He was a very learned scholar, a great devotee and a respectable gentleman.

A. -pr. -bh.: Several verses composed by Raghupati Upā dhyā ya are included in [Rū pa Gosvā mī ’s compilation] Padyā valī. His residence was in Tirahuta or Mithilā deś a.

TEXT 96

ś rutim apare smṛ tim itare

bhā ratam anye bhajantu bhava-bhī tā ḥ

aham iha nandaṁ vande

yasyā linde paraṁ brahma

… bhajantu—let them worship; bhava-bhī tā ḥ —those who are afraid of material existence; aham—I; iha—here; … alinde—in the courtyard; …

Raghupati Upā dhyā ya recited,: “Those who are afraid of material existence worship the Vedic literature. Some worship smṛ ti, the corollaries to the Vedic literature, and others worship the Mahā bhā rata. As far as I am concerned, I worship Kṛ ṣ ṇ a’s father, Mahā rā ja Nanda, the father of Kṛ ṣ ṇ a, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing. ”

A. -pr. -bh.: bhava-bhī ta vyakti-sakala keha ś rutike, keha smṛ tike, keha vā mahā bhā ratake bhajanā karuna [= let them worship]; (ā mi kintu ei sthā ne [= me, however, at this place]) ś rī -nandera-i vandanā kari, — yā ṅ hā ra alinde [= at the terrace before whose house-door] (vā randā ya [= at the verandah]) parama-brahma kṛ ṣ ṇ a khelā karena [= plays].

Anubh.: alinde — bahir-dvā ra-prā ṅ gaṇ e [= in the courtyard outside the doors] …

TEXT 114

Due to the great crowds in Prayā ga, Ś rī Caitanya Mahā prabhu went to a place called Daś ā ś vamedha-ghā ṭ a. It was there that the Lord instructed Ś rī Rū pa Gosvā mī and empowered him in the philosophy of devotional service.

Purp.: Parā sya ś aktir vividhaiva ś rū yate. The Supreme Lord has multi-potencies, which the Lord bestows on His fortunate devotees. The Lord has a special potency by which He spreads the Kṛ ṣ ṇ a consciousness movement. This is also explained in the Caitanya-caritā mṛ ta (Antya 7. 11):. kali-kā lera dharma—kṛ ṣ ṇ a-nā ma-saṅ kī rtana/ kṛ ṣ ṇ a-ś akti vinā nahe tā ra pravartana.: “One cannot spread the holy name of Kṛ ṣ ṇ a without being specifically empowered by Lord Kṛ ṣ ṇ a. ” A devotee who receives this power from the Lord must be considered very fortunate. The Kṛ ṣ ṇ a consciousness movement is spreading to enlighten people about their real position, their original relationship with Kṛ ṣ ṇ a. One requires Kṛ ṣ ṇ a’s special power in order to be able to do this. People forget their relationship with Kṛ ṣ ṇ a and work under the spell of mā yā life after life, transmigrating from one body to another. This is the process of material existence. The Supreme Lord Ś rī Kṛ ṣ ṇ a personally descends to teach people that their position in the material world is a mistaken one. The Lord again comes as Ś rī Caitanya Mahā prabhu to induce people to take to Kṛ ṣ ṇ a consciousness. The Lord also empowers a special devotee to teach people their constitutional position.

Anubh.: bhagavā n ananta-ś akti-sampanna. [= The Lord is endowed with unlimited potencies. ] ś aktimā n bhagavā n haite sukṛ timā n jī va kṛ pā -ś akti lā bha karena. [= From the potent Lord a pious living entity obtains the potency of mercy. ] mā yā -kabale patita haiyā kṛ ṣ ṇ a-vimukha-rū pe ajñ ā na-vaś ataḥ jī va sambandhā bhidheya-prayojana-tattve apraviṣ ṭ a thā kena. [= The living entity who has fallen into clutches of mā yā does not get entrance into the knowledge of sambandha, abhidheya and prayojana, being merged in ignorance in the form of rejecting Kṛ ṣ ṇ a. ] bhagavā n gaurahari kṛ pā kariyā ś rī -rū pa-gosvā mī ke tattva-bodha-ś akti pū rve arpaṇ a kariyā tattva-ś ikṣ ā dilena. [= Lord Gaurahari first mercifully bestowed upon Ś rī la Rū pa Gosvā mī the ability to understand the truth and then instructed him in length. ]

TEXT 122

ei-mata karṇ apū ra likhe sthā ne-sthā ne

prabhu kṛ pā kailā yaiche rū pa-sanā tane

… sthā ne-sthā ne—in various places; …

The characteristics of Ś rī la Rū pa Gosvā mī have thus been described in various places by the poet Kavi-karṇ apū ra. An account has also been given of how Ś rī Caitanya Mahā prabhu bestowed His causeless mercy upon Ś rī la Rū pa Gosvā mī and Ś rī la Sanā tana Gosvā mī.

Anubh.: sthā ne-sthā ne — at various passages of his book entitled Ś rī Caitanya-candrodaya.

TEXT 128

‘vipra-gṛ he’ sthū la-bhikṣ ā, kā hā ṅ mā dhu-karī

ś uṣ ka ruṭ ī -cā nā civā ya bhoga parihari’

… sthū la-bhikṣ ā —full meals; kā hā ṅ —sometimes; mā dhu-karī —begging little by little, like honeybees; … bhoga parihari’—giving up all kinds of material enjoyment.

“Ś rī la Rū pa and Sanā tana Gosvā mī beg a little food from the houses of brā hmaṇ as. Giving up all kinds of material enjoyment, they only take only some dry bread and fried chick-peas.

Anubh.: sthū la-bhikṣ ā [= fat alms] — such alms that after one takes it, he doesn’t have to beg any food from anyone else to fill his belly.

mā dhu-karī — the occupation of those who fill their belly by taking a little food from many places, just as bees collect honey from many flowers

bhoga parihari’ — giving up all the stimulating substances that are used to augment the activities of the senses with the hope that it will bring happiness, in order to keep themselves capable of performing worship they maintained their lives by eating dry ruṭ i or chickpeas fried in oil.

TEXT 132

When the personal associates of Ś rī Caitanya Mahā prabhu would hear of the activities of Rū pa and Sanā tana Gosvā mī s, they would say, “What is wonderful for a person who has been granted the Lord’s mercy? ”

Purp.: … They [prā kṛ ta-sahajiyā s] pose themselves as to be too elevated to exert energy for reading, writing and hearing. However, pure devotees under the guidance of Ś rī la Rū pa Gosvā mī reject this sahajiyā philosophy. It is certainly not good to write literature for money or reputation, …

Anubh.: … A rū pā nuga-bhakta does not have any faith in such talks. If, however, on the basis of a fruitive mentality, a sā dhaka writing or reading ś ā stras maintains some trivial secondary purposes, like attaining material sense gratification, material fame or adoration, getting some profit, etc. — these are called upaś ā khā, or unwanted creepers — then there is nothing auspicious awaiting such a person attached to depravity. A genuine rū pā nuga has no more any desire to perform such a paltry fruitive activity [prakṛ ta ś rī mad-rū pā nugera e-rū pa kṣ udra phala-bhoga-mū laka karma-vā sanā nā i].

TEXT 139

“The length and breadth of the living entity is described as one ten-thousandth part of the tip of a hair. This is the original subtle nature of the living entity.

Anubh.: muṇ ḍ ake 3/1/9 — “eṣ o 'ṇ urā tmā ” [“The soul is atomic in size. ” (Muṇ ḍ. 3. 1. 9)]

TEXT 142

sū kṣ mā ṇ ā m apy ahaṁ jī vaḥ

“[Lord Kṛ ṣ ṇ a says: ] ‘Among minute particles, I am the living entity. ’

Purp.: The living entity is one with and different from the Supreme Personality of Godhead. As spirit soul, the living entity is one in quality with the Supreme Lord; however, the Supreme Lord is bigger than the biggest, and the living entity is the smallest of the small. This quotation is the third pada of a verse from Ś rī mad-Bhā gavatam (11. 16. 11).

A. -pr. -bh.: kona kona pā ṭ he likhita ā che, ś rī mad-bhā gavate uddhavaṁ prati ś rī -bhagavad-vā kyam — [= In some readings it is written, the Lord speaks to Uddhava in the Ś rī mad-Bhā gavatam: ]

guṇ inā m apy ahaṁ sū traṁ mahatā ṁ ca mahā n aham

sū kṣ mā ṇ ā m apy ahaṁ jī vo durjayā nā m ahaṁ manaḥ

[“Among things possessing qualities I am the primary manifestation of nature, and among great things I am the total material creation. Among subtle things I am the spirit soul, and of things that are difficult to conquer I am the mind. ”]

sū kṣ ma-gaṇ era madhye ā mi (bhagavā n) ‘jī va’ (bhedā bheda prakā ś a)

TEXT 144

tā ra madhye ‘sthā vara’, ‘jaṅ gama’——dui bheda

jaṅ game tiryak-jala-sthalacara-vibheda

tā ra madhye—among the living entities who are conditioned within the material world; ...

“The unlimited living entities can be divided into two divisions—those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.

Anubh.: tā ra madhye — brahmā ṇ ḍ ā ntargata baddha-jī va-gaṇ era madhye

TEXT 145

tā ra madhye manuṣ ya-jā ti ati alpatara

tā ra madhye mleccha, pulinda, bauddha, ś abara

... tā ra madhye—among the small quantity of human beings; ...

“Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and ś abaras.

Anubh.: tā ra madhye — veda-niṣ ṭ hera viparī ta manuṣ ya-jā tira madhye [= among those classes of human beings that are opposed to the followers of the Vedas]

TEXT 146

veda-niṣ ṭ ha-madhye ardheka veda ‘mukhe’ mā ne

veda-niṣ iddha pā pa kare, dharma nā hi gaṇ e

“Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.

Anubh.: ‘veda-niṣ ṭ ha’ baliyā mukhe svī kara kariyā veda-viruddhā cā rī yathecchā cā rī ‘kukarmī ’ vā ‘anyā bhilā ṣ ī ’ [= Those who verbally profess following the Vedas but behave whimsically, against the Vedic principles, are called kukarmī or anyā bhilā ṣ ī. ]

TEXT 147

“Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise.

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura states that the word karma-niṣ ṭ ha refers to one who aspires to enjoy the results of his good work and pious activity. Some followers of Vedic principles offer everything to the Absolute Truth and do not aspire to enjoy the results of their pious actions. These are also considered among the karma-niṣ ṭ has...

Anubh.: karma-niṣ ṭ ha — nija-bhoga-kā manā ya yā hā rā puṇ yā di sat-karma kare, ā bā ra, niṣ kā ma-kalpanā ya yā hā rā karma-samū ha arpaṇ a kare, ... [= those who perform good work like pious activities desiring personal sense enjoyment, or those who offer all of their activities imagining that they act without desires... ]

TEXT 150

“‘O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nā rā yaṇ a. Only such a devotee is actually completely satisfied and peaceful. ’

Anubh.: tantra-vā kya —

jñ ā nataḥ su-labhā muktir bhuktir yajñ ā di-puṇ yataḥ

seyaṁ sā dhana-sā hasrair hā ri-bhaktiḥ su-durlabhā

[“By cultivating philosophical knowledge one can understand his spiritual position and thus be liberated, and by performing sacrifices and pious activities one can achieve sense gratification in a higher planetary system, but the devotional service of the Lord is so rare that even by executing hundreds and thousands of such sacrifices one cannot obtain it. ”]

TEXT 151

brahmā ṇ ḍ a bhramite kona bhā gyavā n jī va

guru-kṛ ṣ ṇ a-prasā de pā ya bhakti-latā -bī ja

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛ ṣ ṇ a. By the mercy of both Kṛ ṣ ṇ a and the spiritual master, such a person receives the seed of the creeper of devotional service.

A. -pr. -bh.: jī va-sakala ā pana ā pana karma-sū tre nā nā -yonite brahmā ṇ ḍ e bhramaṇ a karitechena. tan-madhye yā ṅ hā ra bhakti-janmopayogī sukṛ ti-rū pa bhā gyodaya haya, tini guru-kṛ ṣ ṇ a-prasā de bhakti-latā ra bī ja ye ‘ś raddhā ’, tā hā lā bha karena. [= All living entities are wandering throughout the universe through various species of life according to their karma. Among them, the one whose good fortune in the form of pious activities serviceable for awakening bhakti arises, attains, by the mercy of guru and Kṛ ṣ ṇ a, the seed of bhakti-latā which is faith. ] (! )

Anubh.: brahmā ṇ ḍ a indicates the 14 worlds (Ā di 5. 98) [After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half. ]

bhā gyavā n — a living entity who has performed many meritorious activities [sukṛ ti-sampanna jī va]; if one unknowingly serves Lord Viṣ ṇ u or Vaiṣ ṇ avas, he accumulates sukṛ ti — see the narration about Nā rada’s birth in the Bhā gavatam (1. 5. 23-30)…

Purp.: … How one can become this fortunate can be seen in the life of Ś rī la Nā rada Muni…

Anubh.: … This bhakty-unmukhī sukṛ ti[= pious activities that awaken one’s dormant Kṛ ṣ ṇ a consciousness]is not a material karma; it is a manifestation of the living entity’s unrevealed spiritual engagement. If, as a result of sukṛ ti, one attains faith and by hearing he attains the knowledge of sambandha, that is the beginning of genuine pure devotion. (! )

TEXT 152

mā lī hañ ā kare sei bī ja ā ropaṇ a

ś ravaṇ a-kī rtana-jale karaye secana

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of ś ravaṇ a and kī rtana [hearing and chanting], the seed will begin to sprout.

A. -pr. -bh.: sei bī ja pā ibā -mā tra mā li-svarū pa haiyā nija hṛ daya-kṣ etre tā hā ropaṇ a karena. bī ja ropita haiyā aṅ kurita haite haite bhagavat-kathā o bhakta-kathā ra ś ravaṇ a-kī rtana-rū pa jale sei kṣ etrera secana karena. [= As soon as he receives that seed, he becomes a gardener and sows it in the field of his heart. Having sown the seed, he sprinkles that field by the water in the form of hearing and chanting about the Lord and His devotees, so that the seed sprouts. ] (! )

TEXT 154

“Being situated in one’s heart and being watered by ś ravaṇ a-kī rtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛ ṣ ṇ a, who is eternally situated in the planet known as Goloka Vṛ ndā vana, in the topmost region of the spiritual sky.

Purp.: … There are also other planets in the spiritual world, called Vaikuṇ ṭ ha planets, and on these planets Lord Nā rā yaṇ a is worshiped with awe and veneration…

Anubh.: … paravyome paravyoma-nā tha ś rī -nā rā yaṇ era ye pū jā vihita haya, tā hā te ‘ś ā nta’, ‘dā sya’ o ‘sakhyā rdha’-rasa lakṣ ita haya, … [= In the paravyoma, the worship suitable for Ś rī Nā rā yaṇ a, the Lord of paravyoma, includes mellows described as neutrality, servitorship and a partial friendship. ]

TEXT 155

tā hā ṅ vistā rita hañ ā phale prema-phala

ihā ṅ mā lī sece nitya ś ravaṇ ā di jala

… prema-phala—the fruit known as love of Godhead; …

“The creeper greatly expands in the Goloka Vṛ ndā vana planet, and there it produces the fruit of love for Kṛ ṣ ṇ a. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

Anubh.: … prema-phala — an amazing, transcendental, supremely covetable asset based on the desire to please Lord Kṛ ṣ ṇ a’s senses. It is a personal property of the eternal, knowledgeable and blissful form of Kṛ ṣ ṇ acandra. For the mundane, material intelligence of the conditioned souls which is addicted to search for enjoyment it is incomprehensible… (! )

TEXT 158

kintu yadi latā ra saṅ ge uṭ he ‘upaś ā khā ’

bhukti-mukti-vā ñ chā, yata asaṅ khya tā ra lekhā

“Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.

Anubh.: upaś ā khā — besides the sprouts of the devotional creeper itself, the sprouts of another creeper, similar in appearance, begin to overlay the original plant. They look like its offshoots but actually they don’t belong to the true creeper.

bhukti — for Bhogavā dī s, the fruits of their work are attainable; mukti — attainable for Jñ ā navā dī s; vā ñ chā —various opulences which are the results of practising yoga are attainable for Siddhavā dī s.

TEXT 166

‘ś uddha-bhakti’ haite haya ‘premā ’ utpanna

ataeva ś uddha-bhaktira kahiye ‘lakṣ aṇ a’

ś uddha-bhakti—pure devotional service without material contaminations; …

“When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.

A. -pr. -bh.: bhakty ā bhā se premera utpatti haya nā; ś uddha-bhakti haite-i premera utpatti haya. [= a hint of devotional service does not produce prema; it is from pure devotional service that prema is produced. ]

Anubh.: ś uddha-bhakti — tri-guṇ ā tī ta karma-jñ ā na-miś retarā ahaitukī nirguṇ ā uttamā bhakti [= the supreme devotional service which is beyond the three modes of material nature, free from the mixtures of karma and jñ ā na, causeless, and transcendental]

TEXT 168

anya-vā ñ chā, anya-pū jā chā ḍ i’ ‘jñ ā na’, ‘karma’

ā nukū lye sarvendriye kṛ ṣ ṇ ā nuś ī lana

… jñ ā na—material knowledge; karma—material activities; ā nukū lye—favorably; sarva-indriye—with all the senses; kṛ ṣ ṇ a-anuś ī lana—cultivation of Kṛ ṣ ṇ a consciousness.

“A pure devotee must not cherish any other desire other than to serve Kṛ ṣ ṇ a. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kṛ ṣ ṇ a consciousness, and he should not engage himself in anything other than Kṛ ṣ ṇ a conscious activities. One must engage all one’s purified senses in the service of the Lord. This is the favorable execution of Kṛ ṣ ṇ a conscious activities.

A. -pr. -bh.: These are the symptoms of pure devotional service: One cannot maintain any other desire than the desire to make progress (on the path of the spiritual perfection) in serving Kṛ ṣ ṇ a with pure devotion. One cannot continue in worshiping any other object of service than Kṛ ṣ ṇ a, not even Brahman, Paramā tmā, etc. ...

Anubh.: … karma — an arrangement for good work based on a strong urge to enjoy the fruits, in forgetfulness of one’s constitutional position; jñ ā na — an endeavor for one’s own personal cultivation only in the field of knowledge (samvit) while neglecting two eternally indivisible potencies of eternal existence and bliss (sandhinī and hlā dinī ), with the purpose to detach oneself from enjoyment (to achieve liberation), in forgetfulness of one’s constitutional position

TEXT 170

sarvopā dhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛ ṣ ī keṇ a hṛ ṣ ī keś a-

sevanaṁ bhaktir ucyate

“‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord. ’

A. -pr. -bh.: samasta indriya dvā rā hṛ ṣ ī keś a-sevanera nā ma ‘bhakti’. ei svarū pa-lakṣ aṇ a-mayī sevā ra duiṭ ī ‘taṭ astha’ lakṣ aṇ a — yathā, ai ś uddha-bhakti sakala upā dhi haite mukta thā kibe evaṁ kevala kṛ ṣ ṇ a-parā haiyā svayaṁ nirmalā thā kibe. [= Service to Lord Hṛ ṣ ī keś a performed by all the senses is called ‘bhakti. ’ This service which represents the natural characteristics of the living entity includes two marginal characteristics: this pure devotional service remains free from all designations, and being rendered solely to Lord Kṛ ṣ ṇ a, it remains always uncontaminated. ]

TEXT 177

“By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.

Purp.: … Devotional service is always dormant in everyone’s heart, and by the offenseless chanting of the holy names of the Lord, one’s original dormant Kṛ ṣ ṇ a consciousness is awakened. This awakening to Kṛ ṣ ṇ a consciousness is the beginning of sā dhana-bhakti. This can be divided into many different parts, including faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service…

Anubh.: … nitya-siddha-bhā vera hṛ daye prakaṭ ana-i ‘sā dhana’ — yathā, ś raddhā, sā dhu-saṅ ga (dī kṣ ā o ś ravaṇ a), bhajana (niraparā dhe viṣ ṇ u-vaiṣ ṇ ava-sevā ), niṣ ṭ hā, ruci o ā sakti paryanta. [= Sā dhana is the process of manifesting the eternal perfect bhā va in the heart. It consists of stages like faith, association with devotees (including the initiation by the spiritual master and hearing), engagement in devotional service (serving the Lord and His devotees without offences), steadiness, the awakening of a taste for devotional service, up to the stage of developed attachment. ] See Madhya 23. 11-15.

TEXT 180

“All these stages combined are called sthā yibhā va, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhā va and anubhā va.

Anubh.: sthā yibhā va — Bhakti-rasā mṛ ta-sindhu (2. 1. 5):

vibhā vair anubhā vaiś ca sā ttvikair vyabhicā ribhiḥ

svā dyatvaṁ hṛ di bhaktā nā m ā nī tā ś ravaṇ ā dibhiḥ

eṣ ā kṛ ṣ ṇ a-ratiḥ sthā yī bhā vo bhakti-raso bhavet

[= “By means of vibhā va, anubhā va, sā ttvika and vyabhicā rī, hearing and chanting are activated, and the devotee is able to taste love for Kṛ ṣ ṇ a. Then attachment for Kṛ ṣ ṇ a, or permanent ecstasy (sthā yi-bhā va), becomes the mellow of devotional service (bhakti-rasa). ”]

vibhā va — Bhakti-rasā mṛ ta-sindhu (2. 1. 14):

tatra jñ eyā vibhā vā s tu raty-ā svā dana-hetavaḥ

te dvidhā lambanā eke tathaivoddī panā ḥ pare

[= “The cause bringing about the tasting of love for Kṛ ṣ ṇ a is called vibhā va. Vibhā va is divided into two categories—ā lambana (support) and uddī pana (awakening). ”]

anubhā va — Bhakti-rasā mṛ ta-sindhu (2. 2. 1):

anubhā vā s tu citta-stha-bhā vā nā m avabodhakā ḥ

te bahir vikriyā prā yā ḥ proktā udbhā svarā khyayā

[= “The many external ecstatic symptoms, or bodily transformations which indicate ecstatic emotions in the mind and which are also called udbhā svara, are the anubhā vas, or subordinate ecstatic expressions of love. ”]

A. -pr. -bh.: In the matter of awakening rasas, sthā yibhā va is the main support. Connected with that are the four items beginning with vibhā va. Therefore sthā yibhā va is the ‘mū la’, or the foundation of rasa, vibhā va is its ‘hetu’, or cause, anubhā va is its ‘kā rya’, or effect, sā ttvika-bhā va is also rasa’s ‘kā rya-viś eṣ a’, or a kind of effect, and all kinds of sañ cā rī and vyabhicā ra-bhā vas are rasa’s ‘sahā ya’, or assistants. Vibhā va is divided into two categories: ā lambana (prop) and uddī pana (stimulation). Ā lambana is again twofold, viz., ā ś raya (the shelter) and viṣ aya (the object). In the kṛ ṣ ṇ a-bhakti-rasa, the devotee is ā ś raya, Kṛ ṣ ṇ a is viṣ aya, and all the Kṛ ṣ ṇ a’s qualities are uddī pana.

Purp.: … In his Amṛ ta-pravā ha-bhā ṣ ya, Ś rī la Bhaktivinoda Ṭ hā kura states that anubhā va can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccupping…

A. -pr. -bh.: anubhā va 13 prakā ra — (1) nṭ rya, (2) viluṭ hita, (3) gī ta, (4) kroś ana, (5) tanu-moṭ ana, (6) huṅ kā ra, (7) jṛ mbhana, (8) ś vā sa-vṛ ddhi, (9) lokā pekṣ ā -tyā ga, (10) lā lā srā va, (11) aṭ ṭ a-hā sa, (12) udghū rṇ ā, (13) hikkā. eka-kā la-i samasta anubhā va-lakṣ aṇ a udita haya nā . [= All these manifestations do not appeart at the same time. ] rasera kā rya ye-rū pa haite thā ke, sei-rū pa kona kona lakṣ aṇ a samaya samaya udita haya. [= What is the form of the effect of a particular rasa, of such a form are the symptoms that appear at a time. ]

TEXT 181

“When the higher standard of ecstatic love is mixed with the symptoms of sā ttvika and vyabhicā rī, the devotee relishes the transcendental bliss of loving Kṛ ṣ ṇ a in a variety of nectarean tastes.

A. -pr. -bh.: sā ttvika-bhā va — 8 prakā ra evaṁ sañ cā rī vā vyabhicā rī -bhā va — 33ṭ ī (madhya 14. 167 A. -pr. -bh. )

Anubh.: sā ttvika and vyabhicā rī — see Madhya 3. 162 [“When the Lord performed kī rtana, He manifested all kinds of transcendental symptoms. He appeared stunned and trembling, His hair stood on end, and His voice faltered. There were tears and devastation. ” Anubh. (to 3. 162): Sarva-bhava means aṣ ṭ a-sā ttvika vikā ra, or the eight ecstatic symptoms: stambha (being stunned), sveda (perspiring), romā ñ ca (hairs standing on end), svara-bheda (choking), kampa (trembling), vaivarṇ ya (fading of the body’s color), pulakā ś ru (weeping), and pralaya (devastation). ] and Madhya 14. 167 [“The transcendental ornaments of Ś rī matī Rā dhā rā ṇ ī ’s body include the eight sā ttvikas, or transcendental symptoms, the thirty-three vyabhicā rī -bhā vas, beginning with harṣ a, or jubilation in natural love, and the twenty bhā vas, or ecstatic emotional ornaments. ” Purp. (to 14. 167): The thirty-three vyabhicā rī -bhā vas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) viṣ ā da, moroseness; (3) dainya, meekness; (4) glā ni, a feeling that one is in a faulty position; (5) ś rama, fatigue; (6) mada, madness; (7) garva, pride; (8) ś aṅ kā, doubt; (9) trā sa, shock; (10) ā vega, intense emotion; (11) unmā da, craziness; (12) apasmā ra, forgetfulness; (13) vyā dhi, disease; (14) moha, bewilderment; (15) mṛ ti, death; (16) ā lasya, laziness; (17) jā ḍ ya, invalidity; (18) vrī ḍ ā, shame; (19) avahitthā, concealment; (20) smṛ ti, remembrance; (21) vitarka, argument; (22) cintā, contemplation; (23) mati, attention; (24) dhṛ ti, forbearance; (25) harṣ a, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarṣ a, anger; (29) asū yā, jealousy; (30) cā palya, impudence; (31) nidrā, sleep; (32) supti, deep sleep, and (33) prabodha, awakening. ]

TEXTS 183–184

dā sya-rati—attachment in a service attitude; sakhya-rati—attachment by friendly appreciation; ā ra—also; vā tsalya-rati—attachment by parentalpaternal affection; madhura-rati—attachment by conjugal love; ei—these; pañ ca—five; vibheda—divisions; rati-bhede—by attachment on different platforms; kṛ ṣ ṇ a-bhakti-rase—in mellows derived from devotional service to Kṛ ṣ ṇ a; pañ ca—five; bheda—varieties.

“According to the devotee, attachment falls within the five categories of ś ā nta-rati, dā sya-rati, sakhya-rati, vā tsalya-rati and madhura-rati. These five categories arise from the devotees’ different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.

Anubh.: ś ā nta-rati — Bhakti-rasā mṛ ta-sindhu (the southern side, the 5^th wave):

vihā ya viṣ ayonmukhyaṁ nijā nanda-sthitir yataḥ

ā tmanaḥ kathyate so ’tra svabhā vaḥ ś ama ity asau

prā yaḥ ś ama-pradhā nā nā ṁ mamatā -gandha-varjitā

paramā tmatayā kṛ ṣ ṇ e jā tā ś ā ntī - ratir matā

The internally blissful condition which results from giving up all desires for sense enjoyment is called ‘ś ama’-svabhā va, a natural peaceful state. The persons in whom this ś ama state predominates develop ś ā nta-rati, or an attitude of neutral appreciation towards Kṛ ṣ ṇ a, with understanding of Paramā tmā and without any tinge of intimacy.

TEXT 189

“Examples of ś ā nta-bhaktas are the nine Yogendras and the four Kumā ras. Examples of devotees in dā sya-bhakti are innumerable, for such devotees exist everywhere.

Purp.: … The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on. In Dvā rakā there are servants like Dā ruka, and in the Lord’s pastimes in the material world there are servants like Hanumā n.

Anubh.: … dā sya-bhā va-bhakta — (1) gokula-stha raktaka-citraka-patrakā di dā sa-gaṇ a, (2) dvā rakā -purī -sthita dā rukā di dā sa-gaṇ a, (3) vaikuṇ ṭ ha-stha dā sa-gaṇ a [= servants residing at Vaikuṇ hṭ a], (4) hanumā nā di lī lā -dā sa-gaṇ a.

TEXT 190

sakhya-bhakta——ś rī dā mā di, pure bhī mā rjuna

vā tsalya-bhakta——mā tā pitā, yata guru-jana

“In Vṛ ndā vana, examples of devotees in fraternity are Ś rī dā mā and Sudā mā; in Dvā rakā the Lord’s friends are Bhī ma and Arjuna; in Vṛ ndā vana the devotees in parental love are mother Yaś odā and father Nanda Mahā rā ja, and in Dvā rakā the Lord’s parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.

A. -pr. -bh.: vraje — ś rī dā mā di, pure — dvā rakā -lī lā ya bhī mā rjuna.

TEXTS 193-194

“Pure attachment without reverence is found in Gokula Vṛ ndā vana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvā rakā and in Vaikuṇ ṭ ha.

“When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛ ṣ ṇ a, he considers himself equal towith Him.

A. -pr. -bh.: In two cities, i. e. in Dvā rakā and Mathurā, as well as in Vaikuṇ ṭ ha, devotion based on knowledge mixed with reverence is prominent. That is why love of Godhead there is diffident. But the gopas and gopī s in Gokula maintain pure attachment (kevalā -rati), and although they see Kṛ ṣ ṇ a’s opulence, they don’t want to consider it.

TEXT 203

“In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛ ṣ ṇ a, even though he experiences it. He takes seriously only his own relationship with Kṛ ṣ ṇ a.

Anubh.: The glory of unalloyed, pure love of Godhead is such that the devotee on the platform of exclusive attachment cannot understand the prevalent Lord’s opulence. Although he sees it, he does not admit his own position.

TEXT 211

“When one is fully attached to Kṛ ṣ ṇ a’s lotus feet, one attains the ś amatā stage. The word ‘ś amatā ’ is derived from the word ‘ś ama’; therefore ś ā nta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛ ṣ ṇ a. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.

Anubh.: In the stage of ś ā nta-rasa, or neutrality, the mentality of enjoying the material nature has been eliminated and the living entity realizes his true self. His eternal svarū pa is exclusively fixed on Kṛ ṣ ṇ a forever. The Lord Himself said to Uddhava that “the word ś ama means ‘kṛ ṣ ṇ aika-niṣ ṭ hatā, ’ or full devotion to Kṛ ṣ ṇ a. [see text 213, Purp. to text 214]

TEXT 217

“These two qualities of the ś ā nta stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements.

Anubh.: See Madhya 8. 85-87 [Rā mā nanda Rā ya to Caitanya Mahā prabhu: “There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifested, counting from two, then three, and up to the point of five complete qualities. As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in ś ā nta-rasa, dā sya-rasa, sakhya-rasa and vā tsalya-rasa are all manifested in mā dhurya-rasa. The qualities in the material elements—sky, air, fire, water and earth—increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible. ”]

TEXT 232

“On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform all five the transcendental qualities of all five rasas are present.

Purp. [acc. to A. -pr. -bh. ]: Attachment for Kṛ ṣ ṇ a [‘kṛ ṣ ṇ a-niṣ ṭ hā ’] in ś ā nta-rasa, rendering service to the Lord [‘atiś aya-sevā ’] in dā sya-rasa, rendering relaxed service [‘asaṅ koca sevā ’] in fraternity and serving in parental love with feelings of maintenance [‘mamatā dhikya lā lana’] all combine on the platform of conjugal love when the devotee wants to serve the Lord by offering Him his personal body [‘nijā ṅ ga-dā na-rū pa sevā ’]. Thus the qualities of the other rasas combine to form the nectar of conjugal love. On this platform, all the different feelings of a devotee are amalgamated.

… saṅ kṣ epe kathita ei bhakti-rasera sū tra vicā ra-pū rvaka bhakti-rasā mṛ ta-sindhu-rū pa ś ā stra udaya karā ibe [= Considering this brief description of the mellows of devotion will give rise to the scripture called the Bhakti-rasā mṛ ta-sindhu. ]

⇐ Предыдущая 39 40 41 42 434445 46 47 48 Следующая ⇒