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Shri Chaitanya-bhagavata
Adi-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter One: Summary of Lord Gaura’s Pastimes
CB Adi-khanda 1.51
TEXT 51
sevana shunila, ebe shuna thakurala
atma-tantre yena-mate vaisena patala
TRANSLATION
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.
COMMENTARY
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
TEXT 52
shri-narada-gosani ‘tumburu’ kari’ sange
se yasha gayena brahma-sthane shloka-vandhe
TRANSLATION
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.
COMMENTARY
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
TEXT 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?
COMMENTARY
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
TEXT 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.
COMMENTARY
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
TEXT 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
TEXT 56
murdhany arpitam anuvat sahasra-murdhno
bhu-golam sagiri-sarit-samudra-sattvam
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?
COMMENTARY
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
TEXT 57
evam-prabhavo bhagavan ananto
duranta-viryoru-gunanubhavah
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.
COMMENTARY
According to
Shridhara Svami, the word atma-tantra in this verse means “self-sufficient.”
CB Adi-khanda 1.58
TEXT 58
shrishti, sthiti, pralaya, sattvadi yata guna
yanra drishti-pate haya, yaya punah punah
TRANSLATION
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.
COMMENTARY
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
TEXT 59
advitiya-rupa, satya anadi mahattva
tathapi ‘ananta’ haya, ke bujhe se tattva?
TRANSLATION
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?
COMMENTARY
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
TEXT 60
shuddha-sattva-murti prabhu dharena karunaya
ye-vigrahe sabara prakasha sulilaya
TRANSLATION
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.
COMMENTARY
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
TEXT 61
yanhara taranga shikhi’ simha mahavali
nija-jana-mano ranje hana kutuhali
TRANSLATION
He is very
powerful and always prepared to please His personal associates and devotees
with waves of pastimes.
COMMENTARY
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
TEXTS 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.
COMMENTARY
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
TEXT 64
‘shesha’ ba-i samsarera gati nahi ara
anantera name sarva-jivera uddhara
TRANSLATION
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.
COMMENTARY
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
TEXT 65
ananta prithivi giri-samudra-sahite
ye-prabhu dharena shire palana karite
TRANSLATION
On His head,
Anantadeva sustains the entire universe, with its millions of planets
containing enormous oceans and mountains.
CB Adi-khanda 1.66
TEXT 66
sahasra phanara eka-phane ‘bindu’ yena
ananta vikrama, na janena, ‘ache’ hena
TRANSLATION
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.
COMMENTARY
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
TEXT 67
sahasra-vadane krishna-yasha nirantara
gaite achena adi-deva mahi-dhara
TRANSLATION
While bearing the
universe on one of His hoods, Anantadeva chants the glories of Krishna with
each of His thousands of mouths.
COMMENTARY
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
TEXT 68
gayena ananta, shri-yashera nahi anta
jaya-bhanga nahi karu, donhe-balavanta
TRANSLATION
Although He has
been chanting the glories of Lord Krishna since time immemorial, He has still
not come to their end. Both are unconquerable.
COMMENTARY
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
TEXT 69
adyapiha ‘shesha’-deva sahasra-shri-mukhe
gayena chaitanya-yasha anta nahi dekhe
TRANSLATION
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
TEXT 70
ki are, rama-gopale vada lagiyache
brahma, rudra, sura, siddha munishvara, anande
dekhiche
TRANSLATION
How wonderful is
the competition between Balarama and Krishna! Brahma and Shiva along with the
demigods, Siddhas, and Munis watch in great happiness.
COMMENTARY
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
TEXT 71
lag bali cali’ yaya sindhu taribare
yashera sindhu na deya kula, adhika adhika bade
TRANSLATION
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.
COMMENTARY
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
TEXT 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.
COMMENTARY
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
TEXT 73
palana-nimitta hena-prabhu rasatale
achena maha-shakti-dhara nija-kutuhale
TRANSLATION
The most powerful
Lord Ananta Shesha happily resides in Rasatala in order to maintain the
universe.
COMMENTARY
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
TEXT 74
brahmara sabhaya giya narada apane
ei guna gayena tumburu-vina-sane
TRANSLATION
Shri Narada Muni
visits the assembly of Lord Brahma and glorifies the qualities of Lord Ananta
accompanied by his vina.
COMMENTARY
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
TEXT 75
brahmadi-vihvala, ei yashera shravane
iha gai’ narada-pujita sarva-sthane
TRANSLATION
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
TEXT 76
kahilan ei kichu ananta prabhava
hena-prabhu nityananda kara anuraga
TRANSLATION
I have thus
described a portion of Lord Ananta’s glories. Please, therefore, develop
attachment for Lord Nityananda.
COMMENTARY
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
TEXT 77
samsarera para hai’ bhaktira sagare
ye dubibe, se bhajuka nitai-candere
TRANSLATION
Those who wish to
cross the ocean of material existence and drown in the ocean of devotional
service should worship Lord Nityananda.
COMMENTARY
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
TEXT 78
vaishnava-carane mora ei manaskama
bhaji yena janme-janme prabhu balarama
TRANSLATION
My only desire at
the feet of the Vaishnavas is that birth after birth I may worship the feet of
Lord Balarama.
COMMENTARY
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
TEXT 79
‘dvija’, ‘vipra’, ‘brahmana’ yehena nama-bheda
ei-mata ‘nityananda’, ‘ananta’, baladeva’
TRANSLATION
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.
COMMENTARY
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
TEXT 80
antaryami nityananda balila kautuke
chaitanya-caritra kichu likhite pustake
TRANSLATION
Lord Nityananda,
who is the Supersoul, joyfully instructed me to write a book on the pastimes of
Lord Chaitanya.
COMMENTARY
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
TEXT 81
chaitanya-caritra sphure yanhara kripaya
yashera bhandara vaise sheshera jihvaya
TRANSLATION
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.
COMMENTARY
One may refer to
verses 13 and 14 in this regard.
CB Adi-khanda 1.82
TEXT 82
ataeva yashomaya-vigraha ananta
gailun tahana kichu pada-padma-dvandva
TRANSLATION
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
TEXT 83
chaitanya-candrera punya-shravana carita
bhakta-prasade se sphure,-janiha nishcita
TRANSLATION
Hearing the
pastimes of Shri Chaitanyacandra brings all auspiciousness, but know for
certain that they are revealed only through the mercy of the devotees.
COMMENTARY
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
TEXT 84
veda-guhya chaitanya-caritra keba jane?
tai likhi, yaha shuniyachi bhakta-sthane
TRANSLATION
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
TEXT 85
chaitanya-caritra adi-anta nahi dekhi
yena-mata dena shakti, tena-mata likhi
TRANSLATION
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
TEXT 86
kashtera putali yena kuhake nacaya
ei-mata gauracandra more ye bolaya
TRANSLATION
Whatever I
describe is only by the direction of Shri Gaurachandra, just as a puppet dances
only by the direction of the puppeteer.
COMMENTARY
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
TEXT 87
sarva vaishnavera pa’ye kari namaskara
ithe aparadha kichu nahuka amara
TRANSLATION
Let me offer my
respectful obeisances at the feet of the Vaishnavas so that I may not commit
any offenses to them.
COMMENTARY
The Vaishnava
author has humbly written this verse in various places of this book.
CB Adi-khanda 1.88
TEXT 88
mana diya shuna, bhai, shri chaitanya-katha
bhakta-sange ye ye lila kaila yatha-yatha
TRANSLATION
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
TEXT 89
trividha chaitanya-lila-anandera dhama
adi-khanda, madhya-khanda, shesha-khanda nama
TRANSLATION
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
TEXTS 90-91
adi-khande-pradhanatah vidyara vilasa
madhya-khande-caitanyera kirtana-prakasha
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.
COMMENTARY
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
TEXT 92
navadvipe ache jagannatha-mishra-vara
vasudeva-praya tenho-sva-dharma-tatpara
TRANSLATION
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
TEXT 93
tana patni shaci nama-maha-pati-vrata
dvitiya-devaki yena sei jagan-mata
TRANSLATION
His most chaste
wife, Shacidevi, was just like Devaki, the universal mother.
CB Adi-khanda 1.94
TEXT 94
tana garbhe avatirna haila narayana
shri krishna-chaitanya-nama samsara-bhushana
TRANSLATION
From the womb of
mother Shaci appeared Narayana. His name, Shri Krishna Chaitanya, is the
ornament of this world.
COMMENTARY
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
TEXT 95
adi-khande, phalguna-purnima shubha-dine
avatirna haila prabhu nishaya grahane
TRANSLATION
In the Adi-khanda
the Lord’s appearance during an eclipse on the night of the Phalguna Purnima is
described.
COMMENTARY
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
TEXT 96
hari-nama-mangala uthila catur-dige
janmila ishvara sankirtana kari’ age
TRANSLATION
Preceding the
Lord’s birth, the auspicious names of Lord Hari were heard from all directions.
COMMENTARY
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
TEXT 97
adi-khande, shishu-rupe aneka prakasha
pita-mata-prati dekhaila gupta-vasa
TRANSLATION
In the Adi-khanda
the Lord displays various pastimes as a child. He also reveals His own abode to
His parents.
COMMENTARY
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
TEXT 98
adi-khande, dvaja-vajra-ankusha-pataka
griha-majhe apurva dekhila pita-mata
TRANSLATION
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.
COMMENTARY
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
TEXT 99
adi-khande, prabhure hariyachila core
core bhandaiya prabhu ailena ghare
TRANSLATION
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
TEXT 100
adi-khande, jagadisha-hiranyera ghare
naivedya khaila prabhu shri-hari-vasare
TRANSLATION
In the Adi-khanda
the Lord eats grains in the house of Jagadisha and Hiranya on the day of
Ekadashi.
COMMENTARY
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.