CC Madhya 24 extra

TEXT 28

“First we take the word ‘bhukti’ [material enjoyment], which is of unlimited variety. We may also take the word ‘siddhi’ [perfection], which has eighteen varieties. Similarly, the word ‘mukti’ has five varieties.

A. -pr. -bh.: siddhi – 18 mystic powers beginning with aṇ imā (see Bhā g. 11. 15)

TEXT 47

“[Ś ukadeva Gosvā mī addressed Parī kṣ it Mahā rā ja: ] ‘My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛ ṣ ṇ a. Therefore I studied Ś rī mad-Bhā gavatam from my father. ’

Anubh.: Ś ukadeva Gosvā mī first praised a lot Parī kṣ it’s question “What is the duty of a person who is about to die? ”and then, while glorifying Ś rī mad-Bhā gavatam which is full of descriptions of the Lord and talks about the Lord, he explained the power of the Lord’s qualities…

TEXT 78

“‘Hari, the Personality of Godhead, is the all-pervasive original source of everything; He is therefore the Supersoul of everything. ’

Purp.: This is a quotation from the Bhā vā rtha-dī pikā, Ś rī dhara Svā mī ’s commentary on Ś rī mad-Bhā gavatam.

The Bengali edition mentions more details: In his commentary to Bhā g. 11. 2. 45 [Ś rī Havir said: The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Ś rī Kṛ ṣ ṇ a. Consequently he sees systematically everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord. ] Ś rī dhara Svā mī quotes this statement from Tantra.

TEXT 104

sā dhu-saṅ ga, kṛ ṣ ṇ a-kṛ pā, bhaktira svabhā va

e tine saba chā ḍ ā ya, kare kṛ ṣ ṇ e ‘bhā va’

… e tine—these three; saba chā ḍ ā ya—cause one to give up everything else; …

“Association with a devotee, the mercy of Kṛ ṣ ṇ a, and the nature of devotional service help one to give up all undesirable association and gradually attain elevation to the platform of love of Godhead.

A. -pr. -bh.: akā ma sarva-kā ma o mokṣ a-kā ma — ei tina jana sei sei kā manā -doṣ a chā ḍ iyā kṛ ṣ ṇ e ś uddha-bhakti kare [= Those who are without material desires, full of all material desires or desiring liberation — these three kinds of persons give up their respective impure desires, and render pure devotional service to Kṛ ṣ ṇ a. ]

Anubh.: ei tine, — kṛ ṣ ṇ a-jana-saṅ ga, kṛ ṣ ṇ a-kṛ pā evaṁ kṛ ṣ ṇ a-bhakti. iṅ hā rā kṛ ṣ ṇ ā bhakta-saṅ ga, mā yā pradatta yā vatī ya saubhā gya evaṁ anyā bhilā ṣ a, karma, jñ ā na o yoga-pravṛ tti samasta-i chā ḍ iyā diyā kṛ ṣ ṇ e ‘bhā va’ utpā dana karena [= These three are the association of Kṛ ṣ ṇ a’s devotees, Kṛ ṣ ṇ a’s mercy and Kṛ ṣ ṇ a’s devotional service. They help one to give up the association of Kṛ ṣ ṇ a’s nondevotees, whatever prosperity offered by mā yā, and taste for all other desires, karma, jñ ā na and yoga, and create loving relationships with Kṛ ṣ ṇ a. ]

TEXT 112

“‘Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛ ṣ ṇ a. He thus installs a Deity and renders the Lord service. ’

Purp.: … This statement is quoted from Ś aṅ karā cā rya’s commentary on the Upaniṣ ad known as Nṛ siṁ ha-tā panī.

The Bengali edition mentions more details: A commentary on Nṛ siṁ ha-tā panī (2. 5. 16), included inŚ rī dhara Svā mī ’s commentary on Ś rī mad-Bhā gavatam (10. 87. 21).

TEXT 117

“‘Being very much attracted by the transcendental pastimes of the Lord, the mind of Ś rī la Ś ukadeva Gosvā mī was agitated by Kṛ ṣ ṇ a consciousness. He therefore began to study Ś rī mad-Bhā gavatam by the grace of his father. ’

Anubh.: ‘For which reason did Ś ukadeva, who had been fixed on the path of renounciation and detachment, study this Ś rī mad-Bhā gavatam? ’ Answering this question put by Ś aunaka, Ś rī Sū ta said: …

TEXT 156

kecit sva-dehā ntar hṛ dayā vakā ś e

prā deś a-mā traṁ puruṣ aṁ vasantam

catur-bhujaṁ kañ ja-rathā ṅ ga-ś aṅ kha-

gadā -dharaṁ dhā raṇ ayā smaranti

kecit—some of them; sva-deha-antaḥ —within one’s own body; hṛ daya-avakā ś e—in the cavity of the heart; prā deś a-mā tram—with the measurement of six inches; puruṣ am—the Supreme Personality of Godhead; vasantam—residing; catuḥ -bhujam—with four hands; kañ ja—a lotus flower; ratha-aṅ ga—a disc like the wheel of a chariot; ś aṅ kha—a conchshell; gadā -dharam—holding the club; dhā raṇ ayā —by such contemplation; smaranti—they remember.

“‘Some yogī s think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viṣ ṇ u within the heart are called sagarbha-yogī s. ’

A. -pr. -bh.: kona kona yogī svī ya deha-sthita prā deś a-mā tra-hṛ daya-madhye catur-bhuja ś aṅ kha-cakra-gadā -padma-dhā rī puruṣ ake dhā raṇ ā -dvā rā smaraṇ a kariyā thā kena, — ihā -i ‘sagrabha’ yogī ra lakṣ aṇ a.

TEXT 157

evaṁ harau bhagavati pratilabdha-bhā vo

bhaktyā dravad-dhṛ daya utpulakaḥ pramodā t

autkaṇ ṭ hya-bā ṣ pa-kalayā muhur ardyamā nas

tac cā pi citta-baḍ iś aṁ ś anakair viyuṅ kte

evam—thus; harau—unto the Supreme Personality of Godhead; bhagavati—the Lord; pratilabdha-bhā vaḥ —one who has awakened a sense of ecstatic love; bhaktyā —by devotional service; dravat—melting; hṛ dayaḥ —the heart; utpulakaḥ —very pleased; pramodā t—because of happiness; autkaṇ ṭ hya—with eagerness; bā ṣ pa-kalayā —with tears in the eyes; muhuḥ —always; ardyamā naḥ —merged in spiritual bliss; tat ca api—that also; citta-baḍ iś am—with the heart like a fishing hook; ś anakaiḥ —gradually; viyuṅ kte—separates.

“‘When one is in ecstatic love with the Supreme Personality of Godhead, one’s heart is melted by bhakti-yoga and one feels transcendental bliss. There are bodily symptoms manifest, and due to eagerness, there are tears in the eyes. Thus one is subjected to spiritual bliss. When the heart is overly afflicted, the meditative mind, like a fishing hook, is gradually separated from the object of meditation. ’

A. -pr. -bh.: ei-rū pe bhagavā n harite labdha-bhā va haiyā bhakti-dvā rā hṛ daya drava evaṁ ā nande-bhare pulakā di utpanna haya, utkaṇ ṭ hā -hetu ā nanda-bā ṣ pa-kalā ra dvā rā muhur-muhuḥ pī ḍ yamā na (ā nande-nimajjamā na) haite thā ke; takhana baḍ iś era (mā cha-dharā kā ṅ ṭ ā ra) nyā ya dhyā na-yukta citta (dhyeya-vastura dhā raṇ ā haite) alpa alpa kariyā bā hira kariyā phele, — ihā -i ‘nigrabha’ yogī ra udā haraṇ a. […— that is an example of a nigarbha yogī . ]

TEXT 159

ā rurukṣ or muner yogaṁ karma kā raṇ am ucyate

yogā rū ḍ hasya tasyaiva ś amaḥ kā raṇ am ucyate

“‘For those saintly persons who wish to rise to the platform of yogic perfection, the means consists of practicing the yoga system by strictly following its regulative principles and practicing the yoga postures and breathing exercises. And for those who are already elevated to this platform, the means consists of maintaining mental equilibrium [ś ama] by rejecting all material activity and practicing meditation to keep the mind on the Supreme Lord.

A. -pr. -bh.: yā ṅ hā ra yoge ā rohaṇ a karibā ra icchā, tini ā rurukṣ u; sei ā rurukṣ u munir yama, niyama, ā sana o prā ṇ ā yama-rū pa karma-i ‘kā raṇ a’. yogā rū ḍ ha vyaktira dhyā na-dhā raṇ ā -pratyā hā ra-rū pa ś ama-i ‘kā raṇ a’.

[The Bg. (6. 3) more literal translation reads: “For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means. ”]

TEXT 164

ei saba ś ā nta yabe bhaje bhagavā n

‘ś ā nta’ bhakta kari’ tabe kahi tā ṅ ra nā ma

ei saba—all these; ś ā nta—neutral; yabe—when; bhaje—worship; …

“These thirteen types of yogī s and munis are called ś ā nta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.

A. -pr. -bh.: ei saba ś ā nta yabe bhaje — ei saba yogī yakhana ś ā nta-rasā rū ḍ ha haiyā bhajana kare [= when all these yogī s engage in worship, having attained the ś ā nta-rasa. ]

TEXT 169

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatā m upary adhaḥ

tal labhyate duḥ kha-vad anyataḥ sukhaṁ

kā lena sarvatra gabhī ra-raṁ hasā

“‘The transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to Pā tā laloka. If one is actually intelligent and learned, he should endeavor for that rare transcendental position. By the force of time one attains whatever material happiness is available within the fourteen worlds, just as one attains distress in due course of time. [But since spiritual consciousness is not attained in this way, one should try for it. ]’

A. -pr. -bh.: yā hā satyaloka vā brahmaloka prabhṛ ti uparidhā me evaṁ sutala o atala prabhṛ ti adhodeś e bhramaṇ a karile-o pā oyā yā ya nā, e-rū pa durlabha vastura janya paṇ ḍ ita-sakala yatna karibena, kena nā, caturdaś a-bhuvanera upari evaṁ adhodeś e ye sukha ā che, se samasta-i gabhī ra-vega-yukta kā lera dvā rā duḥ khera nyā ya anā yase-i pā oyā yā ya.

TEXT 176

“‘My dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of Kṛ ṣ ṇ a’s flute. Such birds must be on the same level as great saints. ’

Purp.: This is a quotation from Ś rī mad-Bhā gavatam (10. 21. 14). This statement was made by the gopī s, who were lamenting in separation from Kṛ ṣ ṇ a and studying how the inhabitants of Vṛ ndā vana were enjoying life like saintly persons.

Anubh.: As autumn arrived in Vraja, Kṛ ṣ ṇ a was wandering through different forests playing His flute. When the gopī s heard that vibration, they sang in this way, afflicted by the desire to be with Kṛ ṣ ṇ a.

TEXT 177

“‘O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity. ’

Purp.: This is a quotation from Ś rī mad-Bhā gavatam (10. 15. 6). Kṛ ṣ ṇ a and Balarā ma were just on the verge of boyhood and were entering the forest of Vṛ ndā vana when Kṛ ṣ ṇ a began to offer prayers to please Balarā ma.

Anubh.: As the Supreme Lord Kṛ ṣ ṇ a was entering the age of paugaṇ ḍ a, one day in the springtime He went along with Ś rī Balarā ma to the forest, desiring to frolic, and seeing the beauty on all sides, He praised His elder brother —

TEXT 178

Anubh.: In another reading, there is the following verse in this place (Bhā g. 10. 15. 6):

nṛ tyanty amī ś ikhina ī ḍ ya mudā hariṇ yaḥ

kurvanti gopya iva te priyam ī kṣ aṇ ena

sū ktaiś ca kokila-gaṇ ā gṛ ham ā gatā ya

dhanyā vanaukasa iyā n hi satā ṁ nisargaḥ

“O worshipable one, these peacocks are dancing before You out of joy, these doe are pleasing You with affectionate glances, just as the gopī s do, and these cuckoos are honoring You with Vedic prayers. All these residents of the forest are most fortunate, and their behavior toward You certainly befits great souls receiving another great soul at home. ”

TEXT 184

hṛ ṣ ī keś e hṛ ṣ ī kā ṇ i yasya sthairya-gatā ni hi

sa eva dhairyam ā pnoti saṁ sā re jī va-cañ cale

“In this material world, all living entities are disturbed due to their flickering position. A devotee, however, is fixed in the service of the lotus feet of the Lord, the master of the senses. Such a person is to be considered situated in endurance and patience.

(ś rī -gosvā mipā dokta ś loka) ~ a verse composed by Kṛ ṣ ṇ adā sa Kavirā ja himself

TEXT 188

kṛ ṣ ṇ a-kṛ pā ya sā dhu-saṅ ge rati-buddhi pā ya

saba chā ḍ i’ ś uddha-bhakti kare kṛ ṣ ṇ a-pā ya

… rati-buddhi—devotional attraction and intelligence; …

“By the mercy of Kṛ ṣ ṇ a and by the association of devotees, one increases his attraction to and intelligence for pure devotional service; therefore one gives up everything and engages himself at the lotus feet of Kṛ ṣ ṇ a and His pure devotees.

Anubh.: Another reading is:

saba chā ḍ i’ ś uddha-bhakti kare kṛ ṣ ṇ a-pā ya

kṛ ṣ ṇ a-kṛ pā ya sā dhu-saṅ ge vicā ra-buddhi pā ya

[“One who performs pure devotional service at Lord Kṛ ṣ ṇ a’s lotus feet, giving up everything, attains, by Kṛ ṣ ṇ a’s mercy and in the association of devotees, good judgement and intelligence. ”]

TEXT 193

sat-saṅ ga, kṛ ṣ ṇ a-sevā, bhā gavata, nā ma

vraje vā sa, ——ei pañ ca sā dhana pradhā na

“To be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord Kṛ ṣ ṇ a, the reading of Ś rī mad-Bhā gavatam, the chanting of the holy names and residence at Vṛ ndā vana or Mathurā.

A. -pr. -bh.: bhā gavata, nā ma — ś rī mad-bhā gavata o ś rī -kṛ ṣ ṇ a-nā ma

Anubh.: kṛ ṣ ṇ a-bhakta-saṅ ga, kṛ ṣ ṇ a-sevā, kṛ ṣ ṇ a-kathā -vigraha ś rī mad-bhā gavata, kṛ ṣ ṇ a-nā ma, kṛ ṣ ṇ a-dhā ma ś rī -vraje vā sa — ei pañ caṭ ī -i pradhā na sā dhana

TEXT 212

dehā rā mī dehe bhaje ‘dehopā dhi brahma’

sat-saṅ ge seha kare kṛ ṣ ṇ era bhajana

“One in the bodily conception worships his own body as Brahman, but when he comes in contact with a devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Kṛ ṣ ṇ a.

Anubh.: When in the course of serving his own body, which he takes as Brahman with designations, a dehā rā mī comes into a devotee association, he gives up his bewildered intelligence (vivarta buddhi) and engages himself in Lord Kṛ ṣ ṇ a’s service.

TEXT 214

dehā rā mī karma-niṣ ṭ ha——yā jñ ikā di jana

sat-saṅ ge ‘karma’ tyaji’ karaya bhajana

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