CC Adi 4 extra

TEXT 20

ye yathā mā ṁ prapadyante tā ṁ s tathaiva bhajā my aham

mama vartmā nuvartante manuṣ yā ḥ pā rtha sarvaś aḥ

“‘In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛ thā. ’

A. -pr. -bh.: “O Pā rtha, in whatever mood one worships Me, in such a mood I am obtainable for him. All persons follow My path, or the path shown by Me. ”

TEXT 33

“Then, by hearing about the pure love of the residents of Vraja, devotees will worship Me on the path of spontaneous love, abandoning all rituals of religiosity and fruitive activity. ”

Anubh.: … Many such verses [like those compositions by Raghunā tha dā sa Gosvā mī and King Kulaś ekhara quoted also in Purp. ] describe rā ga-bhakti beyond all dharmas. Bhā g. 11. 11. 32:

ā jñ ā yaivaṁ guṇ ā n doṣ ā n mayā diṣ ṭ ā n api svakā n

dharmā n santyajya yaḥ sarvā n mā ṁ bhajeta sa tu sattamaḥ

[“Such a saintly person … perfectly understands that the ordinary religious duties prescribed by Me in various Vedic scriptures possess favorable qualities that purify the performer, and he knows that neglect of such duties constitutes a discrepancy in one's life. Having taken complete shelter at My lotus feet, however, a saintly person ultimately renounces such ordinary religious duties and worships Me alone. He is thus considered to be the best among all living entities. ”]

TEXT 34

anugrahā ya bhaktā nā ṁ mā nuṣ aṁ deham ā ś ritaḥ

bhajate tā dṛ ś ī ḥ krī ḍ ā yā ḥ ś rutvā tat-paro bhavet

anugrahā ya—for showing favor; bhaktā nā m—to the devotees; mā nuṣ am—humanlike; deham—body; ā ś ritaḥ —accepting; bhajate—He enjoys; tā dṛ ś ī ḥ —such; krī ḍ ā ḥ —pastimes; yā ḥ —which; ś rutvā —having heard; tat-paraḥ —fully intent upon Him; bhavet—one must become.

“Kṛ ṣ ṇ a manifests His eternal humanlike form and performs His pastimes to show mercy to the devotees. Having heard such pastimes, one should engage in service to Him. ”

Purp.: … The saying that the human form of life is the best position for devotional service has its special significance because only in this form can a living entity revive his eternal relationship with the Supreme Personality of Godhead.

Anubh.: … In the eternally present variegated pastimes percieved between the viṣ aya and ā ś raya [the object of love and the lover], when we consider the qualifications of the ā ś raya [the worshiper], the significance of the statement “nara-tanū bhajanera mū la” [= the human form of life is most suitable for worshiping Kṛ ṣ ṇ a; from Ś rī Prema-bhakti candrikā ] becomes evident. …

Purp.: … Trying to throw mud into transcendence with their perversity, the sahajiyā s misinterpret the sayings tat-paratvena nirmalam and tat-paro bhavet. By misinterpreting tā dṛ ś ī ḥ krī ḍ ā ḥ, they want to indulge in sex while pretending to imitate Lord Kṛ ṣ ṇ a. But one must actually understand the imports of the words through the intelligence of the authorized gosvā mī s… The conditioned souls are naturally averse to understanding the spiritual existence of the Lord, and if they try to know the transcendental nature of the Lord’s pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyā s.

Anubh.: … The sahajiyā -sampradā ya thinks Kṛ ṣ ṇ a’s pastimes to belong to the sphere of temporary sense enjoyment. By misinterpreting the sayings tat-paratvena nirmalam and tat-paro bhavet they only throw material refuse into transcendence. Due to misunderstanding the words tā dṛ ś ī ḥ krī ḍ ā ḥ, they become completely absorbed in gratifying the senses, but actually the chief meaning of tā dṛ ś ī ḥ is “transcendental affection” (aprā kṛ ta rati). Neglecting the transcendental pastimes, the living entity who has turned away from the Lord, seized by ignorance, becomes enamored by material knowledge and enjoyment, and misinterprets this verse…

TEXT 46

ataeva madhura rasa kahi tā ra nā ma

svakī yā -parakī yā -bhā ve dvi-vidha saṁ sthā na

… svakī yā —svakī yā (own); parakī yā —and named parakī yā (another’s); …

Therefore I call it madhura-rasa. It has two further divisions, namely wedded and unwedded love.

Anubh.: Ujjvala-nī lamaṇ i defines Kṛ ṣ ṇ a’s svakī yā lovers:

kara-grā ha-vidhiṁ prā ptā ḥ paty urā deś a tat-parā ḥ

pā ti-vraty ā vicalā ḥ svakī yā ḥ kathitā iha

“Whoever is duly married according to the scriptural injunctions, devoted to following the directions of her husband, and unflinching in her loyal devotion to him, is a svakī yā lady. ”

rā geṇ aivā rpitā tmā no loka yugmā napekṣ iṇ ā

dharmenā -svī kṛ tā yā s tu parakī yā bhavanti tā ḥ

“Whoever is emotionally attracted to another man to whom she surrenders, and does not consider any troubles in this world nor in the next, knowing that this kind of sexual relationship is not approved by the injunctions of the dharma-ś ā stra, is a parakī yā lover. ”

TEXTS 53-54

bhā va-grahaṇ era hetu kaila dharma-sthā pana

tā ra mukhya hetu kahi, ś una sarva-jana

mū la hetu ā ge ś lokera kaila ā bhā sa

ebe kahi sei ś lokera artha prakā ś a

To accept ecstatic love is the main reason He appeared and reestablished the religious system for this age. I shall now explain that reason. Everyone please listen.

Having first given hints about the verse describing the principal reason why the Lord appeared, now I shall manifest its full meaning.

Anubh.: Instead of these four lines, the following six lines can be seen in some readings:

bhā va-grahaṇ era hetu karila dharma-sthā pana

mū la hetu ā ge ś lokera kariba vivaraṇ a

bhā va-grahaṇ era ei ś unaha prakā ra

tā hā lā gi pañ cama ś lokera kariye vicā ra

ei ta pañ cama ś lokera kahila ā bhā sa

ebe kahi sei ś lokera artha parakā ś a

[“To accept ecstatic love is the main reason He appeared and reestablished the religious system for this age. Now I shall explain the verse describing the principal reason. Listen about the process of accepting the loving mood. In this regard please consider the 5^th verse [of the 1^st chapter]. I have hinted at this 5^th verse, and now I shall reveal its full meaning. ”]

TEXT 82

govindā nandinī rā dhā, govinda-mohinī

govinda-sarvasva, sarva-kā ntā -ś iromaṇ i

govinda-ā nandinī —She who gives pleasure to Govinda; rā dhā —Ś rī matī Rā dhā rā ṇ ī; govinda-mohinī —She who mystifies Govinda; govinda-sarvasva—the be-all and end-all of Lord Govinda; sarva-kā ntā —of all the Lord’s lovers; ś iromaṇ i—the crown jewel.

Rā dhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.

Anubh.: These are five names of Ś rī Rā dhā.

TEXT 88

anayā rā dhito nū naṁ bhagavā n harir ī ś varaḥ

yan no vihā ya govindaḥ prī to yā m anayad rahaḥ

“Truly the Personality of Godhead has been worshiped by Her. Therefore Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind. ”

A. -pr. -bh.: “O my friends, the one whom Ś rī Kṛ ṣ ṇ a took to a solitary place, leaving us all behind, must have greatly worshiped Lord Hari. ” The deep meaning of this statement is that Her name is Rā dhikā because She is the crown jewel of all Kṛ ṣ ṇ a’s lovers.

Anubh.: Gopī s said this after both Ś rī Rā dhā and Ś rī Govinda went away from the rā sa-lī lā -sthalī …

TEXT 95

jagat-mohana kṛ ṣ ṇ a, tā ṅ hā ra mohinī

ataeva samastera parā ṭ hā kurā ṇ ī

Lord Kṛ ṣ ṇ a enchants the world, but Ś rī Rā dhā enchants even Him. Therefore She is the supreme goddess of all.

A. -pr. -bh.: Up to the line ataeva samastera parā ṭ hā kurā ṇ ī, each verse was an explanation of the text 83, ‘devī kṛ ṣ ṇ a-mayī. ’

TEXT 104

That most confidential cause is threefold. Svarū pa Dā modara has revealed it.

A. -pr. -bh.: The main reason for Lord Gaura’s descent is very deep, and it is threefold. It will be later explained by the original verse ‘ś rī -rā dhā yā ḥ praṇ aya-mahimā ’ [Ā di 1. 6 & 4. 230]

TEXT 105

Svarū pa Gosā ñ i is the most intimate associate of the Lord. He therefore knows all these topics well.

Purp.: … Gaura-gaṇ oddeś a-dī pikā describes Svarū pa Dā modara as the same Viś ā khā -devī who serves the Lord in Goloka Vṛ ndā vana…

Anubh.: …

kalā ma-ś ikṣ ayad rā dhaṁ yā viś ā khā vraje purā

sadyā svarū pa-gosvā mī tat-tad-bhā va-vilā savā n

[“Ś rī mati Viś ā khā -gopī, who formerly taught the various fine arts to Ś rī matī Rā dhā rā ṇ ī in Vrajabhū mi, appeared during Lord Caitanya's advent as Svarū pa Dā modara Gosvā mī, who was filled with the various splendid manifestations of ecstatic love of Godhead. ”

TEXT 108

Just as Rā dhikā went mad at the sight of Uddhava, so Lord Caitanya was obsessed day and night with the madness of separation.

A. -pr. -bh.: Ś rī Kṛ ṣ ṇ a sent Uddhava from Mathurā to gopī s to deliver the message of His well-being. When Ś rī matī Rā dhikā saw Uddhava, She manifested various amazing bhā vas.

Anubh.: With the idea to somehow reduce the anxiety of the gopī s and His parents, Kṛ ṣ ṇ a sent His close friend Uddhava to Gokula. When Ś rī matī Rā dhikā saw Kṛ ṣ ṇ a’s friend Uddhava, through Her speech She expressed in various ways an intense anger, manifesting Her ultimate anxiety. Ś rī Gaurasundara attained the absorbedness of Ś rī Rā dhā in this Mathurā mood and thus He was like mad day and night. That is citra-jalpa-bhā va. Ujjvala-nī lamaṇ i states:

preṣ ṭ hasya suhṛ d-ā loke gū ḍ ha-roṣ ā bhijṛ mbhitaḥ

bhū ri-bhā va-mayo jalpo yas tī vrotkaṇ ṭ hitā ntimaḥ

[“This talk, induced by Her seeing Her beloved's friend, is filled with covered anger and comprises many different ecstasies. It culminates in Her intense, anxious eagerness. ”]

TEXT 115

In His youth Lord Kṛ ṣ ṇ a made all three of His ages, and the entire universe, successful by His pastimes of amorous love like the rā sa dance.

A. -pr. -bh.: The kaumā ra stage lasts until the age of five years, paugaṇ ḍ a up to ten and kaiś ora is from eleven to sixteen. Then follows the yauvana stage. …

TEXT 121

tā ṅ hā ra prathama vā ñ chā kariye vyā khyā na

kṛ ṣ ṇ a kahe, ——‘ā mi ha-i rasera nidā na

… rasera—of mellow; nidā na—primary cause.

I shall explain His first desire. Kṛ ṣ ṇ a says, “I am the primary cause of all rasas.

A. -pr. -bh.: Another reading of ‘rasera nidā na’ is ‘rasera bhā ṇ ḍ ā ra, ’ the treasure house of mellows.

TEXT 147

The beauty of Kṛ ṣ ṇ a has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kṛ ṣ ṇ a Himself.

Anubh.: The sweetness of Lord Kṛ ṣ ṇ a has the innate efficiency to make everybody perturbed, beginning with Lord Kṛ ṣ ṇ a Himself, as well as gopī, Lord Baladeva, Nā rā yaṇ a, Lakṣ mī, and other living entities.

TEXT 159

This is a description of His second desire. Now please listen as I describe the third.

A. -pr. -bh.: Although Kṛ ṣ ṇ a desired to directly taste the sweetness of Kṛ ṣ ṇ a through the feelings of a lover, He could not, and it was giving Him pain. That is the second confidential reason for accepting the mood of Ś rī matī Rā dhikā.

TEXT 220

sei rā dhā ra bhā va lañ ā caitanyā vatā ra

yuga-dharma nā ma-prema kaila paracā ra

sei—that; rā dhā ra—of Ś rī matī Rā dhā rā ṇ ī; bhā va—the emotion; lañ ā —taking; …

Lord Caitanya appeared with the sentiment of Rā dhā. He preached the dharma of this age—the chanting of the holy name and pure love of God.

Anubh.: sei rā dhā ra bhā va means the mood of Ś rī matī Gā ndharvikā, the personification of love who is Kṛ ṣ ṇ a’s supreme all-in-all. That means emotions unflinchingly devoted to serving Kṛ ṣ ṇ a exclusively.

TEXTS 234-235

All these conclusions are like the newly grown twigs of a mango tree; they are always pleasing to the devotees, who in this way resemble cuckoo birds.

The camellike nondevotees cannot enter into these topics. Therefore there is special jubilation in my heart.

Anubh.: All these topics bring about bliss to devotees of Gaura and Nityā nanda. Lord Gaurā ṅ ga’s devotees are like cuckoos. The devotional conclusions are like twigs of a mango tree; just as cuckoos are very much fond of the mango twigs, the devotees find the supreme pleasure in that. On the other hand, just as camels do not wish to eat the mango twigs since they do not bruise the tongue like the thorns do, in the same way the camellike nondevotee jñ ā nī s, karmī s, and false devotees who have some other desires [anyā bhilā ṣ ī michā -bhakta] manufacture useless arguments against these conclusions.

TEXT 249

“In this way My affectionate feelings for Ś rī matī Rā dhā rā ṇ ī may be understood, but on analysis I find them contradictory.

A. -pr. -bh.: I think that My love for Rā dhikā is extremely intense but when I analyze it, I arrive at a contradictory knowledge – that is that Rā dhikā ’s love for Me is probably greater than Mine.

TEXT 251

paraspara veṇ u-gī te haraye cetana

mora bhrame tamā lere kare ā liṅ gana

“The flutelike murmur of the bamboos rubbing against one another steals Rā dhā rā ṇ ī ’s consciousness, for She thinks it to be the sound of My flute. And She embraces a tamā la tree, mistaking it for Me.

A. -pr. -bh.: The sound of My flute steals Rā dhikā ’s consciousness, and Rā dhikā ’s soft singing steals My consciousness. When Rā dhikā ’s consciousness has been stolen, at that time She derives great pleasure from embracing the tamā la tree which She mistakes for Kṛ ṣ ṇ a. Or another meaning is that when Rā dhikā hears sound of the mutual friction of bamboos which resembles the sound of a flute, She loses Her heart and embraces a tamā la tree which She mistakes for Me.

TEXT 257

“The sage Bharata has said that the mellows of lover and beloved are equal. But he does not know the mellows of My Vṛ ndā vana.

Purp.: According to expert sexologists like Bharata Muni, the male and the female enjoy equally in material sexual pleasure. But in the spiritual world the relationships are different, although this is unknown to mundane experts.

A. -pr. -bh.: The opinion of Bharata Muni is that the mellows of the male and the female are equal, but althouth he is a muni, he does not know the truth of the Vṛ ndā vana mellows because Rā dhikā ’s mellows are very much peculiar.

TEXTS 269-270

In this way Lord Kṛ ṣ ṇ a came to a decision. Simultaneously, the time came for the incarnation of the age.

At that time Ś rī Advaita was earnestly worshiping Him. Advaita attracted Him with His loud calls.

A. -pr. -bh.: “While fulfilling the three above mentioned desires, I shall be instructing devotees through behaving on the platform of the rā ga-mā rga bhakti. ”When Kṛ ṣ ṇ a decided to descend, thinking like this, it was just the time for the yuga-avatā ra to come, and also the time when Ś rī Advaita Ā cā rya performed His worship of Kṛ ṣ ṇ a.

TEXT 274

I can support the explanation of these two verses [verses 5 and 6 of the First Chapter] with a verse by Ś rī Rū pa Gosvā mī.

A. -pr. -bh.: The truth I explained as contained in the two verses by Svarū pa Gosvā mī I shall support by another verse composed by Ś rī Rū pa Gosvā mī.

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