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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Five: Eating the Mendicant Brahmana’s Offerings
randhana, bhojana vipra karena yavat
ara-badi laye shishu rakhaha tavat”
“Therefore please take Him to another house until the brahmana finishes cooking and eating.”
CB Adi-khanda 5.52
tabe shacidevi putre kole ta’ kariya
calilena ara-badi prabhure laiya
Shacidevi then took her son in her arms and went to the neighbor’s house.
CB Adi-khanda 5.53
saba nari-gana bole,-“shuna re nimai
emata kariya ki viprera anna khai!”
All the ladies there said, “Listen, Nimai, You shouldn’t have eaten the brahmana’s rice like that.”
CB Adi-khanda 5.54
hasiya bolena prabhu shri-candra-vadane
“amara ki dosha, vipra dakila apane?”
The Lord smiled with His moonlike face and replied, “What is My fault? The brahmana called Me.”
CB Adi-khanda 5.55-56
sabei bolena,-“aye nimai dhangati!
ki kariba, ebe ye tomara gela jati?”
kothakara brahmana, kon kula, keba cine?
tara bhata khai’ jati rakhiba kemane?”
Everyone then said, “O deceitful Nimai, what will You do now that You have lost Your caste? Who knows that brahmana? What is his caste? Where is he from? Now that You have eaten his rice, how will You maintain Your caste?”
The word dhangati refers to a person who cheats, who is duplicitous, or who is overly clever.
The ladies are saying, “O Nimai, in order to display Your cheating, duplicity, and cleverness, You have accepted the foodstuff touched by this unknown brahmana. Therefore You have fallen from the exalted status of Your family.”
CB Adi-khanda 5.57
hasiya kahena prabhu,-“ami ye goyala!
brahmanera anna ami khai sarva-kala
The Lord smiled and said, “I am a cowherd boy, and I always eat brahmana’s rice.
The Lord replied, “I belong to the cowherd community, so I always eat foodstuffs given by the brahmanas.” From this statement it is established both that the Lord is the knower of past, present, and future, and that the Lord is controlled by the brahmanas. Furthermore, His mischievous cowherd boy nature is also established.
CB Adi-khanda 5.58
brahmanera anne ki gopera jati yaya?”
eta bali’ hasiya sabare prabhu caya
“How can a cowherd boy lose his caste by eating a brahmana’s rice?” Saying this, the Lord looked at everyone and smiled.
CB Adi-khanda 5.59
chale nija-tattva prabhu karena vyakhyana
tathapi na bujhe keha,-hena maya tana
In this way the Lord revealed His identity while speaking deceptively. But by the influence of His maya, no one could understand Him.
The word nija-tattva refers to His personal form as Shri Krishna.
CB Adi-khanda 5.60
sabei hasena shuni’ prabhura vacana
vaksha haite edite kaharo nahi mana
Everyone laughed upon hearing the Lord’s explanation. No one wanted to set Him down from their embrace.
The word edite means “to set down” or “to leave.”
CB Adi-khanda 5.61
hasiya yayena prabhu ye-janara kole
sei jana ananda-sagara-majhe bule
As the Lord smiled and sat on various people’s laps, whoever held Him merged in an ocean of bliss.
CB Adi-khanda 5.62
sei vipra punar-bara kariya randhana
lagilena vasiya karite nivedana
Meanwhile, the brahmana finished cooking again, so he sat down to make the offering.
CB Adi-khanda 5.63
dhyane bala-gopala bhavena vipra-vara
janilena gauracandra cittera ishvara
In meditation the brahmana called Bala-gopala to eat, and Lord Gaurasundara, the Supersoul, immediately came to know this.
The words cittera ishvara refers to Lord in the heart, or the Supersoul.
CB Adi-khanda 5.64
mohiya sakala-loka ati alakshite
ailena vipra-sthane hasite hasite
Putting everyone into illusion, the Lord secretly came before the brahmana with a smile on His face.
The word mohiya means “bewildering.”
CB Adi-khanda 5.65
alakshite eka-mushti anna lana kare
khaiya calila prabhu,-dekhe vipra-vare
Unseen by others, the Lord then took a handful of rice and ate it as the brahmana watched.
CB Adi-khanda 5.66
“haya haya” kariya uthila vipra-vara
thakura khaiya bhata kila eka rada
The brahmana immediately cried, “Alas! Alas!” and the Lord, after eating the rice, fled away.
The word rada means “run.” In Bangladesh the word is lada.
CB Adi-khanda 5.67
sambhrame uthiya mishra hate vadi laiya
krodhe thakurere laiya yaya dhaoyaiya
Enraged, Jagannatha Mishra got up, took a stick in his hand, and chased after the Lord in anger.
In this verse the word sambhrame means “enraged.” The word vadi means “stick.” In Bangladesh it is called a thenga. The word thakurere means “to the Lord.” The word dhaoyaiya means “to follow” or “to chase swiftly.”
CB Adi-khanda 5.68
maha-bhaye prabhu palaila eka-ghare
krodhe mishra pache thaki’ tarjagarja kare
The Lord fearfully fled into another room with Jagannatha Mishra chasing behind and chastising Him in anger.
The word tarjagarja refers to verbal chastisement or angrily scolding to instill fear.
CB Adi-khanda 5.69
mishra bole,-“aji dekha’ karon tora karya
tora mate parama-abodha ami arya!
Jagannatha Mishra said, “Just wait and see what I’ll do to You today! Although I’m an Aryan, You consider me a fool!
Jagannatha Mishra said, “O naughty boy, today I will punish You for Your mischief. I am so learned and respectable, and You consider me a great fool. This is extremely unreasonable.”
CB Adi-khanda 5.70
hena maha-cora shishu kara ghare ache?”
eta bali’ krodhe mishra dhaya prabhu-pache
“Who has such a great thief for a son?” Saying this, Jagannatha Mishra chased after the Lord in anger.
CB Adi-khanda 5.71
sabe dharilena yatna kariya mishrere
mishra bole,-“eda, aji marimu uhare”
Everyone present tried to restrain Mishra, but he said, “Leave me alone. Today I’ll beat Him!”
CB Adi-khanda 5.72
sabei bolena,-“mishra, tumi ta’ udara
uhare mariya kon sadhutva tomara?
They then pleaded, “O Mishra, you are by nature magnanimous. What kind of intelligence would you exhibit by beating Him?
The word eda means “leave me alone” or “stay away.” The Bangladesh word marimu means “I will beat” or “I will punish.” The word sadhutva means “supremacy” or “intelligence.”
CB Adi-khanda 5.73
bhala-manda-jnana nahi uhara sharire
parama abodha, ye emana shishu mare
“He doesn’t understand what is right and what is wrong. Whoever beats such a child is a great fool.
CB Adi-khanda 5.74
marilei kon va shikhibe, hena naya
svabhavei shishura cancala mati haya”
“He will not learn simply by being beaten. Children are all restless by nature.”
“Children are mischievous by nature, therefore even if you try to teach Him, He won’t learn.”
CB Adi-khanda 5.75
athe-vyathe asi’ sei tairthika brahmana
mishrera dhariya hate bolena vacana
At that time the mendicant brahmana hastily came there. Holding the hands of Jagannatha Mishra, he spoke.
CB Adi-khanda 5.76
“balakera nahi dosha, shuna, mishra-raya
ye dine ye habe, taha haibare caya
“Listen, Mishra, this child is not at fault. Whatever is meant to happen on a particular day will certainly take place.
The word raya refers to one’s worshipable lord or master. As stated in the Hitopadesha: yad abhavi na tad bhavi bhavi cen na tad anyatha-“Whatever is not meant to be will never be, and whatever is meant to be cannot be otherwise.”
CB Adi-khanda 5.77
aji krishna anna nahi likhena amare
sabe ei marma-katha kahilun tomare
“Today Krishna has not allotted me any rice. I’m telling you, this is my realization.”
Lord Krishna is the bestower of the fruits of work and the supreme controller. In this verse the word likhena means “will supply,” that is, “today no food is allotted for me.” The word marma-katha means “mystery” or “confidential topics of the mind.”
CB Adi-khanda 5.78
duhkhe jagannatha-mishra nahi tole mukha
matha heta kariya bhavena mane duhkha
Feeling distressed, Jagannatha Mishra was unable to raise his head. He looked at the ground and simply lamented.
CB Adi-khanda 5.79
henai samaye vishvarupa bhagavan
sei-sthane ailena maha-jyotir-dhama
At that time the most powerful and effulgent Vishvarupa came there.
CB Adi-khanda 5.80
sarva-ange nirupama lavanyera sima
catur-dasha-bhuvaneo nahika upama
There is no comparison to the matchless sweetness of Vishvarupa’s bodily limbs.
CB Adi-khanda 5.81
skandhe yajna-sutra, brahma-teja murti-manta
murti-bhede janmila apani nityananda
A brahmana thread hung on His shoulder. He is the source of the Brahman effulgence and, though in a different form, He is directly Lord Nityananda.
CB Adi-khanda 5.82
sarva-shastrera artha sada sphuraye jihvaya
krishna-bhakti-vyakhya matra karaye sadaya
The purport of all scriptures is eternally manifest on the tongue of Vishvarupa. Thus He is always engaged in preaching devotional service to Lord Krishna.
The light that illuminates material objects is called jyotih, but the light that illuminates spiritual objects is called shuddha-sattva, pure goodness, or maha-jyotih. The source of this jyotih is Shri Baladeva, and Shri Vishvarupa is nondifferent from Him.
Lord Nityananda manifests in another form as Shri Vishvarupa. Vishvarupa always explained the purport of all scriptures to be devotional service to Lord Krishna. In other words, He never misinterpreted the purport of the scriptures and induced the living entities to engage in material enjoyment.
CB Adi-khanda 5.83
dekhiya apurva murti tairthika brahmana
mugdha haiya eka-drishtye cahe ghane-ghana
Seeing His extraordinary beauty, the mendicant brahmana was struck with wonder and stared at Him continuously.
CB Adi-khanda 5.84
vipra bole,-“kara putra ei mahashaya?”
sabei bolena,-“ei mishrera tanaya”
The brahmana then said, “Whose son is this?” The people replied, “He is the son of Jagannatha Mishra.”
CB Adi-khanda 5.85
shuniya santoshe vipra kaila alingana
“dhanya pita-mata, yara e-hena nandana”
The brahmana was satisfied to hear this. He embraced Vishvarupa and remarked, “Glorious are the father and mother of such a son.”
CB Adi-khanda 5.86
viprere kariya vishvarupa namaskara
vasiya kahena katha amritera dhara
Vishvarupa offered obeisances to the brahmana. He then sat down and began speaking words that were like a stream of nectar.
CB Adi-khanda 5.87
“shubha dine tara mahabhagyera udaya
tumi-hena atithi yahara grihe haya
“Whoever receives a guest like you has attained great fortunate on that auspicious day.
CB Adi-khanda 5.88
jagat shodhite se tomara paryatana
atmanande purna hai’ karaha bhramana
“Although you are self-satisfied, still you travel about in order to sanctify the world.
Shri Vishvarupa Prabhu described the pure characteristics of a parivrajaka to the mendicant brahmana. The devotees of the Lord are always self-satisfied; they are filled with ecstasy by serving Krishna. Therefore, rather than traveling like mundane tourists, they visit attached householders in order to revive their Krishna consciousness.
CB Adi-khanda 5.89
bhagya bada,-tumi-hena atithi amara
abhagya va ki kahiba,-upasa tomara
“It is our great fortune that we have a guest like you. But we are also unfortunate because you are fasting.
The word upasa means upavasa, or “fasting.”
CB Adi-khanda 5.90
tumi upavasa kari’ thaka’ yara ghare
sarvatha tahara amangala-phala dhare
“If you fast while staying in someone’s house it will simply bear inauspicious fruits.
CB Adi-khanda 5.91
harisha painu bada tomara darshane
vishada painu bada e saba shravane
“I’m greatly satisfied by seeing you, but I’m very sad to hear about what has happened.”
“By seeing you I’m jubilant, but because you are fasting I’m unhappy; therefore I am both happy and sad.”
CB Adi-khanda 5.92
vipra bole,-“kichu duhkha na bhaviha mane
phala mula kichu ami kariba bhojane
The brahmana said, “Please do not feel sad. I will eat some fruits and roots.
CB Adi-khanda 5.93
vanavasi ami, anna kothaya va pai
praya ami vane phala-mula matra khai
“I live in the forest, so where can I get rice? I am accustomed to eat fruits and roots in the forest.
In the Shrimad Bhagavatam (11.25.25) it is stated: vanam tu sattviko vaso gramo rajasa ucyate-“Residence in the forest is in the mode of goodness, while residence in a town is in the mode of passion.”
CB Adi-khanda 5.94
kadacit kona divase va khai anna
seha yadi nirvirodhe haya upasanna
“I seldom eat rice, only when it is easily available.
The word nirvirodhe means “without obstacle,” and the word upasanna means “present” or “arrived.”
CB Adi-khanda 5.95
ye santosha pailana toma’ darashane
tahatei koti-koti karilun bhojane
“I have become so satisfied by seeing You that I feel as if I have eaten millions of meals.
CB Adi-khanda 5.96
phala, mula, naivedya ye-kichu thake ghare
taha ana’ giya, aji kariba ahare”
“Please go and bring any fruits, roots, or prasada that you have, and I will eat that today.”
CB Adi-khanda 5.97
uttara na kare kichu mishra-jagannatha
duhkha bhave mishra shire diya dui hata
Jagannatha Mishra, however, did not speak anything. He just held his head in his hands in distress.
CB Adi-khanda 5.98
vishvarupa bolena,-“balite vasi bhaya
sahaje karuna-sindhu tumi mahashaya
Vishvarupa said, “I hesitate to speak, but I know that you are an ocean of mercy.
The word vasi means “to feel,” “to realize,” “to think,” or “to get.”
CB Adi-khanda 5.99
para-duhkhe katara-svabhava sadhu-jana
parera ananda se badaya anukshana
“It is the nature of saintly persons to be distressed on seeing the sufferings of others. They always try to make others happy.
CB Adi-khanda 5.100
eteke apane yadi niralasya haiya
krishnera naivedya kara randhana kariya
“So if it is not too much trouble, please cook for Krishna again.
The phrase niralasya haiya means “accepting some voluntary hardship.”
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.