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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Fifteen: Marriage with Shri Vishnupriya
CB Adi-khanda 15.51
daive shaci kashinatha-panditere ani’
balilena tan’re,-“bapa, shuna eka vani
One day Shaci was inspired to call Kashinatha Pandita to her home. Thereupon, she said to him, “Dear sir, please listen to my request.
Kashinatha Pandita, the matchmaker resident of Navadvipa, was a crest-jewel amongst brahmanas. In Krishna’s pastimes he was the brahmana sent to Krishna with a proposal for His marriage with Satyabhama. In the Gaura-ganoddesha-dipika (50) it is stated: “The brahmana named Kulaka, whom Maharaja Satrajit sent to Lord Madhava to arrange the Lord’s marriage with Satyabhama, appeared in Lord Chaitanya’s pastimes as Shri Kashinatha.”
CB Adi-khanda 15.52
raja-panditere kaha,-iccha thake ta’na
amara putrere karuna kanya dana”
“Go tell Sanatana Mishra that if he desires he may give his daughter to my son.”
CB Adi-khanda 15.53
kashinatha-pandita calila sei-kshane
‘durga’ ‘krishna’ bali’ raja-pandita-bhavane
Kashinatha Pandita immediately left for the house of Sanatana Mishra while chanting the names of Durga and Krishna.
CB Adi-khanda 15.54
kashinathe dekhi’ raja-pandita apane
vasite asana ani’ dilena sambhrame
Seeing Kashinatha, Sanatana Mishra respectfully offered him an asana.
CB Adi-khanda 15.55
parama-gaurave nidhi kare yathocita
“ki karya aila, bhai?” jijnase pandita
Feeling greatly honored, Sanatana Mishra completed all formalities and inquired, “Dear brother, what brings you here?”
The first line of this verse indicates that proper respect with great care and reverence was shown.
CB Adi-khanda 15.56
kashinatha balena,-“achaye eka katha
citta laya yadi, tabe karaha sarvatha
Kashinatha replied, “I have a proposal for you. If you find it proper, then please accept it.
CB Adi-khanda 15.57
vishvambhara-panditere tomara duhita
dana kara’-e sambandha ucita sarvatha
“Please give your daughter’s hand in marriage to Vishvambhara Pandita. I feel it is a perfect match.
The word sambandha means “the marriage proposal,” “the arrangement for marriage (gathering or organizing),” “family members,” or “relatives.”
CB Adi-khanda 15.58
tomara kanyara yogya sei divya-pati
tanhara ucita ei kanya maha-sati
“He is a qualified husband for your daughter, and your chaste daughter is a qualified wife for Him.
CB Adi-khanda 15.59
yena krishna-rukminite anyo’nya-ucita
“Vishnupriya and Nimai Pandita are as suitable a match as Krishna and Rukmini were.”
CB Adi-khanda 15.60
shuni’ vipra-patni-adi apta-varga-sahe
lahila karite yukti, dekhi,-ke ki kahe
After hearing the proposal, Sanatana Mishra discussed it with his wife and relatives to find out their opinion.
CB Adi-khanda 15.61
sabe balilena,-“ara ki karya vicare?
sarvatha e karma giya karaha satvare
They replied, “What is the need for further discussion? You should immediately arrange the marriage.”
CB Adi-khanda 15.62
tabe raja-pandita haiya harsha-mati
balilena kashinatha panditera prati
The Raja Pandita then happily spoke to Kashinatha Pandita.
CB Adi-khanda 15.63
“vishvambhara-panditera kare kanya dana
kariba sarvatha,-vipra, ithe nahi ana
“O brahmana, I will certainly give my daughter in marriage to Vishvambhara Pandita.
CB Adi-khanda 15.64
bhagya thake yadi sarva-vamshera amara
tabe hena su-sambandha haibe kanyara
“If my family is fortunate, then my daughter will be married to Him.
CB Adi-khanda 15.65
cala tumi, tatha yai’ kaha sarva-katha
ami punah dadhailun, kariba sarvatha”
“So please go there and inform them of my decision. I again confirm that I have accepted the proposal.”
CB Adi-khanda 15.66
shuniya santoshe kashinatha mishravara
sakala kahila asi’ shacira gocara
Feeling satisfied, Kashinatha Mishra returned to mother Shaci and told her everything.
CB Adi-khanda 15.67
karya-sidhi shuni’ ai santosha haila
sakala udyoga tabe karite lagila
Mother Shaci was pleased to hear that her proposal was accepted, and she began to make the necessary arrangements.
CB Adi-khanda 15.68
prabhura vivaha shuni’ sarva-shishya-gana
sabei haila ati-paramananda-mana
When the Lord’s students heard news of His marriage arrangement, they were all filled with joy.
CB Adi-khanda 15.69
prathame balila buddhimanta-mahashaya
“mora bhara e-vivahe yata lage vyaya”
Buddhimanta Khan was the first to speak. “I will bear the entire expenditure of this marriage.”
Buddhimanta Khan was the Lord’s neighbor and a staunch, rich, devoted brahmana follower of the Lord. A description of Buddhimanta Khan is found in Chaitanya-caritamrita (Adi 10.74) as follows: “The thirty-sixth branch, Buddhimanta Khan, was extremely dear to Lord Chaitanya Mahaprabhu. He was always prepared to carry out the Lord’s orders, and therefore he was considered a chief servant of the Lord.” One should also refer to Adi-khanda, Chapter 12, verse 72. When the Lord married for the second time, with Vishnupriya-devi, he stayed with the groom throughout the marriage ceremony and bore the entire expense of the marriage. This is explained in the Adi-khanda, Chapter 15, verses 69, 71, 137, 145, and 220. His participation in the Lord’s sankirtana at the houses of Shrivasa Pandita and Candrashekhara is described in the Madhya-khanda, Chapter 8, verses 111-113. His participation in water sports with the Lord and His associates after the deliverance of Jagai and Madhai is described in the Madhya-khanda, Chapter 13, verses 334-336. His receiving the responsibility for arranging clothing and ornaments for the Lord when He enacted the pastimes of Maha-Lakshmi at the house of Candrashekhara is described in the Madhya-khanda, Chapter 18, verses 7, 13, 14, and 16. His meeting with the Lord at Shantipura is described in the Chaitanya-caritamrita, Madhya-lila, Chapter 3, verse 154. His traveling with the devotees of Bengal to meet the Lord in Puri is described in the Antya-khanda, Chapter 8, verse 30 (ajanma chaitanya-ajna yanhara vishaya-“Throughout His life His only asset was the Lord Chaitanya’s instructions,”) and in Chaitanya-caritamrita, Antya-lila, Chapter 10, verses 10 and 121.
The word bhara means “responsibility” or “heaviness.” The word lage means “requirement” or “need.”
CB Adi-khanda 15.70
mukunda sanjaya bale,-“shuna, sakha bhai!
tomara sakala bhara, mora kichu nai?”
Mukunda Sanjaya then said, “Listen, my dear friend. If you bear all expenses, then what will I do?”
CB Adi-khanda 15.71
buddhimanta-khana bale,-“shuna, sakha bhai!
vamanina sajja e-vivahe kichu nai
Buddhimanta Khan replied, “Listen, my dear brother. This marriage will not be like a brahmana’s marriage, which is generally very simple.
The phrase vamanina sajja refers to a poor brahmana’s marriage, which is an ordinary arrangement, without luxury or pomp, small, and suitable for the poor.
The words kichu nai means “there will be nothing (not even a hint or scent).”
CB Adi-khanda 15.72
e-vivaha panditera karaiba hena
raja-kumarera mata loke dekhe yena”
“I will make such arrangements for the marriage of Nimai Pandita that He will appear like a prince in the eyes of the people.”
CB Adi-khanda 15.73
tabe sabe mili’ shubha-dina shubha-kshane
adhivasa-lagna karilena harsha-mane
Thereafter everyone agreed on an auspicious day and time to observe the Adhivasa ceremony.
For a description of Adhivasa-lagna, one should refer to the purport of Adi-khanda, Chapter 10, verse 80.
CB Adi-khanda 15.74
bada-bada candratapa saba tangaiya
catur-dike ruilena kadali aniya
A huge pandal was erected with banana trees placed in the four directions.
The word ruilena is the singular past tense of the verb roya (the verb roya is a local corruption of ropana, which comes from the Sanskrit verb ruha), which means “planted.”
The word candratapa (candra+ata-gamana, or “movement,” and pa-“to protect”) refers to that which protects people below from the movement (or from the coming or falling) of the moon rays (and therefore in a broader sense from the sun rays also). It is also called candoya, samiyana, or mandapa (a canopy, awning, or pandala).
The word tangaiya (a local word; the infinite or participle verbs tanana, tanana, and tangana (?) are derived from the Sanskrit verb tan, “to spread,”) means “put up” or “tie up.”
CB Adi-khanda 15.75
purna-ghata, dipa, dhanya, dadhi, amrasara
yateka mangala dravya achaye pracara
They decorated the marriage arena with waterpots, ghee lamps, rice paddy, yogurt, mango leaves, and other auspicious items.
The word amrasara refers to the leaves and twigs of a mango tree.
CB Adi-khanda 15.76
sakala ekatre ani’ kari’ samuccaya
sarva-bhumi karilena alipana-maya
They further decorated the arena with designs drawn with colored powders.
The word alipana (from the Sanskrit word alimpana) refers to marking or drawing various designs with rice powder on either the floor or walls of one’s house or a temple. It is called (in common language) alpana or alipana.
The phrase samuccaya kari means “accumulating,” “collecting,” “counting,” or “amassing.”
CB Adi-khanda 15.77-78
yateka vaishnava, ara yateka brahmana
navadvipe achaye yateka susajjana
sabarei nimantrana karila sakale
“adhivase guya asi’ khaiba vikale”
All the Vaishnavas, brahmanas, and respectable people of Navadvipa were invited, “Come in the afternoon and chew the pan of the Adhivasa ceremony.”
In this case the word vaishnava refers to those devotees of the Lord who are properly behaved, attached to worshiping Vishnu, and who are born in seminal and nonseminal brahmana families.
In this case the word brahmana refers to persons who were born in seminal brahmana families.
The word guya (an abbreviated corruption of the Sanskrit word guvaka-“spices”) generally refers to betel nuts, but in this case it refers to pan leaves and spices.
CB Adi-khanda 15.79
aparahna kala matra haila asiya
badya asi’ karite lagila bajaniya
In the afternoon on the day of Adhivasa, the musicians all began to play their instruments.
The word bajaniya comes from bajana or bajana, which are corruptions of the Sanskrit word badana. It refers to an actor or a person who plays musical instruments.
CB Adi-khanda 15.80
mridanga, sanani, jayadhaka, karatala
nana-vidha vadya-dhvani uthila vishala
The playing of various instruments like mridanga, sanani, jayadhaka, and karatalas created a tumultuous sound.
CB Adi-khanda 15.81
bhata-gane padite lagila rayavara
pati-vrata-gane kare jaya-jaya-kara
The professional blessers began to recite prayers, and the chaste women made auspicious sounds.
For a explanation of the word rayavara one should refer to the purport of Adi-khanda, Chapter 8, verse 11.
Regarding the word jaya-jaya-kara, even today in East Bengal the ulu-dhvani [a sound Bengali women make while vibrating their tongues] is known as jokara or jayakara in the local language.
CB Adi-khanda 15.82
vipra-gane lagila karite veda-dhvani
madhye asi’ vasila dvijendra-kula-mani
As the brahmanas chanted Vedic mantras, Vishvambhara, the crest jewel of the brahmanas, came and sat in their midst.
CB Adi-khanda 15.83
catur-dike vasilena brahmana-mandali
sabei haila citte maha-kutuhali
The brahmanas sat in groups around the Lord, and in this way everyone was overjoyed at heart.
CB Adi-khanda 15.84
tabe gandha, candana, tambula, divya-mala
brahmana-ganera sabe dibare anila
Aguru, sandalwood paste, pan, and flower garlands were brought out and offered to the brahmanas.
CB Adi-khanda 15.85
shire mala, sarva-ange lepiya candane
eka-bata tambula se dena eko jane
Garlands were placed on their heads, their bodies were smeared with sandalwood paste, and each brahmana was given a box of pan.
The word bata refers to a container or box for keeping pan.
CB Adi-khanda 15.86
vipra-kula nadiya,-viprera anta nai
kata yaya, kata aise, avadhi na pai
Nadia was full of brahmana families, so innumerable brahmanas were present there. No one could count how many came and went.
The phrase vipra-kula means “full of caste brahmanas.”
CB Adi-khanda 15.87
tathi-madhye lobhishtha aneka jana ache
eka-bara laiya punah ara kaca kace
Among them, some greedy brahmanas received their gifts and then returned a second time in different dress to again receive gifts.
The phrase tathi-madhye (used in ancient Bengali) means “among them.”
The word lobhishtha (lobha-“greed”+(to indicate excessive) ishtha-“desired”) means “extremely greedy.”
CB Adi-khanda 15.88
ara-bara asi’ maha-lokera gahale
candana, guvaka, mala niya niya cale
In the ensuing commotion, they thus received sandalwood paste, pan, and flower garlands a second time.
The word gahane (derived from the word gahana, which is a form of the Sanskrit verb gah-“intense”) means “crowded,” “full of people,” “large gathering.” The word gola (?) is derived from gahane.
CB Adi-khanda 15.89
sabei anande matta, ke kahare cine?
prabhu o hasiya ajna karila apane
Everyone was intoxicated with ecstasy and thus unable to recognize one another. The Lord also smiled and gave instruction.
CB Adi-khanda 15.90-92
“sabare candana-mala deha’ tina-bara
cinta nahi, vyaya kara’ ye iccha yahara”
eka-bara niya ye ye laya ara bara
e ajnaya tahara kailena pratikara
“pache keha ciniya viprere manda bale
paramarthe dosha haya shathya kari’ nile”
“Give sandalwood paste and garlands three times to everyone. Don’t worry about the expenditure, give freely to everyone.” By this instruction the Lord indirectly forbade everyone from taking again and again. The Lord continued, “If a brahmana is caught cheating, he’ll be criticized and thus disgraced.”
The most magnanimous Shri Gaurasundara gave instructions to give the brahmanas pan, betel nuts, garlands, and sandalwood three times so that those brahmanas who had once received pan, betel nuts, garlands, and sandalwood and came back again in different dress to receive these items again would be satisfied and all their desires would be fulfilled and so that unscrupulous people would be checked from condemning them as illegitimate greedy cheaters.
The second line of verse 92 indicates that if one cheats or deceives others to usurp something for himself, then from the spiritual point of view that is a fault or sin. Therefore this act is certainly immoral. But henpecked persons who never fail to externally condemn others’ immoral activities of lying, cheating, and deceiving while they themselves do not hesitate to lie, cheat, and deceive for the pleasure of their dearer than life wives and, furthermore, they openly justify such activities; as soon as such people hear the statement, yena kenapy upayena manah krishne niveshayet-“Somehow or other one must engage his mind in the Absolute Truth, Krishna,” or see the behavior of those who follow this statement, they immediately scream, “Morality has been transgressed,” and in this way they exhibit their pride.
CB Adi-khanda 15.93
vipra-priya prabhura cittera ei katha
‘tina-bara dile purna haibe sarvatha
Being affectionate to the brahmanas, the Lord considered, “If they are given three times, then they will be fully satisfied.”
The phrase cittera katha means “the purpose of the mind.”
CB Adi-khanda 15.94
tina-bara pai’ sabe harashita-mana
shathya kari’ ara nahi laya kona jana
All the brahmanas were happy to receive those gifts three times, so none of them further tried to cheat.
CB Adi-khanda 15.95
ei-mata malaya, candane, guya-pane
haila ananta, marma keha nahi jane
In this way no one could understand how the Lord was served by Ananta Shesha in the form of garlands, sandalwood paste, and pan.
The word ananta in this verse refers to Shri Shesha Sankarshana, or it may mean “innumerable.” (See following verse 118.)
CB Adi-khanda 15.96-97
manushye paila yata, se thakuka dure
prithvite padila yata, dite manushyere
sei yadi prakrita-lokera ghare haya
tahatei ta’na panca vibha nirvahaya
What to speak of the gifts that people received, if the gifts that fell on the ground during distribution were collected it would have been sufficient for five marriages.
The phrase prakrita-lokera refers to ordinary householders.
The amount of garlands, sandalwood, pan, and betel nuts that were left as waste on the ground during the Lord’s marriage would have been sufficient ingredients for completing five marriages.
CB Adi-khanda 15.98
sakala lokera citte haila ullasa
sabe bale,-“dhanya dhanya dhanya adhivasa
Everyone’s heart was filled with ecstasy, and they exclaimed, “The Adhivasa ceremony was glorious!
CB Adi-khanda 15.99
laksheshvar o dekhiyachi ei navadvipe
hena adhivasa nahi kare ka’ro bape
“We have seen such an Adhivasa ceremony performed even in the houses of the wealthiest men of Navadvipa.
The word laksheshvara refers to one who possesses one hundred thousand coins.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.