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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 4-Name-giving Ceremony, Childhood Pastimes, and Thieves Kidnap the Lord > Adi-khanda 4/100-143

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Four: Name-giving Ceremony, Childhood Pastimes, and Thieves Kidnap the Lord



CB Adi-khanda 4.101

TEXT 101

karo ghare dugdha piye, karo bhata khaya

handi bhange, yara ghare kichu nahi paya


He drank someone’s milk, He ate someone else’s rice, and He broke the pots if He could not find anything to take.


The word handi is a Hindi word that means “vessel” or “clay pot.”

CB Adi-khanda 4.102

TEXT 102

yara ghare shishu thake, tahare kandaya

keha dekhilei matra uthiya palaya


If there was a child in the house, the Lord made him cry. And if someone saw Him, He ran away.

CB Adi-khanda 4.103

TEXT 103

daiva-yoge yadi keha pare dharibare

tabe tara pa’ye dhari kare parihare


If by chance the Lord was caught, He fell at the person’s feet in order to gain release.

CB Adi-khanda 4.104

TEXT 104

“ebara chadaha more, na asiba ara

ara yadi curi karon, dohai tomara”


“Please leave Me this time. I will not come again. I promise I won’t steal again.”

CB Adi-khanda 4.105

TEXT 105

dekhiya shishura buddhi, sabei vismita

rushta nahe keha, sabe karena pirita


Seeing the child’s intelligence, everyone was astonished. They could not become upset, rather, they loved Him.


The word pirita means “love.”

CB Adi-khanda 4.106

TEXT 106

nija-putra haiteo sabe sneha kare

darashana-matra sarva-citta-vritti hare


Everyone showed more affection to Him than to their own sons, for the Lord stole everyone’s heart just by His presence.


The matchless quality of the sweet form of Gaura-Krishna, who is the Lord of the samvit potency, is so powerful that it forcibly attracts all transcendentally pure objects. In this regard one may refer to the Shrimad Bhagavatam (3.2.12).

CB Adi-khanda 4.107

TEXT 107

ei-mata ranga kare vaikunthera raya

sthira nahe eka-thani, bulaye sadaya


In this way the Lord of Vaikuntha performed His pastimes as He constantly wandered about.


The words vaikunthera raya refer to the king of Vaikuntha, Shri Narayana.

CB Adi-khanda 4.108

TEXT 108

eka-dina prabhura dekhiya dui core

yukti kare,-“ka’ra shishu bedaya nagare”


One day two thieves saw the Lord and contemplated, “Whose child is this, wandering alone in the streets?”

CB Adi-khanda 4.109

TEXT 109

prabhura shri-ange dekhi’ divya alankara

haribare dui core cinte parakara


They saw that the Lord was wearing costly ornaments, and they considered how they could steal them.


The word divya means “best,” “highest,” or “beautiful.” The word haribare means “in order to steal.” The word parakara means “ways” or “means.”

CB Adi-khanda 4.110

TEXT 110

‘bapa’ ‘bapa’ bali’ eka core laila kole

“eta-kshana kotha chile?”-ara cora bole


One of the thieves took the Lord in His arms and said, “My dear child!” And the other thief said, “Where have You been so long?”

CB Adi-khanda 4.111

TEXT 111

“jhat ghare aisa, bapa” bole dui core

hasiya bolena prabhu,-“cala yai ghare”


The thieves said, “Come, let us go home,” and the Lord smiled and said, “Yes, let us go.”


The word jhat is a corruption of the word jhatiti, which means “immediately.”

CB Adi-khanda 4.112

TEXT 112

athe-vyathe kole kari’ dui core dhaya

loke bole,-“yara shishu se-i lai’ yaya


The two thieves hurriedly carried the Lord away as onlookers considered that they were taking their own son home.

CB Adi-khanda 4.113

TEXT 113

arbuda arbuda loka, keba kare cine?

maha-tushta cora alankara-darashane


There were millions of people in Navadvipa, so who could recognize everyone? The thieves, meanwhile, were greatly satisfied to see the child’s ornaments.

CB Adi-khanda 4.114

TEXT 114

keha mane bhave,-“muni nimu tada-bala”

ei-mate dui core khaya manah-kala


One of them thought, “I will take the bangles.” And in this way they both dreamt of their soon-to-be-acquired riches.


The words tada and bala refer to certain ornaments worn on the hands. The words khaya manah-kala mean “to eat imaginery bananas,” or, in other words, to futilely endeavor to achieve something.

CB Adi-khanda 4.115

TEXT 115

dui cora cali’ yaya nija-marma-sthane

skandhera upare hasi’ ya’na bhagavane


As the two thieves went towards their destination, the Lord smiled while riding on the thief’s shoulder.


The word marma-sthane refers to the secluded solitary destination desired by the thieves.

CB Adi-khanda 4.116

TEXT 116

eka-jana prabhure sandesha deya kare

ara jane bole,-“ei ailana ghare”


One of the thieves gave the Lord a piece of sandesha, and the other thief said, “We’re almost home.”

CB Adi-khanda 4.117

TEXT 117

ei-mata bhandiya aneka dure yaya

hetha yata apta-gana cahiya vedaya


In this way the thieves deceived the Lord. As they took Him far away, the Lord’s relatives began to search for Him.


The word bhandiya comes from the root bhanda, which means “deceiving,” “cheating,” or “hiding.” The word cahiya means “tracing” or “searching.”

CB Adi-khanda 4.118

TEXT 118

keha keha bole,-“aisa, aisa, vishvambhara”

keha dake ‘nimai’ kariya ucca-svara


Someone called, “Come, Vishvambhara, come!” Someone else loudly called, “Nimai!”

CB Adi-khanda 4.119

TEXT 119

parama vyakula hailena sarva-jana

jala vina yena haya matsyera jivana


They all became overwhelmed like a fish out of water.

CB Adi-khanda 4.120

TEXT 120

sabe sarva-bhave laila govinda-sharana

prabhu lana yaya cora apana-bhavana


Everyone took full shelter of Lord Govinda as the thieves took the Lord towards their house.

CB Adi-khanda 4.121

TEXT 121

vaishnavi-mayaya cora patha nahi cine

jagannatha-ghare aila nija-ghara-jnane


Being influenced by the Lord’s illusory energy, the thieves lost their way and returned to the house of Jagannatha Mishra while thinking that they had returned to their own home.


The word vaishnavi-maya refers to Vishnu’s insurmountable illusory energy, which covers and throws the living entities.

CB Adi-khanda 4.122

TEXT 122

cora dekhe ailana nija-marma-sthane

alankara harite haila savadhane


When the thieves thought that they had returned to their own house, they prepared to steal the Lord’s ornaments.


Because their motive was to steal the ornaments, the thieves became anxious, impatient, and cautious.

CB Adi-khanda 4.123

TEXT 123

cora bole,-“nama’ bapa, ailana ghara”

prabhu bole,-“haya haya, namao satvara”


One of them said, “Please get down, my dear child. We have reached home.” The Lord replied, “Yes, yes, put Me down quickly.”


Haya, haya means “yes, yes.”

CB Adi-khanda 4.124

TEXT 124

yekhane sakala-gane mishra jagannatha

vishada bhavena sabe mathe diya hata


Meanwhile, Jagannatha Mishra and his associates held their heads in lamentation.


The words vishada bhavena mean “deep lamentation.”

CB Adi-khanda 4.125

TEXT 125

maya-mugdha cora thakurere sei-sthane

skandha haite namaila nija-ghara-jnane


The thieves, illusioned by maya, set the child down at that very place while considering that it was their own house.

CB Adi-khanda 4.126

TEXT 126

namilei matra prabhu gela pitri-kole

mahananda kari’ sabe ‘hari’ ‘hari’ bole


The Lord immediately went to the lap of His father, and everyone chanted the name of Hari in great joy.

CB Adi-khanda 4.127

TEXT 127

sabara haila anirvacaniya ranga

prana asi’ dehera haila yena sanga


The people’s condition was beyond description; it was as if their lives returned to their bodies.


The word ranga means “happiness” or “jubilation.”

CB Adi-khanda 4.128

TEXT 128

apanara ghara nahe,-dekhe dui core

kotha asiyachi, kichu cinite na pare


The thieves then realized that it was not their house, but they could not understand where they were.

CB Adi-khanda 4.129

TEXT 129

gandagole keba kare avadhana kare?

cari-dige cahi’ cora palaila dare


In the middle of the commotion, no one saw what had happened. Thus undetected, the thieves ran away in fear.


The word avadhana means “aim,” “sight,” or “search.”

CB Adi-khanda 4.130

TEXT 130

“parama adbhuta!” dui cora mane gane’

cora bole,-“bhelaki va dila kona jane?”


Both the thieves thought, “How strange!” One of them said, “Did someone perform some magic on us?”


What to speak of stealing the Lord’s ornaments, under the influence of the illusory energy the thieves returned the Lord to His own house. When they understood where they were, they immediately ran away to their own place, and after carefully considering their foolishness and what had happened, they were struck with wonder.

The word bhelaki is a combination of bhul and kriti and means “magic,” “witchcraft,” or “cheating.”

CB Adi-khanda 4.131

TEXT 131

“candi rakhilena aji”-bole dui core

sustha haiya dui cora kolakuli kare


They both concluded, “Goddess Candi has saved us today.” Then, after they regained their composure, they embraced each other.


In this verse the words candi rakhilena mean “our worshipable goddess Candi has protected us today.”

CB Adi-khanda 4.132

TEXT 132

paramarthe dui cora-maha-bhagyavan

narayana yara skandhe karila utthana


In reality, the two thieves were most fortunate for they had carried the Supreme Personality of Godhead on their shoulders.


The word paramarthe means “in truth” or “factually.”

The good fortune of the two thieves is indescribable, because thousands of spiritual practitioners engaged in thousands of spiritual practices cannot achieve the service of the Lord, which is rarely attained by even Lord Brahma. Yet in spite of traveling the sinful road of thievery, due to previous piety the two thieves carried the Supreme Lord Gaura-Narayana on their shoulders.


The words karila utthana mean “climbed upon,” or “seated on.”

CB Adi-khanda 4.133

TEXT 133

etha sarva-gane mane karena vicara

“ke anila, deha’ vastra shire bandhi’ tara”


In the meantime, everyone thought, “Who brought Him back? Tie some new cloth on his head as a gift.”


As a person who recovers his lost treasure desires to unconditionally reward the finder of the treasure, the elder persons who felt intense distress in the absence of Vishvambhara now desired to reward and honor with a turban the person who had mitigated their distress by returning Nimai.

CB Adi-khanda 4.134

TEXT 134

keha bole,-“dekhilana loka dui-jana

shishu thui kon dike karila gamana”


Someone said, “I saw two persons come here. They set the child down and then vanished.”

CB Adi-khanda 4.135

TEXT 135

“ami aninachi”-kona jana nahi bole

adbhuta dekhiya sabe padilena bhole


Since no one said, “I brought Him,” everyone became perplexed.


The word bhola is a corruption of the word bhula, which means “mistake,” “error,” “illusion,” or “loss of intelligence.”

CB Adi-khanda 4.136

TEXT 136

sabe jijnasena,-“bapa, keha ta’ nimai?

ke tomare anila paiya kon thani?”


They all asked Nimai, “Dear child, please tell us, who brought You here? Where did he find You?”

CB Adi-khanda 4.137

TEXT 137

prabhu bole,-“ami giyachinu ganga-tire

patha haraiya ami vedai nagare


The Lord replied, “I went to the bank of the Ganges and then lost My way.

CB Adi-khanda 4.138

TEXT 138

tabe dui jana ama’ kolete kariya

kon pathe eikhane thuila aniya”


“As I was wandering on the street, two strangers took Me in their arms and brought Me here.”

CB Adi-khanda 4.139

TEXT 139

sabe bole,-“mithya kabhu nahe shastra-vani

daive rakhe shishu, vridha, anatha apani”


Everyone said, “The statements of the scriptures cannot be false. It is said that children as well as old and helpless people are protected by providence.”


The word daive refers to the invisible omniscient creator, or Vishnu.

CB Adi-khanda 4.140

TEXT 140

ei-mata vicara karena sarva-jane

vishnu-maya-mohe keha tattva nahi jane


In this way the people considered what had happened, but they could not know the facts due to being illusioned by Lord Vishnu’s illusory energy.


Lord Vishnu is eternal, full of bliss and knowledge. Sometimes He mercifully manifests before a person and instructs him in transcendental knowledge, and sometimes He bewilders a person with His illusory energy by which He generally bewilders the demons. The illusory energy is also named Vaishnavi, or Daivi-maya. As stated in the Bhagavad-gita (7.14): daivi hy esha guna-mayi mama maya duratyaya-“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.”


It is also stated in the Shrimad Bhagavatam (1.7.4-5):

bhakti-yogena manasi      samyak pranihite ‘male

apashyat purusham purnam      mayam ca tad-apashrayam

yaya sammohito jiva      atmanam tri-gunatmakam

paro ‘pi manute ‘nartham      tat-kritam cabhipadyate

“Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.”


Maya means “that which is not.” In other words, maya is that which induces a living entity to try to understand, measure, or achieve satisfaction from a material object with the help of his mental speculation. It is stated: maya-mugdha jivera nahi svatah krishna-jnana-“When a living entity is enchanted by the external energy, he cannot revive his original Krishna consciousness independently.” Such people are therefore unable to understand the science of the transcendentally pure Absolute Truth, or Brahman, Paramatma, and Bhagavan.

CB Adi-khanda 4.141

TEXT 141

ei-mata ranga kare vaikunthera raya

ke tanre janite pare, yadi na janaya


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


The word ranga means “to enjoy pastimes.” For an explanation of the second line of this verse, one may refer to the prayers of Lord Brahma in the Shrimad Bhagavatam (10.14.29).

CB Adi-khanda 4.142

TEXT 142

veda-gopya e-saba akhyana yei shune

tanra dridha-bhakti haya chaitanya-carane


Whoever hears these topics, which are confidential to even the Vedas, will certainly attain firm devotion for the lotus feet of Lord Chaitanya.

CB Adi-khanda 4.143

TEXT 143

shri krishna-chaitanya nityananda-canda jana

vrindavana dasa tachu pada-yuge gana


Accepting Shri Chaitanya and Nityananda Prabhu as my life and soul, I, Vrindavana dasa, sing the glories of Their lotus feet.


Thus ends the English translation of the Gaudiya-bhashya of Shri Chaitanya-bhagavata, Chapter Four, entitled “Name-giving Ceremony, Childhood Pastimes, and Thieves Kidnap the Lord.”


Thus ends the English translation of the Gaudiya-bhashya of Shri Chaitanya-bhagavata, Chapter Four, entitled “Name-giving Ceremony, Childhood Pastimes, and Thieves Kidnap the Lord.”