STUDY NOTES OF H.G.

GAURÄNGA DÄSA
ISKCON desire tree Caitanya Caritämrita, Antya Leelä

CHAPTER 1
ÇRÉLA RÜPA GOSVÄMÉ’S SECOND MEETING WITH THE LORD
Section Verses
Seeking the blessings of the Lord and the vaishnaväs 1-4
Prayers to Sambandha, Abhideya and Prayojana Murtis 5-7
Comparison of Srilä Prabhupada’s translation of 10th canto to summary of 8-11
Caitanya Caritämrita
Story of Sivänanda Sen’s dog 13-33
Srila Rupa Goswämi’s dream of dividing drama in 2 parts 33-34
Rupa Goswämi composes verses according to Mahäprabhu’s mood 45-112
Discussions about Vidagdha Mädhava 118-205

SEEKING BLESSINGS OF LORD AND VAISHNAV Ä S (VERSES 1-4)

paìguà laìghayate çailaà

mükam ävartayec chrutim
yat-kåpä tam ahaà vande
kåñëa-caitanyam éçvaram

I offer my respectful obeisances to Çré Kåñëa Caitanya Mahäprabhu, by whose mercy

even a lame man can cross over a mountain and a dumb man recite Vedic literature.
(Antya 1.1)

durgame pathi me ‘ndhasya

skhalat-päda-gater muhuù
sva-kåpä-yañöi-dänena
santaù santv avalambanam

My path is very difficult. I am blind, and my feet are slipping again and again.
Therefore, may the saints help me by granting me the stick of their mercy as my
support. (Antya 1.2)

çré-rüpa, sanätana bhaööa-raghunätha

çré-jéva, gopäla-bhaööa, däsa-raghunätha
ei chaya gurura karoì caraëa vandana
yähä haite vighna-näça, abhéñöa-püraëa

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I pray to the lotus feet of the six Gosvämés—Çré Rüpa, Sanätana, Bhaööa Raghutha, Çré
Jéva, Gopäla Bhaööa and Däsa Raghunätha—so that all impediments to my writing this
literature will be annihilated and my real desire will be fulfilled.
• It is not astonishing that impediments are placed before those who are
spreading the Kåñëa consciousness movement all over the world. Nevertheless,
if we adhere to the lotus feet of the six Gosvämés and pray for their mercy, all
impediments will be annihilated, and the transcendental devotional desire to
serve the Supreme Lord will be fulfilled. (Antya 1.3-4)

COMPARISON OF SRILÄ PRABHUPADA’S TRANSLATION OF 10TH

CANTO TO SUMMARY OF CAITANYA CARITÄMRITA (VERSES 8-11)

ämi jarä-grasta, nikaöe jäniyä maraëa

antya kono kono lélä kariyächi varëana

I am now almost an invalid because of old age, and I know that at any moment I may
die. Therefore I have already described some portions of the antya-lélä.
• SP: Krishna Book: SMB Essence: Following in the footsteps of Çréla Kåñëadäsa
Kaviräja Gosvämé, I am trying to translate Çrémad-Bhägavatam as quickly as
possible. However, knowing myself to be an old man and almost an invalid
because of rheumatism, I have already translated the essence of all literatures,
the Tenth Canto of Çrémad-Bhägavatam, as a summary study in English. I
started the Kåñëa consciousness movement at the age of seventy. Now I am
seventy-eight, and so my death is imminent. I am trying to finish the
translation of Çrémad-Bhägavatam as soon as possible, but before finishing it, I
have given my readers the book Kåñëa, the Supreme Personality of Godhead, so
that if I die before finishing the whole task, they may enjoy this book, which is
the essence of Çrémad-Bhägavatam. (Antya 1.11)

STORY OF SIVÄNANDA SEN’S DOG (VERSES 13-33)

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ISKCON desire tree Caitanya Caritämrita, Antya Leelä

Lord Caitanya Feeding Dog

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ISKCON desire tree Caitanya Caritämrita, Antya Leelä

kukkura rahilä,—çivänanda duùkhé hailä

daça paëa kaòi diyä kukkure pära kailä

Çivänanda Sena, unhappy that the dog had to stay behind, paid the boatman ten paëa
of conchshells to take the dog across the river.
• SP On Economy: One paëa is eighty kaòis, or small conchshells. Formerly,
even fifty or sixty years ago, there was no paper currency in India. Coins were
generally made not of base metal but of gold, silver and copper. In other words,
the medium of exchange was really something valuable. Four pieces of kaòi
made one gaëòä, and twenty such gaëòäs equaled one paëa. This kaòi was also
used as a medium of exchange; therefore Çivänanda Sena paid for the dog with
daça paëa, or eighty times ten pieces of kaòi. In those days one paisa was also
subdivided into small conchshells, but at the present moment the prices for
commodities have gone so high that there is nothing one can get in exchange
for only one paisa. With one paisa in those days, however, one could purchase
sufficient vegetables to provide for a whole family. Even thirty years ago,
vegetables were occasionally so inexpensive that one paisa’s worth could
provide for a whole family for a day. (Antya 1.19)

prabhäte kukkura cähi’ käìhä nä päila

sakala vaiñëavera mane camatkära haila

In the morning they looked for the dog, but it could not be found anywhere. All the
Vaiñëavas were astonished.
• Thus it appears that somehow or other Çivänanda had become attached to the
dog. (Bharat Maharaja)
• There are many other instances in which the pet animal of a Vaiñëava was
delivered back home to Vaikuëöhaloka, back to Godhead. Such is the benefit of
somehow or other becoming the favorite of a Vaiñëava. There is no harm in
taking birth again and again.
• Our only desire should be to take birth under the care of a Vaiñëava.

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ISKCON desire tree Caitanya Caritämrita, Antya Leelä

• We may conclude that even as dogs we must take shelter of a Vaiñëava. The
benefit will be the same as that which accrues to an advanced devotee under a
Vaiñëava’s care. (Antya 1.24)

çasya khäya kukkura, ‘kåñëa’ kahe bära bära

dekhiyä lokera mane haila camatkära

Seeing the dog eating the green coconut pulp and chanting “Kåñëa, Kåñëa” again and
again, all the devotees present were very surprised. (Antya 1.30)

çivänanda kukkura dekhi’ daëòavat kailä

dainya kari’ nija aparädha kñamäilä

When he saw the dog sitting in that way and chanting the name of Kåñëa, Çivänanda,
because of his natural humility, immediately offered his obeisances to the dog just to
counteract his offenses to it. (Antya 1.31)

ära dina keha tära dekhä nä päilä

siddha-deha päïä kukkura vaikuëöhete gelä

The next day, no one saw that dog, for it had obtained its spiritual body and departed
for Vaikuëöha, the spiritual kingdom.
• This is the result of sädhu-saìga [Cc. Madhya 22.83]—consequent association
with Çré Caitanya Mahäprabhu and promotion back home, back to Godhead. This
result is possible even for a dog, by the mercy of the Vaiñëava.
• Therefore, everyone in the human form of life should be induced to associate with
devotees. By rendering a little service, even by eating prasädam, what to speak of
chanting and dancing, everyone can be promoted to Vaikuëöhaloka.
• It is therefore requested that all our devotees in the ISKCON community become
pure Vaiñëavas, so that by their mercy all the people of the world will be
transferred to Vaikuëöhaloka, even without their knowledge.
• Everyone should be given a chance to take prasädam and thus be induced to chant
the holy names Hare Kåñëa and also dance in ecstasy. By these three processes,

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although performed without knowledge or education, even an animal went back to

Godhead (Antya 1.32)

aiche divya-lélä kare çacéra nandana

kukkurake kåñëa kahäïä karilä mocana

Such are the transcendental pastimes of Çré Caitanya Mahäprabhu, the son of mother
Çacé. He even delivered a dog simply by inducing it to chant the mahä-mantra, Hare
Kåñëa. (Antya 1.33)

RUPA GOSWÄMI COMPOSES VERSES ACCORDING TO

MAHÄPRABHU’S MOOD (VERSES 45-112)

ei-mate dui bhäi gauòa-deçe äilä

gauòe äsi’ anupamera gaìgä-präpti hailä

In this way the two brothers Rüpa and Anupama reached Bengal, but when they
arrived there Anupama died. (Antya 1.37)

Introduction: On the next day, Caitanya Mahäprabhu again met Rüpa Gosvämé, and
with great mercy the Lord introduced him to all the devotees. (Antya 1.54)

Respect: Çréla Rüpa Gosvämé offered his respectful obeisances unto the lotus feet of
them all, and all the devotees, by their mercy, embraced him. (Antya 1.55)

gauòiyä, uòiyä, yata prabhura bhakta-gaëa

sabära ha-ila rüpa snehera bhäjana

Thus Rüpa Gosvämé became the object of love and affection for all the devotees of the
Lord, including those who came from Bengal and those who resided in Orissa. (Antya
1.58)

yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs

te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù
sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau
revä-rodhasi vetasé-taru-tale cetaù samutkaëöhate

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“That very personality who stole my heart during my youth is now again my master.
These are the same moonlit nights of the month of Caitra. The same fragrance of
mälaté flowers is there, and the same sweet breezes are blowing from the kadamba
forest. In our intimate relationship, I am also the same lover, yet still my mind is not
happy here. I am eager to go back to that place on the bank of the Revä under the
Vetasé tree. That is my desire.” (Antya 1.78)

priyaù so ‘yaà kåñëaù saha-cari kuru-kñetra-militas

tathähaà sä rädhä tad idam ubhayoù saìgama-sukham
tathäpy antaù-khelan-madhura-muralé-païcama-juñe
mano me kälindé-pulina-vipinäya spåhayati

“My dear friend, now I have met My very old and dear friend Kåñëa on this field of
Kurukñetra. I am the same Rädhäräëé, and now We are meeting together. It is very
pleasant, but I would still like to go to the bank of the Yamunä beneath the trees of the
forest there. I wish to hear the vibration of His sweet flute playing the fifth note within
that forest of Våndävana.” (Antya 1.79)

’mora antara-värtä rüpa jänila kemane?’

svarüpa kahe—“jäni, kåpä kariyächa äpane

“How could Rüpa Gosvämé have understood My heart?” the Lord asked.
Svarüpa Dämodara replied, “I can understand that You have already bestowed Your
causeless mercy upon him. (Antya 1.86)

prabhu kahe,—“iìho ämäya prayäge milila

yogya-pätra jäni iìhäya mora kåpä ta’ ha-ila

Çré Caitanya Mahäprabhu replied, “Rüpa Gosvämé met Me at Prayäga. Knowing him to
be a suitable person, I naturally bestowed My mercy upon him. (Antya 1.88)

svarüpa kahe—“yäte ei çloka dekhiluì

tumi kariyächa kåpä, tabaìhi jänilu

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Svarüpa Dämodara said, “As soon as I saw the unique composition of this verse, I
could immediately understand that You had bestowed upon him Your special mercy.
(Antya 1.90)

phalena phala-käraëam anuméyate

“‘By seeing a result, one can understand the cause of that result.’ (Antya 1.91)

svargäpagä-hema-måëälinénäà
nänä-måëälägra-bhujo bhajämaù
annänurüpäà tanu-rüpa-åddhià
käryaà nidänäd dhi guëän adhéte

“‘The river Ganges flowing in the heavenly planets is full of golden lotus flowers, and
we, the residents of those planets, eat the stems of the flowers. Thus we are very
beautiful, more so than the inhabitants of any other planet. This is due to the law of
cause and effect, for if one eats food in the mode of goodness, the mode of goodness
increases the beauty of his body.’”
• Our Kåñëa consciousness movement distributes kåñëa-prasädam, and those
who eat such transcendental food are sure to become devotees of the Lord.
This is a very scientific method, as stated in this verse from Nala-naiñadha
(3.17): käryaà nidänäd dhi guëän adhéte. If in all his activities a person strictly
adheres to the mode of goodness, he will certainly develop his dormant Kåñëa
consciousness and ultimately become a pure devotee of Lord Kåñëa.
• Unfortunately, at the present moment the bodily constitutions of the leaders of
society, especially the governmental leaders, are polluted. As described in
Çrémad-Bhägavatam (12.1.40):
asaàskåtäù kriyä-hénä rajasä tamasävrtäù
prajäs te bhakñayiñyanti mlecchä räjany-arüpiëaù

• Politicians meet together and exchange good wishes by drinking liquor, which
is so polluted and sinful that naturally drunkards and meat-eaters develop a
degraded mentality in the mode of ignorance.

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ISKCON desire tree Caitanya Caritämrita, Antya Leelä

• Therefore if we want a happy and tranquil political situation, we must select

leaders who eat kåñëa-prasädam.
• In other words, they will be mlecchas and yavanas, or men who are unclean in
their habits. Through taxation, such men exploit the citizens as much as
possible, and in this way they devour the citizens of the state instead of
benefiting them. (Antya 1.92)

tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye

karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm
cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
no jäne janitä kiyadbhir amåtaiù kåñëeti varëa-dvayé

“I do not know how much nectar the two syllables ‘Kåñ-ëa’ have produced. When the
holy name of Kåñëa is chanted, it appears to dance within the mouth. We then desire
many, many mouths. When that name enters the holes of the ears, we desire many
millions of ears. And when the holy name dances in the courtyard of the heart, it
conquers the activities of the mind, and therefore all the senses become inert.” (Antya
1.99)

särvabhauma-rämänande parékñä karite

çré-rüpera guëa duìhäre lägilä kahite

Just to examine Särvabhauma Bhaööäcärya and Rämänanda Räya, the Lord began to
praise the transcendental qualities of Çré Rüpa Gosvämé before them. (Antya 1.106)

’éçvara-svabhäva’—bhaktera nä laya aparädha

alpa-sevä bahu mäne ätma-paryanta prasäda

Characteristically, the Supreme Personality of Godhead does not take seriously an

offense committed by a pure devotee. The Lord accepts whatever small service a
devotee renders as being such a great service that He is prepared to give even Himself,
what to speak of other benedictions. (Antya 1.107)

bhåtyasya paçyati gurün api näparädhän

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ISKCON desire tree Caitanya Caritämrita, Antya Leelä

seväà manäg api kåtäà bahudhäbhyupaiti

äviñkaroti piçuneñv api näbhyasüyäà
çélena nirmala-matiù puruñottamo ‘yam

“The Supreme Personality of Godhead, who is known as Puruñottama, the greatest of

all persons, has a pure mind. He is so gentle that even if His servant is implicated in a
great offense, He does not take it very seriously. Indeed, if His servant renders some
small service, the Lord accepts it as being very great. Even if an envious person
blasphemes the Lord, the Lord never manifests anger against him. Such are His great
qualities.” (Antya 1.108)

täte jäni—pürve tomära päïäche prasäda

tähä vinä nahe tomära hådayänuväda“

“Had You not previously bestowed Your mercy on him,” they said, “it would not have
been possible for him to express Your internal feelings.”
• Devotees acknowledge Çré Caitanya Mahäprabhu’s special mercy upon Çréla
Rüpa Gosvämé in the following words:
çré-caitanya-mano-‘bhéñöaà sthäpitaà yena bhü-tale
svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

“When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this
material world the mission to fulfill the desire of Lord Caitanya, give me
shelter under his lotus feet?”
• The special function of Çréla Rüpa Gosvämé is to establish the feelings of Çré
Caitanya Mahäprabhu. These feelings are His desires that His special mercy be
spread throughout the world in this Kali-yuga.
påthivéte äche yata nagarädi-gräma
sarvatra pracära haibe mora näma

The desire of Çré Caitanya Mahäprabhu is that all over the world everyone, in
every village and every town, know of Him and His saìkértana movement.
• These are the inner feelings of Çré Caitanya Mahäprabhu. Çré Rüpa Gosvämé
committed to writing all these feelings of the Lord. Now again, by the mercy of

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• As concluded by Çréla Kåñëadäsa Kaviräja Gosvämé, however, those who are on

the level of hogs and dogs will never appreciate such a great attempt. Yet this
does not matter to the preachers of Çré Caitanya Mahäprabhu’s cult, for all over
the world they will continue to perform this responsible work, even though
persons who are like cats and dogs do not appreciate them. (Antya 1.117)

DISCUSSIONS ABOUT VIDAGDHA-MÄDHAVA (VERSES 118-205)

Rämänanda Räya said, “Please recite the introductory verse of the Vidagdha-mädhava
so that I can hear and examine it.” Thus Çré Rüpa Gosvämé, being ordered by Çré
Caitanya Mahäprabhu, recited the verse (1.1). (Antya 1.127)

sudhänäà cändréëäm api madhurimonmäda-damané

dadhänä rädhädi-praëaya-ghana-säraiù surabhitäm
samantät santäpodgama-viñama-saàsära-saraëé-
praëétäà te tåñëäà haratu hari-lélä-çikhariëé

“‘May the pastimes of Çré Kåñëa reduce the miseries existing in the material world and
nullify all unwanted desires. The pastimes of the Supreme Personality of Godhead are
like çikhariëé, a blend of yogurt and sugar candy. They overpower the pride of even
the nectar produced on the moon, for they distribute the sweet fragrance of the
concentrated loving affairs of Çrématé Rädhäräëé and the gopés.’” (Antya 1.128)

anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù

“‘May the Supreme Lord who is known as the son of Çrématé Çacédevé be
transcendentally situated in the innermost core of your heart. Resplendent with the

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radiance of molten gold, He has descended in the Age of Kali by His causeless mercy
to bestow what no incarnation has ever offered before: the most elevated mellow of
devotional service, the mellow of conjugal love.’”
• In his commentary on the Vidagdha-mädhava, Çréla Viçvanätha Cakravarté
Öhäkura remarks, mahä-prabhoù sphürtià vinä hari-lélä-
rasäsvädanänupapatter iti bhävaù: “Without the mercy of Çré Caitanya
Mahäprabhu, one cannot describe the pastimes of the Supreme Personality of
Godhead.” Therefore Çréla Rüpa Gosvämé said, vo yuñmäkaà hådaya-rüpa-
guhäyäà çacé-nandano hariù pakñe siàhaù sphuratu: “May Çré Caitanya
Mahäprabhu, who is exactly like a lion that kills all the elephants of desire, be
awakened within everyone’s heart, for by His merciful blessings one can
understand the transcendental pastimes of Kåñëa.” (Antya 1.132)
• The technical inquiries by Çréla Rämänanda Räya and the replies of Çréla Rüpa
Gosvämé indicate that both of them were expert and fully conversant with the
techniques of writing drama. (Antya 1.137)

“‘O learned devotees, I am by nature ignorant and low, yet even though it is from me
that the Vidagdha-mädhava has come, it is filled with descriptions of the
transcendental attributes of the Supreme Personality of Godhead. Therefore, will not
such a literature bring about the attainment of the highest goal of life? Although its
wood may be ignited by a low-class man, fire can nevertheless purify gold. Similarly,
although I am very low by nature, this book may help cleanse the dirt from within the
hearts of the golden devotees.’” (Antya 1.139)

ekasya çrutam eva lumpati matià kåñëeti nämäkñaraà

sändronmäda-paramparäm upanayaty anyasya vaàçé-kalaù
eña snigdha-ghana-dyutir manasi me lagnaù paöe vékñaëät
kañöaà dhik puruña-traye ratir abhün manye måtiù çreyasé

“[Experiencing previous attachment to Kåñëa (pürva-räga), Çrématé Rädhäräëé

thought:] ‘Since I have heard the name of a person called Kåñëa, I have practically lost
My good sense. Then, there is another person who plays His flute in such a way that

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after I hear the vibration, intense madness arises in My heart. And again there is still
another person to whom My mind becomes attached when I see His beautiful
lightninglike effulgence in His picture. Therefore I think that I am greatly condemned,
for I have become simultaneously attached to three persons. It would be better for Me
to die because of this.’ (Antya 1.142)

hitvä düre pathi dhava-taror antikaà dharma-setor

bhaìgodagrä guru-çikhariëaà raàhasä laìghayanté
lebhe kåñëärëava nava-rasä rädhikä-vähiné tväà
väg-vécébhiù kim iva vimukhé-bhävam asyäs tanoñi

“‘O Lord Kåñëa, You are just like an ocean. The river of Çrématé Rädhäräëé has
reached You from a long distance—leaving far behind the tree of Her husband,
breaking through the bridge of social convention, and forcibly crossing the hills of
elder relatives. Coming here because of fresh feelings of love for You, that river has
now received Your shelter, but now You are trying to turn Her back by the waves of
unfavorable words. How is it that You are spreading this attitude?’” (Antya 1.155)
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