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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 12-The Lord's Wandering Throughout Navadvipa > Adi-khanda 12/101-150

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Twelve: The Lord’s Wandering Throughout Navadvipa



CB Adi-khanda 12.101

TEXT 101

tulasire jala diya pradakshina kari’

bhojane vasila giya bali’ ‘hari-hari’


Then, after watering and circumambulating tulasi, the Lord recited the name of Hari as He sat down to eat.

CB Adi-khanda 12.102

TEXT 102

lakshmi dena anna, kha’na vaikunthera pati

nayana bhariya dekhe ai punyavati


Lakshmi served rice and the Lord of Vaikuntha ate. The pious mother Shaci watched to her full satisfaction.

CB Adi-khanda 12.103

TEXT 103

bhojana-antare kari’ tambula carvana

shayana karena, lakshmi sevena carana


After finishing His meal, the Lord chewed betel nuts and then laid down while Lakshmi massaged His lotus feet.

CB Adi-khanda 12.104

TEXT 104

kata-kshana yoga-nidra-prati drishti diya

punah prabhu calilena pustaka laiya


After taking some rest, the Lord again went out with His books.


The word yoga-nidra is explained as follows: The science of self-realization is called yoga. As through self-realization (for the devotees) external feelings are vanquished (or, for the Lord, His manifested pastimes in this world remain unmanifested), this has been compared with sleep. (This is the explanation of Shridhara Svami in his Svaprakasha commentary on the Vishnu Purana.) Yogamaya is yoga-nidra, because she steals the symptoms of consciousness from everyone just as sleep does. (This is the explanation from Toshani.) Yoga-nidra is the predominating deity of the Lord’s energy. (This is the explanation of Viraraghava.)

CB Adi-khanda 12.105

TEXT 105

nagare asiya kare vividha vilasa

sabara sahita kare hasiya sambhasha


Nimai enjoyed various pastimes in the city and smiled as He talked with the residents.

CB Adi-khanda 12.106

TEXT 106

yadyapi prabhura keha tattva nahi jane

tathapi sadhvasa kare dekhi’ sarva-jane


Although no one knew His real identity, the residents still offered Him respects whenever they saw Him.

CB Adi-khanda 12.107

TEXT 107

nagare bhramana kare’ shri-shacinandana

devera durlabha vastu dekhe sarva-jana


Although Shri Shacinandana is rarely seen by even the demigods, He now wandered through the streets of Navadvipa within the sight of all.


Shri Gaurasundara is not perceivable by even the demigods. The demigods who reside in heaven are the best of the living entities under the three modes of material nature. Their advanced position is within the jurisdiction of temporary time and temporary existence-that is, it is not eternal. Since the Absolute Truth, Gaura-Krishna, is not visible even to the demigods, He is rarely attained; by His unlimited causeless mercy He manifests Himself only before the most fortunate souls. Such persons do not defy Him by considering Him a material object. But unfortunate persons do not see Him in this way. Their perception of the Lord is hindered by simply mundane conceptions. Therefore they achieve only some piety while seeing the Lord.

CB Adi-khanda 12.108

TEXT 108

uthilena prabhu tantu-vayera duyare

dekhiya sambhrame tantu-vaya namaskare


One day the Lord went to the house of a weaver, and the weaver respectfully offered Him obeisances.


In the word tantu-vaya, tantu means “thread” and vaya comes from the verb ve, which means “weaving.” Therefore the word tantu-vaya, or in common language, tanti, refers to those who weave cloth from thread.


The word duyara in the phrase tantu-vayera duyare is a corruption of the Sanskrit word dvara, or “door.” The portion of Vamana-pukura village that is even today known as Tantipada was inhabited at that time by cloth weavers. The late Kanticandra Radhi and his grandson Phanibhushana have identified themselves as belonging to the family of cloth weavers from the time of Mahaprabhu. Though they have tried to reestablish their residence at Ramacandrapura and Baragora-ghata, they in fact have no connection with the cloth weavers of Navadvipa at the time of Mahaprabhu. Though the descendants of the bell metal traders of ancient Navadvipa live in Kuliya even today, they nevertheless go to worship goddess Shashthi by worshiping the ancient Simantini-devi near Vamana-pukura, at the place now known as Khalse-pada. Therefore ancient Navadvipa cannot be located at the present day places of Baragora-ghata, Ramacandrapura, or Satakuliya. The weaving communities of Baragora-ghata and Kuliya can never be the same as the ancient weaving communities from the time of the Lord. The weaving communities from the time of the Lord are not opposed to the Lord even today, but some members of the weaving communities of Kuliya take advantage of the Lord while putting forward useless arguments to establish shakta philosophy.

CB Adi-khanda 12.109

TEXT 109

“bhala vastra ana”,-prabhu bolaye vacana

tantu-vaya vastra anilena sei-kshana


The Lord said, “Bring one nice piece of cloth,” and the weaver immediately brought some cloth.

CB Adi-khanda 12.110

TEXT 110

prabhu bole,-“e vastrera ki mulya lai?”

tantu-vaya bole,-“tumi apane ye diba”


The Lord then asked, “What is the price of this cloth?” The weaver replied, “Give me whatever You like.”

CB Adi-khanda 12.111

TEXT 111

mulya kari’ bole prabhu,-“ebe kadi nai”

tanti bole,-“dashe pakshe dio ye gosani


After settling the price, the Lord said, “I don’t have any money right now.” The weaver then said, “O Gosani, You can give me in ten or fifteen days.


The words dashe pakshe mean “after ten or fifteen days.”

CB Adi-khanda 12.112

TEXT 112

vastra laiya para’ tumi parama santoshe

pache tumi kadi more dio samaveshe”


“You take the cloth and happily wear it. You can pay me whenever You please.”


The word samaveshe means “after arranging, accumulating, or collecting.”

CB Adi-khanda 12.113

TEXT 113

tantu-vaya-prati prabhu shubha-drishti kari’

uthilena giya prabhu goyalara puri


After mercifully glancing at the weaver, the Lord continued on to the house of a cowherd.


The word puri refers to a house, a village, or a city.

The phrase goyalara puri refers to a portion of the present day Svarupa-ganja or Gadigacha and Mahesha-ganja.

CB Adi-khanda 12.114

TEXT 114

vasilena mahaprabhu gopera duyare

brahmana-sambandhe prabhu parihasa kare


Mahaprabhu sat down on his veranda and began to make fun of the activities of the brahmanas.

CB Adi-khanda 12.115

TEXT 115

prabhu bole,-“are beta! dadhi dugdha ana

aji tora gharera laimu mahadana”


The Lord said, “O son, bring Me some milk and yogurt. Today I’m going to accept charity from your house.”

CB Adi-khanda 12.116

TEXT 116

gopa-vrinda dekhe yena sakshat madana

sambhrame dilena ani’ uttama asana


The cowherd men thought Nimai looked just like Cupid. They respectfully offered Him a nice asana.

CB Adi-khanda 12.117-118

TEXTS 117-118

prabhu-sange gopa-gana kare parihasa

‘mama mama’ bali’ sabe karaye sambhasha

keha bole,-“cala, mama, bhata khai giya”

kona gopa kandhe kari yaya ghare laiya


They began to joke with the Lord and address Him as uncle. One of them said, “Come, uncle, let us go eat some rice.” Then one of them took Nimai on his shoulder and carried Him to his house.


The phrase ‘mama mama’ bali is explained as follows: The cowherd men addressed Nimai as their maternal uncle. In the Hindu community of Bengal, all inferior castes accept the superiority of the brahmanas. That is why the lower castes address male members of the upper caste brahmana families as dada thakura even today. Since the cowherd ladies were accustomed to address Nimai as dada thakura, or elder brother, their cowherd sons sweetly addressed Nimai as mama, or maternal uncle, according to familial relationship. Since Nimai addressed the cowherd boys as beta, or sons, they were on the level of His son. As the Lord impulsively requests food from His servants, when Mahaprabhu also requested or desired a great donation or large present from the cowherd boys, then due to their intimate relationship with the Lord they humorously offered Him the insignificant gift of their cooked rice. The occupation or business of the cowherd community was to prepare various foodstuffs from milk. The mothers of the cowherd boys breast fed them in their infancy and later fed them solid foods like cooked rice. Therefore they also humorously proposed to feed the Lord solid foods like cooked rice rather than soft children’s foods like yogurt, milk, cheese, ghee, and butter.

CB Adi-khanda 12.119

TEXT 119

keha bole,-“yata bhata gharera amara

purve ye khaila, mane nahika tomara?”


Another said, “Don’t You remember how You previously ate all the rice in my house?”

CB Adi-khanda 12.120

TEXT 120

sarasvati satya kahe, gopa nahi jane

hase mahaprabhu gopa-ganera vacane


Although the cowherd boys didn’t realize it, by the grace of the transcendental goddess of learning, Sarasvati, whatever they spoke was true. Meanwhile, Nimai simply smiled at their words.


The cowherd boys conjectured that in His previous pastimes as Krishna, Nimai had accepted cooked rice from the houses of the cowherds. Their conjecture regarding Nimai was actually the truth. Hearing their humorous proposal, the Lord was unable to conceal His internal feelings and slightly smiled. In spite of the simple-minded cowherd boys’ ignorance, Shuddha Sarasvati-devi made the truth appear on their tongues through their words.

CB Adi-khanda 12.121

TEXT 121

dugdha, ghrita, dadhi, sara, sundara navani

santoshe prabhure saba gopa deya ani’


All the gopas then happily offered the Lord milk, ghee, yogurt, cream, and butter.

CB Adi-khanda 12.122

TEXT 122

goyala-kulere prabhu prasanna haiya

gandha-vanikera ghare uthilena giya


After being satisfied by the gopas, the Lord went to the house of a perfume merchant.

CB Adi-khanda 12.123

TEXT 123

sambhrame vanik kare carane pranama

prabhu bole,-“are bhai, bhala-gandha ana”


The merchant offered his respectful obeisances to the Lord, who said, “O brother, bring Me some of your best perfume.”

CB Adi-khanda 12.124

TEXT 124

divya-gandha vanik anila tata-kshana

“ki mulya laiba?” bole shri-shacinandana


The perfume merchant immediately brought some of his best perfume, and Shri Shacinandana inquired, “What is the price?”

CB Adi-khanda 12.125

TEXT 125

vanik bolaye,-“tumi jana, mahashaya!

toma’ sthane mulya ki nite yukta haya?


The merchant replied, “You know, my dear sir! Is it befitting for me to take money from You?

CB Adi-khanda 12.126-127

TEXTS 126-127

aji gandha pari’ ghare yaha ta’ thakura

kali yadi ga’ye gandha thakaye pracura

duile o yadi ga’ye gandha nahi chade

tabe kadi dio more, yei citte pade”


“Today You apply this oil and go home. If after taking bath tomorrow the fragrance still remains, then You may pay me whatever You like.”

CB Adi-khanda 12.128

TEXT 128

eta bali’ apane prabhura sarva-ange

gandha deya vanik na jani kon range


After saying this, the merchant happily applied the perfume on the body of the Lord.

CB Adi-khanda 12.129

TEXT 129

sarva-bhuta-hridaye akarshe sarva-mana

se rupa dekhiya mugdha nahe kon jana?


The Lord is the Supersoul of all living entities, therefore He attracts the mind of all. Who is not attracted by seeing His beautiful form?

CB Adi-khanda 12.130

TEXT 130

vanikera anugraha kari’ vishvambhara

uthilena giya prabhu malakara-ghara


Vishvambhara bestowed His mercy on the merchant and then continued on to the house of a florist.


The word malakara refers to florists or those who make flower garlands for sale. In common language they are called malis.

CB Adi-khanda 12.131

TEXT 131

parama-adbhuta rupa dekhi malakara

adare asana diya kare namaskara


When the florist saw Nimai’s most wonderful form, he offered Him obeisances and a place to sit.

CB Adi-khanda 12.132

TEXT 132

prabhu bole,-“bhala mala deha’, malakara!

kadi-pati lage kichu nahika amara”


The Lord said, “O florist, I would like a nice garland, but I have no money with Me.”


In the phrase kadi-pati, which means “cash,” “expenses,” or “finance,” the word kadi comes from the Sanskrit word kapardaka and pati comes from the Sanskrit word patri.

CB Adi-khanda 12.133

TEXT 133

siddha-purushera praya dekhi’ malakara

mali bole,-“kichu daya nahika tomara”


Appreciating that Nimai had the symptoms of a spiritually perfect soul, the florist said, “You don’t need to pay.”

CB Adi-khanda 12.134

TEXT 134

eta bali’ mala dila prabhura shri-ange

hase mahaprabhu sarva-paduyara sange


After saying this, the florist garlanded the Lord, who smiled in the company of His students.

CB Adi-khanda 12.135

TEXT 135

malakara-prati prabhu shubha-drishthi kari’

uthila tambuli-ghare gauranga shri-hari


After casting His merciful glance on the florist, Gauranga went to the house of betel nut merchant.


The word tambuli refers to those who sell tambula (pan). In common language they are called tamuli.

CB Adi-khanda 12.136

TEXT 136

tambuli dekhaye rupa madana-mohana

caranera dhuli lai’ dilena asana


The merchant saw Nimai’s form as more enchanting than that of Cupid. He took dust from Nimai’s feet and offered Him a place to sit.

CB Adi-khanda 12.137

TEXT 137

tambuli bolaye,-“bada bhagya se amara

kon bhagye aila ama’-charera duyara”


The merchant said, “It is my great fortune that You have come to my house, insignificant as I am.”


The word charera refers to insignificant, abominable, fallen persons.

CB Adi-khanda 12.138

TEXT 138

eta bali’ apanei parama-santoshe

dilena tambula ani’, prabhu dekhi’ hase


In full satisfaction and without being asked, the merchant then offered betel nut to the Lord, who smiled.

CB Adi-khanda 12.139

TEXT 139

prabhu bole,-“kadi vina kene guya dila

tambuli bolaye,-“citte henai laila”


The Lord then said, “Why did you give Me betel without payment?” The merchant replied, “I was inspired to.”


The word guya is derived from the Sanskrit word guvak, which means “betel nuts.”

CB Adi-khanda 12.140

TEXT 140

hase prabhu tambulira shuniya vacana

parama-santoshe kare tambula carvana


The Lord smiled on hearing the merchant’s reply, and He chewed the betel nut with great satisfaction.

CB Adi-khanda 12.141

TEXT 141

divya parna, karpuradi yata anukula

shraddha kari’ dila, ta’ra nahi nila mula


The merchant then devotedly offered Nimai some pan, camphor, and other spices free of cost.


In common language the word parna means pan, or the leaves of the tambula creeper. The word anukula refers to the various ingredients or spices used to enhance the taste of pan. The word mula means “price.”

CB Adi-khanda 12.142

TEXT 142

tambulire anugraha kari’ gaura-raya

hasiya hasiya sarva-nagare vedaya


After blessing the merchant, Gaura smiled as He continued wandering the streets of Navadvipa.

CB Adi-khanda 12.143

TEXT 143

madhupuri-praya yena navadvipa-puri

eko jati laksha-laksha kahite na pari


The city of Navadvipa was just like Mathura. Millions of people belonging to different castes lived there.

CB Adi-khanda 12.144

TEXT 144

prabhura vihara lagi’ purvei vidhata

sakala sampurna kari’ thuilena tatha


For the pleasure of the Lord, the creator had previously supplied Navadvipa with all opulences.

CB Adi-khanda 12.145

TEXT 145

purve yena madhupuri karila bhramana

sei lila kare ebe shacira nandana


The son of Shaci now enjoyed the same pastimes that Krishna had previously enjoyed while wandering the streets of Mathura.

CB Adi-khanda 12.146

TEXT 146

tabe gaura gela shankha-vanikera ghare

dekhi’ shankha-vanik sambhrame namaskare


Thereafter Gaura visited the house of a conch merchant, who offered the Lord due respect.


The word shankha-vanik is known in common language as shankhari, or one who sell items made from conchshell.

CB Adi-khanda 12.147

TEXT 147

prabhu bole,-“divya shankha ana dekhi bhai!

kemane va laimu shankha, kadi-pati nai”


The Lord said, “Dear brother, let Me see some beautiful conches. But, alas, how will I take? I have no money.”

CB Adi-khanda 12.148

TEXT 148

divya-shankha shankhari aniya sei-kshane

prabhura shri-haste diya karila praname


Just then the merchant placed a beautiful conch in Nimai’s hand and offered Him obeisances.

CB Adi-khanda 12.149

TEXT 149

“shankha lai’ ghare tumi calaha, gosani!

pache kadi dio, na dile o daya nai”


“O Gosani, take this conch home with You. You may pay me later or not, it doesn’t matter.”


The word daya means “loss,” “agitation,” or “interest.”

CB Adi-khanda 12.150

TEXT 150

tushta haiya prabhu shankha vanikera vacane

calilena hasi’ shubha-drishti kari’ ta’ne


Pleased by the words of the conch merchant, the Lord glanced mercifully on him and departed.


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