CC Antya 3 extra

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TEXT 5

prabhute tā hā ra prī ti, prabhu dayā kare

dā modara tā ra prī ti sahite nā pā re

… dā modara—Dā modara Paṇ ḍ ita; …

… the boy’s intimacy with the Lord and the Lord’s mercy toward him were intolerable for Dā modara Paṇ ḍ ita.

A. -pr. -bh.: dā modara — paṇ ḍ ita dā modara

TEXT 23

tomā sama ‘nirapekṣ a’ nā hi mora gaṇ e

‘nirapekṣ a’ nahile ‘dharma’ nā yā ya rakṣ aṇ e

… nirapekṣ a—neutral; …

“You are the most neutral among My associates. This is very good, for without being neutral one cannot protect religious principles.

A. -pr. -bh.: The protectors of religious principles should be neutral, i. e. they should never recoil in the matters of dharma on the basis of differentiating between people in any way.

TEXT 24

ā mā haite ye nā haya, se tomā haite haya

ā mā re karilā daṇ ḍ a, ā na kebā haya

… ye—whatever; nā haya—is not; se—that; …

“You can do whatever I cannot. Indeed, you can chastise even Me, what to speak of others.

Anubh.: ye nā haya, se — ye nirapekṣ atva rakṣ ita haya nā, tā hā [= whatever neutrality, or freedom from prejudice is not protected, that]

TEXT 46

ei-ta kahila dā modarera vā kya-daṇ ḍ a

yā hā ra ś ravaṇ e bhā ge ‘ajñ ā na pā ṣ aṇ ḍ a’

… bhā ge—goes away; …

In this way I have described Dā modara Paṇ ḍ ita’s verbal chastisements. As one hears about this, atheistic principles and ignorance depart.

Anubh.: bhā ge — palā yana kare [= flee away]

TEXT 49

eka-dina prabhu haridā sere mililā

tā ṅ hā lañ ā goṣ ṭ hī kari’ tā ṅ hā re puchilā

One day Ś rī Caitanya Mahā prabhu met Haridā sa Ṭ hā kura as usual, and in the course of discussion He inquired as follows.

Anubh.: In another reading, the following verse can be seen at this place:

dā modarā d vā kya daṇ ḍ am aṅ gī kṛ tya dayā -nidhiḥ

gauraḥ svā ṁ haridā sā syā d gū ḍ ha-lī lā m athā ś ṛ ṇ ot

[~ Lord Gaurahari, the ocean of mercy, having accepted the verbal chastisement of Dā modara Paṇ ḍ ita, now will hear the confidential pastimes of Haridā sa Ṭ hā kura. ]

TEXT 73

“My dear Lord, all the incidents that took place while You were going to Vṛ ndā vana through the forest known as Jhā rikhaṇ ḍ a have been related to me by Your servant Balabhadra Bhaṭ ṭ ā cā rya.

Anubh.: See Madhya 17. 24-54.

TEXT 74

“When Your devotee Vā sudeva Datta submitted his plea at Your lotus feet for the deliverance of all living entities, You accepted that request.

Anubh.: See Madhya 15. 159-179.

TEXTS 78–79

Haridā sa said, “My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and nonmoving living entities in different species. Then again You will awaken the living entities who are not yet developed and engage them in activities.

A. -pr. -bh.: My Lord, whatever living entities You have contacted during Your descent in the material world will obtain liberation. Although in this way the whole universe will get liberated, You will again awaken many living entities in their subtle stage [sū kṣ ma-jī vas], and bring them to the field of fruitive activities [karma-kṣ etre]; thus the whole universe again will be filled with many jī vas.

TEXT 81

“Previously, when Lord Rā macandra left this world, He took with Him all the living entities of Ayodhyā. Then He filled Ayodhyā again with other living entities.

Anubh.: See Rā mā yaṇ a (the Bengali edition), Uttara-kā ṇ ḍ a, verses 21-22 of canto122 and canto 123.

TEXT 84

“Kṛ ṣ ṇ a, the unborn Supreme Personality of Godhead, master of all masters of mystic power, delivers all living entities, moving and nonmoving. Nothing is astonishing in the activities of the Lord. ’

Purp.: This is a quotation from Ś rī mad-Bhā gavatam (10. 29. 16).

Anubh.: After glorifying Ś rī Kṛ ṣ ṇ a, the master of all mystic powers, in the course of his description of the good fortune of the gopī s who desired to meet Kṛ ṣ ṇ a because they had heard the sound of His flute on the full moon night of the rā sa dance, Ś ukadeva Gosvā mī gives this instruction to king Parī kṣ it –

TEXTS 87-88

“One may say that he understands the glories of Ś rī Caitanya Mahā prabhu. He may know whatever he may know, but as far as I am concerned, this is my conclusion.

“My dear Lord, Your pastimes are just like an ocean of nectar. It is not possible for me to conceive how great that ocean is or even to understand a drop of it. ”

Anubh.: See Madhya 21. 25-26 & Bhā g. (10. 14. 38) [Lord Brahmā said, ‘If someone says that he knows everything about Kṛ ṣ ṇ a’s opulence, let him think that way. But as far as I am concerned, with my body and mind I consider it in this way. My Lord, Your opulence is like an unlimited ocean of nectar, and it is verbally and mentally impossible for me to realize even a drop of that ocean. ’ & ‘There are people who say, “I know everything about Kṛ ṣ ṇ a. ” Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words. ’”] (! )

TEXT 89

eta ś uni’ prabhura mane camatkā ra haila

‘mora gū ḍ ha-lī lā haridā sa kemane jā nila? ’

… gū ḍ ha-lī lā —confidential pastimes; …

Hearing all this, Ś rī Caitanya Mahā prabhu was astonished. “These are actually My confidential pastimes, ” He thought. “How could Haridā sa have understood them? ”

Anubh.: gū ḍ ha-lī lā — jī voddhā ra-lī lā [= the pastimes of delivering the living entities]

TEXT 90

Greatly satisfied by the statements of Haridā sa Ṭ hā kura, Ś rī Caitanya Mahā prabhu embraced him. Outwardly, however, He avoided further discussions of these matters.

A. -pr. -bh.: When He heard all the true statements of Haridā sa, He was satisfied but He manifested His external state and abandoned further glorifications of Himself.

TEXT 91

This is a characteristic of the Supreme Personality of Godhead. Although He wants to cover His opulence, He cannot do so before His devotees. This is well known everywhere.

Anubh.: See Ā di 3. 86-90.

TEXT 96

In the Caitanya-maṅ gala, Ś rī la Vṛ ndā vana dā sa Ṭ hā kura has described the attributes of Haridā sa Ṭ hā kura to some extent.

A. -pr. -bh.: See Caitanya-bhā gavata Ā di, chapter 16.

TEXT 124

“I have vowed to chant ten million names in a month. I have taken this vow, but now it is nearing its end.

Purp.: … According to external vision, Haridā sa Ṭ hā kura belonged to a Muslim family. Nevertheless, because he engaged himself in performing the yajñ a of chanting the Hare Kṛ ṣ ṇ a mahā -mantra, he became a regularly initiated brā hmaṇ a…

Anubh.: … sā dhā raṇ a laukika-viś vā se haridā sa ṭ hā kurera ś aukra vā sā vitrya-yajñ ā dhikā rī baliyā paricita nā haile-o nā ma-yajñ e dī kṣ ita hoyā ya, vaidika ekā yana-ś ā khī daikṣ a-brā hmaṇ a-rū pe nā ma-yajñ a sā dhana karena… [~ In the estimation of ordinary people Haridā sa Ṭ hā kura was not known as one entitled to perform sacrifices neither by birth nor by initiation. Nevertheless, since he was initiated into chanting the holy names, he regularly performed the nā ma-yajñ a like a brā hmaṇ a initiated in the narrow Vedic branch. ]

TEXT 150

Lord Nityā nanda, who is omniscient because He is the Supreme Personality of Godhead, came to the house of Rā macandra Khā n and sat down on the altar of the Durgā -maṇ ḍ apa.

Purp.: Well-to-do Hindu gentlemen constructed their houses with a place called the Durgā -maṇ ḍ apa for the worship of the goddess Durgā. There they generally held worship of the goddess every year in the month of Ā ś vina (September–October). Rā macandra Khā n possessed such a Durgā -maṇ ḍ apa at his residence.

Anubh.: durgā -maṇ ḍ apa — avaiṣ ṇ ava sambhrā nta gṛ hasthera bā ṭ ī te ye sthale durgā -pū jā haya, sei maṇ ḍ apake ‘caṇ ḍ ī -maṇ ḍ apa’ vā ‘durgā -maṇ ḍ apa’ kahe; ś ā radī ya vā vā santī -pū jā -kā le divasa-catuṣ ṭ aya vyatī ta anya samaye sei maṇ ḍ apa atithi o sā dharaṇ era vyavahā re thā ke. [= That place in the house of a respectable householder who is not a Vaiṣ ṇ ava, where the worship of the goddess Durgā is being performed, is called Caṇ ḍ ī -maṇ ḍ apa or Durgā -maṇ ḍ apa. Except for four days of autumnal or vernal time of worship, at other times this family temple is meant for unexpected guests or for common usage.

TEXT 180

“Liberation and extinction of the reactions of sinful life are two concomitant by-products of chanting the holy name of the Lord. An example is found in the gleams of morning sunlight.

Anubh.: …The definition of mantra-dī kṣ ā is connected with the holy name:

divyaṁ jñ ā naṁ yato dadyā t kuryā t pā pasya saṅ kṣ ayam

tasmā t dī kṣ eti sā proktā deś ikais tattva-kovidaiḥ

[“Dī kṣ ā is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dī kṣ ā. ” Bhakti-sandarbha (283)] …

TEXT 251

“I have previously captivated the mind of even Brahmā, what to speak of others. Your mind alone have I failed to attract.

Purp.: … Only if a living entity gives up the false conception that the body is the self and always thinks himself an eternal servant of Kṛ ṣ ṇ a and the Vaiṣ ṇ avas can he surpass the influence of mā yā (mā m eva ye prapadyante mā yā m etā ṁ taranti te). A pure living entity who thus attains the stage of anartha-nivṛ tti, cessation of everything unwanted, has nothing to enjoy in the material world. One attains this stage only by properly performing the functions of devotional service…

Anubh.: … jī va dehā tma-buddhi vā vivarta chā ḍ iyā ā panā ke kṛ ṣ ṇ a-dā sa vā vaiṣ ṇ ava jā nile-i arthā t adhokṣ aja-sevā -phale-i mā yā ra vikrama vā anartha haite nirmukta haite pā rena. [= Only if a living entity gives up the false conception that the body is the self or that he is actually one with Brahman, and knows himself to be a servant of Kṛ ṣ ṇ a or a Vaiṣ ṇ ava – in other words, only as a result of serving the transcendental Lord – can he become freed from the strength of mā yā, or of his anarthas. ]

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