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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Four: Name-giving Ceremony, Childhood Pastimes, and Thieves Kidnap the Lord
jaya jaya kamala-nayana gauracandra
jaya jaya tomara premera bhakta-vrinda
All glories to the lotus-eyed Lord Gaurachandra! All glories to Your devotees, who are filled with pure love of God!
The word kamala-nayana indicates lotus eyes. All glories to Shri Gauranga, and all glories to His devotees, who are bound by love for the Lord. Due to envy and a poor fund of knowledge some neophyte devotees glorify only Mahaprabhu and do not glorify His dear devotees. In this way they confirm that they have a hellish mentality. In order to vanquish the narrow-mindedness of these nondevotees, the author, who is a great Vaishnava acarya, glorifies the Lord’s devotees, considering them associates of the Lord.
CB Adi-khanda 4.2
hena shubha-drishti prabhu karaha a-mayaya
ahar-nisha citta yena bhajaye tomaya
O my Lord, please cast Your glance of causeless mercy on me, so that my mind may worship You day and night.
The word a-maya indicates nonduplicity and an absence of illusion. In his commentary on the Shrimad Bhagavatam (1.3.38), Shridhara Svamipada has explained that the word amayaya means “without duplicity.” When a living entity is deceived, covered, and thrown by the illusory energy, he develops desires for material enjoyment, but when he surrenders unto the Supreme Lord, he is uncovered, undisturbed, and freed from the desires for material enjoyment; this is Lord Krishna’s nonduplicitous merciful glance. As a result of this merciful glance, a living entity is able to constantly serve the Supreme Lord with a pure heart. The author prays for such blessings in this verse.
CB Adi-khanda 4.3
hena-mate prakasha haila gauracandra
shaci-grihe dine-dine badaye ananda
In this way Shri Gaurachandra advented, and the happiness in the house of Shaci increased day by day.
CB Adi-khanda 4.4
putrera shri-mukha dekhi’ brahmani brahmana
ananda-sagare donhe bhase anukshana
Seeing their son’s beautiful face, the brahmana couple constantly floated in an ocean of bliss.
The word brahmani refers to Shacidevi, and the word brahmana refers to Jagannatha Mishra.
CB Adi-khanda 4.5
bhaire dekhiya vishvarupa bhagavan
hasiya karena kole anandera dhama
When the most powerful Vishvarupa would see His brother, the reservoir of pleasure, He would smile and take Him on His lap.
CB Adi-khanda 4.6
yata apta-varga ache sarva-parikare
ahar-nisha sabe thaki’ balake avare
All the relatives and friends of the Lord’s family would gather around the child both day and night.
The word avare means “cover” or “protect by surrounding.”
CB Adi-khanda 4.7
‘vishnu-raksha’ pade keha ‘devi-raksha’ pade
mantra padi’ ghara keha cari-dige vede
Some would recite mantras invoking Lord Vishnu’s protection, and some would recite mantras invoking goddess Durga’s protection. Others would chant mantras while circumambulating the house.
The word vishnu-raksha indicates the chanting of prayers to Vishnu, who destroys all dangers, for protecting the child. The word devi-raksha indicates the chanting of prayers to Durga for protecting the child. The word vede means “go around.”
CB Adi-khanda 4.8
tavat kandena prabhu kamala-locana
hari-nama shunile rahena tata-kshana
Whenever the lotus-eyed Lord cried, He would stop only upon hearing the chanting of the names of Hari.
The word rahena means “to halt” or “to stop.” (This verb is used in Bangladesh even today.)
CB Adi-khanda 4.9
parama sanketa ei sabe bujhilena
kandilei hari-nama sabei layena
As everyone came to understand this great mystery, they would all begin to chant the names of Hari whenever the Lord cried.
Everyone understood that if they did not chant the names of Hari, the Lord would continue crying, and if they would chant the names of Hari, the Lord would stop crying. Therefore they would chant the names of Hari before the Lord. Later, Mahaprabhu clearly explained the symptoms of a maha-bhagavata, or exalted devotee, to Ramananda Vasu as follows:
yanhara darshane mukhe aise krishna-nama
tanhare janiha tumi ‘vaishnava-pradhana’
“Shri Chaitanya Mahaprabhu said: A first-class Vaishnava is he whose very presence makes others chant the holy name of Krishna.”
CB Adi-khanda 4.10
sarva-loke avariya thake sarva-kshana
kautuka karaye ye rasika deva-gana
While the Lord was constantly surrounded by people, some mischievous demigods played pranks on them.
Lord Gaurahari desired to be always surrounded by many people. From His childhood the Lord inaugurated the sacrifice of chanting the names of Krishna in the company of many people. Although the Lord destroys all dangers, lamentation, and fearfulness and awards immortality, the mischievous demigods found that His relatives who resided nearby and always stayed by His side were fearful, so in order to have some fun they scared them further.
CB Adi-khanda 4.11
kona deva alakshite grihete sambhaya
chaya dekhi’ sabe bole,-’ei cora yaya’
One of them secretly entered the Lord’s house, and when the people saw his shadow, they exclaimed, “There goes a thief!”
The word sambhaya means “to enter.”
CB Adi-khanda 4.12
‘narasimha’ ‘narasimha’ keha kare dhvani
‘aparajitara stotra’ karo mukhe shuni
Someone chanted, “Nrisimha! Nrisimha!” and someone offered prayers to Aparajita, goddess Durga.
It was a common practice at that time to chant the name of Nrisimha in order to be delivered from danger. People who were attached to the worship of Durga, however, chanted prayers to goddess Aparajita.
CB Adi-khanda 4.13
nana-mantre keha dasha dik bandha kare
uthila parama kalarava shaci-ghare
Someone else would protect the ten directions by mantra. In this way a commotion arose in the house of mother Shaci.
The process of protecting the ten directions with mantras in order to stop any danger from entering was also current.
CB Adi-khanda 4.14
prabhu dekhi’ grihera bahire deva yaya
sabe bole,-’ei-mata ase o palaya’
As the demigod left the house after seeing the Lord, everyone exclaimed, “There he goes!”
Another reading for the second line is sabe bole, ei jata-harni palaya-“Everyone exclaimed, ‘There goes that witch!’”
CB Adi-khanda 4.15
keha bole,-’dhara, dhara, ei cora yaya’
‘nrisimha’ ‘nrisimha’ keha dakaye sadaya
Someone said, “Catch him! Catch him! There goes the thief!” Someone else repeatedly chanted, “Nrisimha! Nrisimha!”
CB Adi-khanda 4.16
kona ojha bole,-’aji edaili bhala
na janis nrisimhera pratapa vishala’
One exorcist said, “You are lucky you escaped today. You don’t know the great power of Lord Nrisimhadeva!”
The word ojha is a corruption of the name Upadhyaya. People with such a name are generally physicians expert in chanting mantras to treat those suffering from ghosts, evil spirits, and snake bites. The great potency of the Nrisimha-mantra is fierce and unbearable for ghosts, evil spirits, and apparitions.
CB Adi-khanda 4.17
seikhane thaki’ deva hase alakshite
paripurna haila maseka ei-mate
The demigods who were secretly standing there watching everything began to laugh, and in this way one month passed.
CB Adi-khanda 4.18
balaka-utthana-parve yata nari-gana
shaci-sange ganga-snane karila gamana
On the occasion of the child’s coming out of the maternity room, the ladies accompanied Shacidevi for bath in the Ganges.
The term balaka-utthana-parve refers to the occasion when a child is brought out of the maternity room. In ancient times the mother had to remain in the maternity room for four months after the child was born. This occasion is also known as surya-darshana-samskara, or seeing the sun for the first time. It has now been established that after childbirth, brahmana mothers are contaminated for 21 days and shudras mothers are contaminated for one month. At the time of Shriman Mahaprabhu the period of contamination for the mother of a newborn child was one month, as confirmed in verse 17: paripurna haila maseka ei-mate-“in this way one month passed.” Later on, Sati Ma, the wife of one Ramasharana Pala (of the aula-sahajiya sect) came out of the maternity room right after giving childbirth on the grounds that the child was gifted by Lord Hari.
CB Adi-khanda 4.19
vadya-gita-kolahale kari’ ganga-snana
age ganga puji’ tabe gela ‘shashthi-sthana’
As they went for bath, they sang and played musical instruments. They first worshiped the Ganges, and then they went to worship Shashthi.
Shashthi is an imaginary village goddess. This imaginary village goddess is worshiped in order to ensure that the child would not die early but would live up to sixty years. People say that goddess Shashthi is to be worshiped on the sixth day after a child is born. This is part of the nishkramana-samskara, the occasion of coming out of the maternity room. The word shashthi-sthana refers to the place beneath either a peepal tree or a banyan tree where goddess Shashthi is seated on a cat and holding a newborn child on her lap.
CB Adi-khanda 4.20
yatha-vidhi puji’ saba devera carana
ailena grihe paripurna nari-gana
After properly worshiping the feet of all the gods, the ladies returned home feeling satisfied.
Worshiping the feet of ordinary demigods is a mundane practice that is also called idol worship. According to the monist philosophy, this is the method of worshiping the Absolute Truth with qualities (saguna). According to the unalloyed devotees of Vishnu, however, all the demigods and demigoddesses are constitutionally servants of Lord Vishnu and part and parcel of Vishnu. Their eternal occupation is to serve Lord Vishnu.
CB Adi-khanda 4.21
khai, kala, taila, sindura, guya, pana
sabare dilena ai kariya samana
Mother Shaci then respectfully distributed roasted paddy, bananas, mustard oil, vermilion, betel nut, and pan to the ladies.
The word ai is a corruption of the word arya (an address for an Aryan’s mother) and is used throughout this book as an address for mother Shaci.
CB Adi-khanda 4.22
balakere ashishiya sarva-nari-gana
calilena grihe, vandi’ aira carana
All the ladies then blessed the child, offered obeisances to mother Shaci, and departed for their respective homes.
CB Adi-khanda 4.23
hena mate vaise prabhu apana-lilaya
ke tane janite pare, yadi na janaya
In this way the Lord performed His pastimes. Who can understand them, unless they are inspired by the Lord?
CB Adi-khanda 4.24
karaite cahe prabhu apana-kirtana
etad arthe kare prabhu saghane rodana
The Lord wanted everyone to chant His holy names, so He cried frequently.
CB Adi-khanda 4.25
yata yata prabodha karaye nari-gana
prabhu punah punah kari’ karaye krandana
The more the ladies tried to pacify the Lord, the more He would cry.
CB Adi-khanda 4.26
‘hari hari’ bali’ yadi dake sarva-jane
tabe prabhu hasi’ ca’na shri-candra-vadane
But as soon as they chanted the name of Hari, the Lord would smile and look at them with His moonlike face.
CB Adi-khanda 4.27
janiya prabhura citta sarva-jana meli’
sadai balena ‘hari’ diya karatali
Knowing the heart of the Lord, everyone continually chanted the name of Hari while clapping their hands.
CB Adi-khanda 4.28
anande karaye sabe hari-sankirtana
hari-name purna haila shacira bhavana
Everyone happily performed congregational chanting of the name of Hari, and thus Shaci’s house became filled with the sound of the holy name of Hari.
CB Adi-khanda 4.29
ei-mata vaise prabhu jagannatha-ghare
gupta-bhave gopalera praya keli kare
As the Lord resided in the house of Jagannatha Mishra, He secretly performed pastimes similar to those of Gopala Krishna.
The phrase gopalera praya means “like the son of Nanda, the king of the cowherd men.”
CB Adi-khanda 4.30-31
ye samaya, yakhana na thake keha ghare
ye-kichu thakaye ghare, sakala vithare
vithariya sakala phelaya cari-bhite
sarva-ghara bhare taila, dugdha, ghola, ghrite
Whenever there was no one home, the Lord would scatter things here and there and then pour oil, milk, buttermilk, and ghee on the floor.
The word vithare is a corruption of the word vistara, or “scattered here and there.” The word bhite is a corruption of the word bhitti, which means “direction.”
CB Adi-khanda 4.32
‘janani aise’,-hena janiya apane
shayane achena prabhu, karena rodane
When He understood that His mother was coming, He would lie down and begin to cry.
CB Adi-khanda 4.33
‘hari hari’ baliya santvana kare ma’ya
ghare dekhe, saba dravya gadagadi yaya
In order to pacify the crying child, mother Shaci would chant the name of Hari. Then she noticed the big mess in the room and inquired.
CB Adi-khanda 4.34
‘ke phelila sarva-grihe dhanya, calu, mugda?’
bhandera sahita dekhe bhanga dadhi dugdha
“Who has scattered this paddy, rice, and dal all over the house?” She also noticed that the pots of yogurt and milk had been broken.
The word calu means “rice.”
CB Adi-khanda 4.35
sabe cari-masera balaka ache ghare
‘ke phelila?’-hena keha bujhite na pare
No one could understand who had scattered everything about. There was only the four-month-old child at home.
CB Adi-khanda 4.36
saba parijana asi’ milila tathaya
manushyera cihna-matra keha nahi paya
All the relatives came there, but they were also unable to find a trace of who had done it.
CB Adi-khanda 4.37
keha bole,-’danava asiyachila ghare
‘raksha lagi’ shishure narila langhibare
Someone said, “Some demon must have come, but he was unable to attack the child due to the protective mantras.
The word danava refers to the offspring of Danu, the wife of Kashyapa. The words raksha lagi means “by the influence of protective mantras and kavacas (amulets),” which the Lord enjoyed. The word narila means “could not.” The word langhibare means “to attack or commit violence.”
CB Adi-khanda 4.38
shishu langhibare na paiya krodha-mane
apacaya kari’ palaila nija-sthane’
“Being unable to harm the child, he angrily made this mess and then fled away.”
The word apacaya means “loss” or “destruction.”
CB Adi-khanda 4.39
mishra-jagannatha dekhi’ citte bada dhanda
‘daiva’ hena jani’ kichu na balila manda
Jagannatha Mishra was very astonished to see the mess, but considering that it was an act of providence, he remained silent.
The word dhanda is derived from the Hindi word dhanda, which means “doubt,” “perplexed,” “diversion of intelligence,” “madness,” “suspicion,” “problem,” “surprise,” and “complication.” The phrase daiva hena refers to an incident caused by providence.
CB Adi-khanda 4.40
daive apacaya dekhi’ dui-jane cahe
balake dekhiya kona duhkha nahi rahe
In spite of the great wastage, Shaci and Jagannatha forgot all their distress when they looked at the face of their son.
CB Adi-khanda 4.41
ei-mata prati-dina karena kautuka
nama-karanera kala haila sammukha
In this way the Lord daily performed some mischief, and then the time for His name-giving ceremony arrived.
The word nama-karana refers to one of the ten purificatory processes.
CB Adi-khanda 4.42
sarva-bandhu-ganera haila upasthana
All the learned persons headed by Nilambara Cakravarti as well as all friends and relatives came for the ceremony.
The word upasthana means “present” or “assembled.”
CB Adi-khanda 4.43
milila vistara asi’ pati-vrata-gana
lakshmi-praya-dipta sabe sindura-bhushana
Many chaste women, who were decorated with vermilion and as effulgent as Lakshmi, came for the ceremony.
The term lakshmi-praya refers to a chaste lady or a chaste wife decorated with vermilion.
CB Adi-khanda 4.44
nama thuibare sabe karena vicara
stri-gana bolaye eka, anye bole ara
Everyone considered what name should be given. The women suggested one name, and others suggested another name.
The word thuibare means “to keep” and is derived from the Bangladesh word thoya.
CB Adi-khanda 4.45
‘ihana aneka jyeshtha kanya-putra nai
shesha ye janmaye, tara nama se ‘nimai’
The ladies said, “Since you have lost many daughters, this last born child should be named Nimai.”
The Lord had many sisters who took birth and died prematurely before His advent, therefore the Lord was named Nimai so that He would not also die prematurely.
CB Adi-khanda 4.46
balena vidvan saba kariya vicara
eka nama yogya haya thuite ihara
After due consideration, the learned scholars there suggested an appropriate name for the child.
CB Adi-khanda 4.47
e shishu janmile matra sarva-deshe-deshe
durbhiksha ghucila, vrishti paila krishake
They said, “Since this child was born, all the surrounding provinces have been devoid of famine and the farmers have had sufficient rains.
After careful consideration the expert learned persons named the child Vishvambhara. Since the birth of this child, His mercy has produced rains from the cloud of pure devotional service that have showered on the living entities’ hearts, which are compared to the farmers’ fields, burning from the threefold miseries. Thus the seed of devotional service to Krishna has fructified and grown, and the absence of glorification of Lord Krishna has now been completely eradicated.
CB Adi-khanda 4.48
jagat haila sustha ihana janame
purve yena prithivi dharila narayane
“Just as Lord Narayana previously delivered the earth, the entire world has become prosperous since the time of His birth.
Previously, when the earth was submerged in the water, Lord Narayana, in His incarnation as Varaha, delivered and maintained the earth and thus became known as Vishvambhara. Then again, prior to the incarnation of Hayagriva, the science of the Absolute Truth was lost to this world, thus the Vedic literature was merged in the water. Lord Shri Hayagriva then killed the material knowledge and natural science of the demons Madhu and Kaitabha and in this way displayed the glories of Vedic knowledge. For this reason He is also known as Vishvambhara. Whenever the demigods and human beings are harassed by the demons, various incarnations of Lord Narayana appear in this world to protect and maintain the universe. Such incarnations are therefore also known as Vishvambhara. Since this boy will also protect and maintain the universe just like the incarnations of Vishnu, the name Vishvambhara is appropriate for Him. After considering in this way, the learned scholars selected the name Vishvambhara for the Lord. Due to His advent and the influence of chanting and hearing the names of Krishna, people who had forgotten their constitutional position and become afflicted with unwanted habits have gotten relief; that is, they have become situated in their constitutional position, or attained the goal of life.
CB Adi-khanda 4.49
ataeva ihana ‘shri-vishvambhara’-nama
kula-dipa koshthiteo likhila ihana
“Therefore this child should be named Shri Vishvambhara. This name is also given in His horoscope.
From the calculation of Vishvambhara’s horoscope, it is also understood that He is the Supreme Personality of Godhead and the original source of all other Vishnu incarnations.
CB Adi-khanda 4.50
‘nimai’ ye balilena pati-vrata-gana
sei nama ‘dvitiya’ dakibe sarva-jana
“The name Nimai suggested by the chaste ladies will be His second name.”
The name Vishvambhara given to the Lord by the learned scholars is His primary name, and the name Nimai given by the chaste ladies is His secondary name. From today people will first address Him as Vishvambhara and then as Nimai.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.