CC Antya 5 extra

TEXT 10

dharmaḥ sv-anuṣ ṭ hitaḥ puṁ sā ṁ viṣ vaksena-kathā su yaḥ

notpā dayed yadi ratiṁ ś rama eva hi kevalam

“‘A person who properly performs his regulative duties according to varṇ a and ā ś rama but does not develop his dormant attachment for Kṛ ṣ ṇ a or awaken his taste for hearing and chanting about Kṛ ṣ ṇ a is certainly laboring fruitlessly. ’”

Anubh.: The sages headed by Ś aunaka Ṛ ṣ i asked Ś ukadeva’s disciple Sū ta Gosvā mī, in the commencement of their hearing the Ś rī mad-Bhā gavatam from him, six questions. The first one among them was, “What is the supreme good for the mankind? ” In answer to this question he described the necessity of worshipping the transcendental Lord [adhokṣ aja-bhajana-kartavyatā ], and in this connection he mentioned the means of attaining success in the regulative process: …

In his Anvaya, the analysis of the verse, BSST quotes Bhā g. 3. 23. 56:

neha yat karma dharmā ya na virā gā ya kalpate

na tī rtha-pada-sevā yai jī vann api mṛ to hi saḥ

[“Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing. ”]

TEXT 14

sei duṅ he lañ ā rā ya nibhṛ ta udyā ne

nija-nā ṭ aka-gī tera ś ikhā ya nartane

… nija-nā ṭ aka—of the drama composed by him; …

“Ś rī la Rā mā nanda Rā ya has taken these two girls to a solitary place in his garden, where he is teaching and directing them to dance according to the songs he has composed for his drama.

Anubh.: nija-nā ṭ aka — Jagannā tha-vallabha-nā ṭ aka, composed by Rā mā nanda Rā ya in Sanskrit language.

TEXT 18

sva-haste parā na vastra, sarvā ṅ ga maṇ ḍ ana

tabu nirvikā ra rā ya-rā mā nandera mana

… nirvikā ra—without transformation; …

Although he dressed the two young girls and decorated their bodies with his own hand, he remained unchanged. Such is the mind of Ś rī la Rā mā nanda Rā ya.

Anubh.: nirvikā ra — Rā mā nanda Prabhu, the crest jewel of paramahaṁ sas and the spiritual master of even learned sannyā sī s, was not attached to material sense enjoyment and thus subjected to aberration of body or mind, unlike the proud worldly men who want to gratify their senses by looking at women, touching them, etc. Everywhere he could see the transcendental couple, Ś rī Ś rī Rā dhā and Kṛ ṣ ṇ a (see Madhya 8. 274, 275 & 277 [“The mahā -bhā gavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord. ‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Ś rī Kṛ ṣ ṇ a. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. ’” … Lord Caitanya Mahā prabhu continued, “My dear Rā ya, you are an advanced devotee and are always filled with ecstatic love for Rā dhā and Kṛ ṣ ṇ a. Therefore whatever you see—anywhere and everywhere—simply awakens your Kṛ ṣ ṇ a consciousness. ”]).

TEXT 22

Rā mā nanda Rā ya directed the two girls how to dance and express the deep meaning of his songs through dramatic performances.

Anubh.: He was teaching how to nicely demonstrate, through the dancing girls, all the bhā vas inherent in the songs written for the drama, in front of expert relishers of the mellows of Vraja.

TEXT 26

prati-dina rā ya aiche karā ya sā dhana

kon jā ne kṣ udra jī va kā ṅ hā tā ṅ ra mana?

prati-dina—daily; rā ya—Rā mā nanda Rā ya; aiche—in this way; karā ya sā dhana—teaches regularly; kon jā ne—who can know; kṣ udra jī va—an insignificant living entity; kā ṅ hā —where; tā ṅ ra—his; mana—mind.

Every day he trained the two deva-dā sī s how to dance. Who among the small living entities, their minds always absorbed in material sense gratification, could understand the mentality of Ś rī Rā mā nanda Rā ya?

Purp.: Rā mā nanda Rā ya’s service to the gopī s for the satisfaction of Kṛ ṣ ṇ a is purely an affair of the spiritual world. Unless one is fully situated in the spiritual atmosphere, the activities of Rā mā nanda Rā ya are most difficult to understand.

Anubh.: Every day he was training the deva-dā sī s in the transcendental performance in this way. Tiny worldly enjoyers, attached to gratifying their senses, are unable to grasp, by their minds dedicated to temporary material enjoyment, the extra-mundane, transcendental mentality of Rā mā nanda Prabhu, dedicated to Kṛ ṣ ṇ a’s service and dominated by ś uddha-sattva.

TEXT 32

atikā la dekhi’ miś ra kichu nā kahila

vidā ya ha-iyā miś ra nija-ghara gela

Because Pradyumna Miś ra saw that it was late, he did not say anything else to Rā mā nanda Rā ya. Instead, he took leave of him and returned to his own home.

Anubh.: atikā la — the time for holding a discussion was over, in other words, starting a conversation at unsuitable time would cause discomfort for both.

TEXT 40

tabu nirvikā ra rā ya-rā mā nandera mana

nā nā -bhā vodgā ra tā re karā ya ś ikṣ aṇ a

… nā nā -bhā va-udgā ra—all the symptoms and transformations of ecstasy; …

“Nevertheless, the mind of Ś rī Rā mā nanda Rā ya never changes, although he teaches the girls how to physically express all the transformations of ecstasy.

Anubh.: nā nā -bhā va-udgā ra [an alternative reading in my copy: nā nā -bhā va-udgama]— manifestation of 33 kinds of emotions in Kṛ ṣ ṇ a’s pastimes which are fit to be enacted.

TEXT 41

“His mind is as steady as wood or stone. Indeed, it is wonderful that even when he touches such young girls, his mind never changes.

Anubh.: Just as unconscious wood cannot expand itself and firm stone cannot melt, Rā mā nanda’s body and mind never changed.

TEXT 82

bhakta-guṇ a prakā ś ite prabhu bhā la jā ne

nā nā -bhaṅ gī te guṇ a prakā ś i’ nija-lā bha mā ne

bhakta-guṇ a—the attributes of a devotee; prakā ś ite—to manifest; prabhu—Ś rī Caitanya Mahā prabhu; bhā la jā ne—knows very well how; nā nā -bhaṅ gī te—by various ways; guṇ a—attributes; prakā ś i’—manifesting; nija-lā bha—His profit; mā ne—He considers.

The Supreme Personality of Godhead, Ś rī Caitanya Mahā prabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit.

Anubh.: bhaṅ gī — citra, kauś ala, udā haraṇ a [= picture, artistry, illustration]

TEXT 83

ā ra eka ‘svabhā va’ gaurera ś una, bhakta-gaṇ a

aiś varya-svabhā va gū ḍ ha kare prakaṭ ana

… aiś varya-svabhā va—opulences and characteristics; gū ḍ ha—very deep; …

There is yet another characteristic of Lord Ś rī Caitanya Mahā prabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep.

Anubh.: gū ḍ ha — antaranihita, aprakā ś ita [= lying in the heart, unmanifested]; aiś varya-svabhā va — aiś ī -ś akti, aiś varika bala [= divine potency or power]

TEXT 84

To vanquish the false pride of so-called renunciants and learned scholars, He spreads real religious principles, even through a ś ū dra, or lowborn, fourth-class man.

Purp.: … “Kirā tas, Hū ṇ as, Ā ndhras, Pulindas, Pulkaś as, Ā bhī ras, Ś umbhas, Yavanas and members of the Khasa races, and even others addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him. ” (Bhā g. 2. 4. 18) By the grace of the Supreme Lord Viṣ ṇ u, anyone can be completely purified, become a preacher of Kṛ ṣ ṇ a consciousness, and become the spiritual master of the entire world. This principle is accepted in all Vedic literature…

Anubh.: … Ordinary foolish people do not know the purport of the scriptures; but when they see the pure saintly behavior and qualifications of Lord Gaurā ṅ ga’s servants surrendered unto Him, they can understand the real purport of ś ā stras dealing with varṇ ā ś rama. The transcendental Vaiṣ ṇ ava devoted to Lord Hari can be born in any family and situated in any ā ś rama, and yet he can become an ā cā rya teaching the real dharma in the form of Gurudeva who reveals the eternal mercy to the worldly adherents of varṇ ā ś rama…

TEXT 85

Ś rī Caitanya Mahā prabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rā mā nanda Rā ya, a gṛ hastha born in a low family, the speaker. Then Ś rī Caitanya Mahā prabhu Himself, the exalted brā hmaṇ a-sannyā sī, and Pradyumna Miś ra, the purified brā hmaṇ a, both became the hearers of Rā mā nanda Rā ya.

Purp.: … This is the principle of the Vaiṣ ṇ ava cult, as evinced in the teachings of Ś rī Caitanya Mahā prabhu. A person who knows what is spiritual and what is material and who is firmly fixed in the spiritual position can be jagad-guru, the spiritual master of the entire world. … Thus Ś rī Caitanya Mahā prabhu personally took lessons from Ś rī Rā mā nanda Rā ya and also sent Pradyumna Miś ra, an exalted brā hmaṇ a, to take lessons from him.

A. -pr. -bh.: … vaiṣ ṇ ava-dharme ihā -i svī kṛ ta ā che ye, yini prā kṛ ta o aprā kṛ ta-tattvera bheda janiyā aprā kṛ ta kṛ ṣ ṇ a-bhakti ś ikṣ ā kariyā chena, tini-i sarva-jī vera upadeṣ ṭ ā, – ihā te janma-gata varṇ ā di o saṁ skā ra-gata ā ś ramā di apekṣ ā nā i. jagat-tā raṇ a mahā prabhu ei tattva ś ikṣ ā dibā ra janya-i svī ya pū rvā ś ramera jñ ā ti-santā na pradyumna miś rake ś rī -rā mā nandera nikaṭ a tattva-ś ikṣ ā ra janya pā ṭ hā iyā chilena. [= … This is commonly accepted in the vaiṣ ṇ ava-dharma that whoever knows the difference between material and transcendental and teaches devotional service to Kṛ ṣ ṇ a is the instructor of all – there are no requirements for it regarding the varṇ a attained by birth or ā ś rama attained by reformatory processes. To teach this truth, Ś rī Caitanya Mahā prabhu, the deliverer of the whole world, sent Pradyumna Miś ra, His own younger relative from His previous ā ś rama, to Ś rī Rā mā nanda to take lessons from him. ]

TEXT 102

‘yadvā -tadvā ’ kavira vā kye haya ‘rasā bhā sa’

siddhā nta-viruddha ś unite nā haya ullā sa

“In the writings of so-called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry.

Purp.: Yadvā -tadvā kavi refers to anyone who writes poetry without knowledge of how to do so. Writing poetry, especially poetry concerning the Vaiṣ ṇ ava conclusion, is very difficult. If one writes poetry without proper knowledge, there is every possibility that the mellows will overlap. When this occurs, no learned or advanced Vaiṣ ṇ ava will like to hear it.

A. -pr. -bh.: yadvā -tadvā kavi — ye-se kavi arthā t yā hā rā rasa-tattva evaṁ vaiṣ ṇ ava-siddhā nta-tattva bhā la-rū pe nā jā niyā -i kavitā racanā kare [= whichever poet, or those who are not well acquainted with understanding the mellows and the Vaiṣ ṇ ava conclusions yet they compose their poetry].

TEXT 121

“You are in complete illusion, for you have distinguished between the body and the soul of His Lordship [Lord Jagannā tha or Ś rī Caitanya Mahā prabhu]. That is a great offense.

Purp.: … The Supreme Lord bestows the fruits of one’s activities, for He is the Lord of the results of fruitive action. He is also the cause of all causes, and He is the master of the material energy. Therefore He is supreme. An ordinary living being, however, in his material condition, experiences the results of his own fruitive activities and therefore falls under their influence. Even in the liberated stage of brahma-bhū ta identification, he engages in rendering service to His Lordship. Thus there are distinctions between an ordinary human being and the Supreme Lord. Karmī s and jñ ā nī s who ignore these distinctions are offenders against the lotus feet of the Supreme Personality of Godhead.

An ordinary human being is prone to be subjugated by the material energy, whereas His Lordship the Supreme Personality of Godhead—Ś rī Caitanya Mahā prabhu, Lord Kṛ ṣ ṇ a or Lord Jagannā tha—is always the master of the material energy and is therefore never subject to its influence. His Lordship the Supreme Personality of Godhead has an unlimited spiritual identity, never to be broken, whereas the consciousness of the living entity is limited and fragmented…

Anubh.: … ī ś vara o baddha-jī va bheda ei ye, ī ś vara – karma-phala-dā tā evaṁ karma-phalā dhī ś a arthā t sarva-kā raṇ a-kā raṇ a mā yā dhī ś a prabhu o vibhu-tattva; jī va – baddhā vasthā ya karma-phala-bhoktā o karma-phalā dhī na evaṁ muktā vasthā te-o nija svarū pe ī ś vara-sevā -nirata arthā t ī ś vara kona kā le-i mā yā -vaś a-vartī nahena, ā ra jī va – mā yā dhī natā -yogya; ī ś vara – aparimeya vā akhaṇ ḍ a cetana, jī va – parimeya vā khaṇ ḍ a cetana…

TEXT 126

kā hā ṅ ‘pū rṇ ā nandaiś varya’ kṛ ṣ ṇ a ‘mā yeś vara’!

kā hā ṅ ‘kṣ udra’ jī va ‘duḥ khī ’, ‘mā yā ra kiṅ kara’!

“Whereas Kṛ ṣ ṇ a, the Absolute Truth, the Supreme Personality of Godhead, is full of transcendental bliss, possesses all six spiritual opulences in full, and is the master of the material energy, the small conditioned soul, who is always unhappy, is the servant of the material energy.

Purp.: The living entity is an ever-conditioned servant of the material energy, whereas Kṛ ṣ ṇ a, the Supreme Personality of Godhead, is the master of the material energy. How, then, could they be on an equal level? There can be no comparison between them. His Lordship is always in a happy condition of transcendental bliss, whereas the conditioned soul is always unhappy because of his contact with the material energy. The Supreme Lord controls the material energy, and the material energy controls the conditioned souls. There is therefore no comparison between the Supreme Personality of Godhead and the ordinary living entities.

Anubh.: kothā ya mahā -parameś vara kṛ ṣ ṇ era pū rṇ ā nanda-maya aiś varya-vigraha, ā ra kothā ya kṣ udra baddha jī vera mahā kleś a-pū rṇ a mā yā -padavī ra dā sya! etad ubhayera samatā dū re yā uka, tulanā -o asambhava. [= Where is the form of the great Supreme Lord Kṛ ṣ ṇ a, full of all opulences and bliss, and where is the position of the insignificant conditioned soul, full of great miseries and serving the illusory energy! Far from equality of the two, even a similarity is impossible. ]

TEXT 134

ei ś loka kariyā cha pā ñ ā santoṣ a

tomā ra hṛ dayera arthe duṅ hā ya lā ge ‘doṣ a’

… duṅ hā ya—to both; …

“You have composed this introductory verse to your great satisfaction, but the meaning you have expressed is contaminated by offenses to both Lord Jagannā tha and Ś rī Caitanya Mahā prabhu.

Anubh.: duṅ hā ya — ś rī -jagannā tha-deve evaṁ ś rī -gauraharite

TEXT 138

aiś varya-made matta indra, ——yena mā toyā la

buddhi-nā ś a haila, kevala nā hika sā mbhā la

… nā hika—there is not; sā mbhā la—caution.

“Indra, the King of heaven, being too proud of his heavenly opulences, became like a madman. Thus bereft of his intelligence, he could not restrain himself from speaking nonsensically about Kṛ ṣ ṇ a.

Anubh.: sā mbhā la — (hindī -ś abda), kā ṇ ḍ a-jñ ā na [= common sense] vā sā vadhā natā [or carefulness]; calita-bhā ṣ ā ya [= in the colloquial] ‘sā mā la’

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