CC Madhya 23 extra

TEXT 6

“Bhā va [emotion] has two different symptoms—constitutional and marginal. Now, My dear Sanā tana, listen to the symptoms of love.

Anubh.: (1) ś uddha-sattva-viś eṣ ā tmā di [= whose nature is distinguished by unadulterated goodness; see text 5] — bhā vera svarū pa lakṣ aṇ a [= that is the constitutional symptom of bhā va] (2) ruci-dvā rā citta-drava-kā ritā [= the heart is melted by affection] — bhā vera taṭ astha-lakṣ aṇ a [= that is the marginal symptom of bhā va]

dui bhā vera — (1) sā dhanā bhiniveś a-ja-bhā va [= bhā va born from absorption in practising devotional service] (2) kṛ ṣ ṇ a o tad-bhakta-prasā da-ja bhā va [= bhā va arisen by the mercy of the Lord and His devotee]

sā dhanā bhiniveś ena kṛ ṣ ṇ a o tad-bhaktos tathā

prasā denā ti dhanyā nā ṁ bhā vo dvedhā bhijayato

Again, some explain two kinds of bhā va as ‘kevalā ’ [= exclusive] and ‘miś rā ’ [= mixed], but that is not the proper meaning here. The above mentioned meaning is proper.

TEXT 20

“If love for Kṛ ṣ ṇ a in a seedling state has fructified in one’s heart, one is not agitated by material things.

Anubh.: The one in whose heart the above mentioned nine dispositions resulting from fructification of the seed of love arise does not consider any trouble that may threaten in this material kingdom.

TEXT 24

“In the material field, people are interested in material enjoyment, mystic power and sense gratification. But these things do not appeal to the devotee at all.

Anubh.: For the devotee who has awaken his attachment (rati) for the Lord, any enjoyment in this world or the next, any siddhi (animā etc. ), or any sense gratification is not attractive, and none of these is their goal.

TEXT 25

“‘King Bharata was very eager to attain the association of the Supreme Personality of Godhead, Kṛ ṣ ṇ a, who is called Uttamaḥ ś loka because poems and prayers are offered to Him for His favor. In his youth, King Bharata gave up his attractive wife and children, as well as his beloved friends and opulent kingdom, just as one gives up stool after passing it. ’

Anubh.: In front of Mahā rā ja Parī kṣ it, Ś ukadeva Gosvā mī was glorifying the qualities of mahā -bhā gavata Bhā rata, manifested by his pure worship of the Lord.

TEXT 33

“‘O Govinda, this youthful girl named Rā dhikā is today constantly pouring forth tears like nectar falling from flowers as She sings Your holy names in a sweet voice. ’

A. -pr. -bh.: he govinda, ei svalpa-vayaskā rā dhikā (vā candravā lī? ) adya tā ṅ hā ra nayana-kamale lotaka-bindura sahita madhura-kaṇ ṭ he tomā ra nā mā valī gā na karitechena.

TEXTS 76-77

“‘… The fifty qualities of the Supreme Personality of Godhead mentioned above are as deep as an ocean. In other words, they are difficult to fully comprehend.

“‘These qualities are sometimes very minutely exhibited in living beings, but they are fully manifested in the Supreme Personality of Godhead. ’

A. -pr. -bh.: ei pañ cā ś aṭ ī guṇ a bindu bindu-rū pe sarva-jī ve ā che, kintu paripū rṇ a-samudra-rū pe kṛ ṣ ṇ e vartmā na. [= These fifty qualities are present in the form of drops in every living entity, but in the full form of an ocean they are present in Kṛ ṣ ṇ a. ]

TEXT 93

ei-mata dā sye dā sa, sakhye sakhā -gaṇ a

vā tsalye mā tā pitā ā ś rayā lambana

ei-mata—in this way; dā sye—in the transcendental mellow of servitude; dā sa—servants; sakhye—in the transcendental mellow of friendship; sakhā -gaṇ a—the friends; vā tsalye—in the transcendental mellow of parental affection; mā tā pitā —mother and father; ā ś raya-ā lambana—the support or shelter of love as the abode or dwelling place of love.

“Just as Lord Kṛ ṣ ṇ a and Ś rī matī Rā dhā rā ṇ ī are the object and shelter of the mellow of conjugal love, so, in the mellow of servitorship, Kṛ ṣ ṇ a, the son of Mahā rā ja Nanda, is the object, and servants like Citraka, Raktaka and Patraka are the shelter. Similarly, in the transcendental mellow of friendship, Lord Kṛ ṣ ṇ a is the object, and friends like Ś rī dā mā, Sudā mā and Subala are the shelter. In the transcendental mellow of parental affection, Kṛ ṣ ṇ a is the object, and mother Yaś odā and Mahā rā ja Nanda are the shelter.

Anubh.: ye-rū pa vrajendra-nandana o vṛ ṣ abhā nu-kumā rī madhura-rase ś reṣ ṭ ha ā lambana-dvaya, sei-rū pa dā sya-rase vrajendra-nandana o citraka, raktaka, patraka prabhṛ ti evaṁ sakhya-rase vrajendra-nandana o ś rī dā ma, sudā ma, subalā di sakhā evaṁ vā tsalye vrajendra-nandana o nanda-yaś odā di-i ś reṣ ṭ ha [= chief] ‘ā lambana. ’

TEXTS 103-4

tumiha kariha bhakti-ś ā strera pracā ra

mathurā ya lupta-tī rthera kariha uddhā ra

vṛ ndā vane kṛ ṣ ṇ a-sevā, vaiṣ ṇ ava-ā cā ra

bhakti-smṛ ti-ś ā stra kari’ kariha pracā ra

“O Sanā tana, you should broadcast the revealed scriptures on devotional service and excavate the lost places of pilgrimage in the district of Mathurā.

“Establish devotional service to Lord Kṛ ṣ ṇ a and Rā dhā rā ṇ ī in Vṛ ndā vana. You should also compile bhakti scriptures and preach the bhakti cult from Vṛ ndā vana. ”

Purp.: Sanā tana Gosvā mī was enjoined (1) to broadcast the revealed scriptures on devotional service and establish the conclusions of devotional service, (2) to reestablish lost places of pilgrimage like Vṛ ndā vana and Rā dhā -kuṇ ḍ a, (3) to establish the Vṛ ndā vana method of temple worship and install Deities in temples (Ś rī Sanā tana Gosvā mī established the Madana-mohana temple, and Rū pa Gosvā mī established the Govindajī temple), and (4) to enunciate the behavior of a Vaiṣ ṇ ava (as Ś rī la Sanā tana Gosvā mī did in the Hari-bhakti-vilā sa)…

A. -pr. -bh.: bhakti-smṛ ti-ś ā stra — ‘hari-bhakti-vilā sa’ grantha

Anubh.: bhakti-ś ā strera pracā ra —ś rī -daś ama skandhera ṭ ippanī ‘bṛ had-vaiṣ ṇ ava-toṣ aṇ ī ’ o bṛ had-bhā gavatā mṛ tā di grantha prakā ś a-pū rvaka [= having first revealed scriptures like the tenth canto’s commentaries …] (1) ś uddha-bhakti-siddhā nta saṁ sthā pana [= to establish the conclusions of devotional service], (2) lupta-tī rthoddhā ra, — vṛ ndā vanera kuṇ ḍ ā di o anyā nya sthā nera nirū paṇ a [= to recover the hidden tī rthas — to ascertain Vṛ ndā vana’s lakes and other places], (3) vṛ ndā vane kṛ ṣ ṇ a-sevā — ś rī -mū rti prakaṭ ana-pū rvaka sevā ra prakā ś a [= to reveal the ways of service after manifesting the Deities], (4) vaiṣ ṇ ava-ā cā ra — vaiṣ ṇ ava smṛ ti-grantha saṁ kalana-pū rvaka vaiṣ ṇ ava-sad-ā cā ra pravartana o pracā ra evaṁ vaiṣ ṇ ava-samā ja-saṁ sthā pana [= having first compiled the reference books for devotees, to establish and preachthe behavior of a Vaiṣ ṇ avaand to found a society of devotees] — ei cā riṭ ī sā mpradā yika sevā -bhā ra ś rī -sanā tana gosvā mī ke pradā na karilena [= these four service responsibilities of the sampradā ya were entrusted to Sanā tana Gosvā mī ]. (! )

TEXT 105

Ś rī Caitanya Mahā prabhu then told Sanā tana Gosvā mī about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.

A. -pr. -bh.: jagatke kṛ ṣ ṇ a-sambandhe vyavahā ra karile-i ‘yukta-vairā gya’ haya, jagatke ‘tuccha’ jñ ā na kariyā sannyā sa karile-i ‘ś uṣ ka-vairā gya’ haya [= to make use of this world in connection with Kṛ ṣ ṇ a is called yukta-vairā gya, and to consider this world insignificant and thus to renounce it is called ś uṣ ka-vairā gya].

Purp.: … In this connection, Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura comments on these points by quoting two verses by Ś rī Rū pa Gosvā mī (Bhakti-rasā mṛ ta-sindhu 1. 2. 255–256).

anā saktasya viṣ ayā n yathā rham upayuñ jataḥ

nirbandhaḥ kṛ ṣ ṇ a-sambandhe yuktaṁ vairā gyam ucyate

prā pañ cikatayā buddhyā hari-sambandhi-vastunaḥ

mumukṣ ubhiḥ parityā go vairā gyaṁ phalgu kathyate

“When one is not attached to anything but at the same time accepts everything in relation to Kṛ ṣ ṇ a, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛ ṣ ṇ a is not as complete in his renunciation. ” …

Anubh.: At this point, in another reading these two verses from the 2^nd wave of the eastern part of the Bhakti-rasā mṛ ta-sindhu arequoted: anā saktasya viṣ ayā n…

TEXT 114

“‘Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the unconquerable Supreme Personality of Godhead not protect the fully surrendered souls? Why then should learned persons like devotees go to flatter those who are intoxicated by hard-earned wealth? ’”

Purp.: … In this verse, Ś ukadeva Gosvā mī advises Mahā rā ja Parī kṣ it that a devotee should be independent in all circumstances. The body can be maintained with no problem if one follows the instructions given in this verse…

Anubh.: Ś ukadeva Gosvā mī speaks to Mahā rā ja Parī kṣ it about yukta-vairā gya in the form of accepting, in a detached mood, whatever is necessary, being callous to all ideas of enjoying the gross material world —

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