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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 1-Summary of Lord Gaura's Pastimes > Adi-khanda 1/101-150

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter One: Summary of Lord Gaura’s Pastimes



CB Adi-khanda 1.101

TEXT 101

adi-khande, shishu chale kariya krandana

bolaila sarva-mukhe shri-hari-kirtana


In the Adi-khanda the Lord tricks everyone into chanting the holy names of Hari by crying as a child.


It is the nature of children to cry when they are in pain or in need of something. In order to stop such crying, various methods are employed to distract their attention. Following such behavior, ladies who were on the level of motherly relations with the Lord also chanted the names of Hari in order to divert Gaurahari’s attention. In order to stop His crying in this way, Gaurahari demanded that the ladies chant the holy names, which is the religious principle for this age.

CB Adi-khanda 1.102

TEXT 102

adi-khande, loka-varjya handira asane

vasiya mayere tattva kahila apane


In the Adi-khanda the Lord sits on rejected cooking pots and instructs His mother on the Absolute Truth.


According to ordinary behavior, earthen pots that have been used for sinful purposes are considered impure and thrown away. The place where such earthen pots are thrown is also generally considered impure. In order to exhibit His pastime of equal vision, the Lord rejected considerations of purity and impurity by establishing impure places as pure. When mother Shaci desired to understand the real truth behind this pastime, the Lord instructed her in absolute knowledge. Conceptions of superior and inferior in regard to items of this world are not supported by absolute knowledge. In one’s constitutional position, everything is perceived equally. The Lord imparted this truth to His mother.

CB Adi-khanda 1.103

TEXT 103

adi-khande, gaurangera capalya apara

shishu-gana-sange yena gokula-vihara


In the Adi-khanda Gauranga displays unlimited restlessness and imitates His Gokula pastimes with His friends.


As Krishna in His Vrindavana pastimes played with His cowherd boyfriends in various ways, the Lord in His Navadvipa pastimes played with His brahmana boyfriends in various mischievous ways.

CB Adi-khanda 1.104

TEXT 104

adi-khande, kailena arambha padite

alpe adhyapaka haila sakala-shastrete


In the Adi-khanda the Lord begins His studies, and in a short time He becomes a teacher of the scriptures.


During the course of the Lord’s ordinary studies, He quickly became a highly learned professor. This extraordinary display of scholarship was not the result of intense study. The Lord exhibited His proficiency in all forms of knowledge in the course of His ordinary studies.

CB Adi-khanda 1.105

TEXT 105

adi-khande, jagannatha-mishra-paraloka

vishvarupa-sannyasa,-shacira dui shoka


In the Adi-khanda Shacidevi laments for both the disappearance of Jagannatha Mishra and the acceptance of sannyasa by Vishvarupa.


Mother Shaci had two reasons for lamenting-the first was the disappearance of the Lord’s father and the second was separation from her son, the Lord’s elder brother, who took sannyasa.

CB Adi-khanda 1.106

TEXT 106

adi-khande, vidya-vilasera maharambha

pashandi dekhaye yena murti-manta dambha


In the Adi-khanda at the beginning of the Lord’s educational pastimes He appears to the atheists as the personification of pride.


Since the Lord ridiculed the foolish people by His exhibition of scholarship, He was regarded by the atheists as the personification of pride. The devotees of the Lord, who accept His qualities as all-auspicious, were overjoyed on seeing His scholastic pastimes. Envious persons shook in fear of Him and accused Him of being proud.

CB Adi-khanda 1.107

TEXT 107

adi-khande, sakala paduya-gana meli’

jahnavira tarange nirbhaya jala-keli


In the Adi-khanda the Lord along with other students sports fearlessly in the waters of the Ganges.


The word jala-keli indicates swimming and splashing water.

CB Adi-khanda 1.108

TEXT 108

adi-khande, gaurangera sarva-shastre jaya

tri-bhuvane hena nahi ye sanmukha haya


In the Adi-khanda Lord Gauranga masters all the scriptures. No one in the three worlds can compete with Him.


The Lord defeated all scholars by the strength of His great learning. Neither the spiritual master of the demigods who reside in the heavenly planets, nor the scholars of this planet, nor the so-called scholars of the abominable lower planets could stand before the Lord in debate.

CB Adi-khanda 1.109

TEXT 109

adi-khande, banga-deshe prabhura gamana

pracya-bhumi tirtha haila pai’ shri-carana


In the Adi-khanda the Lord travels to East Bengal [modern day Bangladesh], which becomes a holy place by the touch of His lotus feet.


A few places in East Bengal [Bangladesh] that the Pandavas did not visit are still known as impure, because the pure Bhagirathi River does not flow there. In His travels to Bangladesh, Shri Gaurasundara turned those places into tirthas by the sanctified touch of His lotus feet.

CB Adi-khanda 1.110

TEXT 110

adi-khande, parva-parigrahera vijaya

sheshe, raja-panditera kanya parinaya


The Adi-khanda describes the disappearance of Lakshmipriya and the Lord’s second marriage with the daughter of the Raja Pandita.


The Lord’s first wife was Lakshmipriyadevi. The word vijaya in this verse indicates that she gave up her body and returned to her own abode. The Lord then married Shri Vishnupriyadevi, the daughter of Sanatana Mishra, who was the king’s priest.

CB Adi-khanda 1.111

TEXT 111

adi-khande, vayu-deha-mandya kari’ chala

prakashila prema-bhakti-vikara-sakala


In the Adi-khanda, the Lord displays ecstatic devotional sentiments on the pretension of an imbalance of bodily airs.


The Lord exhibited various transformations of ecstatic love on the pretext of gastric disorder.

CB Adi-khanda 1.112

TEXT 112

adi-khande, sakala bhaktere shakti diya

apane bhramena maha-pandita hana


In the Adi-khanda the Lord empowers the devotees and wanders about as a great scholar.


During His life as a scholar, the Lord would enlighten His students while wandering about Navadvipa.

CB Adi-khanda 1.113

TEXT 113

adi-khande, divya-paridhana, divya-sukha

anande bhasena shaci dekhi’ candra-mukha


In the Adi-khanda mother Shaci floats in an ocean of happiness on seeing the moonlike face of the Lord, who dresses enchantingly and enjoys transcendental pleasure.


The word divya-paridhana refers to exotic clothes. Divya-sukha means “unsurpassable transcendental bliss.” The word candra-mukha means “a bright, cool, shining face.”

CB Adi-khanda 1.114

TEXT 114

adi-khande, gaurangera digvijayi-jaya

sheshe karilena tanra sarva-bandha-kshaya


In the Adi-khanda Lord Gauranga defeats the Digvijayi scholar and ultimately delivers him from all bondage.


Lord Gauranga defeated Keshavacarya, a Digvijayi from Kashmir, and thus vanquished his pride. Shri Gauranga removed Keshava’s adoration for material knowledge by instructing him on the transcendental science of Krishna. Keshava could spontaneously compose and recite various types of poems. He composed many original verses in glorification of the Ganges, and the Lord retained them all in His heart. After the recitation, the Lord pointed out various grammatical faults, which left Keshava struck with wonder. Keshava received an opportunity from the Lord to gather the conclusions of the philosophy of simultaneous oneness and difference, in the form of Shri Radha-Govinda’s worship. Later on, this Keshava composed an elaborate commentary on Nimbarka’s Vedanta-kaustubha named Kaustubha-prabha. Various shlokas and prescriptions in the compilation of Vaishnavas rituals, Shri Hari-bhakti-vilasa, are taken from Krama-dipika, which was composed by this Keshava. By His causeless mercy, Gaurasundara conferred on Keshava the title Acarya amongst the Vaishnavas. Nowadays many less intelligent pseudo followers of Keshava try to establish him as the vartma-pradarshaka-guru of Shriman Mahaprabhu. In order to protect these people from the offense of such useless proud attempts and their reaction, Vrindavana dasa Thakura has herein written: sheshe karilena tanra sarva-bandha-kshaya-“[Gauranga] ultimately delivers him from all bondage.”


The Bhakti-ratnakara lists Keshava’s predecessors in his disciplic succession. [Shrila Prabhupada quotes this list in his purport to Shri Chaitanya-caritamrita (Adi 16.25).] The name Keshava Kashmiri may be found in the first chapter of Vaishnava-manjusha.

CB Adi-khanda 1.115

TEXT 115

adi-khande, sakala-bhaktere moha diya

seikhane bule prabhu sabare bhandiya


In the Adi-khanda the Lord bewilders the devotees and lives amongst them as an ordinary person.


In the Lord’s childhood pastimes at Navadvipa, the devotees could not understand Him as Lord Krishna Himself. He created misconceptions in the minds of all the devotees by personally exhibiting indifference to devotional service. The word seikhane means “in Navadvipa.” The word bule indicates that the Lord lived amongst the residents as one of them.

CB Adi-khanda 1.116

TEXT 116

adi-khande, gaya gela vishvambhara-raya

ishvara-purire kripa karila yathaya


In the Adi-khanda Lord Vishvambhara goes to Gaya and bestows mercy on Shri Ishvara Puri.


The Lord went to Gaya in order to perform His father’s shraddha ceremony. The abode of Gaya is celebrated by the mark of the lotus feet of Lord Hari. By accepting Shri Ishvara Puri as His spiritual master, the Lord showered unlimited mercy on the beloved disciple of Shri Madhavendra Puri, who belongs to the Madhva-sampradaya.


The son of Advaita Acarya and follower of Gadadhara Pandita, Shri Acyutananda, replied to His father’s question as follows, “Lord Chaitanya Mahaprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture.” Under the influence of material knowledge, many foolish persons accept Shri Gaurasundara as the disciple of Shri Ishvara Puri, but in order to deliver such deluded people from calamity, Shri Vrindavana dasa Thakura, the king of Vaishnavas, established Ishvara Puri as the recipient of the Lord’s mercy.

CB Adi-khanda 1.117

TEXT 117

adi-khande, ache kata ananta vilasa

kichu sheshe varnibena mahamuni vyasa


In the Adi-khanda there are innumerable pastimes that will be described in the future by the great sage Vyasadeva.


The great sage Shrila Vyasadeva has described innumerable pastimes of the Lord. Apart from the pastimes of Gaurasundara described in this book, His many other pastimes will be described by followers of Vedavyasa. Those who follow in the disciplic succession of Vyasadeva by narrating and compiling the pastimes of Lord Gaurasundara are also known as Vyasa and sit on vyasasanas. Ordinary munis describe topics other than those of the Lord. But since Shrila Vyasadeva does not describe topics other than those of the Lord, he alone is addressed as Mahamuni, while others are munis only in name. Topics not related with Krishna are known simply as the urge of speech. One who controls this urge through the service of Krishna is a real muni.


The word varnibena is in the future tense. Seeing this usage, materialistic persons become doubtful about the existence of Vyasas, who are followers of the original Vedavyasa.

CB Adi-khanda 1.118

TEXT 118

balya-lila-adi kari’ yateka prakasha

gayara avadhi ‘adi-khande’ra vilasa


The Adi-khanda begins with the Lord’s childhood pastimes and continues through His visit to Gaya.


The Adi-khanda of Shri Chaitanya-bhagavata ends with the Lord’s visit to Gaya and return to Navadvipa.

CB Adi-khanda 1.119

TEXT 119

madhya-khande, vidita haila gaura-simha

cinilena yata saba caranera bhringa


In the Madhya-khanda the lionlike Lord Gauranga reveals Himself so that the devotees, who are like bees at His lotus feet, are able to recognize Him.


The meaning of the word gaura-simha may be found in the commentary on Panini (2.1.6). In the Chaitanya-caritamrita (Adi 3.30) it is also stated: “Thus the lionlike Lord Chaitanya has appeared in Navadvipa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion.”


The feet of the Supreme Lord are always compared to the lotus flower. The devotees, who are like bees, are attracted to drink the honey from those lotus feet.

CB Adi-khanda 1.120

TEXT 120

madhya-khande, advaitadi shrivasera ghare

vyakta haila vasi’ vishnu-khattara upare


In the Madhya-khanda the Supreme Lord reveals His identity at the houses of Shrivasa Pandita and Advaita Prabhu while sitting on Vishnu’s altar.


The word vishnu-khatta refers to the cot or throne reserved for the worship of Vishnu. The word khatta indicates a four-legged throne made of wood. In ordinary usage it refers to a cot. The words vyakta haila indicate that Lord Gaurasundara displayed the opulent pastimes of Narayana, His naimittika, or occasional, incarnation.

CB Adi-khanda 1.121

TEXT 121

madhya-khande, nityananda-sange darashana

eka thani dui bhai karila kirtana


In the Madhya-khanda the Lord meets Nityananda Prabhu, and the two brothers perform kirtana together.


In this verse dui bhai refers to Gaura-Nityananda, or Shri Krishna-Balarama. These two Lords were not born from the same father-Nityananda was the son of Hadu Ojha, and Gaurasundara was the son of Jagannatha. The relationship of brotherhood between the two is spiritual, not seminal. The Lord first met Nityananda at Shri Mayapur after He returned from Gaya. Nityananda’s name as the son of Hadu Ojha is not found. Nityananda’s name, “Svarupa,” is simply the brahmacari title that is given by a Tirtha sannyasi.

CB Adi-khanda 1.122

TEXT 122

madhya-khande, ‘shad-bhuja’ dekhila nityananda

madhya-khande, advaita dekhila ‘vishva-ranga’


In the Madhya-khanda Nityananda Prabhu sees the Lord’s six-armed form and Advaita Prabhu sees the Lord’s universal form.


The word shad-bhuja refers to the famous six-armed form of Lord Gaurasundara with the two hands of Shri Ramacandra, the two hands of Shri Krishna, and the two hands of Shri Gaurahari. Another opinion is that shad-bhuja has the two hands of Nrisimha, the two hands of Rama, and the two hands of Krishna. The two hands of Gaurasundara hold a danda and kamandalu, the two hands of Krishna hold a flute, and the two hands of Rama hold bow and arrows. A painting of this form is found in Jagannatha Puri in one temple [in Sarvabhauma Bhatöacarya’s house, or Ganga-mata Maöha].


The word vishva-ranga refers to the universal form of the Lord as mentioned in the Eleventh Chapter of the Bhagavad-gita.

CB Adi-khanda 1.123

TEXT 123

nityananda-vyasa-puja kahi madhya-khande

ye prabhure ninda kare papishöha pashande


In the Madhya-khanda there is a description of the Vyasa-puja performed by Lord Nityananda, who is criticized by sinners and atheists.


People who are averse to Lord Vishnu are known as papishöha, or sinners, and people who consider the demigods as equal to Lord Vishnu are pashandis, or atheists. Sinners and atheists criticize Lord Nityananda Prabhu without understanding His position. Although Shri Nityananda Prabhu is personally the source of all vishnu-tattvas, He accepted His own servant, Vyasadeva, as spiritual master and demonstrated the process of Vyasa-puja. The arrangement for Lord Nityananda Prabhu’s Vyasa-puja was made in order to fulfil the purport of the verses yasya deve para bhaktir, tad vijnanartham sa gurum evabhigacchet, and sampradaya-vihina ye mantras te nishphala matah.

CB Adi-khanda 1.124

TEXT 124

madhya-khande, haladhara haila gauracandra

haste hala-mushala dila nityananda


In the Madhya-khanda Lord Gaurachandra accepts the mood of Balarama, and Nityananda Prabhu gives Him a plow and club.


As Shri Gaurahari is svayam-rupa, or the Supreme Personality of Godhead, Shri Baladeva, His manifestation, is certainly included in Him. So it is not improper for the svayam-rupa to display Baladeva’s pastimes and hold His weapons. Nityananda Prabhu also handed His own weapons like the plow and club to Shriman Mahaprabhu for that particular pastime.

CB Adi-khanda 1.125

TEXT 125

madhya-khande, dui ati pataki-mocana

‘jagai-madhai’-nama vikhyata bhuvana


In the Madhya-khanda there is a description of the deliverance of the two most sinful persons, known throughout the world as Jagai and Madhai.


Jagai and Madhai, the two brothers named Jagadananda Bandyopadhyaya and Madhavananda Bandyopadhyaya, used to live on the bank of the Ganges near the Mayapur village of Navadvipa. Due to their sinful nature they obstructed Nityananda Prabhu and Haridasa Thakura, who were preaching under the instructions of Shriman Mahaprabhu. Later, when Nityananda Prabhu excused their offenses, they were delivered and became pure devotees by the mercy of Shri Gaurasundara.

CB Adi-khanda 1.126

TEXT 126

madhya-khande, krishna-rama-chaitanya-nitai

shyama-shukla-rupa dekhilena shaci ai


In the Madhya-khanda mother Shaci sees Lord Chaitanya and Nityananda in Their blackish and whitish forms as Krishna and Balarama.


The color of Krishna is blackish, and the color of Balarama is whitish. Lord Chaitanyadeva is Krishna, and Shri Nityananda is Balarama. Shacidevi saw Gaura-Nitai with the color of Krishna-Balarama.

CB Adi-khanda 1.127

TEXT 127

madhya-khande, caitanyera maha-parakasha

‘sat-prahariya bhava’ aishvarya-vilasa


In the Madhya-khanda the Lord displays His maha-prakasha, His divine opulences, for twenty-one hours.


The word maha-parakasha refers to the Lord’ s pastime of displaying His opulence. The Lord manifested His opulences for sata-prahara, or twenty-one hours.

CB Adi-khanda 1.128

TEXT 128

sei dina a-mayaya kahilena katha

ye-ye-sevakera janma haila yatha yatha


On that day the Lord spontaneously revealed the past identities of His servants.


The word a-mayaya indicates that the Lord manifested the Absolute Truth by dissipating illusion, removing the material conceptions of the living entities who are prone to be controlled by maya, cheating the demons through His illusory energy, and manifesting His supreme abode of Vaikunöha, which is beyond the realm of the nondevotees’ senses.

CB Adi-khanda 1.129

TEXT 129

madhya-khande, nace vaikunöhera narayana

nagare nagare kaila apane kirtana


In the Madhya-khanda Narayana, the Lord of Vaikunöha, dances and personally performs kirtana throughout the streets of Navadvipa.


Lord Narayana eternally resides in the opulent abode of Vaikunöha, surrounded by His quadruple expansions, headed by Vasudeva. That transcendental Supreme Lord personally danced and chanted His own glories throughout the streets of Navadvipa. He thus allowed the living entities to hear the transcendental sound vibration of the holy names.

CB Adi-khanda 1.130

TEXT 130

madhya-khande, kajira bhangila ahankara

nija-shakti prakashiya kirtana apara


In the Madhya-khanda the Lord breaks the Kazi’s pride, while manifesting His potency in a tremendous kirtana.


During the Lord’s manifest pastimes, a magistrate was appointed to maintain peace in the city of Navadvipa. The name of that post was “Kazi.” At that time, Maulana Sirajudin, who was known as Chand Kazi, was appointed as the magistrate to maintain peace. Since he was engaged in the task of administration, he forgot his eternal identification and proudly considered himself a government officer. By glorifying the service of the Transcendence, Shri Gaurasundara delivered the Kazi from his atheistic mentality arising from the three modes of material nature. The Lord converted the mentality of people who were under the clutches of the covering and throwing potencies of the illusory energy and who were trying to either enjoy or renounce the material world. He thus manifested His own internal potency.

CB Adi-khanda 1.131

TEXT 131

bhakti paila kaji prabhu-gaurangera vare

svacchande kirtana kare nagare nagare


By the benediction of Lord Gauranga, the Kazi attains devotional service. Thus all the devotees are allowed to freely perform kirtana in the streets of Navadvipa.


By the Lord’s mercy, Kazi Mahashaya became attached to the service of the supreme worshipable object. Shriman Mahaprabhu benefited one and all by getting the process of continuous chanting of the holy names sanctioned throughout Navadvipa, the jurisdiction of the Kazi.

CB Adi-khanda 1.132

TEXT 132

madhya-khande, mahaprabhu varaha haiya

nija-tattva murarire kahila garjiya


In the Madhya-khanda the Lord accepts the form of Varaha and discloses His identity to Murari Gupta.


Shriman Mahaprabhu is the fountainhead of all incarnations and the Supreme Absolute Truth. In the form of Varaha, He roared loudly and instructed Murari Gupta about His own identity.

CB Adi-khanda 1.133

TEXT 133

madhya-khande, murarira skande arohana

catur-bhuja hana kaila angane bhramana


In the Madhya-khanda the Lord accepts a four-armed form and rides on Murari’s shoulders throughout his courtyard.

CB Adi-khanda 1.134

TEXT 134

madhya-khande, shuklambara-tandula-bhojana

madhya-khande, nana chanda haila narayana


In the Madhya-khanda the Lord eats Shuklambara Brahmacari’s rice and performs various pastimes as Narayana.


The Lord displayed His pastimes of eating atapa and siddha rice 1, which are prepared from ashu and haimantika paddy. He took both varieties of rice from the alms received by Shuklambara Brahmacari. The word chanda refers to the display of pastimes through various amazing gestures.

CB Adi-khanda 1.135

TEXT 135

madhya-khande, rukminira veshe narayana

nacilena, stana pila sarva-bhakta-gana


In the Madhya-khanda Gaura-Narayana dances in the dress of Rukmini and breast-feeds all the devotees.


Rukminidevi is Mahalakshmi herself and Krishna’s legitimately married queen. She is the mother of the universe. As the Supersoul, the Lord is the maintainer and sustainer of the entire universe, so He also manifests motherly propensities. He thus breast-fed all His subordinates in the mood of parenthood. Krishna is the mother, Krishna is the father, Krishna is the wealth and life of everyone. That is why Krishna is the source of all pastimes. But this does not mean that everyone should consider Krishna their mother and accept service from Him for their own enjoyment. Lord Krishna is the Absolute Truth beyond material sense perception, therefore the base qualities found in the service of a mother in this temporary world cannot touch Him. The followers of Durga who are bewildered by material knowledge under the influence of desire imagine themselves as children and display the wicked mentality of accepting service from the eternal worshipable Lord. Such mentality should not be directed towards the eternal object of worship.

CB Adi-khanda 1.136

TEXT 136

madhya-khande, mukundera danda sanga-doshe

sheshe anugraha kaila parama santoshe


In the Madhya-khanda the Lord punishes Mukunda for associating with jnanis and later blesses him with great satisfaction.


The desire for sense enjoyment and the desire for renunciation, which are found in living entities who are afflicted by three types of miseries, are the result of bad association. Mukunda played the role of a jnani by accepting the philosophy of the Mayavadis of that time. The Lord relieved Mukunda of the Mayavadis’ bad association by punishing him and later bestowed mercy on him.

CB Adi-khanda 1.137

TEXT 137

madhya-khande, mahaprabhura nishaya kirtana

vatsareka navadvipe kaila anukshana


In the Madhya-khanda there are descriptions of the all night kirtanas that the Lord performs for one year in Navadvipa.


During the day people were busy with various activities for the gratification of their senses, and at night they gratified their senses by sleeping. Shri Gaurasundara benefited the residents of Mayapur and Navadvipa who were under the influence of the illusory energy of the Lord by performing congregational chanting of the holy name of the Lord every night for one year. In this way He checked their activities of sense gratification.

CB Adi-khanda 1.138

TEXT 138

madhya-khande, nityananda-advaita kautuka

ajna-jane bujhe yena kalaha-svarupa


In the Madhya-khanda Nityananda and Advaita exchange jokes, which ignorant people consider as quarreling.


Shri Nityananda Prabhu and Shri Advaita Prabhu are both Vishnu and devotees of Gaura. The jokes They exchange in Their conversations are misunderstood by less intelligent, unfortunate people, who conclude that They have different opinions.

CB Adi-khanda 1.139

TEXT 139

madhya-khande, jananira lakshye bhagavan

vaishnavaparadha karaila savadhana


In the Madhya-khanda the Lord warns everyone about offending Vaishnavas, using His mother as an example.


The omniscient Gaurahari instructed His mother Shacidevi to beg pardon from Advaita Prabhu for her offense. By this incident the Lord instructed everyone about the severity of vaishnava-aparadha and the need for becoming free from it.

CB Adi-khanda 1.140

TEXT 140

madhya-khande, sakala-vaishnava jane-jane

sabe vara pailena kariya stavane


In the Madhya-khanda all the Vaishnavas receive benedictions after offering prayers.


In this verse jane-jane means “each individual.”

CB Adi-khanda 1.141

TEXT 141

madhya-khande, prasada paila haridasa

shridharera jala-pana-karunya-vilasa


In the Madhya-khanda Haridasa Thakura receives the Lord’s mercy, and the Lord mercifully drinks Shridhara’s water.


Shridhara was a poor brahmana resident of Navadvipa who met his livelihood by maintaining a banana-tree garden. In the cottage of this poor devotee the Lord drank water from an iron pot with holes and thus displayed His pastime of bhakta-vatsalya, affection for His devotees.

CB Adi-khanda 1.142

TEXT 142

madhya-khande, sakala-vaishnava kari’ sange

prati-dina jahnavite jala-keli range


In the Madhya-khanda the Lord daily sports in the waters of the Ganges with the devotees.

CB Adi-khanda 1.143

TEXT 143

madhya-khande, gauracandra nityananda-sange

advaitera grihe giyachila kona range


In the Madhya-khanda Lord Gaurachandra and Nityananda Prabhu go on a mission to Advaita Prabhu’s house.

CB Adi-khanda 1.144

TEXT 144

madhya-khande, advaitera kari’ bahu danda

sheshe anugraha kaila parama-pracanda


In the Madhya-khanda the Lord punishes Advaita Prabhu and then bestows great mercy on Him.


By seeing the behavior of Advaita Prabhu, many people fall into the trap of considering Him a Mayavadi. In order to check this, the Lord physically punished Advaita; then later the Lord bestowed mercy on Him to glorify His devotee.

CB Adi-khanda 1.145

TEXT 145

madhya-khande, chaitanya-nitai-krishna-rama

janila murari-gupta maha-bhagyavan


In the Madhya-khanda the most fortunate Murari Gupta is able to recognize Lord Chaitanya and Nityananda Prabhu to be Krishna and Balarama.


The most fortunate Murari Gupta certainly knew that Nitai and Gaura were Rama and Krishna.

CB Adi-khanda 1.146

TEXT 146

madhya-khande, dui prabhu chaitanya-nitai

nacilena shrivasa-angane eka-öhani


In the Madhya-khanda the two Lords, Chaitanya and Nityananda, dance together in the house of Shrivasa Thakura.


The house of Shrivasa Pandita is famous as Shrivasangana.

CB Adi-khanda 1.147

TEXT 147

madhya-khande, shrivasera mrita-putra-mukhe

jiva-tattva kahaiya ghucaila duhkhe


In the Madhya-khanda the Lord induces Shrivasa’s dead son to speak on the science of the soul, thus destroying everyone’s sorrow.


The Lord helped the relatives of Shrivasa mitigate their distress of separation by inducing Shrivasa’s dead son to describe the living entities’ transmigration from one body to another.

CB Adi-khanda 1.148

TEXT 148

caitanyera anugrahe shrivasa-pandita

pasarila putra-shoke,-jagate vidita


By the mercy of Lord Chaitanya, Shrivasa Thakura gave up lamentation over his son’s death. This incident became known to all.


The word pasarila means “having forgotten.”

CB Adi-khanda 1.149

TEXT 149

madhya-khande, gangaya padila duhkha paiya

nityananda-haridasa anila tuliya


In the Madhya-khanda the Lord, in distress, jumped into the Ganges, and Nityananda and Haridasa pulled Him out.

CB Adi-khanda 1.150

TEXT 150

madhya-khande, caitanyera avashesha-patra

brahmara durlabha narayani paila matra


In the Madhya-khanda Narayani received Lord Chaitanya’s remnants, which are rarely attained by even Lord Brahma.


Shriman Mahaprabhu is the Supreme Absolute Truth. His remnants are rarely attained by even Lord Brahma, who is the first created being of this universe. Narayanidevi, the niece of Shrivasa, was fortunate to receive those remnants. The son of this Narayanidevi, Vrindavana dasa Thakura, is the author of this book.


Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.