Shri Chaitanya-bhagavata - 7-Sri Visvarupa Takes Sannyasa - 7.151 - 7.203
Shri Chaitanya-bhagavata
Adi-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Seven: Shri Vishvarupa Takes Sannyasa
CB Adi-khanda 7.151
TEXT 151
antare duhkhita prabhu vidya-rasa-bhange
punah prabhu uddhata haila shishu-sange
TRANSLATION
The Lord was disappointed to give up His scholastic pursuits, so He again began His childhood mischief.
CB Adi-khanda 7.152
TEXT 152
kiba nija-ghare prabhu, kiba para-ghare
yaha paya taha bhange, apacaya kare
TRANSLATION
Whether in His own house or in another’s house, the Lord would break and ruin whatever He got His hands on.
CB Adi-khanda 7.153
TEXT 153
nisha haile prabhu na aise ghare
sarva-ratri shishu-sange nana krida kare
TRANSLATION
He would not even return home at night, rather He would continue playing all night with the other boys.
CB Adi-khanda 7.154
TEXT 154
kambale dhakiya anga, dui shishu meli’
vrisha-praya haiya calena kutuhali
TRANSLATION
The Lord and another boy covered themselves with a blanket and played as a bull.
CB Adi-khanda 7.155
TEXT 155
ya’ra badi kala-vana dekhi’ thake dine
ratri haile vrisha-rupe bhangaye apane
TRANSLATION
If they saw banana trees at someone’s house during the day, at night the Lord and His friend, disguised as a bull, would destroy them.
CB Adi-khanda 7.156
TEXT 156
garu-jnane grihastha karaye ‘haya haya’
jagile grihastha, shishu-samhati palaya
TRANSLATION
Thinking that a bull was destroying his bananas, the house owner cried out in lamentation. As he came out from his house, the boys ran away.
CB Adi-khanda 7.157
TEXT 157
ka’ro ghare dvara diya bandhaye bahire
laghvi gurvi grihastha karite nahi pare
TRANSLATION
The Lord would lock the door of someone’s house from outside, and the householder would be unable to come out for passing urine or stool.
COMMENTARY
The phrase dvara diya bandhaye bahire indicates that the doors could be locked from outside. The word laghvi means “to pass urine,” and gurvi means “to pass stool.”
CB Adi-khanda 7.158
TEXT 158
‘ke bandhila duyara?’-karaye ‘haya haya’
jagile grihastha, prabhu uthiya palaya
TRANSLATION
When the householder cried out, “Who has locked my door?” the Lord ran away.
CB Adi-khanda 7.159
TEXT 159
ei-mata dina-ratri tridashera raya
shishu-gana-sange krida karena sarvadaya
TRANSLATION
In this way Tridasha Raya played continually day and night with His friends.
CB Adi-khanda 7.160
TEXT 160
yateka capalya kare prabhu vishvambhara
tathapio mishra kichu na kare uttara
TRANSLATION
In spite of all Vishvambhara’s mischievous activities, Jagannatha Mishra did not say a thing.
CB Adi-khanda 7.161
TEXT 161
eka-dina mishra calilena karyantara
padite na paya prabhu, krodhita antara
TRANSLATION
One day, after Jagannatha Mishra went for his duties, the Lord became very angry because He was not allowed to study.
CB Adi-khanda 7.162
TEXT 162
vishnu-naivedyera yata varjya-handi-gana
vasilena prabhu handi kariya asana
TRANSLATION
He then sat down on the old rejected pots that had been used for preparing offerings for Lord Vishnu.
COMMENTARY
The word varjya means “rejected” or “abandoned.” The word handi is a corruption of the Sanskrit word handi, which is a pot for cooking rice.
CB Adi-khanda 7.163
TEXT 163
e bada nigudha-katha,-shuna eka mane
krishna-bhakti-siddhi haya ihara shravane
TRANSLATION
This topic is most confidential. Whoever hears it will attain devotional service to Lord Krishna.
CB Adi-khanda 7.164
TEXT 164
varjya-handi-gana saba kari’ simhasana
tathi vasi’ hase gaurasundara-vadana
TRANSLATION
Using those rejected pots as a simhasana, Lord Gaurasundara smiled as He sat there.
CB Adi-khanda 7.165
TEXT 165
lagila handira kali sarva-gaura-ange
kanaka-putali yena lepiyache gandhe
TRANSLATION
The black soot from those pots decorated Gaura’s limbs, and He appeared like a golden doll smeared with sandalwood pulp mixed with aguru.
COMMENTARY
The golden body of Nimai smeared with the black soot from the clay cooking pots looked like someone had smeared black aguru and sandalwood paste on the limbs of a golden doll.
CB Adi-khanda 7.166
TEXT 166
shishu-gana janaila giya shaci-sthane
“nimai vasiya ache handira asane”
TRANSLATION
His friends went and informed mother Shaci, “Nimai is sitting on the rejected pots.”
CB Adi-khanda 7.167
TEXT 167
ma’ye asi’ dekhiya karena ‘haya haya’
“e sthanete, bapa, vasibare na yuyaya
TRANSLATION
When mother Shaci went there and saw Nimai in that condition, she lamented and said, “My dear son, this is not a proper place to sit.
CB Adi-khanda 7.168
TEXT 168
varjya-handi, iha-saba parashile snana
eta-dine tomara e na janmile jnana?”
TRANSLATION
“These are rejected pots, and if one touches them he must take bath. Haven’t You understood this by now?”
COMMENTARY
The word parashile means “if one touches,” and the word jnana refers to the conception of clean and dirty or purity and impurity.
CB Adi-khanda 7.169
TEXT 169
prabhu bole, “tora more na dis padite
bhadrabhadra murkha-vipre janibe kemate?”
TRANSLATION
The Lord replied, “You don’t allow Me to study, so how will I know the difference between good and bad or a fool and a brahmana?
COMMENTARY
The word bhadrabhadra means “pure and impure.”
CB Adi-khanda 7.170
TEXT 170
murkha ami, na janiye bhala-manda-sthana
sarvatra amara ‘eka’ advitiya-jnana”
TRANSLATION
“I am a fool, so I don’t know which place is good and which is bad. Therefore I consider all places equal.”
COMMENTARY
The word advitiya-jnana refers to perception of the equality of all places.
CB Adi-khanda 7.171
TEXT 171
eta bali’ hase varjya-handira asane
dattatreya-bhava prabhu haila takhane
TRANSLATION
After saying this, the Lord smiled from His seat on the rejected pots and accepted the mood of Dattatreya, the topmost knower of the Absolute Truth.
COMMENTARY
For a description of Dattatreya, one may consult the Laghu-bhagavatamrita (Purva 45-48), wherein the following verses are quoted.
From Shrimad Bhagavatam (2.7.4):
atrer apatyam abhikankshata aha tushto
datto mayaham iti yad bhagavan sa dattah
yat-pada-pankaja-paraga-pavitra-deha
yogarddhim apur ubhayim yadu-haihayadyah
“The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattatreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.”
From Shrimad Bhagavatam (1.3.11):
shashtham atrer apatyatvam vritah prapto ‘nasuyaya
anvikshikim alarkaya prahladadibhya ucivan
“The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].”
shri brahmande tu kathitam atri-patnyanasuyaya
prarthito bhagavan atrer apatyatvam upeyivan
“It is mentioned in the Brahmanda Purana that when Anasuya, the wife of the sage Atri, prayed to Lord Vishnu, the Lord agreed to become the son of Atri.”
varam dattvanasuyayai vishnuh sarva-jagan-mayah
atreh putro ‘bhavat tasyam sveccha-manusha-vigrahah
dattatreya iti khyato yati-vesha-vibhushitah
“He who accepts a human form by His own sweet will and who is the cause of all universes, that Supreme Lord, Vishnu, gave Anasuya a benediction and thus appeared in her womb as the son of Atri. He became famous as Dattatreya, and He was dressed as a sannyasi.”
Shri Baladeva Vidyabhushana has written in his commentary on these verses from Laghu-bhagavatamrita: “Atri’s prayer to have a son as good as the Lord is one of the topics of the Fourth Canto, and Anasuya’s prayer to have the Lord as her son is found in the First Canto. The statement of the Brahmanda Purana supports the later verse.”
CB Adi-khanda 7.172
TEXT 172
ma’ye bole, “tumi ye vasila manda-sthane
ebe tumi pavitra va haiba kemane?”
TRANSLATION
Mother Shaci inquired, “You have sat in an impure place, so how will You purify Yourself?”
CB Adi-khanda 7.173
TEXT 173
prabhu bole,-“mata, tumi bada shishu-mati!
apavitra sthane kabhu mora nahe sthiti
TRANSLATION
The Lord replied, “My dear mother, you are very childish. I am never in an impure place.
COMMENTARY
It is stated in the Chaitanya-caritamrita (Antya 4.176):
‘dvaite’ bhadrabhadra-jnana, saba-’manodharma’
‘ei bhala, ei manda’,-ei saba ‘bhrama’
“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, ‘This is good, and this is bad,’ is all a mistake.”
And in the Shrimad Bhagavatam (11.28.4) it is said:
kim bhadram kim abhadram va dvaitasyavastunah kiyat
vacoditam tad anritam manasa dhyatam eva ca
“Anything not conceived in relationship to Krishna should be understood to be illusion [maya]. None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.”
The considerations of purity and impurity accepted by attached householders who follow the doctrine of the nondevotional materialistic smartas are not accepted by the Vaishnava smritis. According to Vaishnava smritis, the service and ingredients of service offered for the pleasure of the Lord can never be considered unpalatable, perverted, or impure. This pure consideration found in the Vaishnava smritis and propounded by Shri Gaurasundara has created havoc in the material rules and regulations of the smartas who are maddened by mundane sensual knowledge.
In the Padma Purana it is stated:
naivedyam jagadishasya anna-panadikam ca yat
brahmavan-nirvikaram hi yatha vishnus tathaiva tat
“Those foodstuffs and beverages that are offered to Krishna are transcendental, incorruptible, and nondifferent from Vishnu.”
Foodstuffs that are offerable to Vishnu are called naivedya. Abominable items can never be vishnu-naivedya. According to Vaishnava smriti a Vaishnava should never discriminate between mundane purity and impurity, rather he should see everything in relation to Vishnu. Pure Vaishnavas are naturally inclined towards the spiritual principles of liberated personalities and do not have ordinary mundane vision. The following statements of the scriptures may be discussed in this regard.
surarshe vihita shastre harim uddishya ya kriya
saiva bhaktir iti prokta yaya bhaktih para bhavet
“My dear Narada, O sage among the demigods, those activities prescribed in the revealed scriptures for satisfying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema).”
laukiki vaidiki vapi ya kriya kriyate mune
hari-sevanukulaiva sa karya bhaktim icchata
“One should perform only those activities-either worldly or prescribed by Vedic rules and regulations-which are favorable for the cultivation of Krishna consciousness.”
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
“A person who acts in the service of Krishna with his body, mind, intelligence, and words is a liberated person, even within the material world.”
The consideration of purity and impurity found in Vaishnava literature is different from that of the smartas. A person’s purity and superiority depends on his inclination towards the service of the Supreme Absolute Truth after giving up material considerations. (This is the purport for verses 173-179.)
CB Adi-khanda 7.174
TEXT 174
yatha mora sthiti, sei sarva punya-sthana
ganga-adi sarva tirtha tahin adhishthana
TRANSLATION
“Wherever I am, that place becomes most sacred. The Ganges and all other tirthas are present at that place.
CB Adi-khanda 7.175
TEXT 175
amara se kalpanika ‘shuci’ va ‘ashuci’
srashtara ki dosha ache, mane bhava bujhi’
TRANSLATION
“Purity and impurity is only our mental creation. Please consider, what fault is there with the creator?
COMMENTARY
The word amara refers to a conditioned soul who has no conception of advaya-jnana, or spiritual oneness. The word srashtara refers to the Lord, who is the creator of the universe.
CB Adi-khanda 7.176
TEXT 176
loka-veda-mate yadi ashuddha va haya
ami parashileo ki ashuddhata raya?
TRANSLATION
“Even if something is considered impure by the Vedas and people in general, can it remain impure after I touch it?
COMMENTARY
The phrase loka-veda-mate refers to worldly behavior in accordance with Vedic karma-kanda. The word ami refers to the Lord, who is completely faultless and the reservoir of all good qualities.
CB Adi-khanda 7.177
TEXT 177
e-saba handite mule nahika dushana
tumi ya’te vishnu lagi’ karila randhana
TRANSLATION
“In fact these pots are not at all contaminated, because you have used them to cook for Lord Vishnu.
COMMENTARY
The word mule means “naturally” or “factually,” the word dushana means “false,” “abomination,” or “impurity,” and the word yate means “because.”
CB Adi-khanda 7.178
TEXT 178
vishnura-randhana-sthali kabhu dushta naya
se handi parashe ara sthana shuddha haya
TRANSLATION
“The pots used in cooking for Lord Vishnu are never contaminated. Indeed, simply by the touch of His cooking pots other places become purified.
COMMENTARY
The word sthali refers to the cooking pots. The smartas are greatly concerned with purity and contamination in relation to their eating. According to the Vaishnava smritis any item becomes pure and acceptable by the touch of the Lord, the Lord’s devotee, Shrimad Bhagavatam, the Lord’s remnants, or the Lord’s caranamrita. This consideration is beyond the conceptions of purity and impurity born from the mundane vision of the smartas.
CB Adi-khanda 7.179
TEXT 179
eteke amara vasa nahe manda-sthane
sabara shuddhata mora parasha-karane
TRANSLATION
“Therefore I never reside in a contaminated place. Everything becomes pure by My touch.”
COMMENTARY
The word manda means “material,” “worldly,” or “abominable.”
CB Adi-khanda 7.180
TEXT 180
balya-bhave sarva-tattva kahi’ prabhu hase
tathapi na bujhe keha ta’na maya-vashe
TRANSLATION
The Lord, in the mood of an ordinary child, smiled as He spoke on the Absolute Truth. Still, no one recognized Him due to the influence of His illusory energy.
COMMENTARY
The word sarva-tattva refers to the science of spiritual oneness.
CB Adi-khanda 7.181
TEXT 181
sabei hasena shuni’ shishura vacana
‘snana asi’ kara’-shaci bolena takhana
TRANSLATION
Everyone began to laugh after hearing the child speak. Then mother Shaci said, “Come and take bath.”
CB Adi-khanda 7.182
TEXT 182
na aisena prabhu seikhane vasi’ ache
shaci bole,-“jhata aya, bapa jane pache”
TRANSLATION
The Lord, however, did not move from His seat, so Shaci again said, “Come quickly, before Your father learns about this.”
CB Adi-khanda 7.183
TEXT 183
prabhu bole,-“yadi more na deha’ padite
tabe muni nahi yana,-kahilun tomate”
TRANSLATION
The Lord replied, “I tell you, if you don’t allow Me to study, then I won’t leave this place.”
CB Adi-khanda 7.184
TEXT 184
sabei bhartsena thakurera jananira
sabe bole,-“kene nahi deha’ padibare?
TRANSLATION
Everyone present then admonished the Lord’s mother, “Why don’t you allow Him to study?
CB Adi-khanda 7.185
TEXT 185
yatna kari’ keha nija-balaka padaya
kata bhagye apane padite shishu caya
TRANSLATION
“Some people take great efforts to get their child to study. It is most auspicious if a child wants to study.
CB Adi-khanda 7.186
TEXT 186
kon shatru hena-buddhi dila va tomare?
ghare murkha kari’ putra rakhibara tare?
TRANSLATION
“Which enemy has given you the idea to keep your son at home, uneducated.
CB Adi-khanda 7.187
TEXT 187
ihate shishura dosha tilardheka nai”
sabei bolena,-“bapa, aisa, nimani!
TRANSLATION
“This child has no fault at all.” Then they said to Nimai, “Come, Nimai!
COMMENTARY
The word tilardheka means “even a speck” or “even a little.”
CB Adi-khanda 7.188
TEXT 188
aji haite tumi yadi na pao padite
tabe apacaya tumi kara bhala-mate”
TRANSLATION
“If You are not allowed to return to Your studies from today, then You can continue Your destruction.”
CB Adi-khanda 7.189
TEXT 189
na aise prabhu, seikhane vasi’ hase
sukriti-sakala sukha-sindhu-majhe bhase
TRANSLATION
Still the Lord did not leave His seat. He continued sitting there smiling as the pious people there floated in an ocean of bliss.
COMMENTARY
The word sukriti-sakala refers to those fortunate persons who desire to please Lord Vishnu.
CB Adi-khanda 7.190
TEXT 190
apane dhariya shishu anila janani
hase gauracandra,-yena indranila-mani
TRANSLATION
Then mother Shaci personally pulled Him off His seat, and Lord Gaurachandra smiled like a shining blue sapphire.
COMMENTARY
The phrase yena indranila-mani indicates that the golden body of Nimai was smeared with soot from the impure rejected cooking pots, therefore He looked like a brightly shining blue sapphire, or He looked exactly like Shri Nanda-gopala. Otherwise (according to Shridhara Svami’s commentary on the word akrishnam found in the Shrimad Bhagavatam 11.5.32-“krishna-varnam tvisakrishnam”), Krishna’s incarnation for Kali-yuga looked as bright as a blue sapphire.
CB Adi-khanda 7.191
TEXT 191
‘tattva’ kahilena prabhu dattatreya-bhave
na bujhila keha vishnu-mayara prabhave
TRANSLATION
The Lord spoke the Absolute Truth in the mood of Dattatreya, yet no one could recognize Him due to the influence of His illusory energy.
CB Adi-khanda 7.192
TEXT 192
snana karaila lana shaci punyavati
hena kale ailena mishra mahamati
TRANSLATION
The pious Shaci then took Nimai to the Ganges, and they both took bath. At that time the magnanimous Jagannatha Mishra arrived there.
CB Adi-khanda 7.193
TEXT 193
mishra-sthane shaci saba kahilena katha
‘padite na paya putra mane bhave’ vyatha’
TRANSLATION
Shaci explained to him what had taken place. She then said, “Our son is morose because He is not allowed to study.”
CB Adi-khanda 7.194
TEXT 194
sabei bolena,-“mishra, tumi ta’ udara
ka’ra kathaya putre nahi deha’ padibara?
TRANSLATION
The others there said, “O Mishra, you are broad-minded. Who has inspired you to stop His studies?
COMMENTARY
The word bole means “speaking” or “statement.”
CB Adi-khanda 7.195
TEXT 195
ye karibe krishnacandra, sei satya haye
cinta parihari’ deha’ padite nirbhaye
TRANSLATION
“Whatever Krishna desires will certainly take place. Therefore give up your anxiety and fearlessly allow Him to study.
CB Adi-khanda 7.196
TEXT 196
bhagya se balaka cahe apane padite
bhala dine yajna-sutra deha’ bhala mate”
TRANSLATION
“You are fortunate that your son wants to study. You should arrange to give Him a brahmana thread on an auspicious day.”
COMMENTARY
The word yajna-sutra refers to three rings of thread that one receives at the sacred thread ceremony. One must accept the sacred thread to mark the beginning of one’s study of the scriptures. The once-born shudras are not qualified to study the scriptures. Only the twice-born brahmanas are qualified to accept the sacred thread, teach others how to worship, give in charity, and study the scriptures. Apart from these activities, brahmanas are also qualified to worship, teach, and accept charity. Without accepting the sacred thread, a brahmana is not qualified to perform sacrifices. It is stated: upa-veda-samipe tvam neshye-“I will bring you near the Vedas,” or “I will teach you the Vedas.” The acarya awards a person the sacred thread for this purpose-to give him the qualification for studying the Vedas.
CB Adi-khanda 7.197
TEXT 197
mishra bole,-“tomara parama-bandhu-gana
tomara ye bole, sei amara vacana
TRANSLATION
Shri Mishra replied, “All of you are my well-wishers. Therefore whatever you say, I must accept.”
CB Adi-khanda 7.198
TEXT 198
alaukika dekhiya shishura sarva-karma
vismaya bhavena, keha nahi jane marma
TRANSLATION
Seeing the child’s uncommon activities, everyone was struck with wonder, yet no one could understand Him.
CB Adi-khanda 7.199
TEXT 199
madhye madhye kona jana ati bhagyavane
purve kahi’ rakhiyache jagannatha-sthane
TRANSLATION
Some most fortunate person had previously given Jagannatha Mishra a prediction.
CB Adi-khanda 7.200
TEXT 200
“prakrita balaka kabhu e balaka nahe
yatna kari’ e balake rakhiha hridaye
TRANSLATION
“This boy is not ordinary. Please carefully keep this child in the core of your heart.”
CB Adi-khanda 7.201
TEXT 201
niravadhi gupta-bhave prabhu keli kare
vaikuntha-nayaka nija-angane vihare
TRANSLATION
Thus the Lord of Vaikuntha constantly enjoyed His confidential pastimes in the courtyard of His house.
CB Adi-khanda 7.202
TEXT 202
padite aila prabhu bapera adeshe
hailena mahaprabhu ananda-visheshe
TRANSLATION
By the order of His father, the Supreme Lord then joyfully resumed His studies.
CB Adi-khanda 7.203
TEXT 203
shri krishna-chaitanya nityananda-canda jana
vrindavana dasa tachu pada-yuge gana
TRANSLATION
Accepting Shri Chaitanya and Nityananda Prabhu as my life and soul, I, Vrindavana dasa, sing the glories of Their lotus feet.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.
Adi-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Seven: Shri Vishvarupa Takes Sannyasa
CB Adi-khanda 7.151
TEXT 151
antare duhkhita prabhu vidya-rasa-bhange
punah prabhu uddhata haila shishu-sange
TRANSLATION
The Lord was disappointed to give up His scholastic pursuits, so He again began His childhood mischief.
CB Adi-khanda 7.152
TEXT 152
kiba nija-ghare prabhu, kiba para-ghare
yaha paya taha bhange, apacaya kare
TRANSLATION
Whether in His own house or in another’s house, the Lord would break and ruin whatever He got His hands on.
CB Adi-khanda 7.153
TEXT 153
nisha haile prabhu na aise ghare
sarva-ratri shishu-sange nana krida kare
TRANSLATION
He would not even return home at night, rather He would continue playing all night with the other boys.
CB Adi-khanda 7.154
TEXT 154
kambale dhakiya anga, dui shishu meli’
vrisha-praya haiya calena kutuhali
TRANSLATION
The Lord and another boy covered themselves with a blanket and played as a bull.
CB Adi-khanda 7.155
TEXT 155
ya’ra badi kala-vana dekhi’ thake dine
ratri haile vrisha-rupe bhangaye apane
TRANSLATION
If they saw banana trees at someone’s house during the day, at night the Lord and His friend, disguised as a bull, would destroy them.
CB Adi-khanda 7.156
TEXT 156
garu-jnane grihastha karaye ‘haya haya’
jagile grihastha, shishu-samhati palaya
TRANSLATION
Thinking that a bull was destroying his bananas, the house owner cried out in lamentation. As he came out from his house, the boys ran away.
CB Adi-khanda 7.157
TEXT 157
ka’ro ghare dvara diya bandhaye bahire
laghvi gurvi grihastha karite nahi pare
TRANSLATION
The Lord would lock the door of someone’s house from outside, and the householder would be unable to come out for passing urine or stool.
COMMENTARY
The phrase dvara diya bandhaye bahire indicates that the doors could be locked from outside. The word laghvi means “to pass urine,” and gurvi means “to pass stool.”
CB Adi-khanda 7.158
TEXT 158
‘ke bandhila duyara?’-karaye ‘haya haya’
jagile grihastha, prabhu uthiya palaya
TRANSLATION
When the householder cried out, “Who has locked my door?” the Lord ran away.
CB Adi-khanda 7.159
TEXT 159
ei-mata dina-ratri tridashera raya
shishu-gana-sange krida karena sarvadaya
TRANSLATION
In this way Tridasha Raya played continually day and night with His friends.
CB Adi-khanda 7.160
TEXT 160
yateka capalya kare prabhu vishvambhara
tathapio mishra kichu na kare uttara
TRANSLATION
In spite of all Vishvambhara’s mischievous activities, Jagannatha Mishra did not say a thing.
CB Adi-khanda 7.161
TEXT 161
eka-dina mishra calilena karyantara
padite na paya prabhu, krodhita antara
TRANSLATION
One day, after Jagannatha Mishra went for his duties, the Lord became very angry because He was not allowed to study.
CB Adi-khanda 7.162
TEXT 162
vishnu-naivedyera yata varjya-handi-gana
vasilena prabhu handi kariya asana
TRANSLATION
He then sat down on the old rejected pots that had been used for preparing offerings for Lord Vishnu.
COMMENTARY
The word varjya means “rejected” or “abandoned.” The word handi is a corruption of the Sanskrit word handi, which is a pot for cooking rice.
CB Adi-khanda 7.163
TEXT 163
e bada nigudha-katha,-shuna eka mane
krishna-bhakti-siddhi haya ihara shravane
TRANSLATION
This topic is most confidential. Whoever hears it will attain devotional service to Lord Krishna.
CB Adi-khanda 7.164
TEXT 164
varjya-handi-gana saba kari’ simhasana
tathi vasi’ hase gaurasundara-vadana
TRANSLATION
Using those rejected pots as a simhasana, Lord Gaurasundara smiled as He sat there.
CB Adi-khanda 7.165
TEXT 165
lagila handira kali sarva-gaura-ange
kanaka-putali yena lepiyache gandhe
TRANSLATION
The black soot from those pots decorated Gaura’s limbs, and He appeared like a golden doll smeared with sandalwood pulp mixed with aguru.
COMMENTARY
The golden body of Nimai smeared with the black soot from the clay cooking pots looked like someone had smeared black aguru and sandalwood paste on the limbs of a golden doll.
CB Adi-khanda 7.166
TEXT 166
shishu-gana janaila giya shaci-sthane
“nimai vasiya ache handira asane”
TRANSLATION
His friends went and informed mother Shaci, “Nimai is sitting on the rejected pots.”
CB Adi-khanda 7.167
TEXT 167
ma’ye asi’ dekhiya karena ‘haya haya’
“e sthanete, bapa, vasibare na yuyaya
TRANSLATION
When mother Shaci went there and saw Nimai in that condition, she lamented and said, “My dear son, this is not a proper place to sit.
CB Adi-khanda 7.168
TEXT 168
varjya-handi, iha-saba parashile snana
eta-dine tomara e na janmile jnana?”
TRANSLATION
“These are rejected pots, and if one touches them he must take bath. Haven’t You understood this by now?”
COMMENTARY
The word parashile means “if one touches,” and the word jnana refers to the conception of clean and dirty or purity and impurity.
CB Adi-khanda 7.169
TEXT 169
prabhu bole, “tora more na dis padite
bhadrabhadra murkha-vipre janibe kemate?”
TRANSLATION
The Lord replied, “You don’t allow Me to study, so how will I know the difference between good and bad or a fool and a brahmana?
COMMENTARY
The word bhadrabhadra means “pure and impure.”
CB Adi-khanda 7.170
TEXT 170
murkha ami, na janiye bhala-manda-sthana
sarvatra amara ‘eka’ advitiya-jnana”
TRANSLATION
“I am a fool, so I don’t know which place is good and which is bad. Therefore I consider all places equal.”
COMMENTARY
The word advitiya-jnana refers to perception of the equality of all places.
CB Adi-khanda 7.171
TEXT 171
eta bali’ hase varjya-handira asane
dattatreya-bhava prabhu haila takhane
TRANSLATION
After saying this, the Lord smiled from His seat on the rejected pots and accepted the mood of Dattatreya, the topmost knower of the Absolute Truth.
COMMENTARY
For a description of Dattatreya, one may consult the Laghu-bhagavatamrita (Purva 45-48), wherein the following verses are quoted.
From Shrimad Bhagavatam (2.7.4):
atrer apatyam abhikankshata aha tushto
datto mayaham iti yad bhagavan sa dattah
yat-pada-pankaja-paraga-pavitra-deha
yogarddhim apur ubhayim yadu-haihayadyah
“The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattatreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.”
From Shrimad Bhagavatam (1.3.11):
shashtham atrer apatyatvam vritah prapto ‘nasuyaya
anvikshikim alarkaya prahladadibhya ucivan
“The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].”
shri brahmande tu kathitam atri-patnyanasuyaya
prarthito bhagavan atrer apatyatvam upeyivan
“It is mentioned in the Brahmanda Purana that when Anasuya, the wife of the sage Atri, prayed to Lord Vishnu, the Lord agreed to become the son of Atri.”
varam dattvanasuyayai vishnuh sarva-jagan-mayah
atreh putro ‘bhavat tasyam sveccha-manusha-vigrahah
dattatreya iti khyato yati-vesha-vibhushitah
“He who accepts a human form by His own sweet will and who is the cause of all universes, that Supreme Lord, Vishnu, gave Anasuya a benediction and thus appeared in her womb as the son of Atri. He became famous as Dattatreya, and He was dressed as a sannyasi.”
Shri Baladeva Vidyabhushana has written in his commentary on these verses from Laghu-bhagavatamrita: “Atri’s prayer to have a son as good as the Lord is one of the topics of the Fourth Canto, and Anasuya’s prayer to have the Lord as her son is found in the First Canto. The statement of the Brahmanda Purana supports the later verse.”
CB Adi-khanda 7.172
TEXT 172
ma’ye bole, “tumi ye vasila manda-sthane
ebe tumi pavitra va haiba kemane?”
TRANSLATION
Mother Shaci inquired, “You have sat in an impure place, so how will You purify Yourself?”
CB Adi-khanda 7.173
TEXT 173
prabhu bole,-“mata, tumi bada shishu-mati!
apavitra sthane kabhu mora nahe sthiti
TRANSLATION
The Lord replied, “My dear mother, you are very childish. I am never in an impure place.
COMMENTARY
It is stated in the Chaitanya-caritamrita (Antya 4.176):
‘dvaite’ bhadrabhadra-jnana, saba-’manodharma’
‘ei bhala, ei manda’,-ei saba ‘bhrama’
“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, ‘This is good, and this is bad,’ is all a mistake.”
And in the Shrimad Bhagavatam (11.28.4) it is said:
kim bhadram kim abhadram va dvaitasyavastunah kiyat
vacoditam tad anritam manasa dhyatam eva ca
“Anything not conceived in relationship to Krishna should be understood to be illusion [maya]. None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.”
The considerations of purity and impurity accepted by attached householders who follow the doctrine of the nondevotional materialistic smartas are not accepted by the Vaishnava smritis. According to Vaishnava smritis, the service and ingredients of service offered for the pleasure of the Lord can never be considered unpalatable, perverted, or impure. This pure consideration found in the Vaishnava smritis and propounded by Shri Gaurasundara has created havoc in the material rules and regulations of the smartas who are maddened by mundane sensual knowledge.
In the Padma Purana it is stated:
naivedyam jagadishasya anna-panadikam ca yat
brahmavan-nirvikaram hi yatha vishnus tathaiva tat
“Those foodstuffs and beverages that are offered to Krishna are transcendental, incorruptible, and nondifferent from Vishnu.”
Foodstuffs that are offerable to Vishnu are called naivedya. Abominable items can never be vishnu-naivedya. According to Vaishnava smriti a Vaishnava should never discriminate between mundane purity and impurity, rather he should see everything in relation to Vishnu. Pure Vaishnavas are naturally inclined towards the spiritual principles of liberated personalities and do not have ordinary mundane vision. The following statements of the scriptures may be discussed in this regard.
surarshe vihita shastre harim uddishya ya kriya
saiva bhaktir iti prokta yaya bhaktih para bhavet
“My dear Narada, O sage among the demigods, those activities prescribed in the revealed scriptures for satisfying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema).”
laukiki vaidiki vapi ya kriya kriyate mune
hari-sevanukulaiva sa karya bhaktim icchata
“One should perform only those activities-either worldly or prescribed by Vedic rules and regulations-which are favorable for the cultivation of Krishna consciousness.”
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
“A person who acts in the service of Krishna with his body, mind, intelligence, and words is a liberated person, even within the material world.”
The consideration of purity and impurity found in Vaishnava literature is different from that of the smartas. A person’s purity and superiority depends on his inclination towards the service of the Supreme Absolute Truth after giving up material considerations. (This is the purport for verses 173-179.)
CB Adi-khanda 7.174
TEXT 174
yatha mora sthiti, sei sarva punya-sthana
ganga-adi sarva tirtha tahin adhishthana
TRANSLATION
“Wherever I am, that place becomes most sacred. The Ganges and all other tirthas are present at that place.
CB Adi-khanda 7.175
TEXT 175
amara se kalpanika ‘shuci’ va ‘ashuci’
srashtara ki dosha ache, mane bhava bujhi’
TRANSLATION
“Purity and impurity is only our mental creation. Please consider, what fault is there with the creator?
COMMENTARY
The word amara refers to a conditioned soul who has no conception of advaya-jnana, or spiritual oneness. The word srashtara refers to the Lord, who is the creator of the universe.
CB Adi-khanda 7.176
TEXT 176
loka-veda-mate yadi ashuddha va haya
ami parashileo ki ashuddhata raya?
TRANSLATION
“Even if something is considered impure by the Vedas and people in general, can it remain impure after I touch it?
COMMENTARY
The phrase loka-veda-mate refers to worldly behavior in accordance with Vedic karma-kanda. The word ami refers to the Lord, who is completely faultless and the reservoir of all good qualities.
CB Adi-khanda 7.177
TEXT 177
e-saba handite mule nahika dushana
tumi ya’te vishnu lagi’ karila randhana
TRANSLATION
“In fact these pots are not at all contaminated, because you have used them to cook for Lord Vishnu.
COMMENTARY
The word mule means “naturally” or “factually,” the word dushana means “false,” “abomination,” or “impurity,” and the word yate means “because.”
CB Adi-khanda 7.178
TEXT 178
vishnura-randhana-sthali kabhu dushta naya
se handi parashe ara sthana shuddha haya
TRANSLATION
“The pots used in cooking for Lord Vishnu are never contaminated. Indeed, simply by the touch of His cooking pots other places become purified.
COMMENTARY
The word sthali refers to the cooking pots. The smartas are greatly concerned with purity and contamination in relation to their eating. According to the Vaishnava smritis any item becomes pure and acceptable by the touch of the Lord, the Lord’s devotee, Shrimad Bhagavatam, the Lord’s remnants, or the Lord’s caranamrita. This consideration is beyond the conceptions of purity and impurity born from the mundane vision of the smartas.
CB Adi-khanda 7.179
TEXT 179
eteke amara vasa nahe manda-sthane
sabara shuddhata mora parasha-karane
TRANSLATION
“Therefore I never reside in a contaminated place. Everything becomes pure by My touch.”
COMMENTARY
The word manda means “material,” “worldly,” or “abominable.”
CB Adi-khanda 7.180
TEXT 180
balya-bhave sarva-tattva kahi’ prabhu hase
tathapi na bujhe keha ta’na maya-vashe
TRANSLATION
The Lord, in the mood of an ordinary child, smiled as He spoke on the Absolute Truth. Still, no one recognized Him due to the influence of His illusory energy.
COMMENTARY
The word sarva-tattva refers to the science of spiritual oneness.
CB Adi-khanda 7.181
TEXT 181
sabei hasena shuni’ shishura vacana
‘snana asi’ kara’-shaci bolena takhana
TRANSLATION
Everyone began to laugh after hearing the child speak. Then mother Shaci said, “Come and take bath.”
CB Adi-khanda 7.182
TEXT 182
na aisena prabhu seikhane vasi’ ache
shaci bole,-“jhata aya, bapa jane pache”
TRANSLATION
The Lord, however, did not move from His seat, so Shaci again said, “Come quickly, before Your father learns about this.”
CB Adi-khanda 7.183
TEXT 183
prabhu bole,-“yadi more na deha’ padite
tabe muni nahi yana,-kahilun tomate”
TRANSLATION
The Lord replied, “I tell you, if you don’t allow Me to study, then I won’t leave this place.”
CB Adi-khanda 7.184
TEXT 184
sabei bhartsena thakurera jananira
sabe bole,-“kene nahi deha’ padibare?
TRANSLATION
Everyone present then admonished the Lord’s mother, “Why don’t you allow Him to study?
CB Adi-khanda 7.185
TEXT 185
yatna kari’ keha nija-balaka padaya
kata bhagye apane padite shishu caya
TRANSLATION
“Some people take great efforts to get their child to study. It is most auspicious if a child wants to study.
CB Adi-khanda 7.186
TEXT 186
kon shatru hena-buddhi dila va tomare?
ghare murkha kari’ putra rakhibara tare?
TRANSLATION
“Which enemy has given you the idea to keep your son at home, uneducated.
CB Adi-khanda 7.187
TEXT 187
ihate shishura dosha tilardheka nai”
sabei bolena,-“bapa, aisa, nimani!
TRANSLATION
“This child has no fault at all.” Then they said to Nimai, “Come, Nimai!
COMMENTARY
The word tilardheka means “even a speck” or “even a little.”
CB Adi-khanda 7.188
TEXT 188
aji haite tumi yadi na pao padite
tabe apacaya tumi kara bhala-mate”
TRANSLATION
“If You are not allowed to return to Your studies from today, then You can continue Your destruction.”
CB Adi-khanda 7.189
TEXT 189
na aise prabhu, seikhane vasi’ hase
sukriti-sakala sukha-sindhu-majhe bhase
TRANSLATION
Still the Lord did not leave His seat. He continued sitting there smiling as the pious people there floated in an ocean of bliss.
COMMENTARY
The word sukriti-sakala refers to those fortunate persons who desire to please Lord Vishnu.
CB Adi-khanda 7.190
TEXT 190
apane dhariya shishu anila janani
hase gauracandra,-yena indranila-mani
TRANSLATION
Then mother Shaci personally pulled Him off His seat, and Lord Gaurachandra smiled like a shining blue sapphire.
COMMENTARY
The phrase yena indranila-mani indicates that the golden body of Nimai was smeared with soot from the impure rejected cooking pots, therefore He looked like a brightly shining blue sapphire, or He looked exactly like Shri Nanda-gopala. Otherwise (according to Shridhara Svami’s commentary on the word akrishnam found in the Shrimad Bhagavatam 11.5.32-“krishna-varnam tvisakrishnam”), Krishna’s incarnation for Kali-yuga looked as bright as a blue sapphire.
CB Adi-khanda 7.191
TEXT 191
‘tattva’ kahilena prabhu dattatreya-bhave
na bujhila keha vishnu-mayara prabhave
TRANSLATION
The Lord spoke the Absolute Truth in the mood of Dattatreya, yet no one could recognize Him due to the influence of His illusory energy.
CB Adi-khanda 7.192
TEXT 192
snana karaila lana shaci punyavati
hena kale ailena mishra mahamati
TRANSLATION
The pious Shaci then took Nimai to the Ganges, and they both took bath. At that time the magnanimous Jagannatha Mishra arrived there.
CB Adi-khanda 7.193
TEXT 193
mishra-sthane shaci saba kahilena katha
‘padite na paya putra mane bhave’ vyatha’
TRANSLATION
Shaci explained to him what had taken place. She then said, “Our son is morose because He is not allowed to study.”
CB Adi-khanda 7.194
TEXT 194
sabei bolena,-“mishra, tumi ta’ udara
ka’ra kathaya putre nahi deha’ padibara?
TRANSLATION
The others there said, “O Mishra, you are broad-minded. Who has inspired you to stop His studies?
COMMENTARY
The word bole means “speaking” or “statement.”
CB Adi-khanda 7.195
TEXT 195
ye karibe krishnacandra, sei satya haye
cinta parihari’ deha’ padite nirbhaye
TRANSLATION
“Whatever Krishna desires will certainly take place. Therefore give up your anxiety and fearlessly allow Him to study.
CB Adi-khanda 7.196
TEXT 196
bhagya se balaka cahe apane padite
bhala dine yajna-sutra deha’ bhala mate”
TRANSLATION
“You are fortunate that your son wants to study. You should arrange to give Him a brahmana thread on an auspicious day.”
COMMENTARY
The word yajna-sutra refers to three rings of thread that one receives at the sacred thread ceremony. One must accept the sacred thread to mark the beginning of one’s study of the scriptures. The once-born shudras are not qualified to study the scriptures. Only the twice-born brahmanas are qualified to accept the sacred thread, teach others how to worship, give in charity, and study the scriptures. Apart from these activities, brahmanas are also qualified to worship, teach, and accept charity. Without accepting the sacred thread, a brahmana is not qualified to perform sacrifices. It is stated: upa-veda-samipe tvam neshye-“I will bring you near the Vedas,” or “I will teach you the Vedas.” The acarya awards a person the sacred thread for this purpose-to give him the qualification for studying the Vedas.
CB Adi-khanda 7.197
TEXT 197
mishra bole,-“tomara parama-bandhu-gana
tomara ye bole, sei amara vacana
TRANSLATION
Shri Mishra replied, “All of you are my well-wishers. Therefore whatever you say, I must accept.”
CB Adi-khanda 7.198
TEXT 198
alaukika dekhiya shishura sarva-karma
vismaya bhavena, keha nahi jane marma
TRANSLATION
Seeing the child’s uncommon activities, everyone was struck with wonder, yet no one could understand Him.
CB Adi-khanda 7.199
TEXT 199
madhye madhye kona jana ati bhagyavane
purve kahi’ rakhiyache jagannatha-sthane
TRANSLATION
Some most fortunate person had previously given Jagannatha Mishra a prediction.
CB Adi-khanda 7.200
TEXT 200
“prakrita balaka kabhu e balaka nahe
yatna kari’ e balake rakhiha hridaye
TRANSLATION
“This boy is not ordinary. Please carefully keep this child in the core of your heart.”
CB Adi-khanda 7.201
TEXT 201
niravadhi gupta-bhave prabhu keli kare
vaikuntha-nayaka nija-angane vihare
TRANSLATION
Thus the Lord of Vaikuntha constantly enjoyed His confidential pastimes in the courtyard of His house.
CB Adi-khanda 7.202
TEXT 202
padite aila prabhu bapera adeshe
hailena mahaprabhu ananda-visheshe
TRANSLATION
By the order of His father, the Supreme Lord then joyfully resumed His studies.
CB Adi-khanda 7.203
TEXT 203
shri krishna-chaitanya nityananda-canda jana
vrindavana dasa tachu pada-yuge gana
TRANSLATION
Accepting Shri Chaitanya and Nityananda Prabhu as my life and soul, I, Vrindavana dasa, sing the glories of Their lotus feet.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.
Tags: -, 7-sri, 7.151, 7.200, chaitanya-bhagavata, sannyasa, shri, takes, visvarupa
About
Bhakti Prasadam and Solar energy usage
Naan (Bread)
Click here for more recipes
Help us
Donate in any currency using your credit or debit card or paypal account.
Donations are not tax deductible in any country.
More shopping
Click here for more recipes
Help us
Donate in any currency using your credit or debit card or paypal account.
Donations are not tax deductible in any country.
More shopping
Resources
News & Ayurveda
© 2009 Created by Center for Bhakti Studies on Ning. Create a Ning Network!
