Click here to load whole tree
NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 5-Eating the Mendicant Brahmana's Offerings > Adi-khanda 5/101-150

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Five: Eating the Mendicant Brahmana’s Offerings

 

 

CB Adi-khanda 5.101

TEXT 101

tabe aji amara goshthira yata duhkha

sakala ghucaye, pai parananda-sukha

TRANSLATION

“Then My family’s distress will be vanquished, and we will attain transcendental happiness.”

CB Adi-khanda 5.102

TEXT 102

vipra bole,-“randhana karilun dui-bara

tathapiha krishna na dilena khaibara

TRANSLATION

The brahmana said, “I have already cooked twice, yet Krishna has still not allowed me to eat.

CB Adi-khanda 5.103

TEXT 103

teni bujhilana,-aji nahika likhana

krishna-iccha nahi,-kene karaha yatana?

TRANSLATION

“I have therefore understood that He has not allotted any rice for me today. If Krishna’s sanction is not there, why should we endeavor?

CB Adi-khanda 5.104-105

TEXTS 104-105

koti bhakshya-dravya yadi thake nija-ghare

krishna-ajna haile se khaibare pare

ye-dine krishnera yare likhana na haya

koti yatna karuka, tathapi siddha naya

TRANSLATION

“One may have unlimited foodstuffs at home, but he can eat only with Krishna’s sanction. If Krishna does not allot anything on some day, then even by endless endeavor one will never achieve a thing.

COMMENTARY

Though one may have various foodstuffs at home for Krishna’s enjoyment, if He does not sanction His remnants, no one will receive them. And if Krishna does not favor one, then one will certainly be unsuccessful in spite of unlimited endeavors. Service to the Supreme Lord is dependent on the mercy of the Supreme Lord. Mundane endeavor cannot produce success.

CB Adi-khanda 5.106

TEXT 106

nisha deda prahara, duio va yaya

ihate ki ara paka karite yuyaya?

TRANSLATION

“It is practically the middle of the night. Is it proper to cook at this time?

COMMENTARY

The word yuyaya means “proper” or “reasonable.”

CB Adi-khanda 5.107

TEXT 107

ataeva aji yatna na kariha ara

phala, mula kichu matra karimu ahara”

TRANSLATION

“Therefore do not make any further arrangements for cooking today. I will simply eat some fruits and roots.”

COMMENTARY

The word kichu means “a little.”

CB Adi-khanda 5.108

TEXT 108

vishvarupa bolena,-“nahika kona dosha

tumi paka karile se sabara santosha”

TRANSLATION

Vishvarupa said, “There will be no fault if you cook; everyone will be satisfied.”

CB Adi-khanda 5.109

TEXT 109

eta boli’ vishvarupa dharila carana

sadhite lagila sabe karite radhana

TRANSLATION

Saying this, Vishvarupa caught hold of the brahmana’s feet, and everyone else also requested him to cook.

CB Adi-khanda 5.110

TEXT 110

vishvarupe dekhiya mohita vipra-vara

“kariba randhana”-vipra balila uttara

TRANSLATION

Enchanted by Vishvarupa, the brahmana said, “All right, I’ll cook.”

CB Adi-khanda 5.111

TEXT 111

santoshe sabei “hari” balite lagila

sthana upaskara sabe karite lagila

TRANSLATION

Everyone expressed their satisfaction by chanting the name of Hari.

CB Adi-khanda 5.112

TEXT 112

athe-vyathe sthana upaskari’ sarva-jane

randhanera samagri anila tata-kshane

TRANSLATION

They then quickly cleaned the kitchen and brought all the ingredients for cooking.

CB Adi-khanda 5.113

TEXT 113

calilena vipra-vara karite randhana

shishu avariya rahilena sarva-jana

TRANSLATION

The brahmana then began to cook, and everyone escorted Nimai to another room.

CB Adi-khanda 5.114

TEXT 114

palaiya thakura achena yei ghare

mishra vasilena sei gharera duyare

TRANSLATION

Jagannatha Mishra sat in front of the door where the child was detained.

CB Adi-khanda 5.115

TEXT 115

sabei bolena,-“bandha’ bahira duyara

bahira haite yena nahi pare ara”

TRANSLATION

Everyone said, “Lock the door from outside, so that He cannot get out.”

COMMENTARY

Everyone said, “Tie the door closed, so that He will not be able to untie it and get out.”

CB Adi-khanda 5.116

TEXT 116

mishra bole,-“bhala, bhala, ei yukti haya”

bandhiya duyara sabe bahire achaya

TRANSLATION

Jagannatha Mishra said, “That’s a good idea.” Thus Jagannatha Mishra and others sat outside after latching the door.

CB Adi-khanda 5.117

TEXT 117

ghare thaki’ stri-gana bolena,-“cinta nai

nidra gela, ara kichu na jane nimai”

TRANSLATION

From inside the room, the ladies said, “Don’t worry, Nimai is sleeping. He won’t do anything now.”

CB Adi-khanda 5.118

TEXT 118

ei-mate shishu rakhilena sarva-jana

viprera haila kata-kshanete randhana

TRANSLATION

As they guarded the child in this way, the brahmana soon finished cooking.

CB Adi-khanda 5.119

TEXT 119

anna upaskari sei sukriti brahmana

dhyane vasi’ krishnere karila nivedana

TRANSLATION

The pious brahmana prepared a plate for offering and then sat in meditation and offered the food to Krishna.

CB Adi-khanda 5.120

TEXT 120

janilena antaryami shri-shacinandana

citte ache,-viprere dibena darashana

TRANSLATION

The Supersoul, Shri Shacinandana, knew everything. He had already decided to give darshana to the brahmana.

COMMENTARY

The word citte means “desire.”

CB Adi-khanda 5.121

TEXT 121

nidra devi sabarei ishvara-icchaya

mohilena, sabei aceshta nidra yaya

TRANSLATION

Thus, by the will of the Supreme Lord, Nidradevi, the goddess of sleep, deluded everyone into deep sleep.

COMMENTARY

Everyone thought that since it was late at night, Nimai would soon fall asleep, so there would be no need to further guard Him. By the will of the Supreme Lord, however, just the opposite happened. Everyone in the house fell asleep by the gentle touch from the tip of Nidradevi’s sari.

CB Adi-khanda 5.122

TEXT 122

ye sthane karena vipra anna nivedana

ailena sei sthane shri-shacinandana

TRANSLATION

Shri Shacinandana then went to the place where the brahmana was making his offering.

CB Adi-khanda 5.123

TEXT 123

balaka dekhiya vipra kare “haya haya”

sabe nidra yaya, keha shunite na paya

TRANSLATION

On seeing the child, the brahmana cried out, “Alas! Alas!” But no one heard him, for they were all fast asleep.

CB Adi-khanda 5.124

TEXT 124

prabhu bole,-“aye vipra, tumi ta’ udara

tumi ama’ daki’ ana’, ki dosha amara?

TRANSLATION

The Lord said, “O brahmana, you are indeed magnanimous. You call Me, so what is My fault?

CB Adi-khanda 5.125

TEXT 125

mora mantra japi’ more karaha ahvana

rahite na pari ami, asi toma’-sthana

TRANSLATION

“You chant My mantra and invite Me, so I cannot resist coming to you.

COMMENTARY

“You invite Me by chanting My mantra, therefore I come and accept the foodstuffs you offer.” Some people consider that worshiping and offering foodstuffs to Gauranga is performed by chanting the Gopala-mantra, and by chanting this mantra He accepts the offering. Up to the time when Deity worship of Shri Gaurasundara was introduced in the world, He was worshiped through Krishna-mantras; but after the covered form of Krishna, the origin of all incarnations, mercifully manifested His own form, Deity, and name to His most confidential devotees, the Lord’s devotees began to worship the Deity of Shri Gaura by revealing the eternal names and mantras related with Lord Gaura. Those who are bereft of receiving the mercy of the covered incarnation simply make a show of worshiping the Deity form of Shri Gaurasundara with Krishna-mantras, but Shri Gaura is not worshiped in this way. Such people are cheated out of Krishna’s mercy, because they do not realize that Gaura’s pastimes are eternal.

 

If one chants Krishna-mantras, then Krishna, or Gaurasundara, accepts his chanting and manifests before the chanter. But if one differentiates between Gaura and Krishna, then his unauthorized endeavors for chanting Krishna-mantras do not qualify him to see the form of Krishna in Gaurasundara and his progress towards freedom from material existence is checked. Therefore it is often found that a worshiper has a lack of taste for worshiping Gaurasundara by chanting Krishna-mantras. Those who do not realize that the worship of Gaurasundara is the same as worship of Krishna are deprived by Shri Ramananda Raya from receiving the mercy of Gaura and the darshana of Gandharvika-Giridhari. Due to the four defects of imperfect senses, the propensity for cheating, certainty of committing mistakes, and certainty of being illusioned, such people are unable to see Shri Radha-Govinda in Shri Gaurasundara. Thus, according to the purport of the second of the four original Bhagavatam verses, such people develop mundane endeavors or vision towards Shri Gaurasundara and become disqualified to see Him. Considering Gaurasundara as different from Krishna, such people with insignificant material vision see Him simply as a sannyasi, a religious reformer, or a pseudo-sentimental saint.

CB Adi-khanda 5.126

TEXT 126

amare dekhite niravadhi bhava’ tumi

ataeva tomare dilana dekha ami”

TRANSLATION

“You always desire to see Me, so here I am!”

CB Adi-khanda 5.127-134

TEXTS 127-134

sei-kshane dekhe vipra parama adbhuta

shankha, cakra, gada, padma,-ashta-bhuja rupa

eka-haste navanita, ara haste khaya

ara dui haste prabhu murali bajaya

shrivatsa, kaustubha vakshe shobhe manihara

 

sarva-ange dekhe ratna-maya alankara

nava-gunja-veda shikhi-puccha shobhe shire

candra-mukhe aruna-adhara shobha kare

hasiya dolaya dui nayana-kamala

vaijayanti-mala dole makara-kundala

 

caranaravinde shobhe shri-ratna-nupura

nakha-mani-kirane timira gela dura

apurva kadamba-vriksha dekhe seikhane

 

vrindavane dekhe,-nada kare pakshi-gane

gopa-gopi-gabhi-gana catur-dike dekhe

yaha dhyana kare, ta’i dekhe parateke

TRANSLATION

At that time the Lord exhibited a wonderful eight-armed form to the brahmana. In four hands He held a conchshell, disc, club, and lotus flower. In one hand He held a pot of butter from which He ate with another hand. Then with two other hands He played a flute. He was decorated with the mark of Shrivatsa, while the Kaustubha gem and a jeweled necklace hung on His chest. All of His limbs were decorated with jeweled ornaments. His head was decorated with a garland of fresh gunja seeds and a peacock feather. His moonlike face was beautified by His red lips. The Lord smiled as He rolled His eyes. His Vaijayanti flower garland and shark-shaped earrings swayed to and fro. His lotus feet were adorned by jeweled ankle bells, and all darkness was dissipated by the shining of His toenails. The brahmana also saw the abode of Vrindavana filled with wonderful kadamba trees and the chirping of various birds. He saw cowherd boys and girls in all directions. Indeed, whatever he had meditated on he saw manifest before him.

COMMENTARY

Shri Gaurasundara told the mendicant brahmana that He was nondifferent from his worshipable Lord, and then He displayed His four-armed form of Narayana, holding conch, disc, club, and lotus. The brahmana saw the Lord holding butter in one hand and eating it with another hand, and He was playing a flute with two other hands. This amazing combination was found in that form. The Lord first held the conch, disc, club, and lotus in His four hands, and later with those four hands the Lord displayed two of Vrajendra-nandana’s pastimes with two hands each. Eating butter and playing flute were not manifested in His Mathura or Dvaraka pastimes, and Krishna does not manifest a four-armed form while playing the flute in His Gokula pastimes. The display of opulence in the Lord’s pastime of simultaneously eating butter and playing the flute is not very attractive for the residents of Vraja. Otherwise in the awe and reverent service of a sampradaya in which Deity worship is prominent, seeing the four-armed form of Narayana is inevitable. The mood of reverence mixed with grandeur is present in the worship of Krishna, but in the blissful realm of Vrindavana, where sweetness is prominent, Krishna’s four arms are not manifest, for He accepts the service of the Vrajavasis in only His two-handed form. The mark of Shrivatsa and the Kaustubha gem adorned the chest of this four-handed form of the Lord, a jeweled necklace encircled His neck, and other jeweled ornaments decorated His other limbs. The Lord’s head was decorated with a peacock feather and a garland of newly grown gunja seeds. The Lord’s red lips increased the beauty of His moonlike face. The rolling eyes on the smiling face of the Lord resembled lotus petals, extending to His ears. From this description it is understood that sweetness was more prominently manifest than opulence. Again, fish-shaped earrings and Vaijayanti flower garland were seen in both forms. The lotus feet of Krishna were decorated with jeweled ankle bells, and the effulgence of His toenails destroyed the darkness of ignorance and illuminated all directions. The brahmana also saw wonderful kadamba trees throughout Vrindavana, he heard the singing of birds in the forest of Vraja, and he saw surabhi cows and cowherd boys with the cowherd men, who were engaged in tending the cows. The mendicant brahmana saw each of the Lord’s forms that he had meditated on during his worship.

The word parateke means “directly” or “each one.”

CB Adi-khanda 5.135

TEXT 135

apurva aishvarya dekhi’ sukriti brahmana

anande murcchita haiya padila takhana

TRANSLATION

Seeing the extraordinary opulence, the pious brahmana fell unconscious with ecstasy.

CB Adi-khanda 5.136

TEXT 136

karuna-samudra prabhu shri-gaurasundara

shri-hasta dilena tana angera upara

TRANSLATION

Lord Gaurasundara, the ocean of mercy, then placed His lotus hand on the body of the brahmana.

CB Adi-khanda 5.137

TEXT 137

shri-hasta-parashe vipra paila cetana

anande haila jada, na sphure vacana

TRANSLATION

By the touch of the Lord, the brahmana regained consciousness, though in ecstasy he remained inert and unable to speak.

COMMENTARY

Due to seeing the form of the Lord, the brahmana lost all external consciousness and was unable to speak out of ecstasy.

CB Adi-khanda 5.138

TEXT 138

punah punah murccha vipra yaya bhumi-tale

punah uthe, punah pade maha-kutuhale

TRANSLATION

The brahmana repeatedly fell unconscious to the ground and then got up in great jubilation.

COMMENTARY

The word maha-kutuhale means “due to ecstatic loving exchanges.”

CB Adi-khanda 5.139

TEXT 139

kampa-sveda-pulake sharira sthira nahe

nayanera jale yena ganga-nadi bahe

TRANSLATION

His body shivered and perspired, and his hairs stood on end. The flow of tears from his eyes resembled the Ganges River.

CB Adi-khanda 5.140

TEXT 140

kshaneke dhariya vipra prabhura carana

karite lagila ucca-ravete krandana

TRANSLATION

The brahmana then caught hold of the Lord’s lotus feet and began to cry loudly.

CB Adi-khanda 5.141

TEXT 141

dekhiya viprera arti shri-gaurasundara

hasiya viprere kichu karila uttara

TRANSLATION

Seeing the brahmana’s humility, Shri Gaurasundara smiled and addressed him.

COMMENTARY

The word arti means “distress” or “humility.”

CB Adi-khanda 5.142

TEXT 142

prabhu bole,-“shuna shuna, aye vipra-vara

aneka janmera tumi amara kinkara

TRANSLATION

The Lord said to him, “Please listen, O brahmana. You have been My servant for many lifetimes.

CB Adi-khanda 5.143

TEXT 143

niravadhi bhava’ tumi dekhite amare

ataeva ami dekha dilana tomare

TRANSLATION

“You always desire to see Me, therefore I have come before you.

COMMENTARY

The phrase niravadhi bhava’ means “to always think or desire.”

CB Adi-khanda 5.144

TEXT 144

ara-janme ei-rupe nanda-grihe ami

dekha dilun tomare, na smara’ taha tumi

TRANSLATION

“In a previous life I gave you darshana at the house of Nanda Maharaja. Don’t you remember that?

CB Adi-khanda 5.145

TEXT 145

yabe ami avatirna hailana gokule

seha janme tumi tirtha kara’ kutuhale

TRANSLATION

“When I appeared in Gokula you also joyfully visited the various holy places.

COMMENTARY

The phrase tirtha kara’ means “traveling to the holy places.”

CB Adi-khanda 5.146-147

TEXTS 146-147

daive tumi atithi haila nanda-ghare

ei-mate tumi anna niveda’ amare

tahateo ei-mata kariya kautuka

khai’ tora anna dekhailun ei rupa

TRANSLATION

“By providence you became a guest one day in the house of Nanda Maharaja. At that time you offered rice to Me in the same way, and after I ate your rice I showed you this same form.

CB Adi-khanda 5.148

TEXT 148

eteke amara tumi janme-janme dasa

dasa vinu anya mora na dekhe prakasha

TRANSLATION

“In this way you have been My servant birth after birth, for other than My servants, no one can see this form.

COMMENTARY

The pure living entity is eternally engaged in the service of Krishna. He is able to see Krishna through eyes of devotion smeared with the ointment of love. By sensual knowledge obtained through gross and subtle perception, conditioned souls absorbed in material enjoyment cannot see Krishna, who is adhokshaja, beyond the realm of material sense perception. A Vaishnava can see Lord Vishnu when his constitutional propensity for serving Krishna is awakened. A living entity who is devoid of the inclination for eternal service can never give up gross and subtle perception, therefore due to the spirit of enjoyment the conditioned soul cannot see his worshipable Lord Krishna.

CB Adi-khanda 5.149

TEXT 149

kahilana tomare e saba gopya katha

karo sthane iha nahi kahiba sarvatha

TRANSLATION

“I have thus disclosed to you confidential topics that should not be revealed to anyone under any condition.

CB Adi-khanda 5.150

TEXT 150

yavat thakaye mora ei avatara

tavat kahile kare karimu samhara

TRANSLATION

“As long as I remain in this incarnation you should not tell anyone the secrets that I have told you, otherwise I will kill you.

COMMENTARY

The covered incarnation, Shri Gaura-Narayana, warned the brahmana, “As long as I remain in this world, if you disclose these pastimes of Mine I will immediately terminate your residence in this world.”

 

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