CC Antya 2 extra

TEXT 21

yā re dekhe tā re kahe, ——‘kaha kṛ ṣ ṇ a-nā ma’

tā ṅ hā ra darś ane loka haya premoddā ma

… prema-uddā ma—highly elevated in love of Godhead.

He advised whomever he met to chant the holy names Hare Kṛ ṣ ṇ a. Thus upon seeing him, people were overwhelmed with love of Godhead.

Anubh.: premoddā ma — prema-pramatta [= intoxicated by prema]

TEXT 38

eka vatsara teṅ ho prathama ekeś vara

prabhu dekhibā re ā ilā utkaṇ ṭ hā -antara

… ekeś vara—alone; …

One year, Ś rī kā nta Sena came alone to Jagannā tha Purī in great eagerness to see the Lord.

Anubh.: ekeś vara — ekaka, bhṛ tya-rahita [= alone, without any servant]

TEXT 44

ś rī kā nta ā siyā gauḍ e sandeś a kahila

ś uni’ bhakta-gaṇ a-mane ā nanda ha-ila

… sandeś a—message; …

When Ś rī kā nta Sena returned to Bengal and delivered this message, the minds of all the devotees were very pleased.

Anubh.: sandeś a — the news of the Lord’s arrival to Bengal in the coming month of Pauṣ a.

TEXT 45

calitechilā ā cā rya, rahilā sthira hañ ā

ś ivā nanda, jagadā nanda rahe pratyā ś ā kariyā

Advaita Ā cā rya was just about to go to Jagannā tha Purī with the other devotees, but upon hearing this message, He waited. Ś ivā nanda Sena and Jagadā nanda also stayed back, awaiting the arrival of Ś rī Caitanya Mahā prabhu.

Anubh.: ā cā rya — Advaita Ā cā rya

TEXTS 98-99

Svarū pa Dā modara replied, “Nevertheless, when we hear the Mā yā vā da philosophy, we hear that Brahman is knowledge and that the universe of mā yā is false, but we gain no spiritual understanding.

“The Mā yā vā dī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of mā yā. Hearing this kind of commentary breaks the heart and life of a devotee. ”

Anubh.: see Ā di 5. 58 plus 7. 113 and 121-126 [Mā yā has two varieties of existence. One is called pradhā na or prakṛ ti. It supplies the ingredients of the material world. … “The Supreme Personality of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The Mā yā vā dī philosopher, due to ignorance, says that these are all merely transformations of the material mode of goodness. In his Vedā nta-sū tra Ś rī la Vyā sadeva has described that everything is but a transformation of the energy of the Lord. Ś aṅ karā cā rya, however, has misled the world by commenting that Vyā sadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world. According to Ś aṅ karā cā rya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation. Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. ”]

TEXT 108

snehe rā ndhila prabhura priya ye vyañ jana

deula prasā da, ā dā -cā ki, lembu-salavaṇ a

… deula prasā da—remnants from the temple of Jagannā tha; …

In great affection, Bhagavā n Ā cā rya cooked varieties of vegetables and other preparations dear to Ś rī Caitanya Mahā prabhu. He also obtained remnants of food from Lord Jagannā tha and digestive aids such as ground ginger and also lime with salt.

Anubh.: deula prasā da — devā layera prasā da arthā t ś rī -jagannā tha-mandira haite ā nī ta mahā -prasā da [= prasā dam from the Deity’s residence, i. e. mahā -prasā dam brought from the temple of Jagannā tha]

TEXT 117

The Lord replied, “I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.

A. -pr. -bh.: “A Vaiṣ ṇ ava can be a gṛ hastha and live together with his female relatives, otherwise, if he gives up relationships with women, he becomes a vairā gī. A vairā gī is not entitled to meet ladies and converse with them. It is not his duty to do such things, even though it may have externally some purpose connected with devotional service and he may have no more sinful desires. I cannot look at the face of such a person who, being a vairā gī, converses with women, because he is breaking the religious principles. ”

Purp.: … No one will be happy to see such behavior.

Anubh.: … people cannot have faith in his behavior.

TEXT 118

“So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.

A. -pr. -bh.: The mind of a sage can be carried away even by a wooden form of a woman, therefore a vairā gī should certainly give up any female association.

TEXT 121

eta kahi’ mahā prabhu abhyantare gelā

gosā ñ ira ā veś a dekhi’ sabe mauna hailā

… ā veś a—absorption in anger; …

After saying this, Ś rī Caitanya Mahā prabhu entered His room. Seeing Him in such an angry mood, all the devotees fell silent.

Anubh.: ā veś a [= trance] — krodhā veś a

TEXT 123

“alpa aparā dha, prabhu karaha prasā da

ebe ś ikṣ ā ha-ila nā karibe aparā dha”

alpa aparā dha—the offense is not very great; …

“Haridā sa has committed a small offense, ” they said. “Therefore, O Lord, please be merciful to him. Now he has received a sufficient lesson. In the future he will not commit such an offense. ”

A. -pr. -bh.: alpa aparā dha — When Junior Haridā sa visited Mā dhavī to beg rice from her, he had no other purpose, he only had the desire to experience happiness in the service to Ś rī Caitanya Mahā prabhu. Nevertheless, there was an offense involved in such a dealing. As it is an offense to converse with women after one has accepted the garb of an ascetic, so for a vairā gī that is a great offense. But such an offense can be classified as a common one if commited in service of the Lord.

TEXT 144

dekhi’ trā sa upajila saba bhakta-gaṇ e

svapne-ha chā ḍ ila sabe strī -sambhā ṣ aṇ e

… trā sa—an atmosphere of fear; upajila—grew; saba bhakta-gaṇ e—among all the devotees; …

After all the devotees saw this example, a mentality of fear grew among them. Therefore they all stopped talking with women, even in dreams.

A. -pr. -bh.: trā sa upajila saba bhakta-gaṇ e — Bheka-dhā rī [wearing the garb of ascetics] (sā dhaka) devotees had this fear, that they should never talk with women any more.

TEXT 166

Then all the devotees, headed by Svarū pa Dā modara Gosvā mī, concluded that because Haridā sa had committed suicide at the confluence of the rivers Ganges and Yamunā, he must have ultimately attained shelter at the lotus feet of Ś rī Caitanya Mahā prabhu.

Purp.: Ś rī la Bhaktivinoda Ṭ hā kura remarks that after one adopts the renounced order and accepts the dress of either a sannyā sī or a bā bā jī, if he entertains the idea of sense gratification, especially in relationship with a woman, the only atonement is to commit suicide at the confluence of the Ganges and Yamunā. Only by such atonement can his sinful life be purified…

A. -pr. -bh.: bheka-dhā rī sā dhaka vaiṣ ṇ ava yadi icchā -pū rvaka strī -loka darś ana karena, tā hā haile bhaviṣ yad-janme nirdoṣ a haibā ra abhiprā ye triveṇ ī te ḍ ubiyā marā -i prā yaś citta [= If a practising devotee who has accepted the garb of an ascetic looks at a woman on the basis of his own desire, then the atonement to make him guiltless for his future birth is to kill himself by submerging at the confluence of the Ganges and Yamunā. ]

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