CC Madhya 21 extra

TEXT 12

brahmā di rahu——sahasra-vadane ‘ananta’

nirantara gā ya mukhe, nā pā ya guṇ era anta

“To say nothing of Lord Brahmā, even Lord Ananta, who has thousands of heads, cannot reach the end of the Lord’s transcendental qualities, even though He is continuously chanting their praises.

Anubh.: What to speak of Lord Brahmā who does it through his four mouths or Lord Ś iva through his five mouths, even Lord Anantadeva cannot reach the limit of the Lord’s transcendental qualities, even though He is continuously chanting their praises through His thousands of mouths. Another reading:

brahmā di rahu ananta sahasra-vadana

nirantara gā ya mukhe, nā pā ya gaṇ ana

TEXT 17

“At Vṛ ndā vana, the Lord immediately created all material and spiritual planets in one moment. Indeed, all of them were created with their predominating deities.

Anubh.: eka-kṣ aṇ a-madhye kṛ ṣ ṇ a paravyoma-nā tha-saha asaṅ khya aprā kṛ ta vaikuṇ ṭ ha evaṁ bahu-brahmā di saha asaṅ khya prā kṛ ta brahmā ṇ ḍ a sṛ ṣ ṭ i karilena. [= Within a moment, Kṛ ṣ ṇ a created innumerable transcendental Vaikuṇ ṭ ha planets along with the Lords of the spiritual sky, and innumerable material universes along with their many administrators like Brahmā and others. ]

TEXT 19

“kṛ ṣ ṇ a-vatsair asaṅ khyā taiḥ ”——ś ukadeva-vā ṇ ī

kṛ ṣ ṇ a-saṅ ge kata gopa——saṅ khyā nā hi jā ni

“According to Ś ukadeva Gosvā mī, Kṛ ṣ ṇ a had unlimited calves and cowherd boys with Him. No one could count their actual number.

Anubh.: the first quarter of the verse 10. 12. 3 of the Ś rī mad-Bhā gavatam.

TEXT 20

“Each of the cowherd boys was tending calves to the extent of a koṭ i, arbuda, ś aṅ kha and padma. That is the way of counting.

Purp.: According to Vedic mathematical calculations, the following enumeration system is used: units, tens (daś a), hundreds (ś ata), thousands (sahasra), ten thousands (ayuta) and hundred thousands (lakṣ a). Ten times lakṣ a is niyuta. Ten times niyuta is koṭ i. Ten times koṭ i is arbuda. Ten times arbuda is vṛ nda. Ten times vṛ nda is kharva. Ten times kharva is nikharva. Ten times nikharva is ś aṅ kha. Ten times ś aṅ kha is padma, and ten times padma is sā gara. Ten times sā gara is antya, and ten times antya is madhya, and ten times madhya is parā rdha. Each item is ten times greater than the previous one…

Anubh.:

eka daś a ś atañ caiva sahasram ayutaṁ tathā

lakṣ añ ca niyutaṁ caiva koṭ ir arbudam eva ca

vṛ ndaḥ kharvo nikharvaś ca ś aṅ kha padmau ca sā garaḥ

antyaṁ madhyaṁ parā rdhañ ca daś a-vṛ ddhyā yathā -kramam

TEXT 58

ananta brahmā ṇ ḍ era yata brahmā -rudra-gaṇ a

cira-loka-pā la-ś abde tā hā ra gaṇ ana

… cira-loka-pā la—permanent governors of the worlds; …

“Actually it is very difficult to ascertain the number of universes. Every universe has its separate Lord Brahmā and Lord Ś iva, who are known as permanent governors. Therefore there is also no counting them.

Purp.: … Loka-pā la means “predominating deities. ” There are eight predominating deities of the prominent heavenly planets, and they are Indra, Agni, Yama, Varuṇ a, Nirṛ ti, Vā yu, Kuvera and Ś iva.

Anubh.: … The word loka-pā la generally describes theeight demigods who are in charge of eight different directions – Indra, Agni, Yama, Varuṇ a, [goddess] Nirṛ ti, Vā yu, Kuvera and Ś iva.

TEXT 96

“Kṛ ṣ ṇ a is thus situated eternally in His spiritual potency, and the opulence of that spiritual potency is called ṣ aḍ -aiś varya, indicating six kinds of opulences.

Anubh.: … cic-chakti-mad-vigraha kṛ ṣ ṇ era nija-ś akti o sevikā . [= the form full of spiritual potency is Kṛ ṣ ṇ a’s own energy and maidservant. ]

TEXT 109

“Kṛ ṣ ṇ a wears a pearl necklace that appears like a chain of white ducks around His neck. The peacock feather in His hair appears like a rainbow, and His yellow garments appear like lightning in the sky. Kṛ ṣ ṇ a appears like a newly risen cloud, and the gopī s appear like newly grown grains in the field. Constant rains of nectarean pastimes fall upon these newly grown grains, and it seems that the gopī s are receiving beams of life from Kṛ ṣ ṇ a, exactly as grains receive life from the rains.

Anubh.: … During the rainy season, the herons are flying up and one can see both rainbow and lightnings.

TEXT 110

mā dhurya bhagavattā -sā ra, vraje kaila paracā ra,

tā hā ś uka——vyā sera nandana

sthā ne sthā ne bhā gavate, varṇ iyā che jā nā ite,

tā hā ś uni’ mā te bhakta-gaṇ a

mā dhurya—sweetness; bhagavattā -sā ra—the quintessence of the Supreme Personality of Godhead; …

“The Supreme Personality of Godhead, Kṛ ṣ ṇ a, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopī s. Such sweetness is the quintessence of His qualities. Ś ukadeva Gosvā mī, the son of Vyā sadeva, has described these pastimes of Kṛ ṣ ṇ a throughout Ś rī mad-Bhā gavatam. Hearing the descriptions, the devotees become mad with love of God. ”

A. -pr. -bh.: mā dhurya bhagavattā -sā ra — overallwealth, overall strength, overall fame, overall beauty, overall knowledge and overall renunciation — these six qualities are said to be bhagavattā, the characteristics of the Supreme Personality of Godhead. Among them, the overall beauty is called ‘mā dhurya, ’ and it is the essence of the sixfold divinity [bhagavattā ]. Another name of it is “sweetness. ” In the form of Ś rī Kṛ ṣ ṇ a, this sweetness is the chief characteristic, and in the forms like Nā rā yaṇ a and others, aiś varya or opulence is the chief characteristic.

TEXT 119

karma, tapa, yoga, jñ ā na, vidhi-bhakti, japa, dhyā na,

ihā haite mā dhurya durlabha

kevala ye rā ga-mā rge, bhaje kṛ ṣ ṇ e anurā ge,

tā re kṛ ṣ ṇ a-mā dhurya sulabha

“The transcendental mellows generated from the dealings between the gopī s and Kṛ ṣ ṇ a cannot be tasted by means of fruitive activity, yogic austerities, speculative knowledge, regulative devotional service, mantra-yoga or meditation. This sweetness can be tasted only through the spontaneous love of liberated persons who chant the holy names with great ecstatic love.

Anubh.: karma, tapa, yoga, jñ ā na, vidhi-bhakti, japa, dhyā na prabhṛ ti sā dhana-vaś e mā dhurya-prā pti ghaṭ e nā; kṛ ṣ ṇ a-mā dhurya kevala-mā tra rā ga-mā rge kṛ ṣ ṇ a- nā ma -bhajane anurā ga-viś iṣ ṭ a vyaktira-i sahaja prā pya. [= Attaining the sweetness does not happen by dint of karma, tapa, yoga, jñ ā na, vidhi-bhakti, japa, dhyā na, etc. Only for those persons who worship Kṛ ṣ ṇ a by chanting His holy name on the path of attachment is His sweetness easily attainable. ]

TEXT 125

“Kṛ ṣ ṇ a, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the Kā ma-gā yatrī, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in Kṛ ṣ ṇ a. Thus all three worlds are filled with desire.

A. -pr. -bh.: Kā ma-gā yatrī mantra is Kṛ ṣ ṇ a’s form. As it contains a half-syllable of the kā ma-bī ja, it consists altogether of twenty-four and a half syllables.

Anubh.: Kā ma-gā yatrī — see Madhya 8. 138. The twenty-four and a half syllables of the Kā ma-gā yatrī mantra are the twenty-four and a half parts of Kṛ ṣ ṇ a’s body which are like moons, and it is Kṛ ṣ ṇ a’s form because it is full of the three aspects of knowledge, i. e. sambandha, abhidheya and prayojana-tattva.

TEXT 126

“The face of Kṛ ṣ ṇ a is the king of all moons, and the body of Kṛ ṣ ṇ a is the throne. Thus the king governs a society of moons.

Purp.: Kṛ ṣ ṇ a’s face is considered the king of moons, and His body is considered the throne. All the other candras (moons) are considered to be subordinate moons. His left cheek is a moon, and His right cheek is a moon. His forehead is considered a half moon, the spot of sandalwood pulp on His forehead is considered a moon, and His fingernails and toenails are also different moons.

A. -pr. -bh.: … Where is which moon is said later. [see texts 127-128]

Anubh.: kṛ ṣ ṇ a-mukha-maṇ ḍ ala-candra-i candra-rā ja; (1) mukha-candra, (2) vā ma-gaṇ ḍ a-candra, (3) dakṣ iṇ a-gaṇ ḍ a-candra, (4) candana-bindu-candra, (5-14) kara-nakha-candra, (15-24) pada-nakha-candra, (24 ½ ) lalā ṭ era ardha-candra — ei 24 ½ -ṭ ī candrera samā ja laiyā kṛ ṣ ṇ a-mukha-candra-rā jā kṛ ṣ ṇ a-deha-rū pa rā ja-siṁ hā sane basiyā rā jatva karitechena.

TEXT 127

dui gaṇ ḍ a sucikkaṇ a, jini’ maṇ i-sudarpaṇ a,

sei dui pū rṇ a-candra jā ni

lalā ṭ e aṣ ṭ amī -indu, tā hā te candana-bindu,

sei eka pū rṇ a-candra mā ni

… aṣ ṭ amī -indu—eighth-day moon (half moon); …

“Kṛ ṣ ṇ a has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and the spot of sandalwood there is considered a full moon.

A. -pr. -bh.: aṣ ṭ amī -indu — ardha-candra.

TEXT 130

“The dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of Kṛ ṣ ṇ a’s face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone.

Anubh.: The art of dancing of this moon of the face surpasses all others, and spreading the market of the other 23 ½ glorious objects which have the forms of moons, it distributes its own priceless nectar. Some buyers it pleases by its nectarean moonlight in the form of sweet smiles, other buyers by the nectar of the lips, and everyone else by various other means.

TEXT 132

“If by devotional service one gets the results of pious activities and sees Lord Kṛ ṣ ṇ a’s face, what can he relish with only two eyes? His greed and thirst increase twofold by seeing the nectarean face of Kṛ ṣ ṇ a. Due to his inability to sufficiently drink that nectar, he becomes very unhappy and criticizes the creator for not having given more than two eyes.

A. -pr. -bh.: How can one drink up this whole ocean of nectar by looking through his two eyes?

TEXT 135

“The transcendental form of Lord Ś rī Kṛ ṣ ṇ a is compared to an ocean. A particularly extraordinary vision is the moon above that ocean – Ś rī Kṛ ṣ ṇ a’s face – and an even more extraordinary vision is His smile, which is sweeter than sweet and is like shining beams of moonlight. ” While speaking of these things with Sanā tana Gosvā mī, Ś rī Caitanya Mahā prabhu began to remember one thing after another. Moving His hands in ecstasy, He recited a verse.

Anubh.: Ordinarily, at the first sight one sees the ocean of nectar which is Kṛ ṣ ṇ a’s body, then at the closer second sight one sees the sweet moon of the face situated in that ocean of the body, and then at the even closer third sight one sees the beams of the moonlike face in the form of a mild smile which is sweeter than sweet…

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