CC Antya 1 extra

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TEXT 10

madhya-lī lā -madhye antya-lī lā -sū tra-gaṇ a

pū rva-granthe saṅ kṣ epete kariyā chi varṇ ana

… pū rva-granthe—in the previous chapter; …

I have briefly described the antya-lī lā within the description of the madhya-lī lā.

Anubh.: pū rva-granthe — in the first chapter of the Madhya-lī lā .

TEXT 15

kulī na-grā mī bhakta ā ra yata khaṇ ḍ a-vā sī

ā cā rya ś ivā nanda sane mililā sabe ā si’

Thus all the devotees of Kulī na-grā ma and Ś rī Khaṇ ḍ a, as well as Advaita Ā cā rya, came together to meet Ś ivā nanda Sena.

Anubh.: ā cā rya — Advaita Ā cā rya

TEXT 71

dui ‘nā ndī ’ ‘prastā vanā ’, dui ‘saṁ ghaṭ anā ’

pṛ thak kariyā likhi kariyā bhā vanā

… prastā vanā —introductions; …

“I shall write two separate invocations of good fortune and two different introductions. Let me think deeply about the matter and then describe two different sets of incidents. ”

Anubh.: In the Sixth Chapter of the Sā hitya-darpaṇ a, text 287, it is said:

naṭ ī vidū ṣ ako vā pi pā ripā rś vika eva vā

sū tra dhā reṇ a sahitā ḥ saṁ lā paṁ yatra kurvate

citrair vā kyaiḥ sva-kā ryotthaiḥ prastutā kṣ epibhir mithaḥ

ā mukhaṁ tat tu vijñ eyaṁ nā mnā prastā vanā pi sā

[~ That part of a drama where an actor or actress playing an underpart, or a confidential friend of the main hero, or a jester thoroughly discuss, using pleasant words, with the principal actor who superintends the whole performance the topic of their responsibilities, is to be known as ā mukha, a prelude, or prastā vanā, the introduction. ]

TEXT 116

ā mā te sañ cā ri’ pū rve kahilā siddhā nta

ye saba siddhā nte brahmā nā hi pā ya anta

… pū rve—previously; …

Ś rī la Rā mā nanda Rā ya said that previously Ś rī Caitanya Mahā prabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahmā has no access.

Anubh.: pū rve — see Madhya, chapter 8.

TEXT 132

“‘May the Supreme Lord who is known as the son of Ś rī matī Ś acī devī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love. ’”

Purp.: … In his commentary on the Vidagdha-mā dhava, Ś rī la Viś vanā tha Cakravartī Ṭ hā kura remarks, mahā -prabhoḥ sphū rtiṁ vinā hari-lī lā -rasā svā danā nupapatter iti bhā vaḥ: “Without the mercy of Ś rī Caitanya Mahā prabhu, one cannot describe the pastimes of the Supreme Personality of Godhead. ” …

Anubh.: … ś rī mad viś vanā tha cakravartī -kṛ ta vidagdha-mā dhava-ṭ ī kā — “mahā prabhoḥ sphū rtiṁ vinā hari-lī lā -rasā svā danā nupapatter iti bhā vaḥ. vaḥ yuṣ mā kaṁ hṛ daya-rū pa-guhā yā ṁ ś acī -nandano hariḥ, pakṣ e, siṁ haḥ sphū ratu. yaḥ ś acī -nandanaḥ kalau sva-bhakti-ś riyaṁ sva-bhajana-sampattiṁ karuṇ ayā samarpayitum avatī rṇ aḥ. katham bhū tā m? — anarpita-carī ṁ kenā pi na arpita pū rvam. nanu kapiladevā dibhiḥ sva-mā trā dibhyo bhagavad-bhajanaṁ pū rvaṁ kiṁ nopadiṣ ṭ am? tatrā ha — sakala-rasa-sambhā ve ’pi unnataḥ ujjvalaḥ raso yasyā ṁ tā ṁ bhakti-ś riyam; tathā cojjvala-rasa-pradhā nā bhaktir-nopadiṣ ṭ eti bhā vaḥ. katham bhū taḥ? — puraṭ ā t suvarṇ ā d api sundara-dyuti-samū hena sandī pitaḥ. evaṁ sati parvata-kandarā yā m uditaḥ siṁ ho yathā tatra-sthā n hantino nā ś ayati, tathā yuṣ mā kaṁ hṛ daya-kandarā yā m uditaḥ ś acī -nandana-svarū pa-siṁ haḥ hṛ d-roga-rū pa hastino nā ś ayatī ti dhvaniḥ. ”

TEXT 136

so ’yaṁ vasanta-samayaḥ samiyā ya yasmin

pū rṇ aṁ tam ī ś varam upoḍ ha-navā nurā gam

gū ḍ ha-grahā rucirayā saha rā dhayā sau

raṅ gā ya saṅ gamayitā niś i paurṇ amā sī

… gū ḍ ha-grahā —which covered the stars; rucirayā —very beautiful; saha—with; rā dhayā —Ś rī matī Rā dhā rā ṇ ī; asau—that full-moon night; raṅ gā ya—for increasing the beauty; saṅ gamayitā —caused to meet; niś i—at night; paurṇ amā sī —the full-moon night.

“‘Springtime had arrived, and the full moon of that season inspired the Supreme Personality of Godhead, who is complete in everything, with new attraction to meet the beautiful Ś rī matī Rā dhā rā ṇ ī at night to increase the beauty of Their pastimes. ’”

Purp.: Ś rī la Bhaktivinoda Ṭ hā kura interprets this verse (Vidagdha-mā dhava 1. 10) in two ways, for Lord Kṛ ṣ ṇ a and for Ś rī matī Rā dhā rā ṇ ī. When interpreted for Kṛ ṣ ṇ a, the night is understood to have been a dark-moon night, and when interpreted for Ś rī matī Rā dhā rā ṇ ī, it is considered to have been a full-moon night. (? )

A. -pr. -bh.: … ei ś lokera artha dui-prakā ra — arthā t, candra-pakṣ e evaṁ ś rī -kṛ ṣ ṇ a-pakṣ e; tan-madhye ś rī -kṛ ṣ ṇ a-pakṣ ā rtha-i mukhya. [~ This verse has two meanings, i. e. either it concerns the light half, or the dark half of the month. Out of them, the meaning concerning the dark half of the month is the chief one. ] (? )

TEXT 140

rā ya kahe, ——“kaha dekhi premotpatti-kā raṇ a?

pū rva-rā ga, vikā ra, ceṣ ṭ ā, kā ma-likhana? ”

… vikā ra—transformation; ceṣ ṭ ā —endeavor; …

Then Rā mā nanda Rā ya inquired from Rū pa Gosvā mī about the causes of the loving affairs between Kṛ ṣ ṇ a and the gopī s, such as previous attachment, transformations of love, endeavors for love, and exchanges of letters disclosing the gopī s’ awakening love for Kṛ ṣ ṇ a.

A. -pr. -bh.: … vikā ra — praṇ aya-vikā ra [= transformations of love] (divyonmā da janita vyā dhi [= a disorder produced by spiritual insanity]); ceṣ ṭ ā — (premottha daihika kriyā [= the physical body’s activities incited by prema]) …

TEXT 147

rā ya kahe, ——“kaha dekhi bhā vera svabhā va? ”

rū pa kahe, ——“aiche haya kṛ ṣ ṇ a-viṣ ayaka ‘bhā va’”

… bhā va—emotional love.

Rā mā nanda Rā ya inquired, “What are the characteristics of emotional love? ”

Rū pa Gosvā mī replied, “This is the nature of emotional love for Kṛ ṣ ṇ a:

Anubh.: bhā va — prema

TEXT 149

rā ya kahe, ——“kaha sahaja-premera lakṣ aṇ a”

rū pa-gosā ñ i kahe, ——“sā hajika prema-dharma”

… sahaja-premera—of natural love; lakṣ aṇ a—the characteristics; … sā hajika—spontaneous; prema-dharma—character of love of Godhead.

Rā mā nanda Rā ya further inquired, “What are the natural characteristics of awakening love of Godhead? ”

Rū pa Gosvā mī replied, “These are the natural characteristics of love of God:

A. -pr. -bh.: rā yapremera ‘sahaja’ lakṣ aṇ a jijñ ā sā karile, ś rī -rū pa uttara karilena, — prema-dharma-i ‘sā hajika’ [~ When Rā ya asked about the feature of prema as being natural, Ś rī Rū pa replied that being spontaneity is an indispensable characteristic of love of Godhead. ]

TEXTS 166 - 168

Anubh.: Some readings do not include the three verses 166-168 because in this passage Ś rī Rū pa talks about the Vidagdha-mā dhava, thus it is not a proper context for speaking about the Lalita-mā dhava. We can see that in the verse 172 of this chapter he is being ordered by Rā mā nanda Rā ya to describe the Lalita-mā dhava.

TEXT 172

Having heard these verses recited by Rū pa Gosvā mī, Ś rī la Rā mā nanda Rā ya said, “Your poetic expressions are like continuous showers of nectar. Kindly let me hear the introductory portion of the second drama. ”

Anubh.: the second drama = Lalita-mā dhava. At this point Rā mā nanda Rā ya inquires about the topic of the Lalita-mā dhava composed by Ś rī Rū pa Gosvā mī.

TEXT 183

Rā mā nanda Rā ya inquired, “By which subdivision of style do the players enter? ” Rū pa Gosvā mī then began to speak specifically about this subject.

Purp.: In this connection Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura again quotes the following verse from the Sā hitya-darpaṇ a (6. 288): …

Anubh.: see text 134 in this chapter and its Anubh. [Purp. ] …

TEXT 188

harim uddiś ate rajo-bharaḥ

purataḥ saṅ gamayaty amuṁ tamaḥ

vraja-vā ma-dṛ ś ā ṁ na paddhatiḥ

prakaṭ ā sarva-dṛ ś aḥ ś ruter api

harim—Kṛ ṣ ṇ a; uddiś ate—it indicates; rajaḥ -bharaḥ —dust from the cows; purataḥ —in front; saṅ gamayati—causes to meet; amum—Kṛ ṣ ṇ a; tamaḥ —the darkness; …

“‘The dust from cows and calves on the road creates a kind of darkness indicating that Kṛ ṣ ṇ a is returning home from the pasture. Also, the darkness of evening provokes the gopī s to meet Kṛ ṣ ṇ a. Thus the pastimes of Kṛ ṣ ṇ a and the gopī s are covered by a kind of transcendental darkness and are therefore impossible for ordinary scholars of the Vedas to see. ’

Purp.: …Kṛ ṣ ṇ a states in the Bhagavad-gī tā (2. 45), trai-guṇ ya-viṣ ayā vedā nistrai-guṇ yo bhavā rjuna. Thus He advised Arjuna to rise above the modes of material nature, for the entire Vedic system is filled with descriptions involving sattva-guṇ a, rajo-guṇ a and tamo-guṇ a. People are generally covered by the quality of rajo-guṇ a and are therefore unable to understand the pastimes of Kṛ ṣ ṇ a with the gopī s of Vraja. Moreover, the quality of tamo-guṇ a further disturbs their understanding. In Vṛ ndā vana, however, although Kṛ ṣ ṇ a is covered by the hazy darkness of the dust, the gopī s can nevertheless understand that within the dust storm is Kṛ ṣ ṇ a. Because they are His topmost devotees, they can perceive His hand in everything. Thus even in the dark or in a hazy storm of dust, devotees can understand what Kṛ ṣ ṇ a is doing. The purport of this verse is that under no circumstances is Kṛ ṣ ṇ a ever lost to the vision of exalted devotees like the gopī s.

Anubh.: traiguṇ ya-viṣ ayaka vede guṇ ā tī ta kṛ ṣ ṇ era uddeś a o milanera kathā avyakta; rajo-guṇ era dvā rā vikṣ epa-hetu kṛ ṣ ṇ a-vimukha baddha-jī vera kṛ ṣ ṇ oddeś a-rā hitya o tamo-guṇ a-dvā rā ā varaṇ a-hetu tā hā ra kṛ ṣ ṇ a-milanā bhā va ghaṭ iyā che; kintu aprā kṛ ta vṛ ndā vane gā bhī -kṣ urotthita rajodvā rā nitya-muktā gopī -gaṇ era nikaṭ a kṛ ṣ ṇ ā gamana sū cita haya, evaṁ tamaḥ vā andhakā ra-dvā rā nitya-muktā gopī -gaṇ era kṛ ṣ ṇ a-saṅ gama sampā dita haya; sutarā ṁ ś uddha-sattva gopī -gaṇ a o ś uddha-sattva vṛ ndā vana, ubhaya-i traiguṇ ya-viṣ ayaka vedera agocara, — ihā -i ś leṣ ā rtha. = For the Vedas which deal with the three modes of material nature the topics of Kṛ ṣ ṇ a’s whereabouts and of meeting Him, who is beyond the modes, are imperceptible; since the conditioned souls who have turned away from Kṛ ṣ ṇ a are distracted by the mode of passion, they do not know what He is doing, and since they are covered by the mode of ignorance, they cannot meet Him; but for the eternally liberated gopī s in transcendental Vṛ ndā vana the dust [raja]raised by the hooves of the cows shows that Kṛ ṣ ṇ a is coming, and the darkness [tama] enables them to meet Him; that is why both gopī s and Vṛ ndā vana which are in the mode of pure goodness are inaccessible for the Vedas which deal with the three modes of material nature — that is the meaning of this pun. (! )

TEXT 189

hriyam avagṛ hya gṛ hebhyaḥ karṣ ati

rā dhā ṁ vanā ya yā nipuṇ ā

sā jayati nisṛ ṣ ṭ ā rthā

vara-vaṁ ś aja-kā kalī dū tī

… nisṛ ṣ ṭ a-arthā —authorized; … dū tī —the messenger.

“‘May the sweet sound of Lord Kṛ ṣ ṇ a’s flute, His authorized messenger, be glorified, for it expertly releases Ś rī matī Rā dhā rā ṇ ī from Her shyness and attracts Her from Her home to the forest. ’

Anubh.: …nisṛ ṣ ṭ ā rthā — (Ujjvala-nī lā maṇ i dū tī -bheda-prakaraṇ e 29 ś loke) —

vinyasta-kā rya-bhā rā syā d dvayor ekatareṇ a yā

yuktyobhau ghaṭ ayedeṣ ā nisṛ ṣ ṭ ā rthā nigadyate

[~ An authorized messenger is called the one who is entrusted with a confidential task… (? )]

TEXT 219

“Establish the service of Lord Kṛ ṣ ṇ a and preach the mellows of Lord Kṛ ṣ ṇ a’s devotional service. I shall also go to Vṛ ndā vana once more. ”

Anubh.: Nowhere is it mentioned that Mahā prabhu went to Vṛ ndā vana ever again.

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