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Latest revision as of 09:25, 13 May 2021
Pages in category "Sri Caitanya-caritamrta, Madhya-lila Chapter 02 Purports - The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu"
The following 114 pages are in this category, out of 114 total.
A
- Absorbed in these four transcendental mellows (described in CC Madhya 2.78), Sri Caitanya Mahaprabhu resided in Jagannatha Puri, feeling very much obliged to His devotees
- According to Srila Bhaktisiddhanta Sarasvati Thakura, there are three kinds of devotees, known as bhajana-vijna - experts in DS, bhajana-sila - devotees engaged in DS, and krsna-name diksita krsna-nama-kari - initiated devotees engaged in chanting
- Actually Sri Caitanya-caritamrta is not a subject matter for research workers or literary scholars. It is simply meant for those devotees who have dedicated their lives to the service of Sri Caitanya Mahaprabhu
- All the activities of Sri Caitanya Mahaprabhu were noted by His personal secretary Svarupa Damodara and repeated to Raghunatha dasa Gosvami, who memorized them
- An ordinary person cannot understand the transcendental ecstasies in the mode of Srimati Radharani. Unfit persons who try to understand them are perverted into the sahajiya, baula and other sampradayas. Thus the teachings are perverted
- Asru is explained in the Bhakti-rasamrta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort
B
- Because of the winds of the sea, sometimes the sand would form dunes. Such sand dunes are called cataka parvata. Instead of seeing these sand dunes simply as hills of sand, the Lord (Caitanya) would take them to be Govardhana Hill
- Both by rising & setting, the sun decreases the duration of life of everyone except one who utilizes the time by discussing topics of the all-good Personality of Godhead
C
- Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of God with concentration, does not change and feel ecstasy, at which time tears fill the eyes and the hairs stand on end
- Coming to His (Caitanya's) external consciousness, He saw them (Svarupa Damodara and Ramananda Raya) both present, and although He was still talking in the ecstasy of Srimati Radharani, He immediately began to question whether He was the same Caitanya
E
- Even learned scholars in the academic field cannot understand the transcendental bliss and ecstasy exhibited by Sri Caitanya Mahaprabhu and His pure devotees. One must be fit to understand the purport of Sri Caitanya Mahaprabhu’s activities
- Externally imagining such a thing (CC Madhya 2.47) simply satisfies one’s lusty desires, and thus one lives without purpose
H
- He (Silhana Misra) wrote a book named Santi-sataka, and later, by the mercy of Lord Krsna and the Vaisnavas, he became a great devotee. Thus he became famous as Bilvamangala Thakura Gosvami
- He (the author of Caitanya-caritamrta) says - Let the neophyte devotees - the devotees who are very expert in arguing though they have no sense of advanced devotional service, who think themselves very advanced because they imitate some smarta-brahmana
- His (Caitanya's) state of mind brought Him the atmosphere of Vrndavana and Govardhana Hill, and thus He enjoyed the transcendental bliss of separation and meeting
- His (Paramananda Puri's) affections with Sri Caitanya Mahaprabhu were on the platform of paternal love. This was because Paramananda Puri happened to be the Godbrother of the spiritual master of Sri Caitanya Mahaprabhu
I
- If he (the author of Caitanya-caritamrta) had been carried away by someone’s likes and dislikes, he could not have written of such a sublime subject matter in such an easy way. The actual facts are understandable to real devotees
- If such eagerness (autsukya) is present, one’s mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and impatience are observed
- If they (symptoms of vyabhicari bhava) continue, they are sometimes called sancari, or continued ecstasy
- In front of the temple of Jagannatha is a column on which the statue of Garuda is situated. It is called the Garuda-stambha. At the base of that column is a ditch, and that ditch was filled with the tears of the Lord - Caitanya
- In that state (of stambha), the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called - stunned
- In the Bhakti-rasamrta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarupa-sandhi
- In the Bhakti-rasamrta-sindhu thirty-three such destructive symptoms (as dainya, nirveda, Visada etc.) are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicari bhava, destructive ecstasy
- In the Bhakti-rasamrta-sindhu, eight kinds of transcendental changes taking place in the body are described. Stambha, being stunned, refers to the mind’s becoming transcendentally absorbed
- In the Bhakti-rasamrta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka
- In the Bhakti-rasamrta-sindhu, the word dainya (humility) is explained as follows: When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dinata, humility
- In the BRS, the word dainya (humility) is explained as follows: When one is subjected to humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible
- In the presence of His most confidential devotees like Gadadhara Pandita, Jagadananda and Svarupa Damodara, Caitanya Mahaprabhu enjoyed the ecstatic conditions of Srimati Radharani in Her conjugal relationship with Krsna
- In this (CC Madhya 2.31) connection, Srila Bhaktisiddhanta Sarasvati Thakura quotes the following verses from Srimad-Bhagavatam - 2.3.17-24
- In this (CC Madhya 2.47) connection, Srila Bhaktisiddhanta Sarasvati Thakura says that the lovable Supreme Lord is the supreme shelter
- In this Second Chapter (of Caitanya-caritamrta), the activities of Lord Caitanya that took place after the Lord accepted sannyasa are generally described. Sri Caitanya Mahaprabhu is specifically mentioned here as being gaura, or of fair complexion
K
- Kampa, trembling of the body, is mentioned in the Bhakti-rasamrta-sindhu as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa
- Krsna is generally known to be blackish, but when He is absorbed in the thought of the gopis, who are all of fair complexion, Krsna Himself also becomes fair
- Krsnadasa Kaviraja Gosvami has distributed this information (which he had got from Raghunatha dasa) in his book Caitanya-caritamrta
M
- Many other symptoms (except joy, fear, astonishment, moroseness and anger) are visible on the entire body in the beginning (in the state of stambha). These are very subtle, but gradually they become very apparent
- Men who are like dogs, hogs, camels & asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils
- Mundane scholarship and its concomitant attachments and detachments cannot arouse spontaneous love of Godhead. Such love cannot be described by a mundane scholar
O
- On that elevated platform (Vaisnava) he (Bilvamangala Thakura Gosvami) wrote a book named Krsna-karnamrta, which is very famous amongst Vaisnavas. Since he exhibited so many ecstatic symptoms, people used to call him Lilasuka
- One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue
- One who has not listened to the messages about the prowess and marvelous acts of the PG and has not sung or chanted loudly the worthy songs about the Lord should be considered to possess ears like the holes of snakes and a tongue like that of a frog
- One who is able to understand can relish this exalted transcendental literature (Caitanya-caritamrta), which is actually not meant for ordinary persons like scholars and literary men
S
- Sometimes He (Caitanya) would run toward these dunes (appearing like Govardhana Hill) at high speed, crying very loudly, expressing the state of mind exhibited by Radharani. Thus Caitanya Mahaprabhu was absorbed in thoughts of Krsna and His pastimes
- Sri Caitanya Mahaprabhu in particular felt separation from Krsna very deeply, exactly like a lover who is dejected in separation from the beloved
- Sri Caitanya Mahaprabhu refers to gadgada-ruddhaya gira, or - a faltering voice
- Sri Caitanya Mahaprabhu, although distributing love of Godhead unlimitedly, still remained the supreme owner of this transcendental opulence. His devotees, who learned it from Him, also had to distribute it munificently all over the world
- Sri Caitanya Mahaprabhu’s capital is the touchstone of love of Godhead, and consequently He is a great owner of that transcendental treasure. After making unlimited amounts of gold, the touchstone remains the same
- Sri Caitanya-caritamrta is the essence of the instruction given through the parampara system of the disciplic succession stemming from Sri Caitanya Mahaprabhu
- Srila Kaviraja Gosvami and one who follows in his footsteps do not have to cater to the public. Their business is simply to satisfy the previous acaryas and describe the pastimes of the Lord
- Srila Rupa Gosvami, in his Ujjvala-nilamani, explains the word mana thus: When the lover feels novel sweetness by exchanging hearty loving words but wishes to hide his feelings by crooked means, mana is experienced
- Such feelings (exactly like a lover who is dejected in separation from the beloved), which were expressed by Sri Caitanya Mahaprabhu for nearly twelve years at the end of His pastimes, are described in brief in this Second Chapter of Madhya-lila
- Symptoms of unmada are laughing like a madman, dancing, singing, performing ineffectual activities, talking nonsense, running, shouting and sometimes working in contradictory ways
T
- The author (of Caitanya-caritamrta) is stating that he did not inject personal opinion in the Caitanya-caritamrta. He has simply described his spontaneous understanding from superiors
- The author (of Caitanya-caritamrta) says, that he cannot consider the opinions of those who become attracted or repelled by such things (Judgment according to mundane senses), because one cannot write impartially in that way
- The author admits herein (CC Madhya 2.11) that these symptoms (ecstatic transformations of the body) are not to be found anywhere but in the body of Sri Caitanya Mahaprabhu
- The author of Sri Caitanya-caritamrta begs the mercy of all these devotees (bhajana-vijna, bhajana-sila and krsna-name diksita krsna-nama-kari) and asks them to be pleased with him
- The author of Sri Caitanya-caritamrta says - I (Krsnadasa Kaviraj) have only written what I have heard in the disciplic succession because I am dedicated to the lotus feet of previous acaryas like Svarupa Damodara, Raghunatha dasa Gosvami and Rupa Gosvami
- The author of Sri Caitanya-caritamrta says - I beg their pardon (who imitate some smarta-brahmana) with great humility, but I am submitting that I personally have no desire to add or subtract anything
- The author of Sri Caitanya-caritamrta says - I have only written what I have learned from them - previous acaryas
- The author of Sri Caitanya-caritamrta says - let such devotees (who imitate some smarta-brahmana) not be displeased with me, thinking that I have committed errors in this regard
- The bearing of a grudge, aversion and chastisement are all visible symptoms - of amarsa
- The ecstatic transformations of the body described in such exalted literatures as the Bhakti-rasamrta-sindhu are practically not seen in this material world. However, these symptoms were perfectly present in the body of Sri Caitanya Mahaprabhu
- The emotions resulting from this condition (of stunned) are joy, fear, astonishment, moroseness and anger. In this condition, the power of speech is lost and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition
- The eyes which do not look at the symbolic representations of the Personality of Godhead Visnu (God's forms, names, qualities, etc.) are like those printed on the plumes of a peacock
- The friction that occurs when these (pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness) combine is called sabalya
- The gopis are never pleased to see anything but Krsna. The only solace for their eyes is the beautiful moonlike face of Krsna, the worshipful object of all senses
- The gopis think that if their eyes are not engaged in seeing the beautiful face of Krsna, it would be better for them to be struck by a thunderbolt
- The hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the PG Hari
- The legs which do not move to the holy places (where God is remembered) are considered to be like tree trunks
- The lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (capalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed
- The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called alambana
- The moonlike face of Krsna is the reservoir of nectarean songs and the abode of His flute. It is also the root of all bodily beauty
- The object hears, and the subject plays the flute. That the object cannot see the moonlike face of Krsna and has no eagerness to see Him is the sign of being without alambana
- The person who has never experienced the flavor of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing
- The person who has not at any time received upon his head the dust from the feet of a pure devotee of God is certainly a dead body
- The simplest thing for human beings is to follow their predecessors. Judgment according to mundane senses is not a very easy process. Whatever is awakened by attachment to one’s predecessor is the way of devotional service as indicated by Sri Caitanya
- The simultaneous joining of different ecstasies - fear and happiness, regret and happiness - is called meeting - sandhi
- The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the PG, who can award mukti - freedom
- The word nirveda is also explained in the Bhakti-rasamrta-sindhu: One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one’s duties. The despondency that results is called nirveda
- The word nirveda is also explained in the Bhakti-rasamrta-sindhu: When one is captured by despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result
- The word pranaya is explained thus: When there is a possibility of receiving direct honor but it is avoided, that love is called pranaya
- The word sabalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness
- The word unmada is explained in the Bhakti-rasamrta-sindhu as extreme joy, misfortune and bewilderment in the heart due to separation
- The word vaidagdhya means that one is very expert, learned, humorous, cunning, beautiful and skilled in manifesting caricatures
- These symptoms (ecstatic transformations of the body) are indicative of mahabhava, or the highest ecstasy. Sometimes sahajiyas artificially imitate these symptoms, but experienced devotees reject such imitations immediately
- They (the gopis) do not find any reason to maintain their eyes when they are bereft of the beauty of Krsna
- This (CC Madhya 2.61) is another quote from the Krsna-karnamrta (32) of Bilvamangala Thakura
- This (CC Madhya 2.65) is text 40 of the Krsna-karnamrta
- This (CC Madhya 2.74) is another verse from the Krsna-karnamrta - 68
- This (CC Madya 2.42) is a verse in a common language called prakrta, and the exact Sanskrit transformation is kaitava-rahitam prema na hi bhavati manuse loke/ yadi bhavati kasya viraho virahe saty api ko jivati
- This is a verse (CC Madhya 2.58) from the Krsna-karnamrta (41), by Bilvamangala Thakura
- This Krsna consciousness movement, following in the footsteps of Sri Caitanya Mahaprabhu and His confidential devotees, is also trying to distribute love of Godhead all over the world through the chanting of the holy names of the Lord - Hare Krsna mantra
- This verse (CC Madhya 2.18) is from the Jagannatha-vallabha-nataka (3.9) of Ramananda Raya
- This verse (CC Madhya 2.36) is spoken by Srimati Radharani in the Jagannatha-vallabha-nataka (3.11) of Ramananda Raya
- This verse (CC Madhya 2.52) is spoken by Paurnamasi to Nandimukhi in the Vidagdha-madhava (2.18) of Srila Rupa Gosvami
W
- Whatever Krsnadasa Kaviraja Gosvami heard is recorded in Sri Caitanya-caritamrta. This is called the parampara system, from Sri Caitanya Mahaprabhu to Svarupa Damodara to Raghunatha dasa Gosvami to Kaviraja Gosvami
- When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarsa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy
- When one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called rosa
- When one cannot speak, naturally one’s active senses are arrested, and the knowledge-acquiring senses are rendered inoperative
- When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called visada
- When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rupa-sandhi, the meeting of contradictory ecstasies
- When Sri Caitanya Mahaprabhu thus (CC Madhya 2.36-39) spoke in ecstasy, He saw two persons before Him. One was His secretary, Svarupa Damodara, and the other was Raya Ramananda
- When the body begins to perspire because of joy, fear and anger combined, this is called sveda
- When the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness
- When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada
- When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of asru
- When these facts (about Lord Caitanya) are recorded (in Caitanya-caritamrta), they are very congenial to the devotees, but one who is not a devotee cannot understand. Such is the subject matter for realization
- When they (the gopis) cannot see the beautiful face of Krsna, they actually see everything as vacant, and they desire to be struck by a thunderbolt