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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 12/51-100

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Twelve: The Lord’s Wandering Throughout Navadvipa

 

 

CB Adi-khanda 12.51

TEXT 51

tumi saba ya’ra kara shubhanusandhana

mora citte hena laya, sei bhagyavan

TRANSLATION

“I sincerely feel that one who is blessed by all of you is most fortunate.

CB Adi-khanda 12.52

TEXT 52

kata-dina padaiya, mora citte ache

calimu bujhiya bhala vaishnavera kache”

TRANSLATION

“I’ve already decided that after teaching a while longer, I will go serve a pure devotee.”

COMMENTARY

The Lord said, “After studying in this way for a while longer, I will approach a maha-bhagavata Vaishnava and, after understanding topics of the spiritual world, I will follow him. In other words, I have a desire to first become expert in studies and then cultivate pure Vaishnava principles.”

CB Adi-khanda 12.53

TEXT 53

eta bali’ hase’ prabhu sevakera sane

prabhura mayaya keha prabhure na cine

TRANSLATION

After saying this, the Lord smiled at His servants. By His influence, however, no one could recognize Him.

CB Adi-khanda 12.54

TEXT 54

ei-mata thakura sabara citta hare’

hena nahi, ye jane apeksha nahi kare

TRANSLATION

In this way Nimai attracted the heart of everyone. There was no one who escaped His power of attraction.

CB Adi-khanda 12.55

TEXT 55

ei-mata kshane prabhu vaise ganga-tire

kakhana bhramena prati nagare nagare

TRANSLATION

Sometimes the Lord sat on the bank of the Ganges, and sometimes He wandered the streets of Navadvipa.

CB Adi-khanda 12.56

TEXT 56

prabhu dekhilei matra nagariya-gana

parama adara kari’ vandena carana

TRANSLATION

Whenever the residents saw the Lord, they would welcome Him with great respect.

CB Adi-khanda 12.57-59

TEXTS 57-59

nari-gana dekhi’ bole,-“ei ta’ madana

stri-loke pauka janme janme hena dhana”

pandite dekhaye brihaspatira samana

 

vriddha-adi pada-padme karaye pranama

yogi-gane dekhe,-yena siddha-kalevara

dushta-gane dekhe,-yena maha-bhayankara

TRANSLATION

When the ladies saw Gaura, they said, “Here is Cupid Himself. Let women receive such a treasure birth after birth.” All the scholars saw Him as equal to Brihaspati, and even elderly men offered obeisances at His lotus feet. The yogis saw the Lord as the personification of mystic perfection, and the miscreants saw Him as the personification of death.

COMMENTARY

Shri Gaurasundara was so extraordinarily beautiful that ladies were overwhelmed on seeing His unmatched form. He was so brilliantly learned that scholars saw Him as the intelligent spiritual master Brihaspati, the yogis who survive on air and the munis who raise their semen saw Him as a siddha-mahapurusha, a perfected being, and the sinful ill-natured people saw Him as the formidable chastiser Yamaraja.

CB Adi-khanda 12.60

TEXT 60

divas-eko ya’re prabhu karena sambhasha

bandi-praya haya yena, pare’ prema-phansa

TRANSLATION

If the Lord spoke with someone just once, that person was bound by ropes of love.

COMMENTARY

Those who spoke to the Lord for even a day became bound by His inseparable love.

CB Adi-khanda 12.61

TEXT 61

vidya-rase yata prabhu kare’ ahankara

shunena, tathapi priti prabhure sabara

TRANSLATION

Although everyone heard about how the Lord was proud of His scholarship, they still loved Him dearly.

COMMENTARY

Generally those who are maddened with pride due to education become envious of other learned persons. Envious persons do not desire to hear glorification of other’s knowledge. But by seeing the Lord’s pride of learning, everyone became pleased.

CB Adi-khanda 12.62

TEXT 62

yavane o prabhu dekhi’ kare bada prita

sarva-bhuta-kripaluta prabhura carita

TRANSLATION

Even the Yavanas felt love for the Lord, for the Lord’s characteristic is to show mercy to all living entities.

COMMENTARY

The natural envious propensity of the Yavanas, who are envious of the Hindus, was not directed towards the Lord, rather it transformed into pure affection. Gaurahari exhibited special magnanimity towards everyone.

CB Adi-khanda 12.63

TEXT 63

padaya vaikuntha-natha navadvipa-pure

mukunda-sanjaya bhagyavantera duyare

TRANSLATION

The Lord of Vaikuntha taught His students in the courtyard of the fortunate Mukunda Sanjaya.

CB Adi-khanda 12.64

TEXT 64

paksha-pratipaksha sutra-khandana-sthapana

vakhane ashesha-rupe shri-shacinandana

TRANSLATION

Arguments, counter-arguments, establishing and refuting the meaning of a sutra-these were all explained in various ways by the son of mother Shaci.

COMMENTARY

Nimai Pandita explained the scriptures by various methods like debating and counter-debating, properly ascertaining an object, removing faulty conclusions, and establishing faultless conclusions.

CB Adi-khanda 12.65

TEXT 65

goshthi-saha mukunda-sanjaya bhagyavan

bhasaye anande, marma na janaye ta’na

TRANSLATION

Although they could not understand the Lord’s explanations, the fortunate Mukunda Sanjaya and his family all floated in waves of ecstasy.

CB Adi-khanda 12.66

TEXT 66

vidya jaya kariya thakura yaya ghare

vidya-rase vaikunthera nayaka vihare

TRANSLATION

After completing His teaching at school, the Lord of Vaikuntha returned home still absorbed in His scholastic pastimes.

COMMENTARY

In order to vanquish the conceit of those who were proud of their knowledge, Vishvambhara, the Lord of Vaikuntha and master of Sarasvati, drove away all materialism and anxieties by the waves of His scholastic pastimes and captured their hearts.

CB Adi-khanda 12.67

TEXT 67

eka-dina vayu-deha-mandya kari’ chala

prakashena prema-bhakti-vikara sakala

TRANSLATION

One day, on the pretext of sickness due to excessive gas, the Lord manifested transformations of ecstatic love.

COMMENTARY

The gross body of the living entity is made of three elements-mucus, bile, and air. As soon as the nature of any one, two, or three of the three elements alters, the gross body is transformed or diseased. When the gross body is diseased, the mental condition is certainly affected. Although the mind is part of the subtle body, because it is presently joined with the gross body, it takes on the same nature. The word shighra, or “quickly,” indicates a greater than normal movement of an object. Whenever the movement of an object is less than normal, the word mandya is used. When the air in the body changes its normal course of movement, then air-born diseases are formed. The service attitude of Krishna’s servant that Shri Gaurasundara displayed with His pure transformations of ecstatic love and desire to serve the Supreme Lord was not understandable by ordinary people, therefore the Lord pretended to suffer from a disorder of His bodily airs. Actually, the transformation of loving devotion that manifests in a heart illuminated with pure goodness is not one of the air-born diseases, as imagined by foolish materialistic atheists. Those who are totally averse to the service of the Lord consider the most wonderful transformations of love for Krishna, which are desired by the spotless paramahamsas, as one of the forty-nine varieties of air-born diseases they are subjected to. It is to be understood that this is punishment for their aversion to the Lord.

CB Adi-khanda 12.68

TEXT 68

acambite prabhu alaukika shabda bole

gada-gadi yaya, hase, ghara bhangi’ phele

TRANSLATION

The Lord suddenly uttered some unworldly sounds, then He laughed as He rolled on the ground and nearly damaged the house.

COMMENTARY

The word alaukika is explained as follows: Mundane sounds are generally received by the ears and the other four knowledge-acquiring senses. The sounds that the four other knowledge-acquiring senses are unable to receive are called alaukika, or uncommon, transcendental, sounds. The transformations of bodily limbs that manifest while uttering alaukika sounds is unintelligible to ordinary people. In this regard, one should carefully discuss the statement, vaishnavera kriya mudra vijneha na bujhaya- “Even a very intelligent man cannot understand the activities of a pure Vaishnava.” The language and internal sentiments of a Vaishnava are not accessible to ordinary mundane people.

 

hari-rasa-madira-madati-matta

bhuvi viluthamo natamo nirvishamah

“Thoroughly maddened by the ecstasy of the intoxicating beverage of love for Krishna, we shall enjoy life running about, rolling on the ground and dancing in ecstasy.”  This statement of a Vaishnava is not understandable by ordinary people.

CB Adi-khanda 12.69

TEXT 69

hunkara garjana kare, malsat pure

sammukhe dekhaye ya’re, taharei mare

TRANSLATION

He roared loudly and challenged everyone like a wrestler, then He beat whoever He could catch.

CB Adi-khanda 12.70

TEXT 70

kshane-kshane sarva-anga stambhakriti haya

hena murcha haya, loke dekhi’ paya bhaya

TRANSLATION

Again and again His entire body became stunned, and He fell unconscious in such a way that people were frightened.

CB Adi-khanda 12.71

TEXT 71

shunilena bandhu-gana vayura vikara

dhaiya asiya sabhe kare pratikara

TRANSLATION

When Nimai’s friends and relatives heard about His gastric disorder, they came running to treat Him.

CB Adi-khanda 12.72

TEXT 72

buddhimanta-khana ara mukunda-sanjaya

goshthi-saha ailena prabhura alaya

TRANSLATION

Buddhimanta Khan, Mukunda Sanjaya, and their associates all came to the Lord’s house.

COMMENTARY

Both Buddhimanta Khan and Mukunda Sanjaya of Navadvipa were respectable, rich, and prosperous in all regards. Rich persons kept various medicines and doctors in their houses. Poor people who had no assets whatsoever depended on them for their survival.

CB Adi-khanda 12.73

TEXT 73

vishnu-taila, narayana-taila dena shire

sabhe kare pratikara, ya’ra yena sphure

TRANSLATION

They applied some medicinal oils on the Lord’s head and tried to cure Him any way they could.

CB Adi-khanda 12.74

TEXT 74

apana-icchaya prabhu nana karma kare

se kemane sustha haibeka pratikare

TRANSLATION

The Lord performs various pastimes by His own sweet will. How can He be cured by some external remedies?

COMMENTARY

The transformations of love that Shri Gaurasundara displayed in order to manifest His transcendental pastimes can not be cured by administering external medicine. Physical and mental diseases affect the gross and subtle bodies. Ecstatic transformations do not act upon temporary material designations, rather the service propensities of a living entity are displayed through the transcendental body surrendered to the Lord. The artificial transformations of the material body are completely unlike the devotional transformations found in self-realized souls. Considering the body as the self, foolish people wrongly desire to achieve mundane prestige by artificially manipulating their body and senses on the pretext of displaying ecstatic transformations.

CB Adi-khanda 12.75

TEXT 75

sarva-ange kampa, prabhu kare asphalana

hunkara shuniya bhaya paya sarva-jana

TRANSLATION

All the limbs of the Lord shivered. He shouted loudly in such a way that everyone was frightened.

CB Adi-khanda 12.76

TEXT 76

prabhu bole,-“mui sarva-lokera ishvara

mui vishva dharon, mora nama ‘vishvambhara’

TRANSLATION

He then declared, “I am the Lord of all. I maintain the universe, therefore I am named Vishvambhara.

COMMENTARY

Although Shri Gaurasundara is nondifferent from Shri Krishna, the Supreme Personality of Godhead, the words spoken by Him in the mood of a devotee induce ordinary foolish people to wrongly consider Him an object of enjoyment. On the spiritual platform, the relationship between servant and the Lord is so intimate that the Lord does not appear to be separate. Such propensities were fully manifest in the gopis, who are situated on the adhirudha-mahabhava platform, wherein they engage in the pastimes of mohana and madana, attracting and intoxicating their beloved. In the consideration of servitorship, the word sarva-loka, or “everyone,” indicates that Shri Gaurasundara is the highest of all.

 

The word vishva in this verse refers to Goloka of the spiritual sky. Although the separated perverted reflection of Goloka-Vaikuntha is more or less experienced within the fourteen worlds, the material universe is not Vaikuntha. Shri Gaurasundara is the only maintainer of all universes. The statements befitting the Supreme Lord in the mood of a devotee are meant for rejecting material considerations between the Lord and His devotees. The fierce poison of formidable impersonalism vomited by foolish, imperfect yogis who are conditioned by maya and who proclaim themselves as ahangrahopasakas, or self-worshipers, is extremely abominable, hated, and totally disapproved by Gaurasundara.

CB Adi-khanda 12.77

TEXT 77

mui sei, more ta’ na cine kona jane”

eta bali’ lada dei dhare sarva jane

TRANSLATION

“I am the Supreme Lord, but no one recognizes Me.” Saying this, the Lord tottered and everyone tried to catch Him.

CB Adi-khanda 12.78

TEXT 78

apana’ prakasha prabhu kare vayu chale

tathapi na bujhe keha ta’na maya-bale

TRANSLATION

In this way the Lord manifested Himself on the pretext of gastric disorder, yet by the influence of His illusory energy no one could understand Him.

CB Adi-khanda 12.79

TEXT 79

keha bole,-“haila danava adhishthana”

keha bole,-“hena bujhi dakinira kama”

TRANSLATION

Someone said, “He’s been possessed by a demon.” Someone else said, “This is the work of a witch.”

CB Adi-khanda 12.80

TEXT 80

keha bole,-“sadai karena vakya-vyaya

ataeva haila ‘vayu’,-janiha nishcaya”

TRANSLATION

Another said, “Since He’s always speaking, it is certainly a gastric disorder.”

COMMENTARY

By speaking most uncommon words, Shri Gaurasundara tried to win the hearts of the people. That is why some ignorant persons, on observing the most talkative nature of the Lord, decided that His transformations of love were due to an increase in bodily airs.

CB Adi-khanda 12.81

TEXT 81

ei-mata sarva jane karena vicara

vishnu-maya-mohe tattva na janiya tan’ra

TRANSLATION

In this way everyone gave different opinions, but by the influence of the Lord’s illusory potency no one understood the truth.

CB Adi-khanda 12.82

TEXT 82

bahu-vidha paka-taila sabhe dena shire

taila-drone thui taila dena kalevare

TRANSLATION

They applied various medicated oils on the Lord’s head and then they put Him in a wooden tub filled with oil and rubbed His body.

COMMENTARY

The word paka-taila refers to a medicinal oil made from various herbs that cures diseases born of air disorders.

The word taila-drone refers to a large wooden container filled with oil in which one can be immersed up to the neck-a barrel of oil.

CB Adi-khanda 12.83

TEXT 83

taila-drone bhase prabhu hase khalakhala

satya yena mahavayu kariyache bala

TRANSLATION

Immersed in that oil, the Lord began to laugh as if a terrible gastric disorder had actually infected Him.

CB Adi-khanda 12.84

TEXT 84

ei-mata apana icchaya lila kari

svabhavika haila prabhu vayu parihari’

TRANSLATION

While thus enjoying His pastimes according to His own will, the Lord became normal as if relieved of His gastric disorder.

CB Adi-khanda 12.85

TEXT 85

sarva-gane uthila ananda-hari-dhvani

keba ka’re vastra deya,-hena nahi jani

TRANSLATION

Everyone then chanted the names of Hari in ecstasy, and in jubilation they distributed cloth to one another without discrimination.

CB Adi-khanda 12.86

TEXT 86

sarva-loke shuni’ haila harashita

sabe bole,-“jiu, jiu e-hena pandita”

TRANSLATION

Everyone was pleased to hear about the Lord’s recovery, and they blessed Him, “Such a scholar should live a long life.”

COMMENTARY

The phrase jiu, jiu (used in ancient Bengali) is a corruption of the Sanskrit word jivatu, which is a blessing meaning “live a long life.”

CB Adi-khanda 12.87

TEXT 87

ei-mata ranga kare vaikunthera raya

ke ta’ne janite pare, yadi na janaya?

TRANSLATION

In this way the Lord of Vaikuntha enjoyed His pastimes. Who can understand those pastimes unless the Lord reveals them?

CB Adi-khanda 12.88

TEXT 88

prabhure dekhiya sarva-vaishnavera gana

sabhe bole,-“bhaja, bapa, krishnera carana

TRANSLATION

When all the Vaishnavas saw the Lord, they told Him, “Dear Nimai, please worship the lotus feet of Krishna.

CB Adi-khanda 12.89

TEXT 89

kshaneke nahika, bapa, anitya sharira

tomare ki shikhaimu, tumi mahadhira

TRANSLATION

“This body is temporary. It may be vanquished the next moment. But You are a sober person; what can we teach You?”

CB Adi-khanda 12.90

TEXT 90

hasiya prabhu sabare kariya namaskara

padaite cale shishya-samhati apara

TRANSLATION

The Lord smiled at the Vaishnavas and offered them obeisances, then He left for school with His students.

CB Adi-khanda 12.91

TEXT 91

mukunda-sanjaya punyavantera mandire

padayena prabhu candi-mandapa-bhitare

TRANSLATION

The Lord taught His students in the Candi-mandapa within the courtyard of the fortunate Mukunda Sanjaya.

CB Adi-khanda 12.92

TEXT 92

parama-sugandhi paka-taila prabhu-shire

kona punyavanta deya, prabhu vyakhya kare

TRANSLATION

As the Lord began to teach, His head was smeared with fragrant medicated oil that was given by some pious person.

CB Adi-khanda 12.93

TEXT 93

catur-dike shobhe punyavanta shishya-gana

majhe prabhu vyakhya kare jagat-jivana

TRANSLATION

Nimai, the life of the universe, sat and taught in the midst of His many fortunate students.

COMMENTARY

The word jagat-jivana indicates that Gaurasundara is the life and soul of the animate and inanimate beings. Persons who are averse to Gaura are included among the lifeless beings. Only the devotees of Gaura perceive the Lord’s mercy throughout the entire world. Persons who are bereft of Gaura’s mercy are like dead bodies, though living or breathing; though they are conscious living entities, they adore matter.

CB Adi-khanda 12.94

TEXT 94

se shobhara mahima ta’ kahite na pari

upama dibana kiba, na dekhi vicari’

TRANSLATION

I’m unable to describe or give a comparison for that wonderful scene.

CB Adi-khanda 12.95

TEXT 95

hena bujhi yena sanakadi-shishya-gane

narayane vedi’ vase badarikashrame

TRANSLATION

It appeared that Lord Narayana was sitting in Badarikashrama surrounded by His disciples headed by Sanaka.

 

Badarikashrama is situated on the western bank of the Alakananda River in the northernmost side of the Himalayas, past Haridvara and Hrishikesha in the hilly regions of Kumayun and Gadaoala districts. The ashrama of Badri-Narayana (Nara-Narayana) is situated there. The disciplic succession of Lord Narayana, headed by Vyasa and the four Kumaras, engage in worshiping the Supreme Lord at this place. They are situated in this world on Narayana’s four sides as His associates.

CB Adi-khanda 12.96

TEXT 96

tan’ sabare laiya yena prabhu se padaya

hena bujhi sei lila kare gaura-raya

TRANSLATION

Lord Gaurachandra now enjoyed the same pastimes as when Lord Narayana personally taught His disciples.

CB Adi-khanda 12.97

TEXT 97

sei badarikashrama-vasi narayana

nishcaya janiha ei shacira nandana

TRANSLATION

Shri Shacinandana is certainly that same Lord Narayana, who resides in Badarikashrama.

CB Adi-khanda 12.98

TEXT 98

ataeva shishya-sange sei lila kare

vidya-rase vaikunthera nayaka vihare

TRANSLATION

Therefore the Lord of Vaikuntha enjoyed those same pastimes while relishing scholastic pleasures with His students.

CB Adi-khanda 12.99

TEXT 99

padaiya prabhu dui prahara haile

tabe shishya-gana laiya ganga-snane cale

TRANSLATION

After teaching, at midday the Lord would take His students for bath in the Ganges.

CB Adi-khanda 12.100

TEXT 100

ganga-jale vihara kariya kata-kshana

grihe asi’ kare prabhu shri-vishnu-pujana

TRANSLATION

The Lord sported in the waters of the Ganges for some time and then returned home to worship Lord Vishnu.

COMMENTARY

There was a temple of Vishnu in the Lord’s house. In that temple the Lord worshiped a shalagrama-shila as Lord Krishna.

 

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