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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 12/151-200

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Twelve: The Lord’s Wandering Throughout Navadvipa

 

 

CB Adi-khanda 12.151

TEXT 151

ei-mata navadvipe yata nagariya

sabara mandire prabhu bulena bhramiya

TRANSLATION

In this way the Lord visited every house in Navadvipa.

CB Adi-khanda 12.152

TEXT 152

sei bhagye adyapi nagarika-gana

paya shri-chaitanya-nityanandera carana

TRANSLATION

For this reason even today the residents of Navadvipa attain the lotus feet of Lord Chaitanya and Lord Nityananda.

CB Adi-khanda 12.153

TEXT 153

tabe icchamaya gauracandra bhagavan

sarvajnera ghare prabhu karila payan

TRANSLATION

The supremely independent Lord Gaurachandra then went to the house of an astrologer.

CB Adi-khanda 12.154

TEXT 154

dekhiya prabhura teja sei sarva-jana

vinaya-sambhrama kari’ karila pranama

TRANSLATION

As the astrologer saw the effulgence of the Lord, he humbly offered obeisances.

COMMENTARY

The word sarva-jana, or sab-janta in common language, refers to one who is perfect in Vishnu-mantras, who is omniscient, and who knows past, present, and future.

CB Adi-khanda 12.155

TEXT 155

prabhu bole,-“tumi sarva-jana bhala shuni

bola dekhi, anya-janme ki chilana ami?”

TRANSLATION

The Lord asked him, “I’ve heard that you are a good astrologer. Could you please tell Me who I was in My previous birth?”

CB Adi-khanda 12.156

TEXT 156

“bhala” bali’ sarva-jna sukriti cinte mane

japite gopala mantra dekhe sei-kshane

TRANSLATION

The pious astrologer agreed to the Lord’s request and began to chant the Gopala mantra within his mind.

CB Adi-khanda 12.157

TEXT 157

shankha, cakra, gada, padma, catur-bhuja shyama

shrivatsa-kaustubha-vakshe mahajyotir-dhama

TRANSLATION

At that moment the astrologer saw a beautiful blackish personality with four hands holding the conch, disc, club, and lotus flower. His chest was decorated with Shrivatsa and the brilliantly effulgent Kaustubha gem.

COMMENTARY

The word shankha refers to the Pancajanya conch, the word cakra refers to the Sudarshana cakra, gada refers to the Kaumodaki club, and padma refers to the Shrivasa lotus. It is stated in the Brahma-vaivarta Purana (Prakriti-khanda, Chapter 14): “Behold Lord Hari, who is holding the conch, disc, club, and lotus in His four hands. His enchanting form is blackish like the new rain cloud.”

 

Shrivatsa is an upanga, or secondary limb, of Lord Vishnu, situated as a white tuft of hair curling clockwise on His chest. Another opinion is given by Bharata Muni in his commentary on the Amara-kosha as follows: “The devotees of Krishna accept Shrivatsa as a special jewel like Kaustubha, which adorns the chest of the Lord.”

 

Kaustubha, the upanga, or secondary limb, of Lord Vishnu is the best of all jewels and is situated on the chest of Vishnu.

 

In the Laghu-bhagavatamrita it is stated:

kaustubhas tu mahatejah      koti-surya-sama-prabhah

idam kim uta vaktavyam      pradipad ati-diptiman

“The most effulgent Kaustubha gem is as bright as millions of suns. How can the source of all illumination be compared to a lamp?”

 

Hemacandra the dictionary compiler has said:

shankho ‘sya pancajanyo ‘nkah      shrivatso ‘sis tu nandakah

gada kaumudaki capam      sharnga cakram sudarshanah

manih syamantako haste      bhuja-madhye tu kaustubhah

“The name of Lord Vishnu’s conch is Pancajanya, the white hairs on His chest that curl clockwise are called Shrivatsa, His sword is called Nandaka, His club is called Kaumodaki, His bow is called Sharnga, His disc is called Sudarshana, the jewel in His hand is called Syamantaka, and the jewel on His chest is called Kaustubha.”

CB Adi-khanda 12.158

TEXT 158

nishabhage prabhure dekhena bandi-ghare

pita-mata dekhaye sammukhe stuti kare

TRANSLATION

He saw the Lord in the prison cell being offered prayers by His parents at the dead of night.

CB Adi-khanda 12.159

TEXT 159

sei-kshane dekhe-pita putre lai’ kole

sei ratre thuilena aniya gokule

TRANSLATION

He then saw Vasudeva carry the Lord that night to Gokula.

CB Adi-khanda 12.160

TEXT 160

punah dekhe,-mohana dvi-bhuja digambare

katite kinkini, navanita dui kare

TRANSLATION

The astrologer again saw the Lord as an enchanting two-armed naked child with a string of small bells around His waist and butter in His two hands.

CB Adi-khanda 12.161

TEXT 161

nija-ishta-murti yaha cinte anukshana

sarva-jna dekhaye sei-sakala lakshana

TRANSLATION

The astrologer saw His worshipable Lord decorated with all the symptoms that he had meditated on.

CB Adi-khanda 12.162

TEXT 162

punah dekhe tribhangima murali-vadana

catur-dike yantra-gita gaya gopi-gana

TRANSLATION

He then again saw the threefold bending form of the Lord playing on His flute and surrounded on all sides by the gopis, who were singing and playing various musical instruments.

COMMENTARY

The phrase yantra-gita refers to singing with the accompaniment of musical instruments.

CB Adi-khanda 12.163

TEXT 163

dekhiya adbhuta, cakshu mele sarva-jana

gaurange cahiya punah-punah kare dhyana

TRANSLATION

After seeing this wonderful vision, the astrologer opened his eyes and saw Gauranga standing before him. Then he again entered into meditation.

CB Adi-khanda 12.164

TEXT 164

sarva-jna kahaye,-“shuna, shri-bala-gopala!

ke achila dvija ei, dekhao sakala”

TRANSLATION

The astrologer said, “O Bala-gopala, please listen! Quickly show me who this brahmana was.”

CB Adi-khanda 12.165

TEXT 165

tabe dekhe,-dhanurdhara durvadala-shyama

virasane prabhure dekhaye sarva-jana

TRANSLATION

The astrologer then saw the Lord with a greenish durva grass complexion holding a bow in His hand and sitting on a royal throne.

CB Adi-khanda 12.166

TEXT 166

punah dekhe prabhure pralaya-jala majhe

adbhuta varaha-murti, dante prithvi saje

TRANSLATION

Thereafter he saw the Lord in the middle of the waters of devastation. He had the wonderful form of a boar, and He held the earth on His tusks.

CB Adi-khanda 12.167

TEXT 167

punah dekhe prabhure nrisimha-avatara

maha-ugra rupa bhakta-vatsala apara

TRANSLATION

He then saw the Lord as Nrisimha. Although He appeared most ferocious, He was the ultimate well-wisher of His devotees.

CB Adi-khanda 12.168

TEXT 168

punah dekhe tanhare vamana-rupa dhari’

bali-yajna chalite achena maya kari’

TRANSLATION

Next he saw the form of Vamana, waiting to deceive Bali at his sacrifice.

CB Adi-khanda 12.169

TEXT 169

punah dekhe,-matsya-rupe pralayera jale

karite achena jala-krida kutuhale

TRANSLATION

He then saw the form of Matsya happily sporting in the waters of devastation.

CB Adi-khanda 12.170

TEXT 170

sukriti sarva-jna punah dekhaye prabhure

matta haladhara-rupa shri-mushala kare

TRANSLATION

The pious astrologer then saw the intoxicated form of Lord Balarama, holding a plow and club in His hands.

CB Adi-khanda 12.171

TEXT 171

punah dekhe jagannatha-murti sarva-jana

madhye shobhe subhadra, dakshine balarama

TRANSLATION

He next saw the form of Jagannatha, with Balarama on His right and Subhadra in-between.

CB Adi-khanda 12.172

TEXT 172

ei-mata ishvara-tattva dekhe sarva-jana

tathapi na bujhe kichu,-hena maya ta’na

TRANSLATION

In this way the astrologer saw the Lord’s various incarnations, but due to the Lord’s illusory energy he was unable to ascertain the meaning of what he had seen.

CB Adi-khanda 12.173

TEXT 173

cintaye sarva-jna mane haiya vismita

“hena bujhi,-e brahmana maha-mantra-vit

TRANSLATION

The astrologer was struck with wonder and thought, “I think that this brahmana is expert in the chanting of mantras.

CB Adi-khanda 12.174

TEXT 174

athava devata kona asiya kautuke

parikshite amare va chale vipra-rupe

TRANSLATION

“Otherwise He may be a demigod who has come disguised as a brahmana to test me.

CB Adi-khanda 12.175

TEXT 175

amanushi teja dekhi’ viprera sharire

sarva-jna kariya kiba kadarthe amare?”

TRANSLATION

“I see a supernatural effulgence emanating from the body of this brahmana. Has He come to discredit me?”

CB Adi-khanda 12.176

TEXT 176

eteka cintite prabhu balila hasiya

“ke ami, ki dekha, kene na kaha bhangiya?”

TRANSLATION

The Lord smiled and asked the thoughtful astrologer, “Who am I? What did you see? Tell Me everything in detail.”

CB Adi-khanda 12.177

TEXT 177

sarva-jna bolaye,-“tumi calaha ekhane

vikale kahimu mantra japi’ bhala mane”

TRANSLATION

The astrologer said, “You please go home for now. I will tell You everything in the afternoon after I peacefully chant my mantra.”

CB Adi-khanda 12.178

TEXT 178

“bhala bhala” bali’ prabhu hasiya calila

tabe priya-shridharera mandire aila

TRANSLATION

Smiling, the Lord agreed to the astrologer’s request and went to the house of His dear devotee Shridhara.

COMMENTARY

Shridharera mandira, the house of Shridhara, is situated on an elevated tract of land at one end of Mayapur, near the village of Sharadanga and one mile east of Chand Kazi’s samadhi. There is a small pond nearby.

CB Adi-khanda 12.179

TEXT 179

shridharere prabhu bada prasanna antare

nana chale aisena prabhu ta’na ghare

TRANSLATION

Shridhara was very dear to the Lord’s heart, and the Lord would therefore visit him on various pretexts.

CB Adi-khanda 12.180

TEXT 180

vakovakya-parihasa shridharera sange

dui cari danda kari’ cale prabhu range

TRANSLATION

The Lord would tease Shridhara in the course of their regular conversations, which would last for an hour or two.

COMMENTARY

The word vakovakya means “conversation” or “speaking and hearing.”

CB Adi-khanda 12.181

TEXT 181

prabhu dekhi’ shridhara kariya namaskara

shraddha kari’ asana dilena vasivara

TRANSLATION

When Shridhara saw that Nimai had arrived, he offered Him obeisances and a place to sit.

CB Adi-khanda 12.182

TEXT 182

parama-sushanta shridharera vyavasaya

prabhu viharena yena uddhatera praya

TRANSLATION

Shridhara was always peaceful in his behavior, while the Lord enjoyed playing the role of an agitated young man.

COMMENTARY

The word vyavasaya means “behavior,” “dealings,” or “nature.” The phrase uddhatera praya refers to an externally mischievous display of arrogance while actually benefiting the living entities by accepting service.

CB Adi-khanda 12.183

TEXT 183

prabhu bole,-“shridhara, tumi ye anukshana

‘hari hari’ bola, tabe duhkha ki karana?

TRANSLATION

The Lord said, “Shridhara, you always chant the name of Hari, so why are you always afflicted by poverty?

CB Adi-khanda 12.184

TEXT 184

lakshmi-kante sevana kariya kene tumi

anna-vastre duhkha pao, kaha dekhi, shuni?”

TRANSLATION

“Can you please tell Me why, after serving the beloved Lord of Lakshmi, you do not get sufficient food and clothes?”

COMMENTARY

Lord Narayana is the omnipotent sole proprietor of unlimited opulences. In order to test His own servant, Shridhara, the Lord asked him why the servants of Narayana remain afflicted with poverty in this world even though they are eligible for the wealth of their Lord. Although the followers of shakta philosophy who wish to mitigate their poverty or gratify their senses and fulfill their self-interest offer water and tulasi leaves at the feet of Lord Narayana and thus receive mundane opulences or temporary benefits, they do not achieve eternal good fortune. But the fully surrendered servants of Narayana who are engaged in unalloyed service do not accept any exchange for their service. In order to exhibit the ideal example of such Vaishnava qualities, the Lord’s associates from Vaikuntha display various poverty stricken pastimes. By such pastimes, however, they do not feel any misery. They have the following strong conviction at heart: tomara sevaya duhkha haya yata, se o ta’ parama sukha-“Whatever misery comes in the course of Your service is my greatest happiness.” They do not desire anything from the Lord for their own sense gratification. But foolish persons, through material vision inspired by external considerations, think that Vaishnavas are afflicted by various needs. Since due to a lack of wealth, Shridhara Vipra or other pure devotees of the Lord appear from the material point of view unable to accumulate fine items of enjoyment for dressing and eating like ordinary people, such questions may naturally arise. This is clearly seen in this conversation between Shridhara and Shri Gaurasundara.

CB Adi-khanda 12.185

TEXT 185

shridhara bolena,-“upavasa ta’ na kari

chota hauka, bada hauka, vastra dekha pari”

TRANSLATION

Shridhara replied, “At least I’m not starving, and whether small or large I’m still wearing some cloth.”

COMMENTARY

In reply to Nimai’s question, Shridhara said, “I have no difficulties due to a lack of food and clothing. I do not completely fast, I eat something or another. Though I do not have the opportunity to wear fine clothing, I cover myself somehow with torn cloth.”

CB Adi-khanda 12.186

TEXT 186

prabhu bole,-“dekhilana ganthi dasha-thani

ghare bola, dekhitechi khadagachi nai

TRANSLATION

The Lord said, “But I see your cloth is mended in ten places, and the roof of your cottage has no straw.

COMMENTARY

The word ganthi (a corrupted form of the Sanskrit word granthi) means “knotted,” “tied,” or “sown.”

 

The Lord then said, “I can see that there are many knots all over your old torn cloth, and there are many holes in the thatched roof of your old cottage.”

CB Adi-khanda 12.187

TEXT 187

dekha, ei candi-vishaharire pujiya

ke na ghare khaya pare’ saba nagariya”

TRANSLATION

“Look at other people. They worship Candi or Vishahari, so they have no scarcity for food or cloth.”

COMMENTARY

The Lord further said, “Just see how the followers of shakta philosophy live happily and comfortably, not by worshiping the eternally revered Supreme Lord but by worshiping Candika-devi, who awards benedictions for sense gratification like wealth, followers, and conquest of enemies, and by worshiping Vishahari, who destroys the fear of snakes! And you have brought on yourself this pathetic condition by engaging in the service of the Lord without expressing any desire for material happiness and comfort!” Through this question put before the great devotee Shridhara, Shri Gaurasundara revealed the mentality of pure Vaishnavas and illustrated proper philosophy. In Shrimad Bhaktivinoda Thakura’s famous book named Jaiva-dharma the mentality of the shakta philosophy followers, who desire material advancement, is described. We can see by his description that communities desirous of material advancement and puffed up with false pride based on perishable material wealth, followers, knowledge, and their deceitful civilization are cheated out of achieving the ultimate goal of life on account of seeing the external poverty of the Vaishnavas and attributing various needs and abominations on the Vaishnavas. Actually they do not understand that the Vaishnavas alone are the rightful heirs of Lord Narayana’s entire sixfold opulences.

CB Adi-khanda 12.188

TEXT 188

shridhara bolena,-“vipra, balila uttama

tathapi sabara kala yaya eka-sama

TRANSLATION

Shridhara then replied, “O brahmana, what You say is indeed correct, yet the time passes equally for everyone.

CB Adi-khanda 12.189

TEXT 189

ratna ghare thake, raja divya khaya pare’

pakshi-gana thake, dekha, vrikshera upare

TRANSLATION

“The king has jewels in his house, and he eats opulent food. Meanwhile, the birds live in trees.

CB Adi-khanda 12.190

TEXT 190

kala punah sabara samana hai’ yaya

sabe nija-karma bhunje ishvara-icchaya”

TRANSLATION

“Yet time passes equally for everyone, as they all enjoy the fruits of their previous activities by the will of the Lord.”

COMMENTARY

In reply to the Lord’s question, Shridhara Vipra said, “Although according to mundane calculation the worshipers of the demigods who do not worship Vishnu appear superior, the Vaishnavas and non-Vaishnavas both pass their lives in the same way. Actually non-Vaishnavas are busy making arrangements for their comfortable material happiness through material advancement while remaining indifferent to the service of Lord Hari, and the Vaishnavas are always busy serving the Lord while remaining indifferent to material advancement and thus have no opportunity to act as sense enjoyers. As a king lives in his palace, which is full of unlimited jewels, pearls, wealth, and opulences, receiving unlimited care, affection, and respect from his many order-carriers, servants, and associates and thus passes his time accumulating many valuable foodstuffs and clothes that he desires, in a similar way birds who are nourished without endeavor by mother nature also build their nests with straw and grasses at the tops of high trees and pass their time accumulating their respective foods from here and there by their own hard labor, without the help of anyone else. Everyone passes their life in the same way, and everyone lives within this world, enjoying the happiness and distress of their own karma. As a result of my karma I am also passing my time in the service of the Lord according to my own intelligence and taste without desiring external material advancement. Therefore according to material calculation I have no necessities at all. Those with equal vision do not discriminate between objects of sense enjoyment; rather, discriminating between inferior and superior objects of sense enjoyment simply indicates one’s likes and dislikes. In ancient times, due to the scarcity of varieties of enjoyment like good food and clothing, people were extremely poor and narrow-minded. In the course of time people gradually became more busy in activities of material sense enjoyment and continued such endeavors with the support of mundane physics and science. If we minutely study, however, we will see that there is not much difference between the people’s happiness and distress in the two time periods. Although there is certainly an increase and decrease in the necessities of life, since conditioned souls welcome enjoyment of the fruits of their activities according to their respective desires, all living entities pass their time in the same way. But those who are devotees of the Lord achieve happiness from His service and thus pass their time in unalloyed happiness, considering even so-called external misery as happiness. And those who are engaged in material enjoyment, which is not related with the Lord, pass their time in temporary adulterated happiness and distress.”

CB Adi-khanda 12.191-192

TEXTS 191-192

prabhu bole,-“tomara vistara ache dhana

taha tumi lukaiya karaha bhojana

taha mui vidita karimu kata dine

tabe dekhi, tumi loka bhandiba kemane?”

TRANSLATION

The Lord then said, “You have great wealth that you are secretly enjoying. I will soon disclose this to everyone. Then how will you cheat us?”

COMMENTARY

After hearing Shridhara’s words, the Lord replied, “You are already very rich, so there is no need for you to accumulate external mundane wealth. Therefore you do not consider external worldly scarcity as poverty. One who is engaged in the service of the fully omnipotent Lord cannot have any weakness or scarcity at all. After a few days I will reveal to the human society that is ignorant of the position and glories of the Vaishnavas that the Vaishnavas are the sole proprietors of all wealth. It will no longer remain secret that the Vaishnavas are situated on the topmost platform and are the proprietors of everything, including all opulences. I will soon disclose this to all the foolish ignorant people of the world.” The materialists, who are attached to sense gratification and who are greedy for material advancement, cannot measure the expertise and supremacy of the Vaishnavas through their own broken, limited yardstick. That is why they are completely cheated out of receiving the Vaishnavas’ mercy and understanding the Absolute Truth. Since the value of their qualification is so meager, the Vaishnavas conceal their real identities from them.

CB Adi-khanda 12.193

TEXT 193

shridhara bolena,-“ghare calaha, pandita

tomaya amaya dvandva na haya ucita”

TRANSLATION

Shridhara said, “O Pandita, please go home now. It is not proper for us to argue.”

COMMENTARY

The Lord externally accepted the doctrine of the shakta philosophy and opposed the path of devotional service followed by Shridhara. The Lord, acting as one of the ordinary persons amongst whom there are differences of opinion, is actually disclosing the real form and process of Vaishnava philosophy on the pretext of questions and answers.

CB Adi-khanda 12.194

TEXT 194

prabhu bole,-“ami toma’ na chadi emane

ki amare diba’, taha bola ei-kshane

TRANSLATION

The Lord said, “I’m not going to leave you so easily. First tell Me what you’ll give Me.”

COMMENTARY

After Shridhara and the Lord personally exhibited pastimes of giving and taking, the Lord is trying to accept a portion of Shridhara’s confidential internal and ordinary external wealth.

CB Adi-khanda 12.195

TEXT 195

shridhara bolena,-“ami khola veci’ khai

ihate ki dimu, taha balaha, gosani!”

TRANSLATION

Shridhara said, “I maintain myself by selling leaf cups. So tell me, what can I give You, Gosani?”

COMMENTARY

The Lord personally displayed pastimes of poverty and want and accepted ingredients earned through the physical and mental labor of poverty-stricken poor people in order to benefit them. Shridhara said, “According to Your own calculation, whatever wealth I have, is not even sufficient for me. Therefore I cannot give charity like a wealthy person. What can I give You? The fruitive workers who are maddened within this material world are busy enjoying the fruits of their respective activities. They donate a portion of their wealth and become famous as charitable persons. But there is no possibility of achieving such fame for a poor penniless person like me.”

CB Adi-khanda 12.196-197

TEXTS 196-197

prabhu bole,-“ye tomara pota dhana ache

se thakuka ekhane, paiba taha pache

ebe kala, mula, thoda deha kadi-vine

dile, ami kandala na kari toma’ sane”

TRANSLATION

The Lord said, “Let your hidden treasure remain for now. I’ll take that later. For now, give Me some bananas, banana flowers, and banana stalks free of charge. Then I won’t argue with you.”

COMMENTARY

In answer to this, the Lord said, “At present I do not want the spiritual wealth that you possess. I am only trying to take a portion of your external wealth. I will accept spiritual service from you after some time. For now, relieve My needs with your service as a sadhaka. As a spiritual master, I am the worshipable object of sadhana-bhakti. So for now I will accept a portion of your ordinary wealth as an offering.”

 

In the Shri Narada-pancaratra it is stated:

surarshe vihita shastre      harim uddishya ya kriya

saiva bhaktir iti prokta      taya bhaktih para bhavet

“O sage amongst the demigods, Narada, those activities prescribed in the revealed scriptures for satsifying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema).”

 

Some people who are intoxicated by material existence think, “Whatever activities we must perform in this life, or the duties that are prescribed in this world by the niti-shastras, must be totally followed as long as we have a human body. Apart from these duties there is no need for performing devotional service to the Supreme Lord, because the Absolute Truth is neither a product of this material world nor perceivable by the senses, rather the Absolute Truth is just the opposite. Therefore as long as we are alive we will remain fruitive enjoyers, and our only perpetual occupation will be to enjoy the fruits of our karma. Service to the Supreme Lord is not our occupation; we will think about this in the next world or after death.” But they do not know that the material objects that we see are diametrically incompatible with each other. Both propensities-service and enjoyment-are present in every object, either in manifest or unmanifest form. If someone partially manifests a attitude for enjoying the object of worship, no one should count his service attitude on the same level as those with a pure service attitude. To consider the object of worship as the ideal object of enjoyment is totally reprehensible. When a worshiper is self-realized, then his worship is purified, his perception of the worshipable object is purified, and the ingredients he offers in worship are purified. Though many rituals in the process of worship appear incongruous from the external point of view, if one’s intelligence for understanding the purport and essence of the shrutis is awakened, then he can appreciate unalloyed devotional service, which is situated beyond material enjoyment and renunciation. Some persons who accept material enjoyment as the goal of life think that all objects of this visible world are unfit for the service of the Lord and are simply meant for the enjoyment of the living entities-in other words, they are not ingredients for the service of the Lord-for the proper utility of all objects is to increase the living entities’ thirst for sense enjoyment, not to be engaged in the service of the Lord. But Shri Gaurasundara said, “All objects can be seen in relationship to Krishna. If the living entities simply give up their attachment for sense gratification, then such vision is possible. If one renounces objects that are related to Krishna, considering them mundane, then he is misusing his renunciation. Actually, the purpose of renunciation is to give up attachment for matter and engage the mind in the Supreme Lord.”

CB Adi-khanda 12.198-200

TEXTS 198-200

mane bhave shridhara,-“uddhata vipra bada

kon dina amare kilaya pache dada

marile o brahmanere ki karite pari?

 

kadi-vina prati-dina dibare o nari

tathapiha bale chale ye laya brahmane

se amara bhagya bate, dimu prati-dine”

TRANSLATION

Shridhara thought, “This brahmana is very aggressive. I’m afraid that one day He will beat me. But even if He beats me, what can I do to a brahmana? At the same time, I can’t supply Him free of charge every day. Anyway, whatever this brahmana takes by force or deceit, that is my good fortune. So I’ll continue to give Him every day.”

COMMENTARY

Shridhara Vipra thought, “Prabhu has a very arrogant nature. If I do not act according to His will, then He may even beat me. Moreover, I am personally poor and unable to meet the expenses of my own food and clothing. Therefore it is impossible for me to give anything free of cost. Nevertheless a brahmana is the representative of the Supreme Lord; if I can help Him without duplicity in any way, then there is a possibility of awakening my good fortune. For this reason whatever He will take from me either by force or trickery, I have no objection. I will be prepared to give Him every day. If by His exhibition of force or trickery this brahmana is benefited by me in any way, then I will consider it the result of my good fortune.” By this pastime, Shri Gaurasundara and His devotee, Shridhara, set an example for living entities who desire their own benefit to earn unknown piety. Although the smarta communities, or persons who are expert in worldly morality, consider the behavior of both as unsatisfactory and apparently contradictory, a living entity who is self-realized can understand that such exchanges are the source of unlimited auspiciousness. Great personalities who desire the welfare of other living entities give fallen souls the opportunity to earn unknown piety; it is to be understood that their apparent use of force and trickery is only for the benefit of others (in other words, for the benefit of the fallen souls).

 

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