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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Ten: Marriage with Shri Lakshmipriya
CB Adi-khanda 10.1
jaya jaya gauracandra maha-maheshvara
jaya nityananda-priya nitya-kalevara
All glories to Shri Gaurachandra, the Lord of all lords! All glories to Shri Nityananda’s beloved Lord, who possesses an eternal form.
The word nitya-kalevara refers to the sac-cid-ananda form of the Supreme Lord, Shri Gaurasundara. Although His form is eternal, in order that it may not be perceived as temporary and perishable, it has been described here as eternal in accordance with the readers’ highly intellectual understanding that there is no difference between the holy name and the Lord. Within the gross body of the conditioned soul is his subtle body, and within the gross and subtle body is the liberated spirit soul, of whom Shri Nityananda is the source, and His object of ten varieties of service, Shri Govinda-mohini along with Her worshipable Lord, Shri Govinda, are the objects of five types of pure devotional service. Therefore the philosophy of distinguishing between the body and owner of the body of the living entities, who are controlled by maya, to be applicable to the Supreme Lord, who controls maya, is completely prohibited. In the subtle heavenly planets, the bodies of the demigods consist of gross knowledge, and Lord Vishnu is present within the bodies of the subordinate demigods as the controller. The supreme worshipable Lord of such controllers is Shri Gaurasundara, who is the combined form of Shri Radha-Govinda.
CB Adi-khanda 10.2
jaya shri-govinda-dvara-palakera natha
jiva-prati kara, prabhu, shubha-drishti-pata
All glories to the Lord of Govinda the doorkeeper. O Lord, please glance mercifully on the living entities.
Shri Govinda was the doorkeeper of Shri Vishvambhara. Govinda guarded the doors of Vishvambhara’s house. (See Chaitanya-bhagavata, Adi 11.39-40, 13.2; Madhya 6.6, 8.114, 13.338, 23.152, 451; and Antya 1.52, 2.35, 7.5, 8.58, 9.195-196.)
CB Adi-khanda 10.3
jaya jaya jagannatha-putra vipra-raja
jaya hau to’ra yata shri-bhakta-samaja
All glories to Jagannatha’s son, the king of the brahmanas. All glories to all of Your devotees.
The phrase shri-bhakta-samaja is explained as follows: Vrajendra-nandana Shri Krishna is the only worshipable Lord. That Supreme Lord, in His two forms as vishaya and ashraya, the worshipable and the worshiper, is the worshipable object of all His subordinates. The vishaya-vigraha, or object of worship, who is the Lord of the goddess of fortune, and the ashraya-vigraha, or abode of worship, who is the goddess of fortune, are both the objects of service for Their devotees. The devotees’ favorable cultivation of service towards their worshipable object is called bhakti, or devotional service. The servants of the vishaya and ashraya are known as bhaktas. They are many, so collectively they are called bhakta-samaja. Under the categories of six opulences, various spiritual splendors are present in this bhakta-samaja. That is why the devotees have been described as Shri-bhakta-samaja. All the devotees who are under the shelter of the energetic Lord’s energy try to please their worshipable Lord in various ways.
CB Adi-khanda 10.4
jaya jaya kripa-sindhu kamala-locana
hena kripa kara,-tora yashe rahu mana
All glories to the lotus-eyed Lord, who is an ocean of mercy. O Lord, please bless me that my mind may be absorbed in Your glories.
When the living entities’ highest spiritual propensities are engaged in the service of the Supreme Lord, who is full in six opulences, there is no inconvenience for them. When a living entity becomes greedy for objects not related to the Lord, he loses his opulences and, being disturbed by his restless mind, he furthers his conditional life. That is why the author, with a desire to be attracted to the Supreme Lord, is hereby praying for His mercy.
CB Adi-khanda 10.5
adi-khande shuna, bhai, caitanyera katha
vidyara vilasa prabhu karilena yatha
My dear brothers, please listen to the topics of Shri Chaitanya in this Adi-khanda, wherein the description of the Lord’s scholastic pastimes are found.
The words vidyara vilasa are explained as follows: The conditioned soul in this material world is infected with nescience. In other words, he is born ignorant of his and other’s constitutional position. When the aspect of spiritual knowledge that is part of the conditioned soul’s constitution is unmanifest, his state is known as nescience, or ignorance. And the awakening and development of spiritual propensities by eradicating the absence of knowledge of the Absolute Truth is called vidya, or knowledge. In other words, the awakening of one’s spiritual propensities by a learned person is known as the achievement of spiritual knowledge. The awakening of other’s spiritual propensities, which benefits self-realized persons in various ways, is known as vidyara vilasa. Under the shelter of nescience, or ignorance, the living entities become illusioned or bewildered-this is the opposite propensity from spiritual knowledge. When on the strength of this propensity and with the help of sensual knowledge the conditioned souls attempt to advance through the ascending process, they reveal their ignorance to learned persons. Shriman Mahaprabhu also manifested such vidyara vilasa pastimes for the benefit of the entire world and thus delivered the living entities from the clutches of nescience.
CB Adi-khanda 10.6
hena-mate navadvipe shri-gaurasundara
ratri-dina vidya-rase nahi avasara
In this way Shri Gaurasundara engaged day and night in His studies while residing in Navadvipa.
CB Adi-khanda 10.7
ushah-kale sandhya kari’ tridashera-natha
padite calena sarva-shishya-gana-satha
After performing His morning rites, the Lord of Tridasha went to school along with His classmates.
The word tri, or “three,” in the word tridashera-natha, in consideration of places, refers to the Bhur, Bhuvar and Svar planetary systems; in consideration of time, refers to past, present, and future; in consideration of persons, refers to Brahma, Vishnu, and Rudra; and the word dasha, in consideration of directions, refers to east, west, north, south, northeast, southeast, northwest, southwest, up, and down. The word tridasha refers to each of the ten directions-above, center, and below. Otherwise the word tridasha, in consideration of persons, refers to thirty-three demigods. From the less-intelligent point of view the word tridasha-puri refers to the heavenly kingdom, and the word tridasha-natha refers to Indra, the husband of Shaci. And from the intellectual point of view it refers to Lord Upendra. Some people say that tridasha refers to the twelve Adityas, the eleven Rudras, the eight Vasus, and the two Ashvini-kumaras. Yet others say that each of these thirty-three demigods represent ten million others. According to the learned viewpoint, all these word meanings are included within Vishnu.
The phrase shishya-gana-satha indicates that since the disciples of the teacher Gangadasa Pandita were more or less subordinate to Nimai, they respected Him as the principle student and as good as their teacher.
CB Adi-khanda 10.8
asiya vaisena gangadasera sabhaya
paksha-pratipaksha prabhu karena sadaya
The Lord would sit in Gangadasa’s class and continually engage in debate.
The word paksha refers to two different meanings of one subject. A bird is able to fly in the sky with the help of its two wings; similarly, when there is some doubt about a subject matter, then both sides-the purva-paksha, or challenging side, and the para-paksha, or concluding side-are needed to reach a conclusion. Consistency must be maintained with the para-paksha. Each side refers to the other side as the para-paksha, or opposing side; or in other words, from an impartial viewpoint, each side is sva-paksha, or one’s own side, and from a partial view, each side is an opposing side. The words paksha-pratipaksha refer to debate and counterdebate, favorable and unfavorable questions and answers, one’s own side and the opposing side, or the challenging side and concluding side.
CB Adi-khanda 10.9
prabhu-sthane punthi cinte nahi ye-ye-jana
tahare se prabhu kadarthena anukshana
The Lord would always defeat the arguments of anyone who disagreed with His explanations.
The word kadarthana means “to distort the meaning,” “to point out inconsistencies or prove unreasonable,” “to pollute,” “to condemn,” or “to outright reject.”
CB Adi-khanda 10.10
padiya vaisena prabhu punthi cintaite
ya’ra yata gana laiya vaise nana-bhite
After class, the Lord sat in the midst of His friends to discuss the subjects further.
The word cintaite means “to consider,” “to discuss,” or “to cultivate.” The word nana-bhite refers to various directions, various sides, or various groups.
CB Adi-khanda 10.11
na cinte murari-gupta punthi prabhu-sthane
ataeva prabhu kichu calena tahane
Murari Gupta did not care to sit in the Lord’s discussions, therefore the Lord desired to confront him.
The word calena means “to induce,” “to stun with one’s explanation,” “to remove,” “to dislocate,” “to induce shaking,” “to twirl,” “to condemn or chastise,” or “to pollute or criticize.”
CB Adi-khanda 10.12
yoga-patta-chande vastra kariya bandhana
vaisena sabhara madhye kari’ virasana
Nimai wore His cloth like a sannyasi, and He sat in the virasana posture.
In this verse the word yoga-patta refers to the way Vedic sannyasis wear their cloth. The word yoga-kaksha is found in Shridhara Svami’s commentary on Shrimad Bhagavatam (4.6.39). The piece of cloth circling tightly around the back and thigh like a belt that a sannyasi wears is called yoga-patta. It is stated in the Padma Purana, Kartika-mahatmya, Chapter 2: “The piece of cloth that a sannyasi wears wrapped around his side like a bangle that covers his back and hangs down to his knees is called yoga-patöa.”
The word virasana refers to sitting (like a hero) with one’s left foot on the right thigh and right foot on left thigh. This is explained in Shridhara Svami’s commentary on the Shrimad Bhagavatam (4.6.38) wherein he quotes from the yoga-shastras as follows: “Placing the right foot on the left thigh and the left foot on the right thigh while placing the left hand on the left thigh and raising the right hand in an argumentative pose is called virasana.”
CB Adi-khanda 10.13
candanera shobhe urddhva tilaka su-bhati
mukuta ganjaye divya-dashanera jyotih
He was smeared with sandalwood pulp and decorated with tilaka. The effulgence of His beautiful teeth condemned that of a string of pearls.
The word su-bhati means “effulgent,” “beautiful,” and “pleasing to the eyes.”
The word ganjaye (derived from the Sanskrit verb ganj) means “to condemn,” “to criticize,” or “to cause trouble.”
CB Adi-khanda 10.14
gauranga-sundara vesha madana-mohana
shodasha-vatsara prabhu prathama-yauvana
In His fresh youth, at the age of sixteen, Shri Gauranga’s beauty captivated even Cupid.
CB Adi-khanda 10.15
brihaspati jinina panditya-parakasha
svatantra ye punthi cinte, ta’re kare hasa
In knowledge, He surpassed Brihaspati, the spiritual master of the demigods. He would tease those who studied on their own.
CB Adi-khanda 10.16-18
prabhu bole,-“ithe ache kon bada jana?
asiya khanduka dekhi amara sthapana?
sandhi-karya na janiya kona kona jana
apane cintaye punthi prabodhe apana’
ahankara kari’ loka bhale murkha haya
yeba jane, ta’ra öhani punthi na cintaya”
The Lord challenged, “Let us see who is intelligent enough to refute My conclusions. Some students don’t even know the rules of conjunctions, yet they are satisfied to study on their own. Thus they eventually become fools because they do not take help from someone in knowledge.”
The word sthapana means “conclusion.”
The word bhale means “due to foreseen faults.”
Nimai proudly challenged as follows: “There is no one more intelligent, more learned, and more knowledgeable in Navadvipa who can refute My conclusions. How surprising it is that although many people do not know the first lesson of grammar, how to join words, by the influence of their false ego they think they will become learned by independently studying their books! But in spite of their false ego, I can see that due to foreseen faults they achieve only foolishness while presenting their answers, because they do not come and study from Me, the Lord of Sarasvati and object of service for the crest jewels amongst learned scholars.”
CB Adi-khanda 10.19
shunaye murari-gupta aöopa-öankara
na bolaye kichu, karya kare apanara
Hearing Nimai’s provocative statement, Murari Gupta did not say anything, but went on with his work.
The phrase aöopa-öankara is explained as follows: the prefix a (meaning to envy someone out of false ego or to cause trouble) joins with tup, which means “to be puffed up,” “to be proud,” “to be angry,” or “to be very egoistic;” and the word öankara means “the sound of a bowstring,” “the clanging of armor,” or “to be astonished.” Therefore aöopa-öankara means “to speak egoistic words with pride or bragging before piercing them with arrowlike words.”
CB Adi-khanda 10.20
tathapiha prabhu tan’re calena sadaya
sevaka dekhiya bada sukhi dvija-raya
Although the Lord was pleased that His servant remained silent, He nevertheless continued to challenge him.
CB Adi-khanda 10.21
prabhu bole,-“vaidya, tumi iha kene padha?
lata-pata niya giya rogi kara dada
He said, “O doctor, why are you studying here? You should go gather some leaves and herbs to cure the sick.
CB Adi-khanda 10.22
vyakarana-shastra ei-vishamera avadhi
kapha-pitta-ajirna-vyavastha nahi ithi
“The literatures on grammar are most difficult to understand, and they do not mention anything about mucus, bile, or indigestion.
The words vishamera avadhi mean “ultimately (extremely) difficult.”
CB Adi-khanda 10.23
mane mane cinti’ tumi ki bujhibe iha?
ghare yaha tumi rogi dridha kara giya”
“What will you learn by studying on your own? Better you go home and treat the sick.”
CB Adi-khanda 10.24
rudra-amsha murari parama-kharatara
tathapi nahila krodha dekhi vishvambhara
Murari Gupta is by nature most harsh, for he is an expansion of Lord Rudra. Still he did not become angry at Vishvambhara.
CB Adi-khanda 10.25
pratyuttara dila,-“kene bada ta’ öhakura?
sabarei cala’ dekhi’ garvaha pracura?
He replied, “Dear respected sir, why are You so proud? Why do You challenge everyone?
CB Adi-khanda 10.26
sutra, vritti, panji, öika, yata hena kara
ama’ jijnasiya ki na paila uttara?
“Have You asked me about a sutra, vritti, panji, or öika and not received a reply?
CB Adi-khanda 10.27
vina jijnasiya bola,-’ki janis tui’
öhakura brahmana tumi, ki baliba muni!”
“You have not asked me, yet You claim that I don’t know anything. You are a respected brahmana, so what can I say?”
CB Adi-khanda 10.28
prabhu bole,-“vyakhya kara aji ye padila”
vyakhya kare gupta, prabhu khandite lagila
The Lord said, “So tell Me what you learned today.” Then as Murari began to explain, the Lord began to refute him.
CB Adi-khanda 10.29
gupta bole eka artha, prabhu bole ara
prabhu-bhritye keha ka’re nare jinibara
Murari would give one explanation, and the Lord would give another, yet neither the master or the servant could defeat the other.
CB Adi-khanda 10.30
prabhura prabhave gupta parama-pandita
murarira vyakhya shuni’ hana harashita
By the mercy of the Lord, Murari Gupta was a great scholar. The Lord was pleased, therefore, to hear his explanations.
CB Adi-khanda 10.31
santoshe dilena tan’ra ange padma-hasta
murarira deha haila ananda samasta
In satisfaction, the Lord touched Murari’s body with His lotus hand and Murari became filled with ecstasy.
CB Adi-khanda 10.32
cintaye murari-gupta apana-hridaye
“prakrita-manushya kabhu e purusha nahe
Murari Gupta thought, “He is certainly not an ordinary person.
The words prakrita-manushya refer to conditioned souls who are under the control of maya, or material nature.
CB Adi-khanda 10.33
emana panditya kiba manushyera haya?
hasta-sparshe deha haila parananda-maya
“Can an ordinary human being possess such knowledge? Just by His touch, my body was filled with ecstasy.
CB Adi-khanda 10.34-35
cintile ihana sthane kichu laja nai
emata subuddhi sarva-navadvipe nai
santoshita haiya bolena vaidya-vara
“cintiba tomara sthane, shuna vishvambhara”
“Why should I be embarrassed to study under Him? In all of Navadvipa there is no one more intelligent than Him.” Feeling satisfied in this way, the great doctor said, “Listen, Vishvambhara, from now on I will study under You.”
The word cintile means “to practice one’s lessons,” while cintiba means “I will practice my lessons.”
CB Adi-khanda 10.36
öhakure sevake hena-mate kari’ range
ganga-snane calilena laiya saba sange
After this pleasing exchange between the Lord and His servant, Nimai and His friends went to take bath in the Ganges.
CB Adi-khanda 10.37
ganga-snana kariya calila prabhu ghare
ei-mata vidya-rase ishvara vihare
After finishing His bath, the Lord went home. Thus the Supreme Lord enjoyed the life of a student.
CB Adi-khanda 10.38
mukunda-sanjaya bada maha-bhagyavan
yanhara alaye vidya-vilasera sthana
The Lord opened His school at the house of the most fortunate Mukunda Sanjaya.
Mukunda Sanjaya was a resident of Shri Navadvipa and the father of Purushottama Sanjaya. In the vast Candi-mandapa of his house, Nimai Pandita taught grammar and similar subjects to him, his son, and various other students. In this regard one may see Adi-khanda, Chapter 12, verses 72 and 91, Chapter 15, verses 5-7, 32-33, and 70-71, and Madhya-khanda, Chapter 1, verses 127-130.
CB Adi-khanda 10.39
tahana putrere prabhu apane padaya
tanhara o tan’ra prati bhakti sarvathaya
His son, Purushottama Sanjaya, became the Lord’s student. He also had great devotion for the Lord.
CB Adi-khanda 10.40
bada candi-mandapa achaye ta’na ghare
catur-dike vistara paduya tanhi dhare
There was a large Candi-mandapa in the courtyard of his house. That hall had the capacity to hold many students.
The word candi-mandapa refers to a hall within the courtyard of a Hindu householder wherein worship and recitation of prayers to Candi, or Durga, is performed. It is also called devi-griha, “house of the goddess,” or öhakura-dalana, “hall of the gods.” This place is generally offered to guests for their sitting.
CB Adi-khanda 10.41
goshöhi kari’ tanhai padana dvija-raja
sei sthane gaurangera vidyara samaja
Lord Gauranga, the king of the brahmanas, used to divide His students in groups and teach them in that hall.
CB Adi-khanda 10.42
kata-rupe vyakhya kare, kata va khandana
adhyapaka-prati se akshepa sarva-kshana
Nimai would give various explanations and refutations as He continually derided the other teachers.
The word akshepa (found in alankara-shastra) means “chastisement,” “condemnation,” “pollution,” and “pointing out one’s faults.”
CB Adi-khanda 10.43
prabhu kahe,-“sandhi-karya-jnana nahi ya’ra
kali-yuge ‘bhaööacarya’ padavi tahara
The Lord said, “In the age of Kali, one who doesn’t even know the rules of conjunctions is still given the title of Bhaööacarya.
Accepting the title “Bhaööacarya” (a learned scholar of the shrutis, nyaya, or mimamsa) without going through the primary lessons of sandhi, or joining words, as found in children’s grammar, is irrational, the basis of irreligiousity, and possible only in Kali-yuga. This is confirmed in the Shrimad Bhagavatam (12.3.38) as follows: dharmam vakshyanty adharma-jna adhiruhyottamasanam-“Those who know nothing about religion will mount a high seat and presume to speak on religious principles.”
CB Adi-khanda 10.44
hena jana dekhi phanki baluka amara!
tabe jani ‘bhaööa’-’mishra’ padavi sabara
“Let them refute My explanations, then I will accept them as actual Bhaööacaryas and Mishras.”
CB Adi-khanda 10.45
ei-mata vaikunöha nayaka vidya-rase
krida kare, cinite na pare kona dase
In this way the Lord of Vaikunöha sportingly enjoyed His life as a scholar, yet none of His servants could recognize Him.
CB Adi-khanda 10.46
kichu-matra dekhi’ ai putrera yauvana
vivahera karya mane cinte anukshana
When mother Shaci saw her son’s first symptoms of maturity, she began to make plans for His marriage.
CB Adi-khanda 10.47
sei navadvipe vaise eka subrahmana
vallabha-acarya nama-janakera sama
There was one qualified brahmana in Navadvipa named Vallabhacarya, who was equal to Janaka Maharaja.
In the Gaura-ganoddesha-dipika (44) it is stated: “Janaka, the great King of Mithila, has now appeared as Vallabhacarya. He is also accepted as Bhishmaka, the father of Rukmini. Shri Janaki, Rukmini, and Lakshmi were all his daughters.”
CB Adi-khanda 10.48
ta’na kanya ache-yena lakshmi murti-mati
niravadhi vipra tan’ra cinte yogya pati
He had a daughter who appeared to be the personification of Lakshmi. That brahmana was constantly searching for a qualified husband for her.
CB Adi-khanda 10.49
daive lakshmi eka-dina gela ganga-snane
gauracandra henai samaye seikhane
By providence, one day when Lakshmi went to take bath in the Ganges, Gaurachandra was there at the same time.
CB Adi-khanda 10.50
nija-lakshmi ciniya hasila gauracandra
lakshmi o vandila mane prabhu-pada-dvandva
Gaurachandra smiled when He recognized His beloved Lakshmi, and Lakshmi mentally offered her obeisances to the Lord’s lotus feet.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.