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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Seven: Shri Vishvarupa Takes Sannyasa
CB Adi-khanda 7.1
jaya jaya maha-maheshvara gauracandra
jaya jaya vishvambhara-priya-bhakta-vrinda
All glories to Shri Gaurachandra, the Lord of all lords. All glories to Vishvambhara’s beloved devotees.
CB Adi-khanda 7.2
jaya jagannatha-shaci-putra sarva-prana
kripa-drishtye kara prabhu sarva-jive trana
All glories to Jagannatha and Shaci’s son, who is the life and soul of all. O Lord, please deliver the living entities by Your merciful glance.
The word sarva-prana refers to He who is the life and soul of His servants. The son of Shaci is the source of all conscious entities.
CB Adi-khanda 7.3
hena mate navadvipe shri-gaurasundara
balya-lila-chale kare prakasha vistara
In this way Shri Gaurasundara manifested His childhood pastimes in Navadvipa.
The words kare prakasha vistara indicate that the mischievous pastimes that Shri Gaurasundara exhibited in His childhood had two purposes. The direct purpose was to attract His devotees and constantly increase their ecstasy, and the indirect purpose was to confirm the temporary nature of mundane objects of sense gratification by destroying them in a mischievous way. Since accepting and rejecting mundane objects creates various disturbances, obstructing or minimizing the attempt to enjoy such objects is certainly for the eternal benefit of the conditioned souls.
A conditioned soul’s constitutional duties are transformed into mental speculation due to his external perception. As a result, rather than serving the Lord, one’s propensity for enjoying the material world increases. In the absence of this propensity, one’s spiritual constitutional engagement of devotional service, in the form of liberation from material enjoyment and endeavor for achieving Krishna, becomes manifest.
CB Adi-khanda 7.4
nirantara capalata kare saba-sane
ma’ye shikhaleo prabodha nahi mane
The Lord regularly engaged in mischief-making. He would not stop even by His mother’s order.
CB Adi-khanda 7.5
shikhaile aro haya dvi-guna cancala
grihe yaha paya, taha bhangaye sakala
Whenever His parents tried to restrain Him, He would create twice as much mischief. He would then break anything at home that He could get His hands on.
CB Adi-khanda 7.6
bhaye ara kichu na bolaye bapa-ma’ya
svacchande paramanande khelaya lilaya
Thus, out of fear, His parents no longer tried to restrain the Lord, who was then free to fully enjoy His pastimes.
CB Adi-khanda 7.7
yahin shishu-rupe krida kare narayana
The topics of Adi-khanda are like a stream of nectar, for they relate the childhood pastimes of Lord Narayana.
CB Adi-khanda 7.8
pita, mata, kahare na kare prabhu bhaya
vishvarupa agraja dekhile namra haya
The Lord was not afraid of anyone, including His parents, but He displayed humility on seeing His elder brother, Vishvarupa.
CB Adi-khanda 7.9
prabhura agraja vishvarupa bhagavan
ajanma virakta sarva-gunera nidhana
Shri Vishvarupa, the Personality of Godhead, was the Lord’s elder brother. From birth He was detached from sense gratification. He was the abode of all transcendental qualities.
CB Adi-khanda 7.10
sarva-shastre sabe vakhanena vishnu-bhakti
khandite tanhara vyakhya nahi ka’ro shakti
He explained that the purport of all scriptures was devotional service to Lord Vishnu, and no one was able to refute His explanation.
CB Adi-khanda 7.11
shravane, vadane, mane, sarvendriya-gane
krishna-bhakti vine ara na bole, na shune
With His ears, mouth, mind, and other senses, He would not speak or hear about anything other than devotional service to Lord Krishna.
CB Adi-khanda 7.12
anujera dekhi’ ati vilakshana rita
vishvarupa mane gane’ haiya vismita
Seeing His brother’s uncommon activities, Vishvarupa was struck with wonder and thought.
The words vilakshana rita mean “extraordinary or contrary behavior.”
CB Adi-khanda 7.13
“e balaka kabhu nahe prakrita chaoyala
rupe, acarane,-yena shri-bala-gopala
“This boy cannot be an ordinary child. His beauty and activities appear just like those of Shri Bala-gopala.
The word prakrita chaoyala indicate an ordinary mundane child who is forced to enjoy the fruits of his karma.
CB Adi-khanda 7.14
yata amanushi karma niravadhi kare
e bujhi,-khelena krishna e shishu-sharire”
“I can understand from the uncommon activities He constantly performs that Lord Krishna enjoys pastimes through the body of this child.”
The word amanushi means “not characteristic of a human being,” “not of this world,” or “divine.”
CB Adi-khanda 7.15
ei-mata cinte vishvarupa-mahashaya
kahare na bhange tattva, sva-karma karaya
Considering in this way, Vishvarupa kept to His own activities and did not disclose this secret to anyone.
The phrase tattva na bhange indicates that Vishvarupa never disclosed to anyone that Shri Vishvambhara is Shri Krishna Himself.
CB Adi-khanda 7.16
niravadhi thake sarva-vaishnavera sange
krishna-katha, krishna-bhakti, krishna-puja-range
He constantly associated with the Vaishnavas by discussing topics of Krishna, performing devotional service to Krishna, and engaging in the worship of Krishna.
Vishvarupa always lived in the association of the devotees, discussed topics about Krishna with the devotees, and attained ecstasy by respectfully serving Krishna.
CB Adi-khanda 7.17
vaishnava dekhile matra sabe upahase’
The people of the world were mad for enjoying wealth, children, and education. Whenever they saw the Vaishnavas, they would ridicule them.
Mundane people work hard to achieve wealth, children, and education, and when they do not see such propensities in a Vaishnava, they deride him.
CB Adi-khanda 7.18
arya-taraja padhe saba vaishnava dekhiya
“yati, sati, tapasvio yaibe mariya
They would compose blasphemous rhymes and recite them when they saw a Vaishnava. They challenged, “What is the use of being a sannyasi, a chaste wife, or a tapasvi? They must also die.
In the phrase arya-taraja the word arya refers to a Bengali poem composed about some particular incident or person. The word taraja is an Arabian word referring to insulting poems exchanged in the form of questions and answers between two parties in a musical performance or light songs.
The atheistic residents of Navadvipa at that time followed the doctrine of Carvaka Muni and were thus maddened by sense gratification due to falsely identifying themselves with their bodies. Whenever they saw the pure Vaishnavas they would tease them with poems that they had composed. They even said that the performance of religious duties by sannyasis, chaste women, and ascetics are all useless, because in spite of accumulating great piety they cannot save themselves from death. So there was no need to observe such religious duties. In other words, they considered such people unfortunate miscreants.
CB Adi-khanda 7.19
ta’re bali ‘sukriti’,-ye dola, ghoda cade
dasha-bisha jana ya’ra age pache rade
“We consider someone pious if he can ride on a palanquin or horse surrounded by ten or twenty people.
On the other hand, they considered that a fortunate person was one who takes pride in his opulence as he rides on a horse or palanquin surrounded by many servants and associates.
CB Adi-khanda 7.20
eta ye, gosani, bhave karaha krandana
tabu ta’ daridrya-duhkha na haya khandana!
“You all cry for the Lord with love and devotion, yet you remain poverty-stricken.
The word bhave means “with intense love,” and the word gosani is a respectful address to the Lord. At the time of chanting Krishna’s names tears of love flow from the eyes of His loving devotees. The atheistic karmis who were eager for sense enjoyment and who were offenders at the feet of the holy names did not accept such flow of tears as a symptom of love for Krishna; rather, they ridiculed the chanting of Krishna’s names and shedding of tears as useless, because they thought that by chanting Krishna’s names the devotees were not able to attain the insignificant and irrelevant fruit of freedom from poverty. In other words, the devotees were not able to achieve material prosperity and happiness by counteracting their poverty with the help of the holy name, which is nondifferent from the eternally worshipable Lord Krishna. Those atheists committed severe offenses at the feet of the holy names by their faithlessness. In other words, they did not believe that by purely chanting the holy names one attains love of Krishna, by namabhasa all of one’s anarthas are destroyed and one is freed from all material miseries, and by chanting with offense one achieves the fruits of trivarga-dharma, artha, and kama. Furthermore, because they had no faith in the Supreme Lord, they did not believe that in the course of their service to the Lord the pure devotees gladly accept various miseries and poverty as the mercy of the Lord. They simply desired that the devotees would become greedy for material enjoyment and sense gratification like themselves.
CB Adi-khanda 7.21
ghanaghana ‘hari hari’ bali’ chada’ daka
kruddha haya gosani shunile bada daka
“You loudly and repeatedly chant the name of Lord Hari, but He becomes angry when anyone loudly chants His name.”
Those atheists would say that if one always loudly chants the holy names, the gosani, or Lord, would be displeased.
CB Adi-khanda 7.22
ei-mata bole krishna-bhakti-shunya jane!
shuni’ maha-duhkha paya bhagavata-gane
People who were devoid of devotion for the Supreme Lord would speak to the Vaishnavas in this way, and the devotees felt great sorrow on hearing such things.
CB Adi-khanda 7.23
kothao na shune keha krishnera kirtana
dagdha dekhe sakala samsara anukshana
The sound of the chanting of Lord Krishna’s name could not be heard anywhere, as everyone in the world continually burned in the fire of material existence.
CB Adi-khanda 7.24
duhkha bada paya vishvarupa bhagavan
na shune abhishta krishna-candrera akhyana
The Supreme Lord, Shri Vishvarupa, was most distressed because He did not hear any glorification of His worshipable Lord, Shri Krishna.
CB Adi-khanda 7.25
gita, bhagavata ye ye jane va padaya
krishna-bhakti-vyakhya ka’ro na aise jihvaya
Even those who spoke on Bhagavad-gita or Shrimad Bhagavatam would never explain anything about devotion to Krishna.
Those so-called learned professors who had no devotion for Vishnu taught Shrimad Bhagavad-gita and Shrimad Bhagavatam, but they never explained the importance of devotional service to Krishna. Being overwhelmed with pride from their material education, on the basis of these scriptures they taught religiosity, economic development, and sense gratification to the sense enjoyers and the liberation of merging in impersonal Brahman to the renounced Mayavadis.
CB Adi-khanda 7.26
kutarka ghusiya saba adhyapaka mare
‘bhakti’ hena nama nahi janaye samsare
The teachers wasted their lives in useless arguments. People of the world had not even heard the name “bhakti.”
The word ghusiya means “to declare,” “to explain,” or “to disclose.”
CB Adi-khanda 7.27
advaita-acarya-adi yata bhakta-gana
jivera kumati dekhi’ karaye krandana
Thus the devotees headed by Advaita Acarya simply cried upon seeing the atheistic mentality of the people.
CB Adi-khanda 7.28
duhkhe vishvarupa-prabhu mane mane gane
“na dekhiba loka-mukha, cali’ yana vane”
In such distress, Vishvarupa considered, “I will not look at the face of these materialistic people, rather I will go to the forest.”
CB Adi-khanda 7.29
ushah-kale vishvarupa kari’ ganga-snana
advaita-sabhaya asi’ haya upasthana
Every morning Shri Vishvarupa would take bath in the Ganges and then go to the gathering at Advaita Prabhu’s house.
CB Adi-khanda 7.30
sarva-shastre vakhanena krishna-bhakti-sara
shuniya advaita sukhe karena hunkara
Vishvarupa established devotional service to Krishna as the essence of all scriptures. On hearing His explanation, Advaita Prabhu roared with happiness.
CB Adi-khanda 7.31
puja chadi’ vishvarupe dhari’ kari kole
anande vaishnava saba ‘hari hari’ bole
Advaita left His Deity worship to embrace Vishvarupa, and all the Vaishnavas happily chanted, “Hari! Hari!”
CB Adi-khanda 7.32
krishnanande bhakta-gana kare simha-nada
ka’ro citte ara nahi sphuraye vishada
Then in the ecstasy of Krishna consciousness all the devotees roared loudly like lions, and lamentation no longer remained in their hearts.
CB Adi-khanda 7.33
vishvarupa chadi’ keha nahi yaya ghare
vishvarupa na aisena apana-mandire
The devotees had no desire to leave Vishvarupa’s association to go home, nor did Vishvarupa have any desire to leave them.
As the devotees could not leave Vishvarupa to go home, Vishvarupa was also unable to leave the pure devotees’ association to go home.
CB Adi-khanda 7.34
randhana kariya shaci bole vishvambhare
“tomara agraje giya anaha satvare”
After completing her cooking, mother Shaci told Vishvambhara, “Go quickly and bring Your elder brother.”
CB Adi-khanda 7.35
mayera adeshe prabhu advaita-sabhaya
aisena agrajere la’bara chalaya
On the order of His mother, the Lord came to Advaita Acarya’s house to call His elder brother home.
CB Adi-khanda 7.36
asiya dekhena prabhu vaishnava-mandala
anyo ‘nye karena krishna-kathana-mangala
When the Lord arrived there, He saw all the Vaishnavas engaged in discussing topics of Lord Krishna.
The word vaishnava-mandala refers to the society of Vaishnavas. The phrase krishna-kathana-mangala refers to the auspicious topics of Krishna.
CB Adi-khanda 7.37
apana-prastava shuni’ shri-gaurasundara
sabare karena shubha-drishti manohara
Hearing His glorification, Shri Gaurasundara glanced mercifully on them.
The phrase apana-prastava means “concerning His own glorifies.”
CB Adi-khanda 7.38
prati-ange nirupama lavanyera sima
koti candra nahe eka nakhera upama
Each of the Lord’s limbs surpassed the topmost limits of beauty. Even millions of moons could not be compared with one of His toenails.
CB Adi-khanda 7.39
digambara, sarva anga-dhulaya dhusara
hasiya agraja-prati karena uttara
Standing naked with His body covered with dust, Vishvambhara smiled and spoke to His elder brother.
CB Adi-khanda 7.40
“bhojane aisa, bhai, dakaye janani
agraja-vasana dhari’ calaye apani
“My dear brother, please come to eat. Mother is calling You.” Vishvambhara then caught hold of His brother’s dhoti and followed Him home.
CB Adi-khanda 7.41
dekhi’ se mohana rupa sarva-bhakta-gana
sthagita haiya sabe kare nirikshana
On seeing the Lord’s enchanting form, all the devotees were stunned and they continually stared at Him.
CB Adi-khanda 7.42
samadhira praya haiyache bhakta-gane
krishnera kathana karu na aise vadane
The devotees practically entered samadhi; they were even unable to speak about Krishna.
CB Adi-khanda 7.43
prabhu dekhi’ bhakta-moha svabhavei haya
vina anubhaveo dasera citta laya
Devotees are by nature overwhelmed on seeing their Lord; indeed, even before the devotees realized His identity, the Lord stole away their hearts.
Although pure living entities and conditioned living entities are by nature both devotees of the Lord, the consciousness of the former has been awakened so they can feel the love of their eternal worshipable sac-cid-ananda Lord Vishnu, while the later are under the control of maya and cannot do so. When the conditioned state is overcome, or when all anarthas are destroyed, a living entity under the shelter of service to Lord Vishnu can remain pure even while residing in this material world. At that time he is called a maha-bhagavata. The madhyama-bhagavata is a pure servant of the maha-bhagavata. Unless the kanishtha-bhagavata reaches the stage of madhyama-bhagavata, he remains the servant of the madhyama-bhagavata even though he is serving a maha-bhagavata.
Since the kanishtha-bhagavata desires his own spiritual progress and is traveling on the eternal perfect path to Vaikuntha, he is superior to the conditioned souls who are desirous of material enjoyment and liberation.
But he has faith only in Vishnu as the transcendental Absolute Truth, and this realization qualifies him as a kanishtha-adhikari. When one attains the level of kanishtha-adhikara, he can understand that his spiritual master is situated as a madhyama-adhikari. But when he attains the level of madhyama-adhikara, he can accept his spiritual master as a maha-bhagavata and qualify himself to become a pure devotee. The maha-bhagavatas have no engagement other than the service of Lord Hari and His devotees. Being attached to objects not related to Krishna, ordinary conditioned souls engage in the service of the external world due to their impure intelligence. When such persons advance to the level of kanishtha-adhikara, they dovetail the fruits of their activities with the Lord and thus cultivate mixed devotional service. In the eternal nature of the living entities there is an eternal propensity called hari-bhakti. As a foolish conditioned soul is attracted to material objects, a pure living entity situated in devotional service, his constitutional propensity, is similarly attracted to the Lord. In the opinion of some unfortunate persons, “Even devotional service, the eternal propensity of the living entities, is a mundane, perverted, abominable, illusory propensity.” Those who argue, or the foolish persons who are expert in material consideration, cannot realize the pure form of devotional service, which is eternally full of knowledge and bliss and which is the goal of the liberated, self-satisfied, swanlike personalities; rather they accept devotional service, which is the eternally perfect transcendental propensity of the living entities, as a mental concoction. Due to this misconception ordinary people consider the eternal attraction of Shukadeva Gosvami, the crest jewel of learned scholars, for Krishna as material illusion, or moha. Keeping in mind the transcendental happiness derived from serving the Lord, the author at this juncture uses the word moha, illusion, for the understanding of ordinary people. It is natural for the eternal servants of Krishna to serve Krishna with love and ecstasy. In other words, the living entity in his constitutional position eternally worships Krishna as his natural propensity. The conditioned soul with the mood for enjoyment cannot realize Krishna’s love in this material world, but Krishna who attracts the self-satisfied souls, unknowingly attracts the hearts of His servants, who have renounced material enjoyment, whose consciousness is awakened, and who are knowers of the Absolute Truth. This is what is meant by Krishna attracting His servants who are under the shelter of shanta-rasa.
The servants who are under the shelter of shanta-rasa, like the cows, sticks, horn, and flute of Vraja, although not situated in dasya-rasa, unknowingly serve Krishna, while externally appearing less-intelligent.
CB Adi-khanda 7.44
prabhuo se apana-bhaktera citta hare’
e katha bujhite anya-jane nahi pare
Materialistic persons are unable to understand how the Lord steals the hearts of His devotees.
CB Adi-khanda 7.45-46
e rahasya vidita kailena bhagavate
parikshit shunilena shukadeva haite
prasange shunaha bhagavatera akhyana
shuka-parikshitera samvada anupama
Yet this mystery was disclosed by Shukadeva Gosvami to Maharaja Parikshit in the Shrimad Bhagavatam. Please hear now the matchless discussion between Shukadeva and Parikshit from Shrimad Bhagavatam in this connection.
In the Shrimad Bhagavatam (10.14.49) it is stated: “King Parikshit said: O brahmana, how could the cowherd women have developed for Krishna, someone else’s son, such unprecedented pure love-love they never felt even for their own children? Please explain this.” Shri Shukadeva Gosvami replied in verses 50-57 as follows: “Shri Shukadeva Gosvami said: O King, for every created being the dearmost thing is certainly his own self. The dearness of everything else-children, wealth and so on-is due only to the dearness of the self. For this reason, O best of kings, the embodied soul is self-centered: he is more attached to his own body and self than to his so-called possessions like children, wealth and home. Indeed, for persons who think the body is the self, O best of kings, those things whose importance lies only in their relationship to the body are never as dear as the body itself. If a person comes to the stage of considering the body “mine” instead of “me,” he will certainly not consider the body as dear as his own self. After all, even as the body is growing old and useless, one’s desire to continue living remains strong. Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists. You should know Krishna to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency. Those in this world who understand Lord Krishna as He is see all things, whether stationary or moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons recognize no reality apart from the Supreme Lord Krishna. The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Krishna. What, then, could one ascertain to be separate from Him?” One should refer to these verses and their translation by the author [Vrindavana dasa Thakura] in the following verses.
CB Adi-khanda 7.47
ei gauracandra yabe janmila gokule
shishu sange grihe grihe krida kari’ bule
When Shri Gaurachandra appeared as Krishna in Gokula, He played in all the houses there with the other children.
Shri Gaurachandra personally appeared in Gokula as Shri Krishnacandra. The atheist community says that Shri Krishna appeared 4,712 years prior to the advent of Shri Gaura, and since Krishna came before Gaura and Gaura came after Krishna there is certainly a difference between Them. Shrila Vrindavana dasa Thakura, however, has herein forbidden the pure devotees from considering material time, place, and circumstances in relation with the Absolute Truth.
CB Adi-khanda 7.48
janma haite prabhure sakala gopi-gane
nija-putra haiteo sneha kare mane
From the time of the Lord’s birth, the gopis had more affection for Him than they had for their own sons.
Sneha, or affection, is always meant for subordinates. Although the servants of Krishna who constantly serve Him in the mood of confidential friendship, parenthood, and conjugal love totally remain under His subordination, they proudly consider themselves superior to Krishna in order to solidify their affection. This pure affection is present more in Krishna’s devotees than in Krishna Himself. The supremacy of the worshipable Lord is greater than that of His servants. When Shri Krishna was unable to repay His debt for the loving service rendered by Shrimati Radhika, He accepted the mood of Shri Radhika and displayed Her mentality. The pseudo-sampradayas such as gaura-nagaris, who engage in material enjoyment, nourish a mood of opposing Shri Gaurasundara’s preaching of both pure devotional service and the glories of His servant’s pure love. Pure devotees of Gaura-Krishna do not accept this.
CB Adi-khanda 7.49
yadyapi ishvara-buddhye na jane krishnere
svabhavei putra haite bada sneha kare
Although they never considered Krishna the Supreme Personality of Godhead, they had a natural attraction for Him more than they had for their own sons.
CB Adi-khanda 7.50
shuniya vismita bada raja parikshit
shuka-sthane jijnasena hai pulakita
Hearing this, Maharaja Parikshit was struck with wonder. His hair stood on end, and he inquired from Shukadeva Gosvami as follows.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.