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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Fifteen: Marriage with Shri Vishnupriya
CB Adi-khanda 15.1
jaya jaya gauracandra jaya nityananda
dana deha’ hridaye tomara pada-dvandva
All glories to Shri Gaurachandra, and all glories to Shri Nityananda! Please give Your lotus feet in charity to my heart.
The words dana deha’ mean “distribute mercy or compassion.”
CB Adi-khanda 15.2
goshthira sahite gauranga jaya-jaya
shunile chaitanya-katha bhakti labhya haya
All glories to Shri Gauranga with His associates. One who hears the topics of Lord Chaitanya attains devotional service of the Lord.
CB Adi-khanda 15.3
hena-mate mahaprabhu vidyara aveshe
ache gudha-rupe, ka’re na kare prakashe
As the Lord remained absorbed in scholastic pastimes in this way, He lived incognito without revealing Himself to anyone.
CB Adi-khanda 15.4
sandhya-vandanadi prabhu kari’ ushah-kale
namaskari’ jananire padaite cale
The Lord performed His daily worship in the early morning, and after offering obeisances to His mother, He left for school.
For a description of sandhya-vandana one may refer to the Hari-bhakti-vilasa (3.140-155).
There are two types of sandhya-Vedic and Tantric. Of the two, Vedic sandhya is briefly described as follows: “One should perform acamana while chanting the mantra, om tad vishnoh paramam padam sada pashyanti surayo diviva cakshur atatam-’The Personality of Godhead Vishnu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes.’ Thereafter a Vaishnava should properly decorate himself with tilaka and after washing his hands he should perform Vedic sandhya or Tantric sandhya. It is stated in the Vyasa-gita of the Kurma Purana: ‘One should properly sit facing east on a mat made of kusha grass and with a controlled mind he should practice pranayama three times before engaging in sandhya meditation. This is the injunction of the Vedic literature.’ It is described in the Manu-samhita: ‘A brahmana should meditate on and chant the mantra of goddess Savitri, who is situated within the sun globe. Thereafter he should perform sandhya worship.’ It is also stated: ‘A learned person should sit facing east and with a controlled mind he should chant the Savitri mantra.’ The sandhya mantras are as follows: om shanna apo dhanvanyah shamanah santu nupyah shannah samudriya apah shamanah santu kupyah-’May the waters from the desert land, ocean, and well benefit us.’ om drupad iva mumucanah shvinnah snato malad iva. putam pavitrenevajyamapah shuddhantu mainasah.-’Just as by taking bath in the pure water of a river one becomes cleansed of all dirt, similarly may this water with its pure qualities purify me from my sinful reactions.’ om apo hishthamayo bhuvasta na urjje dadhatana. maheranaya cakshase.-’Pure water is the basis of the world; we will relish and worship the pure taste of water.’ om yo vah shivatamorasas tasya bhajayateha nah. ushatir iva matarah. om tasma arangamama ye yasya kshayaya jinvatha. apo janayatha ca nah.-’As a child takes shelter of a mother and his bodily limbs are produced from her, in the same way we are simply sustained by water.’ om ritam ca satyam cabhiddhat tapaso’dhy ajayatah. tato ratry ajayata tatah samudro ‘rnavah. samudrad-arnavad-adhi-samvatsaro ‘jayata. ahoratrani vidadhad vishvasya mishato vashi surya-candramasau dhata yatha purvam akalpayat. divam ca prithivim cantariksham atho svah.-’Be truthful and gentle. Perform austerity. From austerity the night is born. From night the ocean is born. From ocean the whole year is born. On the pretext of accepting the universal form, the Lord sustains days and night. Just like the previous kalpa, the Lord also created sun and moon in this kalpa. He also created days, nights, skies, worlds, heavens, and the spiritual worlds.’”
If one does not perform sandhya then he incurs sin. It is stated: “A person devoid of sandhya is permanently impure and useless for everything. Whatever he does will not yield any result. O best of the brahmanas, a person who neglects his sandhya worship and endeavors for other religious activities certainly goes to thousands of hells.”
Thereafter the procedure for Tantric sandhya is explained as follows: “One should worship the Lord of his mantra with water and various offerings. One should also worship and make offerings to the Lord’s associates and servants.” It is stated in Baudhayana-smriti: “A learned person worships Lord Hari by pouring oblations of ghee in fire, by offering flowers in water, by meditating on Him in the heart, and by meditating on Him as being present in the sun globe.” In the conversation between Shri Vyasadeva and Ambarisha Maharaja described in Padma Purana, it is stated: “Offering water to Hari in the sun planet and in the water is the best form of worship.”
The process of Tantric sandhya is as follows: “Thereafter one should chant the mula-mantra and meditate on the lotus feet of Shri Krishna while chanting, ‘I am offering You this oblation of water.’ Chanting this, an intelligent person should offer oblations of water to the Lord three times. One should properly meditate on Krishna, who is situated in the sun globe, while chanting the Kama-gayatri mantra ten times. Thereafter one should pray to Krishna by saying, ‘Please forgive my offences,’ and then he should offer oblations to the sun.”
CB Adi-khanda 15.5
aneka janmera bhritya mukunda-sanjaya
purushottama-dasa haya yanhara tanaya
Mukunda Sanjaya was the Lord’s servant for many lifetimes. His son was known as Purushottama Dasa.
CB Adi-khanda 15.6
prati-dina sei bhagyavantera alaya
padaite gauracandra karena vijaya
Gaurachandra daily went to teach at the house of this fortunate person.
CB Adi-khanda 15.7
candi-grihe giya prabhu vasena prathame
tabe sheshe shishya-gana aisena krame
The Lord arrived first and sat in Candi-mandapa. Thereafter the students would gradually arrive there.
Just because there was a Candi-mandapa in the courtyard of Mukunda Sanjaya, no one should consider him a worshiper of goddess Candi.
CB Adi-khanda 15.8
ito-madhye kadacit keha kona dine
kapale tilaka na kariya thake bhrame
During this period sometimes by chance a student would forget to mark his forehead with tilaka.
The word tilaka refers to when a person who is initiated as a Vaishnava marks twelve parts of his body above the waist-his forehead, stomach, chest, throat, right waist, right arm, right shoulder, left waist, left arm, left shoulder, upper back, and lower back-as temples of Hari, or urdhva-pundra (two vertical lines). The forehead is one of these twelve places. In the Narada Purana it is stated: “A Vaishnava who marks his forehead with urdhva-pundra immediately purifies the entire world.” The devotees of Vishnu always apply urdhva-pundra, or tilaka, and the devotees of Shiva, who are averse to devotional service to Vishnu, apply tripundra, or three lines. Shastric injunction is that a king should take the initiated twice-born who does not wear tilaka, sit him backwards on an ass, and have him driven out of town. Therefore every initiated Vaishnava must always wear tilaka. That is why the Lord, who is jagad-guru, the teacher of everyone, gave such instructions in His childhood pastimes. If one wants to worship Lord Vishnu, then he must accept the five samskaras related to initiation. Generally a twice-born undergoes ten kinds of samskaras. Those who are lower than the twice-born undergo fifteen types of samskaras to become Vaishnavas. Just as a brahmana is obliged to maintain a pure brahmana thread, an initiated Vaishnava is obliged to maintain shikha, brahmana thread, tilaka, and mala.
For a description on how to apply tilaka, one should refer to the Hari-bhakti-vilasa (4.66-98). It is stated in Padma Purana, Uttara-khanda: “A practitioner should decorate his body with twelve marks while chanting the names of the Lord such as Keshava.” The process for decorating the twelve parts of the body with the twelve tilaka marks is as follows:
lalate keshavam dhyayen narayanam athodare
vakshah-sthale madhavam tu govindam kantha-kupake
vishnum ca dakshine kukshau bahau ca madhusudanam
trivikramam kandhare tu vamanam vama-parshvake
shridharam vama-bahau tu hrishikesham tu kandhare
prishthe ca padmanabham ca katyam damodaram nyaset
tat prakshalena-toyan tu vasudevaya murdhani
urdhva-pundram lalate tu sarvesham prathamam smritam
lalatadi kremenaiva dharanan tu vidhiyate
“When one marks the forehead with tilaka, he must remember Keshava. When one marks the lower abdomen, he must remember Narayana. For the chest, one should remember Madhava, and when marking the hollow of the neck one should remember Govinda. Lord Vishnu should be remembered while marking the right side of the belly, and Madhusudana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vamana should be remembered when marking the left side of the belly. Shridhara should be remembered while marking the left arm, and Hrishikesha should be remembered when marking the left shoulder. Padmanabha and Damodara should be remembered when marking the back. Then one should wash with water and remember Vasudeva while wiping the hand on the head. One should put on tilaka on the forehead first. This is the rule. Then one should put on tilaka according to the above-mentioned procedure.”
The Lord has stated in Padma Purana: “My devotees always put on tilaka, which destroys all kinds of fear.”
If one does not decorate his body with tilaka, he will incur sin. It is stated by Narada Muni in Padma Purana: “If one performs sacrifice, gives in charity, undergoes austerity, studies the Vedas, or offers oblations to the forefathers without putting on tilaka, then all these activities will be useless. If a person does not decorate his body with tilaka he is not to be seen, because his body is as impure as a crematorium.” It is mentioned in the Aditya Purana: “A king should put a fallen brahmana whose body is devoid of Vaishnava marks of tilaka, conch, and cakra on the back of donkey and drive him out of his kingdom.” It is stated in Padma Purana, Uttara-khanda: “A person who performs any activity like worshiping deities without putting on tilaka achieves no benefit. There is no doubt about it. Know for certain that a person who performs sandhya without wearing tilaka is simply demoniac and surely goes to hell.”
Prohibition for wearing crooked or three-lined tilaka: It is stated in the Padma Purana, Uttara-khanda: “A person who wears three-lined tilaka instead of Vaishnava tilaka is the lowest of men. Because of breaking the rules for marking tilaka on the body, which is the abode of Lord Vishnu, such a person certainly goes to hell.” It is stated in the Skanda Purana: “A person should not wear crooked tilaka even if he is about to die, nor should he chant any names other than the holy names of Narayana. He should wear Vaishnava tilaka, using gopi-candana if available.” Elsewhere it is stated: “Learned person know that there are prescriptions for the brahmanas and devotees to wear Vaishnava tilaka and other people should wear three-lined tilaka. If one sees or touches a brahmana who has put on three-lined tilaka rather than Vaishnava tilaka, he should take bath with his clothes on. A Vaishnava should not wear three-lined tilaka rather than proper Vaishnava tilaka because such an act does not please Lord Hari.” In the narrations about the month of Kartika in the Skanda Purana it is stated: “One should not see a person whose forehead is not decorated with Vaishnava tilaka. If one happens to do so, he should immediately look at the sun, for Lord Hari and Lakshmidevi reside within the tilaka.” It is stated in the Padma Purana, Uttara-khanda: “Marks of tilaka resembling a banyan leaf, a bamboo leaf, and the bud of a lotus are most enchanting.”
The glories of decorating the body with tilaka are as follows: “The beautiful vacant space within the mark of tilaka is the sitting place for Shri Lakshmi and Shri Janardana, the Lord of lords. Therefore know for certain that the body marked with tilaka is a sanctified temple of the Lord.” It is mentioned in the Brahmanda Purana: “If a person who is impure, ill-behaved, and engaged in sinful activities with his mind decorates his body with tilaka, he certainly becomes pure forever. One should mark one’s forehead with tilaka while seeing one’s face in a mirror or in water, but never touch the tilaka with one’s fingernails.”
The rules and regulations for applying tilaka: It is stated in the Padma Purana, Uttara-khanda: “The most fortunate unalloyed devotees of Hari should decorate their bodies with marks of tilaka resembling the lotus feet of Hari with a vacant space between the two lines. They should begin to mark from the tip of the nose up to the end of the forehead with tilaka or other suitable clay. The tip of the nose refers to three-quarters down the nose. One should draw two separate lines beginning from the middle of the eyebrows upwards.” The prescription for keeping space within the mark of tilaka: “A fallen twice-born who applies tilaka without keeping a vacant space between the two lines certainly abandons Shri Hari and Lakshmidevi, who reside within that space. There is no doubt that a fallen twice-born who applies tilaka without keeping a space maintains the feet of a dog on his forehead. Therefore, O beautiful one, brahmanas and women should always mark their foreheads with tilaka resembling two sticks with a space between.”
The symptoms of tilaka as temples of Hari: “The mark of tilaka that starts from the nose and stretches up to the hair on the head with a beautiful space in between the lines is called a temple of Hari. Lord Brahma resides on the left side, Sadashiva resides on the right side, and Lord Vishnu resides in the middle of such a tilaka mark. One should not apply anything in the middle.” The clay used for preparing tilaka is described in the Padma Purana as follows: “One should collect clay for tilaka beneath flowing waters that have bathed Lord Vishnu. One can also collect clay from the transcendental abode of Hari. One should devotedly collect clay from the Venkata Hill, from Shri Rangam, from Shri Kurma-kshetra, from Shri Dvaraka, from Shri Prayaga, from Shri Nrisimha-kshetra, from Shri Varaha-kshetra, or from Shri Vrindavana [or any forest of tulasi] and then mix it with the water that has washed the lotus feet of Vishnu. In this way one should decorate one’s body with such tilaka and come before the Lord. O Maharaja Ambarisha, just see one whose forehead is decorated with tilaka made of gopi-candana to minimize your sinful reactions.” In the Skanda Purana, Dhruva Maharaja speaks as follows: “If you see a person decorated with the tilaka marks of a conch and cakra, adorned with tulasi manjaris on his head, and his limbs smeared with gopi-candana, then why should you fear sinful reactions? A Vaishnava should mark his forehead with attractive tilaka of clay collected from the root of a tulasi plant. One should mark his forehead with gopi-candana and wear the garland that have been offered to the Lord. In this way one should decorate one’s forehead with one of the three kinds of tilaka. One should also decorate his body with various shapes like Matsya and Kurma and various weapons like the cakra in order to please Lord Hari.”
The Vedic injunction regarding applying tilaka: It is stated in the Hiranyakeshiya branch of the Yajur Veda: “A person who wears tilaka marks resembling the lotus feet of Hari becomes very fortunate and dear to the Supreme Brahman, Shri Hari. A human being who wears tilaka with a space in the middle becomes eligible for liberation.” In the Katha branch of the Yajur Veda it is stated: “The great soul who after applying tilaka meditates through mantras on Shri Vishnu, who holds a cakra, who is the Supreme Absolute Truth, who is greater then the greatest, and who resides in the hearts of His devotees, certainly becomes pure.” It is stated in the Atharva Veda: “The fortunate practitioner who throughout his life decorates his body with tilaka marks like the cakra certainly attains the all-pervading Lord Vishnu’s supreme abode, which is the ultimate goal of the devotees.”
CB Adi-khanda 15.9
dharma sanatana prabhu sthape sarva-dharma
loka-raksha lagi’ prabhu na langhena karma
As Sanatana-dharma Himself, the Lord establishes the principles of religion. In order to protect people’s religious principles, He would not tolerate any transgression.
As the protector of religious principles, Shri Gaura-Narayana is the inaugurator of Sanatana-dharma. Therefore He was not an inaugurator of shudra principles, which are even devoid of karma-kanda. In order to teach people, the Lord never transgressed Vedic karma-kanda. Rather, He taught that karma-kanda is insignificant and unfavorable for pure devotional service.
CB Adi-khanda 15.10
hena lajja tahare dehena sei-kshane
se ara na aise kabhu sandhya kari’ vine
The very moment such a delinquent appeared, the Lord would put him to such shame that he would never again come without first completing his morning worship.
CB Adi-khanda 15.11
prabhu bale,-“kene bhai, kapale tomara
tilaka na dekhi kene, ki yukti ihara?
The Lord would say, “O brother, why I do not see any tilaka on your forehead? What is your explanation?
CB Adi-khanda 15.12
‘tilaka na thake yadi viprera kapale
se kapala shmashana-sadrisha’-vede bale
“The Vedas say that if a brahmana’s forehead is not decorated with tilaka, it is as good as a crematorium.
CB Adi-khanda 15.13
bujhilana,-aji tumi nahi kara sandhya
aji, bhai! tomara haila sandhya vandhya
“I can understand that you have not performed your daily worship. Therefore, dear brother, your morning has become fruitless.
CB Adi-khanda 15.14
cala, sandhya kara, giya grihe punar-bara
sandhya kari’ tabe se asiha padibara
“Go back home and perform your morning duties again. Then you may return to study.”
CB Adi-khanda 15.15
ei-mata prabhura yateka ache shishya-gana
sabei atyanta nija-dharma-parayana
In this way all the Lord’s students were conscientious about performing their religious duties.
CB Adi-khanda 15.16
eteka auddhatya prabhu karena kautuke
hena nahi,-ya’re na calena nana-rupe
Like this, the Lord jokingly found fault with everyone; no one was spared from the Lord’s teasing remarks.
CB Adi-khanda 15.17
sabe para-strira prati nahi parihasa
stri dekhi’ dure prabhu hayena eka-pasha
Shri Chaitanya Mahaprabhu, however, never joked with others’ wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking.
The Lord never encouraged illicit activities, which are harmful to society. His moral character was incomparable. But at present, many prakrita-sahajiyas have taken shelter of duplicity and advertise Gaurasundara, who is the jagad-guru and teacher of mankind, as devoid of morality and the enjoyer of other’s wives. There is no greater offense than this. According to the Dharma-shastras there is no fault in intimate affairs, joking with, and teasing one’s legitimate wife, but such behavior with other’s wives is totally condemned and prohibited. The way that the Lord stood aside or gave way when He saw a woman approaching is not appreciated by apa-sampradayas like the nava-rasikas or the gauranga-nagaris, but Gaurakishora used to display such an ideal example.
CB Adi-khanda 15.18
vishesha calena prabhu dekhi’ shrihattiya
kadarthena sei-mata vacana baliya
The Lord particularly teased the residents of Shrihatta by mimicking their pronunciation.
Since the provincial words and pronunciations of Shri Mayapur-Navadvipa, the capital of Gauda-desha, and Shrihatta, on the northeast border of East Bengal, are completely different, and since the Lord’s forefathers were residents of Shrihatöa, it was natural for the Lord to joke with and tease the residents of Shrihaööa. Although the Lord apparently teased them by addressing them as “Shrihaööiyas” or “Bangalas,” this actually showed His internal love for them.
CB Adi-khanda 15.19
krodhe shrihaööiya-gana bale,-“aya aya
tumi kon-deshi, taha kaha ta’ nishcaya?
In anger, they responded, “Aya! Where are You from? Tell us the truth.
Being angered by the Lord’s mockery, the residents of Shrihaööa asked Him about His forefathers’ native place, and they controlled their anger by claiming with certainty that the Lord was a recent descendant of Shrihaööa inhabitants. The words “Haya, haya,” of Gauda-desha are mistakenly pronounced “Aya, aya,” by the residents of Shrihaööa. That is why as soon as the Lord began to make fun of and tease their pronunciation, they became angry.
CB Adi-khanda 15.20
pita-mata-adi kari’ yateka tomara
kaha dekhi,-shrihaööe na haya janma ka’ra?
“Tell us, aren’t Your parents and forefathers born in Shrihaööa?
From this it is clearly understood that both Jagannatha Mishra and Shacidevi took birth at Shrihaööa.
CB Adi-khanda 15.21
apane haiya shrihaööiyara tanaya
tabe gola kara,-kon yukti ithe haya?”
“You Yourself are born as the son of resident of Shrihaööa, so why then do You tease us?”
CB Adi-khanda 15.22
yata yata bale, prabhu prabodha na mane
nana-mate kadarthena se-deshi-vacane
The Lord did not heed whatever they said, rather He would continue to mimic their pronunciation and manner of speaking.
CB Adi-khanda 15.23
tavat calena shrihaööiyare öhakura
yavat tahara krodha na haya pracura
He would continue to tease the residents of Shrihaööa until they became furious.
CB Adi-khanda 15.24
maha-krodhe keha lai’ yaya khedadiya
lagali na paya, yaya tarjiya garjiya
Eventually one of them would chase the Lord in great anger. Being unable to catch Him, however, he was frustrated and began abusing the Lord with harsh words.
The word khedadiya (used in ancient Bengali language) is derived from the Sanskrit verb khid (?) and is a participle or infinite verb of the verb khedana, which means “to chase” or “to drive away.”
The word lagali-also pronounced lagala, lagaila, nagali, nagala, or nagaila-means “closeness” or “touching.”
CB Adi-khanda 15.25
keha va dhariya konca shikdara-sthane
laiya yaya maha-krodhe dhariya deoyane
Sometimes someone caught the Lord by His dhoti and took Him to the local Moslem authority to register a complaint.
The word shikdara (a Pharsee word) refers to a royal officer engaged in maintaining the peace in a Mohammedan kingdom or a highly placed army commander or a sikka (a royal coin) dara (a responsible servant).
The word deoyane (derived from the Pharsee word divana or davana) means “in religious activities,” “in civil court,” or “in the king’s court.”
CB Adi-khanda 15.26
tabe sheshe asiya prabhura sakha-gane
samanjasa karaiya cale sei-kshane
Ultimately the Lord’s friends would come and negotiate a settlement.
The word samanjasa (a Sanskrit word combining sam, meaning sampurna, or “complete,” and anjas, meaning aucitya, or “agreement”), or samicina (the form in ancient Bengali), means “solution,” “compromise,” or “mutual agreement.”
CB Adi-khanda 15.27
kona dina thaki’ kona bangalera ade
baoyasa bhangiya tana’ palayana dare
On another day the Lord secretly waited outside the house of a resident of Shrihaööa. As soon as He got an opportunity, He entered the house, broke some dry gourds, and then ran away in fear.
The word ade (derived from the word ada, which is an abbreviated form of adala, which is a corruption of the Sanskrit word antarala) means “behind,” “to one side,” “from a distance, or remaining in the distance,” “secretly,” “unexpectedly,” therefore, “taking the opportunity or advantage, or with great enthusiasm,” “with a long hand,” or “forcefully.” Or if this word is understood as being derived from the Sanskrit word adi, then it will mean “grudge,” “argument,” “quarrel,” “fight,” “overcome by anger,”
“firmly resolved,” “gambling,” or “overcome with obstinacy.”
The word baoyasa (a local word) refers to a dry gourd without seeds and pulp.
CB Adi-khanda 15.28
ei-mata capalya karena saba’ sane
sabe stri-matra na dekhena drishöi-kone
In this way the Lord created mischief for everyone, but He did not even look at women from the corner of His eyes.
Although the Lord often engaged in mischievous childish activities, He never encouraged any misbehavior in connection with women. What to speak of enjoying women, if a living entity even considers that women are meant to be enjoyed, his moral and spiritual life are ruined-this was demonstrated by the Lord, who is jagad-guru and teacher of all, by remaining aloof from all kinds of association with women.
CB Adi-khanda 15.29
‘stri’ hena nama prabhu ei avatare
shravano na karila,-vidita samsare
It is well-known throughout the world that the Lord in this incarnation did not even hear the word “woman.”
In His pastimes as a devotee of Hari, Gaurasundara never discussed any topic about mundane women. After totally condemning the association of women and the association of persons who associate with women, Shrimad Bhagavatam, which is the ripened fruit of the Vedic desire tree and the king of all scriptures, has established such association as unfavorable to nonduplicitous service to the Lord. (One should refer to the elaborate purport on Adi-khanda 1.29) Wherever the enjoying mentality of the living entities is engaged in enjoying women, it is to be understood that there is a lack of service attitude towards Krishna, the husband of all women. If anyone came before Gaurasundara to discuss or bring up worldly topics about women, He would immediately and specifically forbid them. On the pretext of studying mundane literature that is contrary to the service of Krishna and with the desire to drink the rasa of dry literature that is devoid of the rasa of devotional service to Krishna, the hearts of living entities that are accustomed to drink worldly rasas become maddened for material sense enjoyment in such a way that the Supreme Lord Gaurasundara, who is the bestower of the mellows of devotional service to Krishna, along with the sampradayas of His pure devotee mahajanas, never support such deviation. Those who have properly discussed the topics of Shri Chaitanyadeva know very well that He never supported indulgence in any worldly topics about women.
CB Adi-khanda 15.30-32
ataeva yata maha-mahima sakale
‘gauranga-nagara’ hena stava nahi bale
yadyapi sakala stava sambhave tahane
tathapiha svabhava se gaya budha-jane
vidya-rase shri-vaikunöha-nayaka vihare
Therefore great personalities do not offer prayers addressing Lord Gauranga as “Gauranga Nagara,” the enjoyer of damsels. Although all kinds of prayers may be offered to the Supreme Lord, intelligent persons glorify only those characteristics that a particular incarnation manifests. In this way the Lord of Vaikunöha enjoyed His scholastic pastimes in the house of Mukunda Sanjaya.
That is why the sampradayas of mahajanas who are eternally perfect associates of the Lord and always engaged in glorifying the Lord as well as their nonduplicitous followers who sing and recite the glories of the Lord never in any way illicitly addressed, address, or will address Shri Gauranga Mahaprabhu as nagara, the enjoyer of conjugal pastimes. Shri Gaurasundara is Himself Shri Vrajendra-nandana, the only enjoyer of all women in both the material and spiritual kingdoms, yet there is no basis for glorifying Krishna as nagara in His Gaura pastimes, as such actions are extremely contrary to the proper conclusions of serving Gaura-Krishna. Vrajendra-nandana Krishna, who is Gopi-jana-vallabha, is the personification of conjugal affairs. The Gaura pastimes of Krishna are by nature in the mood of vipralamba, or separation. Therefore no intelligent nonduplicitous devotee of Gaura will try to disturb the Lord’s mood as Narayana, the Lord of Vaikunöha, who in His beginning pastimes as a scholar is the worshipable Lord of all His students, who are under the shelter of regulative devotional service, or disturb His mood of mahabhava, which consists of His desire to please Krishna and which manifested in the mood of separation after His pastime of taking initiation, as described in His middle and final pastimes. In other words, they do not designate Him as the imaginary hero of conjugal mellows. The foolish unfortunate sampradayas who are fond of illicitly enjoying other’s wives and who are under the control of worldly propensities actively endeavor to designate Gaurasundara and both His male and female devotees as enjoyers and enjoyed and thus reveal their own poor fund of knowledge and evil-mindedness. Considering that the Lord engaged in hearing and chanting worldly topics in His pastimes as an acarya is extremely contrary to His nature and preaching. Rather, just as the enactment of transcendental conjugal pastimes is eternally present in the pastimes of Krishna, the transcendental vipralambha-rasa, instead of conjugal rasa, is eternally present in the pastimes of Gaura. By the association of women, or by seeing mundane women, perverted mellows are awakened, and as a result the most relishable spiritual rasa, which is beyond material consciousness, does not appear in the pure illuminated heart. The activities of material enjoyment, which are opposed to spiritual rasa, capture the conditioned souls’ hearts, which are filled with ignorance. All these topics are glorified by greatly praised wise men who know the science of Krishna. In other words, they are glorified by sober, intelligent worshipers of the Lord. If one wants to elaborately and conclusively know, discuss, or consider these subjects, which are in full agreement with the statements of sadhu, shastra, and guru, then he should read the spiritual weekly magazine, Gaudiya, 5th year, Nos. 17, 18, 19, 20, 21, 23, and 24.
CB Adi-khanda 15.33
catur-dike shobhe shishya-ganera mandali
madhye padayena prabhu maha-kutuhali
The Lord happily taught while sitting amidst various groups of His students.
CB Adi-khanda 15.34
vishnu-taila shire dite ache kona dase
ashesha-prakare vyakhya kare nija-rase
Sometimes when the need arose, the Lord had a servant massage His head with medicated oil while He continued giving His unique explanations.
In his auspicious invocation to Vidagdha-madhava, Shrila Rupa Gosvami has explained Mahaprabhu’s nija-rasa as follows: anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-shriyam-“He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.” Or the phrase nija-rase may also mean “according to His own confidential mood” or “in His own pleasure or sport.” Another reading for nija-rase is nijaveshe, which means “in His own mood.”
CB Adi-khanda 15.35
ushah-kala haite dui-prahara-avadhi
padaiya ganga-snane cale guna-nidhi
The Lord, who is the reservoir of transcendental qualities, would teach from early morning till noon. Then He would go for bath in the Ganges.
CB Adi-khanda 15.36
nishar o arddheka ei-mata prati-dine
padayena cintayena sabare apane
In this way the Lord regularly taught and studied up to midnight.
CB Adi-khanda 15.37
ataeva prabhu-sthane varsheka padiya
pandita hayena sabe siddhanta janiya
Therefore whoever studied under the Lord for one year would become a learned scholar who understood the conclusions of the scriptures.
Mahaprabhu Gaurasundara alone is the crest-jewel of instructors on the sat-siddhanta, or ultimate conclusions. He has sanctioned all proper conclusions regarding the basis of devotional service to the Lord. Moreover, He has made these topmost conclusions easily accessible to everyone, including the sinful. Corresponding with His threefold introduction to proper conclusions, Shri Sanatana Gosvami has become bhakti-siddhantacarya, the acarya on the conclusions of devotional service, Shri Rupa Gosvami has become abhidheyacarya, the acarya for the process of achieving the goal of life, and Shri Jiva Gosvami’s nourishment of those conclusions have become worshipable by all Gaudiya Vaishnavas. The confidential process of bhajana based on all proper conclusions that was followed by Shri Dasa Gosvami, the staunch follower of Shri Rupa, is the devotees’ original creeper of Vrindavana devotion. Those who had the opportunity to hear proper conclusions from the Lord for even one year could never be distracted from the service of Adhokshaja by material knowledge.
CB Adi-khanda 15.38
hena-mate vidya-rase achena ishvara
vivahera karya shaci cinte nirantara
As the Lord thus enjoyed scholastic pastimes, mother Shaci continually meditated on getting her son remarried.
CB Adi-khanda 15.39
sarva-navadvipe shaci niravadhi mane
putrera sadrisha kanya cahe anukshane
Mother Shaci constantly searched throughout Navadvipa for a suitable bride for her son.
CB Adi-khanda 15.40
sei navadvipe vaise maha-bhagyavan
In Navadvipa there resided one most fortunate and compassionate devotee named Shri Sanatana Mishra.
CB Adi-khanda 15.41-43
akaitava, udara, parama-vishnu-bhakta
atithi-sevana, para-upakare rata
satyavadi, jitendriya, maha-vamsha-jata
padavi ‘raja-pandita’, sarvatra vikhyata
vyavahare o parama-sampanna eka jana
anayase anekere karena poshana
He was simple-hearted, magnanimous, expert in entertaining guests, and always engaged in welfare activities. Moreover, he was truthful, he controlled his senses, he had a good birth, and he was famous as the Raja Pandita. Sanatana Mishra hailed from a well-to-do family, so he easily maintained many other people.
The word akaitava means “straightforward,” “simplicity,” “uncruel,” or “without kaitava (duplicity, crookedness, or cunning).”
The word udara means “charitable,” “great,” “advanced,” “peaceful,” “compassionate,” “sincere,” “steady,” or “grave.”
The kind-hearted Sanatana Mishra was decorated with many transcendental qualities. He did not know of duplicity, rather he was a great Vaishnava. He was expert in serving guests, dedicated to helping others, attached to speaking the truth, dedicated to controlling the senses, and born in a highly aristocratic family. He was famous throughout Navadvipa as the Raja Pandita. Even in the ordinary worldly or social field he was a greatly wealthy prosperous person. Therefore he could easily nourish and maintain many people. At present some duplicitous sinful persons say that they do not care for truthful, simple, magnanimous, and logical persons like Sanatana Mishra. In other words, they are not afraid of speaking lies, cheating, hoarding, and committing injustice. Therefore they can never become prominent in this ordinary world. Sanatana Mishra, however, was not only situated in the topmost social position but he was also decorated with many transcendental qualities.
CB Adi-khanda 15.44
tan’ra kanya achena parama-sucarita
murtimati lakshmi-praya sei jagan-mata
Sanatana Mishra’s daughter had all auspicious characteristics. She was like the personification of Lakshmi, the mother of the universe.
CB Adi-khanda 15.45
shacidevi tan’re dekhilena yei-kshane
ei kanya putra-yogya,-bujhilena mane
As soon as mother Shaci saw her, she immediately thought that she was a suitable bride for her son.
CB Adi-khanda 15.46
shishu haite dui-tina-bara ganga-snana
pitri-matri-vishnu-bhakti vine nahi ana
From her childhood, that girl took bath in the Ganges two or three times a day. She had no engagement other than serving her father, mother, and Lord Vishnu.
CB Adi-khanda 15.47
aire dekhiya ghaöe prati-dine dine
namra hai’ namaskara karena carane
She regularly met and offered her humble obeisances to mother Shaci at the Ganges bathing ghaöa.
CB Adi-khanda 15.48
ai o karena mahaprite ashirvada
“yogya-pati krishna tomara karuna prasada”
Mother Shaci happily blessed her, “May Krishna bless you with a suitable husband.”
CB Adi-khanda 15.49
ganga-snane ai mane karena kamana
“e kanya amara putre hauka ghaöana”
Then, as mother Shaci took her bath, she thought, “May this girl be married with my son.”
The word ghaöana means “arrangement for marriage,” or in other words, “organization” “assembly,” or “combination.”
CB Adi-khanda 15.50
raja-panditera iccha sarva-goshöhi-sane
prabhure karite kanya-dana nija-mane
Sanatana Mishra and his relatives also desired that she be married to the Lord.
The phrase sarva-goshöhi-sane means “along with all his paternal and maternal relatives.”
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.