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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 7-Sri Visvarupa Takes Sannyasa > Adi-khanda 7/151-200

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Seven: Shri Vishvarupa Takes Sannyasa



CB Adi-khanda 7.151

TEXT 151

antare duhkhita prabhu vidya-rasa-bhange

punah prabhu uddhata haila shishu-sange


The Lord was disappointed to give up His scholastic pursuits, so He again began His childhood mischief.

CB Adi-khanda 7.152

TEXT 152

kiba nija-ghare prabhu, kiba para-ghare

yaha paya taha bhange, apacaya kare


Whether in His own house or in another’s house, the Lord would break and ruin whatever He got His hands on.

CB Adi-khanda 7.153

TEXT 153

nisha haile prabhu na aise ghare

sarva-ratri shishu-sange nana krida kare


He would not even return home at night, rather He would continue playing all night with the other boys.

CB Adi-khanda 7.154

TEXT 154

kambale dhakiya anga, dui shishu meli’

vrisha-praya haiya calena kutuhali


The Lord and another boy covered themselves with a blanket and played as a bull.

CB Adi-khanda 7.155

TEXT 155

ya’ra badi kala-vana dekhi’ thake dine

ratri haile vrisha-rupe bhangaye apane


If they saw banana trees at someone’s house during the day, at night the Lord and His friend, disguised as a bull, would destroy them.

CB Adi-khanda 7.156

TEXT 156

garu-jnane grihastha karaye ‘haya haya’

jagile grihastha, shishu-samhati palaya


Thinking that a bull was destroying his bananas, the house owner cried out in lamentation. As he came out from his house, the boys ran away.

CB Adi-khanda 7.157

TEXT 157

ka’ro ghare dvara diya bandhaye bahire

laghvi gurvi grihastha karite nahi pare


The Lord would lock the door of someone’s house from outside, and the householder would be unable to come out for passing urine or stool.


The phrase dvara diya bandhaye bahire indicates that the doors could be locked from outside. The word laghvi means “to pass urine,” and gurvi means “to pass stool.”

CB Adi-khanda 7.158

TEXT 158

‘ke bandhila duyara?’-karaye ‘haya haya’

jagile grihastha, prabhu uthiya palaya


When the householder cried out, “Who has locked my door?” the Lord ran away.

CB Adi-khanda 7.159

TEXT 159

ei-mata dina-ratri tridashera raya

shishu-gana-sange krida karena sarvadaya


In this way Tridasha Raya played continually day and night with His friends.

CB Adi-khanda 7.160

TEXT 160

yateka capalya kare prabhu vishvambhara

tathapio mishra kichu na kare uttara


In spite of all Vishvambhara’s mischievous activities, Jagannatha Mishra did not say a thing.

CB Adi-khanda 7.161

TEXT 161

eka-dina mishra calilena karyantara

padite na paya prabhu, krodhita antara


One day, after Jagannatha Mishra went for his duties, the Lord became very angry because He was not allowed to study.

CB Adi-khanda 7.162

TEXT 162

vishnu-naivedyera yata varjya-handi-gana

vasilena prabhu handi kariya asana


He then sat down on the old rejected pots that had been used for preparing offerings for Lord Vishnu.


The word varjya means “rejected” or “abandoned.” The word handi is a corruption of the Sanskrit word handi, which is a pot for cooking rice.

CB Adi-khanda 7.163

TEXT 163

e bada nigudha-katha,-shuna eka mane

krishna-bhakti-siddhi haya ihara shravane


This topic is most confidential. Whoever hears it will attain devotional service to Lord Krishna.

CB Adi-khanda 7.164

TEXT 164

varjya-handi-gana saba kari’ simhasana

tathi vasi’ hase gaurasundara-vadana


Using those rejected pots as a simhasana, Lord Gaurasundara smiled as He sat there.

CB Adi-khanda 7.165

TEXT 165

lagila handira kali sarva-gaura-ange

kanaka-putali yena lepiyache gandhe


The black soot from those pots decorated Gaura’s limbs, and He appeared like a golden doll smeared with sandalwood pulp mixed with aguru.


The golden body of Nimai smeared with the black soot from the clay cooking pots looked like someone had smeared black aguru and sandalwood paste on the limbs of a golden doll.

CB Adi-khanda 7.166

TEXT 166

shishu-gana janaila giya shaci-sthane

“nimai vasiya ache handira asane”


His friends went and informed mother Shaci, “Nimai is sitting on the rejected pots.”

CB Adi-khanda 7.167

TEXT 167

ma’ye asi’ dekhiya karena ‘haya haya’

“e sthanete, bapa, vasibare na yuyaya


When mother Shaci went there and saw Nimai in that condition, she lamented and said, “My dear son, this is not a proper place to sit.

CB Adi-khanda 7.168

TEXT 168

varjya-handi, iha-saba parashile snana

eta-dine tomara e na janmile jnana?”


“These are rejected pots, and if one touches them he must take bath. Haven’t You understood this by now?”


The word parashile means “if one touches,” and the word jnana refers to the conception of clean and dirty or purity and impurity.

CB Adi-khanda 7.169

TEXT 169

prabhu bole, “tora more na dis padite

bhadrabhadra murkha-vipre janibe kemate?”


The Lord replied, “You don’t allow Me to study, so how will I know the difference between good and bad or a fool and a brahmana?


The word bhadrabhadra means “pure and impure.”

CB Adi-khanda 7.170

TEXT 170

murkha ami, na janiye bhala-manda-sthana

sarvatra amara ‘eka’ advitiya-jnana”


“I am a fool, so I don’t know which place is good and which is bad. Therefore I consider all places equal.”


The word advitiya-jnana refers to perception of the equality of all places.

CB Adi-khanda 7.171

TEXT 171

eta bali’ hase varjya-handira asane

dattatreya-bhava prabhu haila takhane


After saying this, the Lord smiled from His seat on the rejected pots and accepted the mood of Dattatreya, the topmost knower of the Absolute Truth.


For a description of Dattatreya, one may consult the Laghu-bhagavatamrita (Purva 45-48), wherein the following verses are quoted.


From Shrimad Bhagavatam (2.7.4):

atrer apatyam abhikankshata aha tushto

datto mayaham iti yad bhagavan sa dattah


yogarddhim apur ubhayim yadu-haihayadyah

“The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattatreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.”


From Shrimad Bhagavatam (1.3.11):

shashtham atrer apatyatvam      vritah prapto ‘nasuyaya

anvikshikim alarkaya      prahladadibhya ucivan

“The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].”


shri brahmande tu kathitam      atri-patnyanasuyaya

prarthito bhagavan atrer      apatyatvam upeyivan

“It is mentioned in the Brahmanda Purana that when Anasuya, the wife of the sage Atri, prayed to Lord Vishnu, the Lord agreed to become the son of Atri.”


varam dattvanasuyayai      vishnuh sarva-jagan-mayah

atreh putro ‘bhavat tasyam      sveccha-manusha-vigrahah

dattatreya iti khyato      yati-vesha-vibhushitah

“He who accepts a human form by His own sweet will and who is the cause of all universes, that Supreme Lord, Vishnu, gave Anasuya a benediction and thus appeared in her womb as the son of Atri. He became famous as Dattatreya, and He was dressed as a sannyasi.”


Shri Baladeva Vidyabhushana has written in his commentary on these verses from Laghu-bhagavatamrita: “Atri’s prayer to have a son as good as the Lord is one of the topics of the Fourth Canto, and Anasuya’s prayer to have the Lord as her son is found in the First Canto. The statement of the Brahmanda Purana supports the later verse.”

CB Adi-khanda 7.172

TEXT 172

ma’ye bole, “tumi ye vasila manda-sthane

ebe tumi pavitra va haiba kemane?”



Mother Shaci inquired, “You have sat in an impure place, so how will You purify Yourself?”

CB Adi-khanda 7.173

TEXT 173

prabhu bole,-“mata, tumi bada shishu-mati!

apavitra sthane kabhu mora nahe sthiti


The Lord replied, “My dear mother, you are very childish. I am never in an impure place.


It is stated in the Chaitanya-caritamrita (Antya 4.176):

‘dvaite’ bhadrabhadra-jnana, saba-’manodharma’

‘ei bhala, ei manda’,-ei saba ‘bhrama’

“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, ‘This is good, and this is bad,’ is all a mistake.”


And in the Shrimad Bhagavatam (11.28.4) it is said:

kim bhadram kim abhadram va      dvaitasyavastunah kiyat

vacoditam tad anritam      manasa dhyatam eva ca

“Anything not conceived in relationship to Krishna should be understood to be illusion [maya]. None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.”


The considerations of purity and impurity accepted by attached householders who follow the doctrine of the nondevotional materialistic smartas are not accepted by the Vaishnava smritis. According to Vaishnava smritis, the service and ingredients of service offered for the pleasure of the Lord can never be considered unpalatable, perverted, or impure. This pure consideration found in the Vaishnava smritis and propounded by Shri Gaurasundara has created havoc in the material rules and regulations of the smartas who are maddened by mundane sensual knowledge.


In the Padma Purana it is stated:

naivedyam jagadishasya      anna-panadikam ca yat

brahmavan-nirvikaram hi      yatha vishnus tathaiva tat

“Those foodstuffs and beverages that are offered to Krishna are transcendental, incorruptible, and nondifferent from Vishnu.”


Foodstuffs that are offerable to Vishnu are called naivedya. Abominable items can never be vishnu-naivedya. According to Vaishnava smriti a Vaishnava should never discriminate between mundane purity and impurity, rather he should see everything in relation to Vishnu. Pure Vaishnavas are naturally inclined towards the spiritual principles of liberated personalities and do not have ordinary mundane vision. The following statements of the scriptures may be discussed in this regard.


surarshe vihita shastre      harim uddishya ya kriya

saiva bhaktir iti prokta      yaya bhaktih para bhavet

“My dear Narada, O sage among the demigods, those activities prescribed in the revealed scriptures for satisfying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema).”


laukiki vaidiki vapi      ya kriya kriyate mune

hari-sevanukulaiva      sa karya bhaktim icchata

“One should perform only those activities-either worldly or prescribed by Vedic rules and regulations-which are favorable for the cultivation of Krishna consciousness.”


iha yasya harer dasye      karmana manasa gira

nikhilasv apy avasthasu      jivan-muktah sa ucyate

“A person who acts in the service of Krishna with his body, mind, intelligence, and words is a liberated person, even within the material world.”


The consideration of purity and impurity found in Vaishnava literature is different from that of the smartas. A person’s purity and superiority depends on his inclination towards the service of the Supreme Absolute Truth after giving up material considerations. (This is the purport for verses 173-179.)

CB Adi-khanda 7.174

TEXT 174

yatha mora sthiti, sei sarva punya-sthana

ganga-adi sarva tirtha tahin adhishthana


“Wherever I am, that place becomes most sacred. The Ganges and all other tirthas are present at that place.

CB Adi-khanda 7.175

TEXT 175

amara se kalpanika ‘shuci’ va ‘ashuci’

srashtara ki dosha ache, mane bhava bujhi’


“Purity and impurity is only our mental creation. Please consider, what fault is there with the creator?


The word amara refers to a conditioned soul who has no conception of advaya-jnana, or spiritual oneness. The word srashtara refers to the Lord, who is the creator of the universe.

CB Adi-khanda 7.176

TEXT 176

loka-veda-mate yadi ashuddha va haya

ami parashileo ki ashuddhata raya?


“Even if something is considered impure by the Vedas and people in general, can it remain impure after I touch it?


The phrase loka-veda-mate refers to worldly behavior in accordance with Vedic karma-kanda. The word ami refers to the Lord, who is completely faultless and the reservoir of all good qualities.

CB Adi-khanda 7.177

TEXT 177

e-saba handite mule nahika dushana

tumi ya’te vishnu lagi’ karila randhana


“In fact these pots are not at all contaminated, because you have used them to cook for Lord Vishnu.


The word mule means “naturally” or “factually,” the word dushana means “false,” “abomination,” or “impurity,” and the word yate means “because.”

CB Adi-khanda 7.178

TEXT 178

vishnura-randhana-sthali kabhu dushta naya

se handi parashe ara sthana shuddha haya


“The pots used in cooking for Lord Vishnu are never contaminated. Indeed, simply by the touch of His cooking pots other places become purified.


The word sthali refers to the cooking pots. The smartas are greatly concerned with purity and contamination in relation to their eating. According to the Vaishnava smritis any item becomes pure and acceptable by the touch of the Lord, the Lord’s devotee, Shrimad Bhagavatam, the Lord’s remnants, or the Lord’s caranamrita. This consideration is beyond the conceptions of purity and impurity born from the mundane vision of the smartas.

CB Adi-khanda 7.179

TEXT 179

eteke amara vasa nahe manda-sthane

sabara shuddhata mora parasha-karane


“Therefore I never reside in a contaminated place. Everything becomes pure by My touch.”


The word manda means “material,” “worldly,” or “abominable.”

CB Adi-khanda 7.180

TEXT 180

balya-bhave sarva-tattva kahi’ prabhu hase

tathapi na bujhe keha ta’na maya-vashe


The Lord, in the mood of an ordinary child, smiled as He spoke on the Absolute Truth. Still, no one recognized Him due to the influence of His illusory energy.


The word sarva-tattva refers to the science of spiritual oneness.

CB Adi-khanda 7.181

TEXT 181

sabei hasena shuni’ shishura vacana

‘snana asi’ kara’-shaci bolena takhana


Everyone began to laugh after hearing the child speak. Then mother Shaci said, “Come and take bath.”

CB Adi-khanda 7.182

TEXT 182

na aisena prabhu seikhane vasi’ ache

shaci bole,-“jhata aya, bapa jane pache”


The Lord, however, did not move from His seat, so Shaci again said, “Come quickly, before Your father learns about this.”

CB Adi-khanda 7.183

TEXT 183

prabhu bole,-“yadi more na deha’ padite

tabe muni nahi yana,-kahilun tomate”


The Lord replied, “I tell you, if you don’t allow Me to study, then I won’t leave this place.”

CB Adi-khanda 7.184

TEXT 184

sabei bhartsena thakurera jananira

sabe bole,-“kene nahi deha’ padibare?


Everyone present then admonished the Lord’s mother, “Why don’t you allow Him to study?

CB Adi-khanda 7.185

TEXT 185

yatna kari’ keha nija-balaka padaya

kata bhagye apane padite shishu caya


“Some people take great efforts to get their child to study. It is most auspicious if a child wants to study.

CB Adi-khanda 7.186

TEXT 186

kon shatru hena-buddhi dila va tomare?

ghare murkha kari’ putra rakhibara tare?


“Which enemy has given you the idea to keep your son at home, uneducated.

CB Adi-khanda 7.187

TEXT 187

ihate shishura dosha tilardheka nai”

sabei bolena,-“bapa, aisa, nimani!


“This child has no fault at all.” Then they said to Nimai, “Come, Nimai!


The word tilardheka means “even a speck” or “even a little.”

CB Adi-khanda 7.188

TEXT 188

aji haite tumi yadi na pao padite

tabe apacaya tumi kara bhala-mate”


“If You are not allowed to return to Your studies from today, then You can continue Your destruction.”

CB Adi-khanda 7.189

TEXT 189

na aise prabhu, seikhane vasi’ hase

sukriti-sakala sukha-sindhu-majhe bhase


Still the Lord did not leave His seat. He continued sitting there smiling as the pious people there floated in an ocean of bliss.


The word sukriti-sakala refers to those fortunate persons who desire to please Lord Vishnu.

CB Adi-khanda 7.190

TEXT 190

apane dhariya shishu anila janani

hase gauracandra,-yena indranila-mani


Then mother Shaci personally pulled Him off His seat, and Lord Gaurachandra smiled like a shining blue sapphire.


The phrase yena indranila-mani indicates that the golden body of Nimai was smeared with soot from the impure rejected cooking pots, therefore He looked like a brightly shining blue sapphire, or He looked exactly like Shri Nanda-gopala. Otherwise (according to Shridhara Svami’s commentary on the word akrishnam found in the Shrimad Bhagavatam 11.5.32-“krishna-varnam tvisakrishnam”), Krishna’s incarnation for Kali-yuga looked as bright as a blue sapphire.

CB Adi-khanda 7.191

TEXT 191

‘tattva’ kahilena prabhu dattatreya-bhave

na bujhila keha vishnu-mayara prabhave


The Lord spoke the Absolute Truth in the mood of Dattatreya, yet no one could recognize Him due to the influence of His illusory energy.

CB Adi-khanda 7.192

TEXT 192

snana karaila lana shaci punyavati

hena kale ailena mishra mahamati


The pious Shaci then took Nimai to the Ganges, and they both took bath. At that time the magnanimous Jagannatha Mishra arrived there.

CB Adi-khanda 7.193

TEXT 193

mishra-sthane shaci saba kahilena katha

‘padite na paya putra mane bhave’ vyatha’


Shaci explained to him what had taken place. She then said, “Our son is morose because He is not allowed to study.”

CB Adi-khanda 7.194

TEXT 194

sabei bolena,-“mishra, tumi ta’ udara

ka’ra kathaya putre nahi deha’ padibara?


The others there said, “O Mishra, you are broad-minded. Who has inspired you to stop His studies?


The word bole means “speaking” or “statement.”

CB Adi-khanda 7.195

TEXT 195

ye karibe krishnacandra, sei satya haye

cinta parihari’ deha’ padite nirbhaye


“Whatever Krishna desires will certainly take place. Therefore give up your anxiety and fearlessly allow Him to study.

CB Adi-khanda 7.196

TEXT 196

bhagya se balaka cahe apane padite

bhala dine yajna-sutra deha’ bhala mate”


“You are fortunate that your son wants to study. You should arrange to give Him a brahmana thread on an auspicious day.”


The word yajna-sutra refers to three rings of thread that one receives at the sacred thread ceremony. One must accept the sacred thread to mark the beginning of one’s study of the scriptures. The once-born shudras are not qualified to study the scriptures. Only the twice-born brahmanas are qualified to accept the sacred thread, teach others how to worship, give in charity, and study the scriptures. Apart from these activities, brahmanas are also qualified to worship, teach, and accept charity. Without accepting the sacred thread, a brahmana is not qualified to perform sacrifices. It is stated: upa-veda-samipe tvam neshye-“I will bring you near the Vedas,” or “I will teach you the Vedas.” The acarya awards a person the sacred thread for this purpose-to give him the qualification for studying the Vedas.

CB Adi-khanda 7.197

TEXT 197

mishra bole,-“tomara parama-bandhu-gana

tomara ye bole, sei amara vacana


Shri Mishra replied, “All of you are my well-wishers. Therefore whatever you say, I must accept.”

CB Adi-khanda 7.198

TEXT 198

alaukika dekhiya shishura sarva-karma

vismaya bhavena, keha nahi jane marma


Seeing the child’s uncommon activities, everyone was struck with wonder, yet no one could understand Him.

CB Adi-khanda 7.199

TEXT 199

madhye madhye kona jana ati bhagyavane

purve kahi’ rakhiyache jagannatha-sthane


Some most fortunate person had previously given Jagannatha Mishra a prediction.

CB Adi-khanda 7.200

TEXT 200

“prakrita balaka kabhu e balaka nahe

yatna kari’ e balake rakhiha hridaye


“This boy is not ordinary. Please carefully keep this child in the core of your heart.”


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