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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter One: Summary of Lord Gaura’s Pastimes
CB Adi-khanda 1.51
sevana shunila, ebe shuna thakurala
atma-tantre yena-mate vaisena patala
I have already spoken to you of Anantadeva’s influential service to the Lord. Now hear how the self-sufficient Ananta exists in the lower planetary system of Patala.
The word thakurala means “influence” or “important or opulent pastimes.” The word atma-tantre means “self-supporting.” This is explained by Shridhara Svami in his commentary on the Shrimad Bhagavatam (5.26.13), which is quoted as verse 57 of this chapter. Lord Anantadeva is situated below Rasatala (below the earth) as “self-supporting on His own.”
CB Adi-khanda 1.52
shri-narada-gosani ‘tumburu’ kari’ sange
se yasha gayena brahma-sthane shloka-vandhe
Bearing his stringed instrument, the tumburu, on his shoulders, the great sage Narada Muni always glorifies Lord Ananta in Brahma’s assembly. Narada Muni has composed many transcendental verses in praise of the Lord.
The word tumburu refers to the famous instrument called vina, which is always carried by Shri Narada Muni to glorify the qualities of Lord Hari. (Please refer to verse 74 of this chapter.) Another meaning of tumburu is the celestial singer who is the leader of the Gandharvas. (Please refer to Shrimad Bhagavatam 1.13.60)
The word brahma-sthane refers to Brahma’s assembly known as Manasi, wherein Gandharvas such as Tumburu play their musical instruments. This is described in the Shri Nilakantha commentary on the Mahabharata (Sabha 11.28) wherein Narada describes Brahma’s assembly to Yudhishthira as follows: “A group of twenty Gandharvas and Apsaras come to Brahma’s assembly. Apart from them, there are seven other principle Gandharvas present there, including Hamsa, Haha, Huhu, Vishvavasu, Ruci, Vrishana, and Tumburu.”
The word shloka-vandhe means “accumulating or composing verses.” This verse is a Bengali rendering of part of verse eight of the Twenty-fifth Chapter of the Fifth Canto of Shrimad Bhagavatam, which states: tasyanubhavan bhagavan svayambhuvo naradah saha tumburuna sabhayam brahmanah samshlokayam asa.-“Narada Muni, the son of Lord Brahma, always glorifies Anantadeva in his father’s assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.”
CB Adi-khanda 1.53
utpatti-sthiti-laya-hetavo ‘sya kalpah
sattvadyah prakriti-guna yad-ikshayasan
yad-rupam dhruvam akritam yad ekam atman
nanadhat katham u ha veda tasya vartma
By His glance, the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance, and destruction. The Supreme Soul is unlimited and beginningless, and although He is one, He has manifested Himself in many forms. How can human society understand the ways of the Supreme?
In this and the following four verses taken from Shrimad Bhagavatam (5.25.9-13) Shukadeva Gosvami describes to Maharaja Parikshit the glorification of Sankarshana’s qualities by Narada Muni accompanied by his vina musical instrument or the Gandharva named Tumburu.
CB Adi-khanda 1.54
murtim nah puru-kripaya babhara sattvam
samshuddham sad-asad idam vibhati tatra
yal-lilam mriga-patir adade ‘navadyam
adatum svajana-manamsy udara-viryah
This manifestation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all transcendental. The Supreme Lord is most liberal, and He possesses all mystic power. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarnations and manifests many pastimes.
In his commentary known as Krama-sandarbha, Shrila Jiva Gosvami says, “The word mriga-pati refers to Lord Varahadeva, who performed the pastime of lifting the earth. From this statement the glories of Anantadeva are further enhanced.” Shridhara Svami explains in his Bhavartha-dipika commentary: “Those who are approached for some purpose are called mriga, or wish-fulfilling demigods. Their pati is their master, or He who is the master of the demigods.”
CB Adi-khanda 1.55
yan-nama shrutam anukirtayed akasmad
arto va yadi patitah pralambhanad va
hanty amhah sapadi nrinam ashesham anyam
kam sheshad bhagavata ashrayen mumukshuh
Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immediately purified. Even if he chants the Lord’s name jokingly or by chance, he and anyone who hears him are freed from all sins. Therefore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Shesha? Of whom else should one take shelter?
CB Adi-khanda 1.56
murdhany arpitam anuvat sahasra-murdhno
anantyad animita-vikramasya bhumnah
ko viryany adhi ganayet sahasra-jihvah
Because the Lord is unlimited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees, and living entities, is resting just like an atom on one of His many thousands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?
In his Krama-sandarbha commentary on the Shrimad Bhagavatam, Shri Jiva Gosvami Prabhu says that because the form of the Supreme Lord is immeasurable, the universe naturally appears small in comparison with Him.
CB Adi-khanda 1.57
evam-prabhavo bhagavan ananto
mule rasayah sthita atma-tantro
yo lilaya kshmam sthitaye bibharti
There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.
According to Shridhara Svami, the word atma-tantra in this verse means “self-sufficient.”
CB Adi-khanda 1.58
shrishti, sthiti, pralaya, sattvadi yata guna
yanra drishti-pate haya, yaya punah punah
Simply due to the glance of Lord Ananta, the three material modes of nature interact and produce creation, maintenance, and annihilation. These modes of nature appear again and again.
This and the following verse are Bengali translations of Shrimad Bhagavatam (5.25.9), which is quoted as verse 53 of this chapter. The word drishti-pate means “by His glance.” The words haya and yaya indicate that by His glance the ability for creation, maintenance, and annihilation are made possible. In the Chaitanya-caritamrita (Adi 5.46) it is stated: “Sankarshana is the original shelter of the purusha, from whom this world is created and in whom it is dissolved.”
CB Adi-khanda 1.59
advitiya-rupa, satya anadi mahattva
tathapi ‘ananta’ haya, ke bujhe se tattva?
The Lord is glorified as one without a second and as the supreme truth who has no beginning. Therefore He is called Anantadeva [unlimited]. Who can understand His ways?
The word advitiya means “without a second or devoid of maya,” “fearless,” or “absolute knowledge.” The word satya means dhruva, “the unchanging or supreme truth.” The word anadi means “the original or beginningless” or “unborn.” The word tattva in this verse means vartma, or “path.”
CB Adi-khanda 1.60
shuddha-sattva-murti prabhu dharena karunaya
ye-vigrahe sabara prakasha sulilaya
His form is completely spiritual, and He manifests it only by His mercy. All the activities in this material world are conducted within His form.
This and the following verse are Bengali translations of Shrimad Bhagavatam (5.25.10), which appears in this chapter as verse 54. The word shuddha-sattva in this verse refers to Shri Baladeva, who is the predominating Deity of the sandhini energy, which is one of the three internal potencies. All the ingredients of the spiritual world emanate from Baladeva. In other words, shuddha-sattva, or pure goodness, which is beyond the three modes of material nature, emanates from Him. In other words, He is the cause of spiritual existence. All of Vishnu’s various forms are His plenary portions or portions of His plenary portions, and They are all forms of pure goodness. In the Shrimad Bhagavatam (4.3.23) Lord Shiva speaks to Sati as follows: “I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.” In their commentaries on this verse: (1) Shrila Jiva Gosvami says, “The word vishuddha indicates a complete absence of material influence because of being sheltered by the Lord’s svarupa-shakti;” (2) Shrila Vishvanatha Cakravarti Thakura says, “The word vishuddha indicates that it is spiritual, being composed of the cit-shakti;” and (3) Shrila Shridhara Svami says, “Sattva refers to the consciousness, or the level of pure sattva.” In his commentary on Shrimad Bhagavatam (1.2.24) he says: “Sattva refers to direct perception of Brahman.” And in his commentary on the words vishuddham sattvam urjitam from the Shrimad Bhagavatam (1.3.3), he says: “Vishuddha indicates ‘untouched by the gunas‘ and urjitam means ‘unsurpassed.’” In his Shri Bhagavata-tatparya, Shri Madhvacarya says: “Sattva refers to the possession of saintly qualities, knowledge, strength, and attractive form.” In the Matsya Purana it is stated: “Sattva refers to the totality of all strength and knowledge.” Another name for the state of pure goodness is vasudeva. One who appears in that state is called Vasudeva.
It is stated in the Chaitanya-caritamrita (Adi 4.64-65): “The essential portion of the sandhini potency is shuddha-sattva. Lord Krishna’s existence rests upon it. Krishna’s mother, father, abode, house, bedding, seats, and so on are all transformations of shuddha-sattva.” Again, in the Chaitanya-caritamrita (Adi 5.43-44, 48) it is said: “One variety of the pastimes of the spiritual energy is described as pure goodness [vishuddha-sattva]. It comprises all the abodes of Vaikuntha. The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Sankarshana. That Sankarshana, who is transcendental pure goodness, is a partial expansion of Nityananda Balarama.”
The words murti and vigraha are synonymous-both mean form. All the forms of Lord Vishnu are naturally eternal, full of knowledge and bliss, and purely spiritual; His name, form, qualities, associates, and pastimes are all transcendental. He is factually not impersonal or devoid of spiritual variegatedness. A conditioned soul who is averse to the Lord cannot comprehend the Lord with his imagination born of mental speculation, which is a product of material qualities and faults. The Lord is adhokshaja, or beyond material conception, and the living entities are also transcendental and superior to material nature.
The word sabara in this verse means “of the material and spiritual worlds,” in other words, “of this material world, which is a mixture of cause and effect, and of the spiritual worlds, including all vishnu-tattvas.”
The word sulilaya means “natural” or “by the influence of wonderful pastimes.”
CB Adi-khanda 1.61
yanhara taranga shikhi’ simha mahavali
nija-jana-mano ranje hana kutuhali
He is very powerful and always prepared to please His personal associates and devotees with waves of pastimes.
The word taranga in this verse refers to the waves of the Lord’s unlimited ocean of pastimes. The word shikhi means “having learned,” and the word simha means “the lion,” “Shri Nrisimhadeva,” or, according to Shrila Jiva Gosvami, “Shri Varahadeva.” The word mahavali means “powerfully magnanimous.” The word nija-jana means “other beasts” for the lion, “the devotee Prahlada” for Nrisimhadeva, and “the munis headed by Brahma” or “the earth” for Varahadeva.
CB Adi-khanda 1.62-63
ye ananta-namera shravana-sankirtane
ye-te mate kene nahi bole ye-te jane
ashesha-janmera bandha chinde sei-kshane
ataeva vaishnava na chadena kabhu tane
If we simply try to engage in the congregational chanting of the glories of Lord Anantadeva, the dirty things in our hearts, accumulated during many births, will immediately be washed away. Therefore a Vaishnava never misses the opportunity to glorify Anantadeva.
Verses 62 through 64 are the translation of verse 55.
Please refer to the translation of Shrimad Bhagavatam (6.16.44) quoted in the purport of verse 18.
The word bandha refers to the dirty things in the heart of a conditioned soul, and the word chinde means “washed away.” For an elaboration on the second line of verse 63, one may refer to the translations of Shrimad Bhagavatam (5.25.4, 6.16.34, and 6.16.43).
After giving up the offenses in the chanting of the holy names, if one somehow utters the name of Shri Anantadeva, the knots of speculation born of nescience, which are the root cause of illusory conceptions, are destroyed. As such, Vaishnavas will never attempt to disrespect Shri Anantadeva in any way.
CB Adi-khanda 1.64
‘shesha’ ba-i samsarera gati nahi ara
anantera name sarva-jivera uddhara
Lord Anantadeva is known as Shesha [the unlimited end] because He alone ends our passage through this material world. By chanting His glories, everyone can be liberated.
One may refer to the purport to verse 46 for the meaning of the word Shesha. The word ba-i means “without” or “beyond.” The word gati refers to the means of ending material life. For the meaning of the words sarva-jivera uddhara, one may refer to the Fifth Canto of the Shrimad Bhagavatam, Chapter 26, the first half of verse 8, quoted in the purports of verses 14, 18, and 21, as well as the translation of Shrimad Bhagavatam (6.16.44).
CB Adi-khanda 1.65
ananta prithivi giri-samudra-sahite
ye-prabhu dharena shire palana karite
On His head, Anantadeva sustains the entire universe, with its millions of planets containing enormous oceans and mountains.
CB Adi-khanda 1.66
sahasra phanara eka-phane ‘bindu’ yena
ananta vikrama, na janena, ‘ache’ hena
He is so large and powerful that this universe rests on one of His hoods just like a mustard seed. Indeed, He does not know where it is.
Verses 65 and 66 are the translation of verse 56. In this regard one may refer to the translations of Shrimad Bhagavatam (5.17.21, 5.25.2, and the second half of 6.16.48), which are quoted in the purport of verse 15. The word bindu means “mustard seed.” The meaning of ananta vikrama may be found in the translation of verse 56.
Lord Shri Ananta Shesha has thousands of hoods upon one of which He holds the entire universe, with its many mountains and oceans, like a tiny mustard seed. What to speak of perceiving its weight, the unlimitedly powerful Anantadeva is not even aware of its presence.
CB Adi-khanda 1.67
sahasra-vadane krishna-yasha nirantara
gaite achena adi-deva mahi-dhara
While bearing the universe on one of His hoods, Anantadeva chants the glories of Krishna with each of His thousands of mouths.
Lord Shri Ananta Shesha, who holds the universe on His hood, constantly chants the glories of Lord Krishna with His thousands of mouths. One may refer to the purport of verses 12 and 13 in this regard.
CB Adi-khanda 1.68
gayena ananta, shri-yashera nahi anta
jaya-bhanga nahi karu, donhe-balavanta
Although He has been chanting the glories of Lord Krishna since time immemorial, He has still not come to their end. Both are unconquerable.
The word shri-yashera in this verse refers to the glories or qualities of Lord Krishna. The word jaya-bhanga means “end.” The word donhe means “both Anantadeva and Krishna,” who are the crest jewels amongst eloquent speakers.
CB Adi-khanda 1.69
adyapiha ‘shesha’-deva sahasra-shri-mukhe
gayena chaitanya-yasha anta nahi dekhe
To this very day, Lord Ananta continues to chant the glories of Shri Chaitanya Mahaprabhu, and still He finds no end to them.
CB Adi-khanda 1.70
ki are, rama-gopale vada lagiyache
brahma, rudra, sura, siddha munishvara, anande dekhiche
How wonderful is the competition between Balarama and Krishna! Brahma and Shiva along with the demigods, Siddhas, and Munis watch in great happiness.
In this verse rama-gopale means “between the svayam-rupa, Shri Krishna, and the svayam-prakasha, Shri Balarama, or Anantadeva.” The words vada lagiyache refers to the competition for superiority between the worshipable Lord Krishna, whose sweet qualities are constantly increasing, and the worshiper Lord Ananta, who glorifies the qualities of Shri Krishna with thousands of mouths in thousands of ways.
Siddha in this verse refers to a type of demigod, and munishvara refers to great sages and the best of munis.
CB Adi-khanda 1.71
lag bali cali’ yaya sindhu taribare
yashera sindhu na deya kula, adhika adhika bade
Although Shri Ananta tries to reach the shore of the ocean of Krishna’s qualities, He is unable to do so, for the ocean is continually expanding.
The word lag means “reach” or “near.” Although the ever-increasing ocean of Krishna’s glories is unsurpassable, in order to surpass that ocean, Shri Balarama, or Anantadeva, vigorously chants Krishna’s glories. In this regard, the word sindhu refers to the ocean of Krishna’s glories. Shri Anantadeva thinks that He will reach the shore of the ocean of Krishna’s qualities by chanting with thousands of mouths, but the shoreline of the unsurpassable ocean of Krishna’s glories remains beyond His reach. That is why Shri Anantadeva continues to chant the sweet glories of the unlimited qualities of Krishna with increased enthusiasm with His thousands of mouths.
CB Adi-khanda 1.72
nantam vidamy aham ami munayo ‘gra-jas te
maya-balasya purushasya kuto ‘vara ye
gayan gunan dasha-shatanana adi-devah
shesho ‘dhunapi samavasyati nasya param
Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Shesha, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces.
In this verse from the Shrimad Bhagavatam (2.7.41), the Supreme Lord’s heroic activities related with the material and spiritual worlds are described as unlimited. One may refer to Shrila Jiva Gosvami’s Krama-sandarbha commentary in this regard.
CB Adi-khanda 1.73
palana-nimitta hena-prabhu rasatale
achena maha-shakti-dhara nija-kutuhale
The most powerful Lord Ananta Shesha happily resides in Rasatala in order to maintain the universe.
This verse is the translation of the second half of verse 57. The word palana-nimitta means “maintains.” The word rasatale is mentioned in the Shrimad Bhagavatam (5.24.7) in the following words: “Beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala.”
According to Shrila Shridhara Svami, the abode of Anantadeva is below the earth, or, according to Shrimad Bhagavatam (5.25.1), it is below Patala. The meaning of maha-shakti-dhara is found in the first half of verse 57. Nija-kutuhale means “by His own sweet will.”
CB Adi-khanda 1.74
brahmara sabhaya giya narada apane
ei guna gayena tumburu-vina-sane
Shri Narada Muni visits the assembly of Lord Brahma and glorifies the qualities of Lord Ananta accompanied by his vina.
Tumburu is the stringed instrument that is always found with Shri Narada Rishi. In another opinion it is known as kacchapi. One may refer to the purport of verse 52.
CB Adi-khanda 1.75
brahmadi-vihvala, ei yashera shravane
iha gai’ narada-pujita sarva-sthane
Headed by Lord Brahma, everyone is overwhelmed while hearing the Lord’s glories. Narada Muni is worshiped everywhere for chanting the Lord’s glories.
CB Adi-khanda 1.76
kahilan ei kichu ananta prabhava
hena-prabhu nityananda kara anuraga
I have thus described a portion of Lord Ananta’s glories. Please, therefore, develop attachment for Lord Nityananda.
In this verse ananta prabhava refers to the great influence of Shri Anantadeva. That is why the author, who is a servant of Anantadeva, has addressed Him as Mahaprabhu in verse 16 and as Prabhu in verse 73. In this regard one may refer to Brahma’s statement to King Raivataka in the Vishnu Purana (4.1.26-33). The word anuraga means “constant service with affection.”
CB Adi-khanda 1.77
samsarera para hai’ bhaktira sagare
ye dubibe, se bhajuka nitai-candere
Those who wish to cross the ocean of material existence and drown in the ocean of devotional service should worship Lord Nityananda.
The word samsara means “like an ocean.” If a living entity drowns in it, he is ruined. But if one crosses this material ocean and drowns in the unfathomable water of the service of the Lord, then one achieves eternal happiness. Therefore one who desires to drown in the ocean of service must take shelter of the eternal lotus feet of the Lord.
CB Adi-khanda 1.78
vaishnava-carane mora ei manaskama
bhaji yena janme-janme prabhu balarama
My only desire at the feet of the Vaishnavas is that birth after birth I may worship the feet of Lord Balarama.
The living entities of this material world are busy gratifying their temporary senses. They want to enjoy the objects of the senses through the medium of material knowledge. When one becomes detached from the enjoying mood, he gets the opportunity to approach the Absolute Truth by taking shelter of the spiritual master, who is nondifferent from Lord Nityananda.
Lord Nityananda is nondifferent from the worshipable Lord Shri Krishna Chaitanya. In other words, He is the dearmost servant of svayam-rupa Lord Shri Gaura-Krishna. Pure devotional service is the propensity of pure liberated souls. A true disciple who is engaged in the unmotivated uninterrupted service of Gaura-Krishna is eligible to swim in the ocean of the mellows of devotional service.
It is explained in the Shvetashvatara Upanishad (6.23):
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakashante mahatmanah
“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”
Shrila Narottama dasa Thakura, the crest jewel of the paramahamsas has written in his Prarthana:
nitai pada-kamala, koti-candra-sushitala,
ye chayaya jagat judaya.
hena nitai vine bhai, radha-krishna paite nai,
dridha kari’ dhara nitaira paya.
“The lotus feet of Lord Nityananda are as soothing as the rays of millions of moons. The entire world can be solaced by the shelter of His lotus feet. Dear brother, without the mercy of Lord Nityananda no one can attain the lotus feet of Radha-Krishna. Therefore catch hold of the lotus feet of Nityananda with firm determination.”
Shri Nityananda-Baladeva is the source of all vishnu-tattvas and the Lord of the Vaishnavas, or servants of Vishnu. In order to serve that Lord, the author offers prayers at the feet of His eternal servants, the Vaishnavas. The Vaishnavas are eternal, liberated, and always worshipable for the living entities. The author shows that submission to the Vaishnavas is one of the inseparable limbs of pure devotional service. By setting example, he teaches cheaters, wretches, proud persons, and persons bewildered by the influence of false ego that in order to achieve one’s desired goal one should pray at the feet of the devotees.
CB Adi-khanda 1.79
‘dvija’, ‘vipra’, ‘brahmana’ yehena nama-bheda
ei-mata ‘nityananda’, ‘ananta’, baladeva’
Just as dvija, vipra, and brahmana are different names of the same person, Nityananda, Ananta, and Baladeva are similarly different names of the same Lord.
Just as the words dvija, vipra, and brahmana are of the same category, Ananta, Baladeva, and Nityananda are different names for the same personality.
CB Adi-khanda 1.80
antaryami nityananda balila kautuke
chaitanya-caritra kichu likhite pustake
Lord Nityananda, who is the Supersoul, joyfully instructed me to write a book on the pastimes of Lord Chaitanya.
The author has described himself as the last servant of Lord Nityananda. In other words, after accepting the author, Lord Nityananda did not accept any other disciples. Shri Nityananda Prabhu appeared in the heart of the author and instructed him to describe the characteristics of Lord Chaitanya. By using the word antaryami as an adjective of Nityananda Prabhu, it is indicated that the author received within his heart the instruction to write this book after the disappearance of Lord Nityananda.
CB Adi-khanda 1.81
chaitanya-caritra sphure yanhara kripaya
yashera bhandara vaise sheshera jihvaya
By the mercy of Lord Nityananda the pastimes of Shri Chaitanya will become manifest, because His tongue is the storehouse of Lord Chaitanya’s glories.
One may refer to verses 13 and 14 in this regard.
CB Adi-khanda 1.82
ataeva yashomaya-vigraha ananta
gailun tahana kichu pada-padma-dvandva
Therefore Shri Ananta is the embodiment of Lord Chaitanya’s glories. Thus I have described a fragment of Ananta’s glories.
CB Adi-khanda 1.83
chaitanya-candrera punya-shravana carita
bhakta-prasade se sphure,-janiha nishcita
Hearing the pastimes of Shri Chaitanyacandra brings all auspiciousness, but know for certain that they are revealed only through the mercy of the devotees.
The meaning of punya-shravana carita is found in the Shrimad Bhagavatam (1.2.17), which states: punya-shravana-kirtanah-“hearing and chanting of the Lord’s names and characteristics is supremely purifying.”
The author has accepted the pastimes of Shri Chaitanya Mahaprabhu that he heard from the mouths of His devotees as the ingredients for the composition of this Shri Chaitanya-bhagavata. By this example the author shows that one must follow the footsteps of the Vaishnavas and accept the process of hearing in disciplic succession.
CB Adi-khanda 1.84
veda-guhya chaitanya-caritra keba jane?
tai likhi, yaha shuniyachi bhakta-sthane
Who can understand the pastimes of Shri Chaitanya? They are confidential even to the Vedas. Therefore I will write only what I have heard from the devotees.
CB Adi-khanda 1.85
chaitanya-caritra adi-anta nahi dekhi
yena-mata dena shakti, tena-mata likhi
I do not find a beginning or end to the pastimes of Shri Chaitanya. I write whatever He inspires me.
CB Adi-khanda 1.86
kashtera putali yena kuhake nacaya
ei-mata gauracandra more ye bolaya
Whatever I describe is only by the direction of Shri Gaurachandra, just as a puppet dances only by the direction of the puppeteer.
As a puppet cannot dance independently but dances in various ways according to the unseen direction of the puppeteer, the most merciful Supreme Lord, Shri Gaurachandra, has directed me to dance and chant His names and qualities. I am unable to independently dance, in the form of chanting His names and qualities. Shrila Kaviraja Gosvami has stated in the Chaitanya-caritamrita (Adi 8.39): “Shri Chaitanya Mahaprabhu has personally spoken through the writings of Shri Vrindavana dasa Thakura.”
CB Adi-khanda 1.87
sarva vaishnavera pa’ye kari namaskara
ithe aparadha kichu nahuka amara
Let me offer my respectful obeisances at the feet of the Vaishnavas so that I may not commit any offenses to them.
The Vaishnava author has humbly written this verse in various places of this book.
CB Adi-khanda 1.88
mana diya shuna, bhai, shri chaitanya-katha
bhakta-sange ye ye lila kaila yatha-yatha
My dear brother, please hear with attention the topics of Shri Chaitanya concerning the various pastimes that He performed with His devotees.
CB Adi-khanda 1.89
trividha chaitanya-lila-anandera dhama
adi-khanda, madhya-khanda, shesha-khanda nama
The pastimes of Shri Chaitanya are the abode of all happiness. These pastimes are divided into Adi-khanda, Madhya-khanda, and Antya-khanda.
CB Adi-khanda 1.90-91
adi-khande-pradhanatah vidyara vilasa
shesha-khande-sannyasi-rupe nilacale sthiti
nityananda-sthane samarpiya gauda-kshiti
The Adi-khanda mainly describes the Lord’s scholastic pastimes. In the Madhya-khanda the Lord’s kirtana pastimes are described. The Antya-khanda contains descriptions of the Lord’s residence in Jagannatha Puri as a sannyasi and His entrusting the Bengal preaching to Nityananda Prabhu.
Among the three khandas, or sections, of this book, the Adi-khanda describes the Lord’s scholastic pastimes, the Madhya-khanda describes the Lord’s kirtana pastimes, and the Antya-khanda describes the Lord’s residence in Jagannatha Puri as a sannyasi. In His pastimes as a householder, Lord Gaurasundara instructed the people of Bengal in the process of kirtana. In His pastimes as a sannyasi, He remained in Jagannatha Puri and nourished His devotees. When the Lord preached devotional service in Bengal, Shri Nityananda Prabhu, Haridasa Thakura, and other pure devotees assisted Him in His preaching. When Shriman Mahaprabhu resided in Nilacala, He appointed Lord Nityananda as the principal preacher for Bengal. The Gaudiya devotees who resided in Nilacala were under the care of Shri Svarupa Damodara Gosvami, and the devotees in Bengal constantly worshiped Lord Hari under the care of Nityananda Prabhu. Shriman Mahaprabhu was personally in charge of the preachers in Nilacala, and He appointed Nityananda Prabhu to take charge of the preachers in Bengal. Shri Nityananda Prabhu preached all over Bengal with His twelve prominent devotees. In Vraja-mandala, Shri Rupa and Sanatana Gosvami were the commander-in-chiefs who accepted the responsibility for preaching in the West.
CB Adi-khanda 1.92
navadvipe ache jagannatha-mishra-vara
Jagannatha Mishra was always enthusiastic in following his religious principles while residing in Navadvipa. He was equal to Vasudeva, the father of Lord Krishna.
CB Adi-khanda 1.93
tana patni shaci nama-maha-pati-vrata
dvitiya-devaki yena sei jagan-mata
His most chaste wife, Shacidevi, was just like Devaki, the universal mother.
CB Adi-khanda 1.94
tana garbhe avatirna haila narayana
shri krishna-chaitanya-nama samsara-bhushana
From the womb of mother Shaci appeared Narayana. His name, Shri Krishna Chaitanya, is the ornament of this world.
While narrating topics regarding the Absolute Truth, the author has addressed Lord Chaitanya’s father and mother as Vasudeva and Devaki and Lord Chaitanya Mahaprabhu as Narayana. Such statements are not incorrect when describing the Absolute Truth or His opulences, for if the sweet features of the Lord are discussed amongst ignorant people they will achieve no benefit. While at home, Shriman Mahaprabhu had various names like Nimai and Vishvambhara. After accepting sannyasa, He was known as Shri Krishna Chaitanya. The Lord inspired the people of the world to chant the names of Krishna and thus fulfilled the purport of the name “Shri Krishna Chaitanya.” Amongst the social orders, the order of sannyasa is the highest. That is why the sannyasa names are ornaments of the world.
CB Adi-khanda 1.95
adi-khande, phalguna-purnima shubha-dine
avatirna haila prabhu nishaya grahane
In the Adi-khanda the Lord’s appearance during an eclipse on the night of the Phalguna Purnima is described.
Shriman Mahaprabhu appeared during a lunar eclipse on the full moon night of the month of Phalguna (February-March) in the year 1486.
CB Adi-khanda 1.96
hari-nama-mangala uthila catur-dige
janmila ishvara sankirtana kari’ age
Preceding the Lord’s birth, the auspicious names of Lord Hari were heard from all directions.
People throughout the world considered the occasion of the lunar eclipse as most auspicious, so they engaged in loud chanting of the names of Hari. The Lord appeared as this chanting was going on.
CB Adi-khanda 1.97
adi-khande, shishu-rupe aneka prakasha
pita-mata-prati dekhaila gupta-vasa
In the Adi-khanda the Lord displays various pastimes as a child. He also reveals His own abode to His parents.
In the material world, the Supreme Lord and His abode are unmanifested. The Lord exhibited His unmanifest abode to His parents by awakening their transcendental knowledge.
CB Adi-khanda 1.98
griha-majhe apurva dekhila pita-mata
In the Adi-khanda the Lord’s parents are astonished to see footprints marked with the signs of a banner, a thunderbolt, an elephant goad, and a flag.
The symptoms of a great personality like banner, thunderbolt, elephant goad, and flag are mentioned in the Samudrika. These marks are eternally manifested on the lotus feet of the Supreme Lord. Wherever the Lord walked within the house, He left impressions of these marks, which were seen by mother Shaci.
CB Adi-khanda 1.99
adi-khande, prabhure hariyachila core
core bhandaiya prabhu ailena ghare
In the Adi-khanda the Lord is kidnapped by thieves, who become bewildered and return the Lord to His home.
CB Adi-khanda 1.100
adi-khande, jagadisha-hiranyera ghare
naivedya khaila prabhu shri-hari-vasare
In the Adi-khanda the Lord eats grains in the house of Jagadisha and Hiranya on the day of Ekadashi.
The appearance day of the Lord, Ekadashi, and a few Dvadashis are called Hari-vasara. On these days the servants of Lord Hari abstain from all kinds of activities and vow to serve Hari while fasting. But since the Lord is the Supreme Personality of Godhead, He did not exhibit pastimes like fasting on Hari-vasara, which must be observed by His devotees; rather, He accepted various foodstuffs that were offered to Him.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.