CC Antya 6 extra

TEXT 1

With the ropes of His causeless mercy, Ś rī Kṛ ṣ ṇ a Caitanya Mahā prabhu employed a trick to deliver Raghunā tha dā sa Gosvā mī from the blind well of contemptible family life. He made Raghunā tha dā sa Gosvā mī one of His personal associates, placing him under the charge of Svarū pa Dā modara Gosvā mī. I offer my obeisances unto Him.

Anubh.: Ś rī la Raghunā tha dā sa Gosvā mī writes in his Vilā pa-kusumā ñ jali prayers:

yo mā ṁ dustara-geha-nirjala-mahā -kū pā d apā ra-klamā t

sadyaḥ sā ndra-dayā mbudhiḥ prakṛ titaḥ svairī kṛ pā -rajjubhiḥ

uddhṛ tyā tma-saroja-nindi-caraṇ a-prā ntaṁ prapā dya svayaṁ

ś rī -dā modara-sā c-cakā ra tam ahaṁ caitanya-candraṁ bhaje

[“Let me offer my respectful obeisances unto the lotus feet of Ś rī Caitanya Mahā prabhu, who, by His unreserved mercy, kindly saved me from household life, which is exactly like a blind well without water, and placed me in the ocean of transcendental joy under the care of Svarū pa Dā modara Gosvā mī. ”]

TEXT 13

When Raghunā tha dā sa, during his family life, went to meet Ś rī Caitanya Mahā prabhu at Ś ā ntipura, the Lord gave him worthy instructions by His causeless mercy.

Anubh.: The instructions to Ś rī la Raghunā tha dā sa Gosvā mī – see Madhya 16. 236-241 [Since Ś rī Caitanya Mahā prabhu was omniscient, He could understand Raghunā tha dā sa’s mind. The Lord therefore instructed him with the following reassuring words. “Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence. You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it. Within your heart you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Kṛ ṣ ṇ a will soon be very pleased and deliver you from the clutches of mā yā. You may see me at Nī lā cala, Jagannā tha Purī, when I return after visiting Vṛ ndā vana. By that time you can think of some trick to escape. What kind of means you will have to use at that time will be revealed by Kṛ ṣ ṇ a. If one has Kṛ ṣ ṇ a’s mercy, no one can check him. ”]

TEXT 14

prabhura ś ikṣ ā te teṅ ho nija-ghare yā ya

markaṭ a-vairā gya chā ḍ i’ hailā ‘viṣ ayi-prā ya’

Instead of becoming a so-called renunciant, Raghunā tha dā sa, following the instructions of the Lord, returned home and played exactly like a pounds-and-shillings man.

A. -pr. -bh.: markaṭ a-vairā gya — for a gṛ hastha to wear the garb and other symbols of ascetics is also called pracitsing the monkey renunciation.

Anubh.: For the eyes of common people, Raghunā tha dā sa was disguising himself as an enjoyer, and he completely rejected imitating the ways of showing an external renounciation of monkeys who are actually attached to sense enjoyment.

TEXT 15

Raghunā tha dā sa was inwardly completely renounced, even in family life, but he did not express his renunciation externally. Instead, he acted just like an ordinary businessman. Seeing this, his father and mother were satisfied.

Anubh.: Although in his heart he was not yearning at all for any enjoyments separate from Kṛ ṣ ṇ a, in the eyes of ordinary people he began to perform all kinds of sense enojoyers’ activities.

TEXT 18

When Hiraṇ ya dā sa, Raghunā tha dā sa’s uncle, made an agreement with the government to collect taxes, the Muslim caudhurī, or tax collector, having lost his position, became extremely envious of him.

Anubh.: Hiraṇ ya dā sa took charge, by a permanent arrangement, of collecting taxes in the region of Saptagrā ma; by this, the Muslim tax collector was deprived of all his profit, and when he saw that he became resentful in an excruciating manner.

TEXT 23

Indeed, the caudhurī was afraid of Raghunā tha dā sa because Raghunā tha dā sa belonged to the kā yastha community. Although the caudhurī would chastise him with oral vibrations, he was afraid to beat him.

Purp.: Raghunā tha dā sa belonged to a very aristocratic family of the kā yastha community… The members of the kā yastha community in India are generally very intelligent and expert in business management. Formerly they were mostly government officers…

A. -pr. -bh.: … Since Satya-yuga it is known that the members of the kā yastha community are taking up the duties of kings, thus they have been respected equally to kṣ atriyas…

TEXT 30

mleccha bale, ——“ā ji haite tumi——mora ‘putra’

ā ji chā ḍ ā imu tomā ’ kari’ eka sū tra”

… kari’ eka sū tra—by some means.

The Muslim caudhurī told Raghunā tha dā sa, “You are my son from this day on. Today, by some means, I shall have you released. ”

Anubh.: sū tra – calita bhā ṣ ā ya, ‘chutā ’ [“a plea” in colloquial]

TEXT 40

daḍ ira bandhane tā ṅ re rā khibā ke-mate?

janma-dā tā pitā nā re ‘prā rabdha’ khaṇ ḍ ā ite

… prā rabdha—the reaction of previous activities; khaṇ ḍ ā ite—to nullify.

“How then could we keep this boy home by binding him with ropes? It is not possible even for one’s father to nullify the reactions of one’s past activities.

A. -pr. -bh.: prā rabdha —whatever is expected to happen as a result of one’s activities in his previous life.

TEXT 72

ni-sakḍ i nā nā -mata prasā da ā nila

prabhure ā ge diyā bhakta-gaṇ e bā ṅ ti dila

ni-sakḍ i—food cooked in ghee; …

He brought many kinds of food cooked in ghee and offered to the Lord. This prasā dam he first placed before Lord Nityā nanda and then distributed among the devotees.

Anubh.: ni-sakḍ i — yā hā sakḍ i – anna-sparś a-duṣ ṭ a nahe [= that which is not contaminated by contact with cooked rice]

TEXT 195

The Lord continued, “Your father and his elder brother are both related as brothers to My grandfather, Nī lā mbara Cakravartī. Therefore I consider them My grandfathers.

A. -pr. -bh.: nī lā mbara cakravartī sambandhe ā mi tā ṅ hā digke ‘ā jā ’ arthā t mā tā maha [= maternal grandfathers] baliyā mā ni.

Purp.: Nī lā mbara Cakravartī, the grandfather of Ś rī Caitanya Mahā prabhu, was very intimately related to Raghunā tha dā sa’s father and uncle. Nī lā mbara Cakravartī used to call them his younger brothers because both of them were very much devoted to the brā hmaṇ as and were very respectable gentlemen. Similarly, they used to call him Dā dā Cakravartī, addressing him as an elder brother brā hmaṇ a. Raghunā tha dā sa, however, was almost the same age as Lord Ś rī Caitanya Mahā prabhu…

Anubh.: … Due to that relationship, many make the mistake that they consider Raghunā tha much older than Ś rī Caitanya Mahā prabhu, but actually that is not a fact.

TEXT 198

“Although your father and uncle are charitable to brā hmaṇ as and greatly help them, they are nevertheless not pure Vaiṣ ṇ avas. However, they are almost like Vaiṣ ṇ avas.

Purp.: As stated by Ś rī la Bhaktivinoda Ṭ hā kura in his Amṛ ta-pravā ha-bhā ṣ ya, some people, usually very rich men, dress like Vaiṣ ṇ avas and give charity to brā hmaṇ as. They are also attached to Deity worship, but because of their attachment to material enjoyment, they cannot be pure Vaiṣ ṇ avas. Anyā bhilā ṣ itā -ś ū nyaṁ jñ ā na-karmā dy-anā vṛ tam. The pure Vaiṣ ṇ ava has no desire for material enjoyment. That is the basic qualification of a pure Vaiṣ ṇ ava. There are men, especially rich men, who regularly worship the Deity, give charity to brā hmaṇ as and are pious in every respect, but they cannot be pure Vaiṣ ṇ avas. Despite their outward show of Vaiṣ ṇ avism and charity, their inner desire is to enjoy a higher standard of material life. Raghunā tha dā sa’s father, Govardhana, and uncle, Hiraṇ ya dā sa, were both very charitable to brā hmaṇ as. Indeed, the brā hmaṇ as from the Gauḍ ī ya district were practically dependent upon them. Thus they were accepted as very pious gentlemen. However, they presented themselves as Vaiṣ ṇ avas to the eyes of people in general, although from a purely spiritual point of view they were ordinary human beings, not pure Vaiṣ ṇ avas. Actual Vaiṣ ṇ avas considered them almost Vaiṣ ṇ avas, not pure Vaiṣ ṇ avas. In other words, they were kaniṣ ṭ ha-adhikā rī s, for they were ignorant of higher Vaiṣ ṇ ava regulative principles. Nevertheless, they could not be called viṣ ayī s, or blind materialistic enjoyers.

A. -pr. -bh.: vaiṣ ṇ avera nyā ya veś a-bhū ṣ ā o deva-sevā di thā kile-o ś uddha-vaiṣ ṇ ava haite pā re nā, kenanā, ye-paryanta ‘anyā bhilā ṣ itā -ś ū nyaṁ ’ ityā di ś uddha-bhaktira lakṣ aṇ a nā haya, se-paryanta dī kṣ ā di prā pta haiyā ‘vaiṣ ṇ ava-prā ya’ thā ke [= Although one may dress and decorate himself like a Vaiṣ ṇ ava and serve the Deity and perform other such activities, still he cannot become a pure devotee because as long as he does not manifest the symptoms of pure bhakti – freedom from all other desires, etc. – so long he remains “almost a Vaiṣ ṇ ava, ” even though he might have received an initiation. ]

Anubh.: Hiraṇ ya and Govardhana, the two brothers, were respectful towards the brā hmaṇ as, protecting, maintaining and helping them; therefore in the mundane estimation of worldly people they were honored as ś reṣ ṭ has and saj-janas, and in the society of ordinary people they were known as Vaiṣ ṇ avas, but the most elevated pure devotees did not consider them pure Vaiṣ ṇ avas. Among the pure Vaiṣ ṇ avas they were known as almost Vaiṣ ṇ avas [‘vaiṣ ṇ ava-prā ya’], not pure Vaiṣ ṇ avas [‘vaiṣ ṇ avā bhā sa’], in other words ‘kaniṣ ṭ ha’ [~ least] or ‘bā liś a’ [~ simple] (not antagonistic, ‘vidveś ī ’).

TEXT 214

ā ra dina haite ‘puṣ pa-añ jali’ dekhiyā

siṁ ha-dvā re khā ḍ ā rahe bhikṣ ā ra lā giyā

… puṣ pa-añ jali—the ceremony of offering flowers to the Lord; …

Beginning from the sixth day, Raghunā tha dā sa would stand at the gate known as Siṁ ha-dvā ra to beg alms after the puṣ pa-añ jali ceremony, in which flowers were offered to the Lord.

Anubh.: puṣ pa-añ jali — rā tri-kā le jagannā thera puṣ pā ñ jali sevā [= the service of offering flowers to Lord Jagannā tha, performed at the night-time]

TEXT 225

vairā gī hañ ā kare jihvā ra lā lasa

paramā rtha yā ya, ā ra haya rasera vaś a

… rasera vaś a—dependent on taste.

“If a renunciant is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue.

A. -pr. -bh.: rasa — tikta, miṣ ṭ a, amla, lavaṇ a, kaṭ u o kuṣ ā ya [= tastes: bitter, sweet, sour, salty, pungent and harsh]

TEXT 262

ei ta’ prastā ve ś rī -kavi-karṇ apū ra

raghunā tha-mahimā granthe likhilā pracura

… granthe—in his book (Ś rī Caitanya-candrodaya-nā ṭ aka); …

Describing this incident, the great poet Ś rī Kavi-karṇ apū ra has written extensively about the glorious activities of Raghunā tha dā sa in his Ś rī Caitanya-candrodaya-nā ṭ aka.

Anubh.: granthe — ś rī -caitanya-candrodaya-nā ṭ ake

TEXT 275

“‘My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I get only some material reputation.

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura remarks that people who are under the bodily conception of life are called materialists. If we accept the offerings of such people, place them before the Lord and invite Vaiṣ ṇ avas to partake of the prasā dam, that attempt will gain us only a material reputation, not the actual benefit of service to a pure Vaiṣ ṇ ava. One should therefore try to serve the Supreme Personality of Godhead by fully surrendering at His lotus feet. If one engages for the service of the Lord whatever money one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master and the Vaiṣ ṇ avas.

Anubh.: ‘ahaṁ mama’-abhimā na-yukta jaḍ a-bhoktā prā kṛ ta viṣ ayī ra bhogya artha dvā rā jaḍ ā tī ta sac-cid-ā nanda-vastu hari-guru-vaiṣ ṇ avera sevā karite ceṣ ṭ ā karile pratiṣ ṭ hā -mā tra phala lā bha haya, vā stavika aprā kṛ ta hari-guru-vaiṣ ṇ avera sevā haya nā. ekā nta ś araṇ ā gata haiyā arthā t sampū rṇ a ā tma-nivedana-pū rvaka nitya-maṅ galecchu jī vera nijā rjita samasta artha-dvā rā evaṁ kā ya-mano-vā kye-prā ṇ e aprā kṛ ta hari-guru-vaiṣ ṇ avera sevā karā -kartavya.

TEXT 276

“‘At my request Ś rī Caitanya Mahā prabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them. ’

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura says that people who are advanced in learning but attached to material enjoyment, who are puffed up by material possessions, by birth in an elevated aristocratic family or by education, may offer showbottle devotional service to the Deity and also offer prasā dam to Vaiṣ ṇ avas. Because of their ignorance, however, they cannot understand that since their minds are materially polluted, neither the Supreme Personality of Godhead, Lord Kṛ ṣ ṇ a, nor the Vaiṣ ṇ avas accept their offerings. If one accepts money from such materialistic persons to offer food to the Deity and Vaiṣ ṇ avas, a pure Vaiṣ ṇ ava does not accept it. This causes unhappiness for the materialists because they are fully absorbed in the bodily conception of life. Therefore they sometimes turn against the Vaiṣ ṇ avas.

Anubh.: janmaiś varya-ś ruta-ś rī mada-matta viṣ ayi-gaṇ a ś rī -mū rtir tathā -kathita sevā karā iyā tat-prasā da-jñ ā ne uhā vaiṣ ṇ avadigke pradā na kare. nirbuddhitā -vaś ataḥ tā hā rā jā ne nā ye, tā hā dera abhakti-maya manovṛ tti-pradatta kona vastu-i adhokṣ aja ajita grahaṇ a karena nā. sutarā ṁ aneka-sthale tā dṛ ś a jaḍ a-bhoktā viṣ ayī ra jaḍ ā bhimā na-gandha-miś rita sā hā ya grahaṇ a-dvā rā tat-kaiṅ karya kṛ ṣ ṇ a-bhajana-parā yaṇ a nirapekṣ a arthā t jaḍ a-bhoga-virakta vaiṣ ṇ ava-gaṇ a svī kā ra karena nā; tā hā te prā kṛ ta dhanī viṣ ayi-gaṇ a svī ya dehā dite ahaṁ -buddhi-prasū ta mū rkhatā -vaś ataḥ vaiṣ ṇ avera prati virodha poṣ aṇ a karena evaṁ vaiṣ ṇ avera tā dṛ ś a vyavahā re duḥ khita hana. = The sense enjoyers, maddened by good birth, wealth, education and beauty, arrange for a so-called service to the Deity, and then they present to devotees their offering which they consider prasā dam. Due to their ignorance they do not know that the Lord who is beyond the reach of the material senses and unconquerable never accepts anything offered by them with their mentality lacking in devotion. Therefore at many places the pure devotees who are attached to worship of Kṛ ṣ ṇ a and otherwise indifferent, disinterested in material enjoyment, do not accept such servitude based on taking help from materialists, tinged by material pride. For this reason the worldly rich enjoyers, due to their foolishness born of their selfish identification with their bodies etc. maintain enmity against the Vaiṣ ṇ avas and are unhappy about this kind of Vaiṣ ṇ avas’ behavior.

TEXT 278

“When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛ ṣ ṇ a properly.

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura suggests that people who are materialistically inclined and sahajiyā s, or so-called Vaiṣ ṇ avas who take everything very casually, are both viṣ ayī s, or materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man…

Anubh.: avaiṣ ṇ ava vā prā kṛ ta sahajiyā -gaṇ a – viṣ ayī. tā hā dera abhakti-pradatta annera grahaṇ a vā bhojana saṁ sarga-phale sā dhaka vaiṣ ṇ avera saṅ ga-doṣ a ghaṭ e, evaṁ tat-phale, sā dhaka-gaṇ a tā hā dera nyā ya svabhā va lā bha kare… = Both nondevotees and prā kṛ ta-sahajiyā s are materialists. For a practising devotee, to associate with them by accepting or eating their food given by them without bhakti means to commit a mistake of faulty association, the result of which is that the sā dhakas attain similar nature like them…

TEXT 282

govinda-pā ś a ś uni’ prabhu puchena svarū pere

‘raghu bhikṣ ā lā gi’ ṭ hā ḍ a kene nahe siṁ ha-dvā re’?

… ṭ hā ḍ a kene nahe—why does he not stand; …

When Ś rī Caitanya Mahā prabhu heard this news from Govinda, He inquired from Svarū pa Dā modara, “Why does Raghunā tha dā sa no longer stand at the Siṁ ha-dvā ra gate to beg alms? ”

Anubh.: ṭ hā ḍ a — Hindi word which means “standing upright”

TEXT 285

tathā hi—kim artham ayam ā gacchati, ayaṁ dā syati, anena dattam ayam aparaḥ. samety ayaṁ dā syati, anenā pi na dattam anyaḥ sameṣ yati, sa dā syati ity-ā di.

tathā hi—thus; kim artham—why; ayam—this person; ā gacchati—is coming; ayam—this person; dā syati—will give; anena—by this person; dattam—given; ayam—this; aparaḥ —other; sameti—comes near; ayam—this person; dā syati—will give; anena—by this person; api—also; na—not; dattam—given; anyaḥ —another; sameṣ yati—will come near; saḥ —he; dā syati—will give; iti—thus; ā di—and so on.

“‘Here is a person coming near. He will give me something. This person gave me something last night. Now another person is coming near. He may give me something. The person who just passed did not give me anything, but another person will come, and he will give me something. ’ Thus a person in the renounced order gives up his neutrality and depends on the charity of this person or that. Thinking in this way, he adopts the occupation of a prostitute.

A. -pr. -bh.: … — ayā caka vairā gi-veṣ i-gaṇ a (nirapekṣ atā parityā ga kariyā veś yā ra nyā ya) e-rū pa ā ś ā kariyā thā kena = … Not asking verbally, the persons dressed as renunciants (giving up their indifference, like prostitutes) maintain this kind of hopes.

TEXT 314

ā tmā naṁ ced vijā nī yā t paraṁ jñ ā na-dhutā ś ayaḥ

kim icchan kasya vā hetor dehaṁ puṣ ṇ ā ti lampaṭ aḥ

“‘If one’s heart has been cleansed by perfect knowledge and one has understood Kṛ ṣ ṇ a, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying to maintain his material body very carefully? ’”

Anubh.: tathā ca ś rutiḥ –

ā tmā naṁ ced vijā nī yā d ayam asmī ti puruṣ aḥ

kim icchan kasya kā mā ya ś arī ram anu-sañ caret

iti.

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