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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Eight: The Disappearance of Jagannatha Mishra
CB Adi-khanda 8.1
jaya jaya kripa-sindhu shri-gaurasundara
All glories to Shri Gaurasundara, the ocean of mercy! All glories to the moonlike Lord in the house of Shaci and Jagannatha!
CB Adi-khanda 8.2
jaya jaya nityananda-svarupera prana
jaya jaya sankirtana-dharmera nidhana
All glories to the life and soul of Nityananda Svarupa! All glories to the inaugurator of the congregational chanting of the holy names!
Shri Gaurasundara is the inaugurator of devotional service in the form of chanting the holy names.
It stated in the Shrimad Bhagavatam (11.5.32):
krishna-varnam tvishakrishnam sangopangastra-parshadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.”
In his commentary on Shrimad Bhagavatam (7.5.23-24-shravanam kirtanam vishnoh), Shrila Jiva Gosvami Prabhu has written about the preaching of devotional service in the form of chanting the holy names by Shri Chaitanyadeva, the deliverer of people in the age of Kali, as follows: “Therefore, although in the age of Kali other processes of devotional service are to be performed, they must always be accompanied by the chanting of the holy names.” It is also mentioned in the Chaitanya-caritamrita (Adi 3.77): “Lord Shri Krishna Chaitanya is the initiator of sankirtana [congregational chanting of the holy name of the Lord]. One who worships Him through sankirtana is fortunate indeed.”
CB Adi-khanda 8.3
bhakta-goshthi-sahita gauranga jaya jaya
shunile chaitanya-katha bhakti labhya haya
All glories to Shri Gauranga along with His devotees and associates. By hearing the topics of Lord Chaitanya, one attains the devotional service of the Lord.
CB Adi-khanda 8.4
hena mate mahaprabhu jagannatha-ghare
nigudhe achena, keha cinite na pare
In this way, as the Supreme Lord confidentially resided in the house of Jagannatha Mishra, no one was able to recognize Him.
CB Adi-khanda 8.5
balya-krida-nama yata ache prithivite
sakala khelaya prabhu, ke pare kahite?
The Lord enjoyed every variety of childhood sports found in the world. Who can describe them all?
CB Adi-khanda 8.6
veda-dvare vyakta haibe sakala purane
kichu sheshe shunibe sakala bhagyavane
These pastimes will later be described through the Vedas in all the Puranas, and fortunate souls will hear about them.
The word veda refers to (1) Vishnu, (2) the shrutis, (3) the amnaya, (4) the chandas, (5) the brahmas, and (6) the nigamas. The word Purana refers to the eighteen Puranas, the twenty Upapuranas, and the histories. Although the topics of Shri Gaurasundara, the covered incarnation, are more or less explained in all the Puranas, they are not clearly described. Lord Vishnu resides in the hearts of the Vaishnavas, and topics of Lord Vishnu emanate from the mouths of the Vaishnavas. Therefore the wonderful activities of Shri Gaurasundara will later be described by Vaishnava acaryas in their commentaries on the Puranas. The Vedic literatures emanate from the breathing of Lord Vishnu. Shri Vyasadeva, who divided the Vedas, has appeared in this age of Kali as Shri Vrindavana dasa Thakura, the author of Shri Chaitanya-bhagavata, which is nondifferent from Shrimad Bhagavatam. Therefore Shri Kaviraja Gosvami Prabhu has written about Shri Chaitanya-bhagavata as follows:
“The subject matter of this book is so sublime that it appears that Shri Chaitanya Mahaprabhu has personally spoken through the writings of Shri Vrindavana dasa Thakura.”
The eternality of Vedic literature is not denied by the use of future tense in the phrase veda-dvare vyakta haibe. In different Manvantaras and in the beginning of different yugas, Lord Narayana reveals Vedic knowledge in the heart of His servant Brahma and preaches His transcendental name, form, qualities, and pastimes through Shri Vyasadeva.
CB Adi-khanda 8.7
ei-mata gauracandra balya-rase bhola
yajnopavitera kala asiya milila
As Shri Gaurasundara remained fully absorbed in His childhood pastimes, the time came for His accepting a brahmana thread.
Some say that the word bhola is a corruption of the word vihvala, which means “maddened” or “forgetting oneself.”
Regarding the words yajnopavitera kala, it is stated in the Vedas: ashta-varsham brahmanam upanayita-“When the son of a brahmana becomes eight years old, he should be awarded the sacred thread.” In this statement the word brahmana refers to those who will become brahmanas in the future. The Shrimad Bhagavatam (11.17.39) statement: griharthi sadrishim bharyam udvahet-“One who desires to establish family life should marry a wife of his own caste,” refers to those who will accept wives in the future, and in the same way a non-brahmana who will become a brahmana in the future is called a brahmana. In the Shrimad Bhagavatam (7.11.13) it is stated: samskara yatravicchinnah sa dvijo ‘jo jagada yam-“Those who have been reformed by the garbhadhana ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahma, are dvijas, or twice-born.”
In the Vishnu Yamala it is stated:
ashuddhah shudra-kalpa hi brahmanah kali-sambhavah
tesham agama-margena shuddhir na shrota-vartmana
“The brahmanas born in the age of Kali are merely shudras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the agamas or pancaratrika-viddhi.”
From this statement it is understood that due to the lack of purity in family lines in the age of Kali, or quarrel, one should become purified through the process of pancaratrika initiation.
Therefore the Shrimad Bhagavatam (7.11.35) states:
yasya yal lakshanam proktam pumso varnabhivyanjakam
yad anyatrapi drishyeta tat tenaiva vinirdishet
“If one shows the symptoms of being a brahmana, kshatriya, vaishya or shudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.”
And Shridhara Svami in his commentary on this verse states: yad yadi anyatra varnantare ‘pi drishyeta, tad-varnantaram tenaiva lakshana-nimittenaiva varnena vinirdishet, na tu jati-nimittenety arthah.-“If the proper symptoms are seen in persons other than those born as brahmanas, then such persons should be considered brahmanas. They should not be considered according to their caste by birth.”
The Mahabharata (Anushasana 143.46 and 50) states:
shudro ‘py agama sampanno dvijo bhavati samskritah
“Persons born in lower, degraded castes can become qualified well-versed brahmanas.”
na yonir napi samskaro na shrutam na ca santatih
karanani dvijatvasya vrittam eva tu karanam
“Therefore, neither the source of one’s birth, nor his reformation, nor his education is the criterion of a brahmana. The vritta, or occupation, is the real standard by which one is known as a brahmana.”
In the Bharadvaja-samhita of the Narada-pancaratra (2.34) it is stated:
svayam brahmani nikshiptan jatan eva hi mantratah
vinitan-artha putradin samskritya prati-bodhayet
“An acarya should purify his sons and disciples by engaging them in the service of the Absolute Truth after initiating them with proper mantras so that they will be purified and knowledgable.”
The Hari-bhakti-vilasa (Part 2) quotes the Tattva-sagara as follows:
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha diksha-vidhanena dvijatvam jayate nrinam
“As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brahmana, or dvija, simply by the initiation process.” (Hari-bhakti-vilasa 2.12)
In his commentary on this verse, Shri Sanatana Gosvami has written: nrinam sarvesham eva, dvijatvam viprata-
“All human beings are eligible to become twice-born brahmanas.”
In his Dig-darshini-tika on Brihad-bhagavatamrita (2.4.37), he has explained the word, diksha-lakshana-dharinah-“accepting the signs of initiation,” as follows: “Some of them [the residents of Vaikuntha] accepted the signs of initiation, and some of them accepted mantras for worshiping the Lord. They had sacred threads, waterpots, asanas of kusha grass, tulasi beads, and various other signs.” In his commentary on the Brahma-samhita (5.27), Shri Jiva Gosvami Prabhu has written: “After being initiated in the chanting of the eighteen syllable mantra, Lord Brahma became a dvija. There was no impediment with this because Lord Brahma was born from Shri Govindadeva, who is the predominating Deity of the eighteen syllable mantra. We can also cite the evidence of Dhruva Maharaja, for he also became a brahmana after initiation.” These and innumerable other statements of the scriptures and mahajanas confirm that everyone must be initiated through the pancaratrika process and accept the sacred thread. This has been the process since time immemorial. Therefore Shri Jayatirthapada refers to the vrishcika-tanduli-nyaya in his Tattva-prakashika commentary on the Brahma-sutras (1.3.29) to demonstrate that brahminical qualities acquired by birth or by occupation are accepted. The sacred thread ceremony is meant to give one the qualification for studying the Vedas, because the Brahma-sutras state that shudras, or those without sacred thread, are not eligible to hear Vedanta. After accepting pancaratrika mantras and being properly initiated according to the Shri Narada-pancaratra a person must observe the ten samskaras, or purificatory rites, and thereafter hear the meanings of the mantras.
CB Adi-khanda 8.8
yajna-sutra putrera dibare mishra-vara
bandhu-varga dakiya anila nija-ghara
For the sacred thread ceremony of His son, Jagannatha Mishra invited all of his friends and relatives to his house.
CB Adi-khanda 8.9
parama-harishe sabhe asiya milila
ya’ra yena yogya-karya karite lagila
Everyone happily gathered there and assisted in various ways according to their ability.
CB Adi-khanda 8.10
stri-gane ‘jaya’ diya krishna-guna gaya
nata-gane mridanga, sanai, vamshi ba’ya
The women chanted Krishna’s glories, and the musicians played mridanga, sanai, and flute.
The word ba’ya means “play.”
CB Adi-khanda 8.11
vipra-gane veda pade, bhate rayabara
shaci-grihe haila ananda-avatara
The brahmanas recited the Vedas, and the professional blessers chanted prayers. Thus Shacidevi’s house appeared as the incarnation of ecstasy.
The word rayabara means “prayers” or “songs of glorification” as well as “reciter of prayers” or “messenger.”
The phrase haila ananda-avatara means “happiness personified has appeared.” In other words, the marketplace of happiness has manifested.
CB Adi-khanda 8.12
yajna-sutra dharibena shri-gaurasundara
shubha-yoga-sakala aila shaci-ghara
As Shri Gaurasundara accepted the brahmana thread all the auspicious planetary conjunctions fell on the house of Shaci.
shubha-mase, shubha-dine shubha-kshana dhari’
dharilena yajna-sutra gauranga-shri-hari
The month, day, and moment were all auspicious as Shri Gaurahari accepted the brahmana thread.
CB Adi-khanda 8.14
shobhila shri-ange yajna-sutra manohara
sukshma-rupe ‘shesha’ va vedila kalevara
The enchanting thread beautified the body of the Lord as if Ananta Shesha surrounded His body in a subtle form.
The sacred thread form of Ananta Shesha is mentioned in the Chaitanya-caritamrita (Adi 5.123-124) as follows: “He serves Lord Krishna, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne. He is thus called Lord Shesha, for He has attained the ultimate end of servitude to Krishna. He takes many forms for the service of Krishna, and thus He serves the Lord.”
CB Adi-khanda 8.15
haila vamana-rupa prabhu-gauracandra
dekhite sabara bade parama ananda
Everyone was most pleased to see how Lord Gaurachandra resembled Vamanadeva.
The word vamana-rupa refers to the dwarf incarnation of Lord Vishnu. One may refer to the Eighth Canto of the Shrimad Bhagavatam, Chapters 18 to 23. Shri Vamanadeva, or Shri Upendra, was born from Kashyapa in the womb of Aditi. When Shri Upendra, the form of a dwarf, heard that Bali, the King of the demons, was performing an ashvamedha sacrifice, He went to the sacrifice with a desire to accept three paces of land in charity. The material world consisting of the three modes of nature is only one-fourth of Lord Vishnu’s creation, whereas the transcendentally pure spiritual world covers three-fourths of His creation. The word kaya refers to the gross material world, the word manah refers to the subtle material word, and the word vak refers to the spiritual Vaikunthas. Therefore Shri Vamanadeva begged for the three steps of land that are beyond the realm of the gross and subtle material worlds, or beyond the reach of material sense perception. The gross world is known as Bhurloka, the subtle world is known as Bhuvarloka, and the Vaikuntha world beyond the three modes of nature is known as Svarloka. One should surrender and offer everything in worship at the lotus feet of Lord Vishnu. In the material world there is no conception of Vishnu. Vasudeva is situated only in the state of pure goodness. Lord Vamanadeva accepts only the gifts or foodstuffs that are offered by His devotee. This is the teaching of the Vamana incarnation. Therefore a person who desires purification is instructed to chant the Rig Veda mantra, om tad vishnoh paramam padam sada pashyanti surayah diviva cakshur atatam. Materialistic worshipers of the sun-god compare Lord Vishnu to the sun, which rises and sets. This is the materialistic conception of what is called tri-sandhya. Although Lord Vishnu is the Lord of the fourteen planetary systems, He sometimes comes as Vamanadeva and sometimes He displays a form measuring three and a half cubits. The Supreme Personality of Godhead, Gaura-Krishna, exhibited the pastimes of Trivikrama by begging alms in the form of a dwarf brahmana.
CB Adi-khanda 8.16
apurva brahmanya-teja dekhi’ sarva-gane
nara-jnana ara keha nahi kare mane
On seeing His wonderful brahmana effulgence, no one considered Him an ordinary child.
For an elaboration on the word brahmanya-teja one should refer to the Shrimad Bhagavatam (8.18.18), and for an explanation of the second line one should refer to Shrimad Bhagavatam (8.18.22).
CB Adi-khanda 8.17
hate danda, kandhe jhuli, shri-gaurasundara
bhiksha kare prabhu sarva-sevakera ghara
Then, with a stick in His hand and a bag on His shoulder, Shri Gaurasundara went to beg alms at the houses of His devotees.
At the time of the sacred thread ceremony the brahmacari should recite the Gayatri mantra before the acarya, and he should accept a sacred thread, a belt made of straw, kaupinas, deerskin garments, a danda, a waterpot, a ring of kusha grass, an umbrella, prayer beads, and a container (bag) for begging alms. Being decorated in this way, he should beg alms from his mothers. The sacred thread ceremony of Shri Gaurasundara was properly performed just like the ceremony of Shri Vamanadeva, as described in the Shrimad Bhagavatam (8.18.14-17).
CB Adi-khanda 8.18
ya’ra yatha-shakti bhiksha sabei santoshe
prabhura jhulite diya nari-gana hase
Everyone gave in satisfaction according to their ability. All the women smiled as they put their alms in the Lord’s bag.
CB Adi-khanda 8.19
dvija-patni-rupa dhari’ brahmani, rudrani
yata pati-vrata muni-vargera grihini
The chaste wives of Brahma, Shiva, and various great sages all took the form of brahmanas’ wives.
The word brahmani refers to goddess Sarasvati, the word rudrani refers to goddess Parvati, the words muni grihini refer to the sages’ wives like Aditi, Anasuya, Arundhati, and Devahuti.
CB Adi-khanda 8.20
shri-vamana-rupa prabhura dekhiya santoshe
sabei jhulite bhiksha diya diya hase
They felt great satisfaction seeing Vishvambhara’s Vamana form and smiled as they placed alms in the Lord’s bag.
CB Adi-khanda 8.21
prabhuo karena shri-vamana-rupa-lila
jivera uddhara lagi’ e sakala khela
The Lord also enjoyed His Vamana pastimes, which were enacted for the deliverance of the conditioned souls.
CB Adi-khanda 8.22
jaya jaya shri-vamana-rupa gauracandra
dana deha’ hridaye tomara pada-dvandva
All glories to Shri Gaurachandra, who accepted the form of Lord Vamana! Please donate Your lotus feet in charity to my heart.
The second line of this verse means “O Gaurasundara, I pray that You manifest the lotus feet of Your Vamana form in my heart.” In this regard, one may refer to the complete surrender of Bali Maharaja, recorded in the Shrimad Bhagavatam, Eighth Canto, Chapter Twenty-two.
CB Adi-khanda 8.23
ye shune prabhura yajna-sutrera grahana
se paya chaitanyacandra-carane sharana
Whoever hears the topics of the Lord accepting a brahmana thread certainly attains the shelter of Shri Chaitanya’s lotus feet.
CB Adi-khanda 8.24
hena-mate vaikuntha-nayaka shaci-ghare
vedera nigudha nana-mata krida kare
In this way the Lord of Vaikuntha enjoyed in the house of Shaci various pastimes that are unknown to the Vedas.
The word nayaka refers to the Lord, and the word nigudha means “secret” or “confidential.”
Shri Gaura-Narayana is the Lord of Vaikuntha, so He is a genius in all the scriptures and the source of the opulence of knowledge. Nevertheless, acting like an ordinary person, He rejected the foolish considerations of the material scholars and glorified the expert considerations of the learned devotees by manifesting a desire to study grammar, just as Krishna studied under Sandipani Muni.
CB Adi-khanda 8.25
ghare sarva-shastrera bujhiya samihita
goshthi-majhe prabhura padite haila cita
After properly understanding the meanings of the scriptures at home, the Lord desired to study in the company of His associates.
The word samihita means “proper endeavor,” “the desire,” “the comments,” “confidential meaning,” or “purport.” The word cita is a gentle form of the word citta, which means “heart” or “mind.”
CB Adi-khanda 8.26
navadvipe ache adhyapaka-shiromani
gangadasa-pandita ye-hena sandipani
In Navadvipa there resided the topmost teacher, Gangadasa Pandita, who was nondifferent from Sandipani Muni.
For a description of Gangadasa Pandita one should refer to Chaitanya-bhagavata (Adi 2.99).
A description of Sandipani Muni is found in the Shrimad Bhagavatam (10.45.31-48) and in the Vishnu Purana (5.21.19-30). Sandipani Muni was a resident of Avanti and belonged to the dynasty of Kashyapa Muni. In sixty-four days, Shri Balarama and Shri Krishna learned from him the Upanishads, the Vedas, the Dhanur-veda (military science), the Dharma-shastras (religious scriptures), Mimamsa, Tarka-vidya (logic or argument), the six types of politics, and the sixty-four arts and sciences. After mastering all the arts and sciences, They requested Sandipani Muni to accept some guru-dakshina. After consulting his wife, Sandipani Muni expressed his desire for the return of his son, who had drown in the ocean at Prabhasa-kshetra. Balarama and Krishna immediately went to the shore of the ocean. After They heard from the mouth of the ocean deity that Their guru’s son had been kidnapped by a demon in the shape of a conchshell named Pancajana, Lord Krishna killed the demon and accepted the Pancajanya conch made from the demon’s bones. But not finding Their guru’s son there, Krishna and Balarama went to Yamaraja’s kingdom, named Samyamani, and blew the conchshell. When Yamaraja heard the sound of the conch, he came out and after properly worshiping Krishna and Balarama he returned Their guru’s son. Shri Balarama and Shri Krishna accepted Their guru’s son and returned him to his father.
CB Adi-khanda 8.27
vyakarana-shastrera ekanta tattva-vit
tan’ra thani padite prabhura samihita
He was in full knowledge of the grammatical literatures, so the Lord desired to study under him.
CB Adi-khanda 8.28
bujhilena putrera ingita mishra-vara
putra-sange gela gangadasa-dvija-ghara
Understanding the desire of his son, Jagannatha Mishra took Him to the house of the brahmana Gangadasa.
The word ingita means “confidential desire,” “hint,” or “gesture.”
CB Adi-khanda 8.29
mishra dekhi’ gangadasa sambhrame uthila
alingana kari’ eka asane vasila
When they arrived, Gangadasa stood up out of respect and embraced Shri Mishra. They then sat together on an asana.
CB Adi-khanda 8.30
mishra bole,-“putra ami dilun toma’ sthane
padaiba shunaiba sakala apane”
Jagannatha Mishra said, “I am offering you my son. Please teach Him everything.”
CB Adi-khanda 8.31
gangadasa bole,-“bada bhagya se amara
padaimu yata shakti achaye amara”
Gangadasa replied, “It is my great fortune. I will teach Him to the best of my ability.”
CB Adi-khanda 8.32
shishya dekhi’ parama-anande gangadasa
putra-praya kariya rakhila nija-pasha
Gangadasa was most happy to see his new student, and he treated Him like his own son.
The word praya means “equal,” and the word pasha comes from the word parsha, which means “near.”
CB Adi-khanda 8.33
yata vyakhya gangadasa pandita karena
sakrit shunile matra thakura dharena
After hearing only once, the Lord would assimilate whatever Gangadasa Pandita explained.
The word sakrit means “once,” and the word dharena means “to realize or master something by deliberation.”
CB Adi-khanda 8.34
gurura yateka vyakhya karena khandana
punar-bara sei vyakhya karena sthapana
He would refute the explanations of His guru and then again establish the explanation that He had just refuted.
CB Adi-khanda 8.35
sahasra sahasra shishya pade yata jana
hena karo shakti nahi divare dushana
There were thousands of students, but no one had the ability to defeat His explanations.
The words divare dushana mean “to find fault” or “refute.”
CB Adi-khanda 8.36
dekhiya adbhuta buddhi guru harashita
sarva-shishya-shreshtha kari’ karila pujita
Gangadasa was pleased to see Nimai’s wonderful intelligence, and he accepted Him as his best student.
The word pujita means “to worship” or “to honor.”
CB Adi-khanda 8.37
yata pade gangadasa-panditera sthane
sabarei thakura calena anukshane
The Lord would regularly challenge and defeat all of Gangadasa Pandita’s other students.
The word calena means “to induce,” “to move,” “to shake,” “to bewilder,” “to defeat,” or “to refute.”
CB Adi-khanda 8.38
shri-murari gupta, shri-kamalakanta-nama
krishnananda-adi yata goshthira pradhana
Shri Murari Gupta, Shri Kamalakanta, and Shri Krishnananda were some of the Lord’s prominent classmates.
Shri Murari Gupta is the composer of the Sanskrit book Chaitanya-carita. He was born in Shrihatta, in the family of a doctor, and latter He came to reside in Navadvipa, where he became a student of Gangadasa Pandita. (See Adi-khanda, Chapter 8.) Nimai’s debate with the elder Murari is described in the Adi-khanda, Chapter Ten, and Murari’s happiness upon seeing the Lord’s devotional symptoms born from feelings of separation from Krishna after His return from Gaya are described in the Madhya-khanda, Chapter One. The Lord’s manifestation of His Varaha form at Murari’s house is described in the Madhya-khanda, Chapter Three, and in Chaitanya-caritamrita, Adi-lila, Chapter Seventeen. After hearing Gaura and Nityananda glorify each other, Murari smiles and jokes. (See Madhya-khanda, Chapter Four.) Murari’s taking part in the Lord’s kirtanas at the house of Shrivasa is described in the Madhya-khanda, Chapter Eight. At the time of the Lord’s maha-prakasha, Murari lost consciousness and later cried in love and offered prayers to the Lord. The Lord responded by glorifying His servant Murari. (See Madhya-khanda, Chapter Ten.) Murari’s participation in water sports with the other devotees is found in the Madhya-khanda, Chapter Thirteen. On the night the Lord danced in the dress of Maha-Lakshmi, Haridasa and Murari, dressed as constables, introduced the Lord’s drama. (See Madhya-khanda, Chapter Eighteen.) One day at the house of Shrivasa Pandita, Murari Gupta saw Gaura and Nityananda seated together. Murari first offered obeisances to Gaura and then to Nityananda. The Lord, however, was displeased and said to Murari, “You have transgressed etiquette while offering obeisances.” That very night in a dream the Lord taught Murari the glories of Nityananda. The next morning Murari first offered obeisances to Nityananda and then to Gaura. Seeing this, the Lord was pleased and He gave Murari the remnants of His chewed betel. By accepting those remnants, Murari’s intelligence was purified and he received love of God. Once, in the mood of the supreme controller, the Lord spoke in anger to Murari Gupta about the impersonalist Prakashananda, of Kashi. Thereafter, the Lord glorified the eternal truth regarding His names, forms, qualities, and pastimes. The Lord blessed Murari, who thereafter offered rice with ghee to the Lord. The next morning the Lord came to Murari for treating the symptoms of indigestion that He exhibited due to eating heavy foods. Thereafter the Lord exhibited His pastime of being cured by drinking water from Murari’s waterpot. On another day, when the Lord manifested His four-armed form in the house of Shrivasa, Murari took the role of Garuda and carried the Lord on his shoulders. Considering that separation from the Lord after His disappearance would be unbearable, Murari decided to give up his body while the Lord was still present. The Lord, who is the Supersoul of everyone, checked Murari from carrying out this plan. These and other pastimes are described in the Madhya-khanda, Chapter Twenty. The pastimes of Murari and other devotees chanting at night with the Lord through the streets of Navadvipa and Murari and other devotees crying in happiness on seeing the Lord drink water at the house of Shridhara are found in Madhya-khanda, Chapter Twenty-three. After the Lord took sannyasa and came to the house of Advaita Acarya, Shaci along with Murari and other devotees went there to meet Him. (See Chaitanya-caritamrita, Madhya 3.153) Murari accompanied the devotees every year to visit the Lord in Puri. (See Chaitanya-caritamrita, Madhya 11.86, 16.16, as well as Antya 10.9, 121, 140, and 12.13) One day, on the order of the Lord, Murari Gupta recited eight verses in glorification of Lord Ramacandra. The Lord then blessed him. (See Chaitanya-caritamrita, Antya-lila, Chapter Four.) Murari’s sporting in the waters of Narendra-sarovara is described in the Antya-khanda, Chapter Nine. Murari’s humble prayers and his receiving the mercy of the Lord are described in the Chaitanya-caritamrita (Adi 17.77-78 and Madhya 11.152-158). Seeing Murari’s attachment for Lord Ramacandra, he is awarded the name Ramadasa. This is found in Chaitanya-caritamrita (Adi 17.69 and Madhya 15.219). Murari’s meeting with the Lord’s South India traveling companion, Kala Krishnadasa, when he visits Navadvipa is found in the Chaitanya-caritamrita (Madhya 10.81). His chanting during the Ratha-yatra festival is described in Chaitanya-caritamrita (Madhya 13.40). His meeting with Sanatana Gosvami is mentioned in Chaitanya-caritamrita (Antya 4.108 and 7.47). Murari’s meeting with Jagadananda is described in Chaitanya-caritamrita (Antya 12.98).
CB Adi-khanda 8.39
sabare calaye prabhu phanki jijnasiya
shishu-jnane keha kichu na bole hasiya
The Lord challenged and defeated them all, even the elder boys, but they would consider the Lord just a child and simply smile at Him.
CB Adi-khanda 8.40
ei-mata prati-dina padiya shuniya
ganga-snane cale nija-vayasya laiya
After school, the Lord regularly went with His friends to bathe in the Ganges.
CB Adi-khanda 8.41
paduyara anta nahi navadvipa-pure
padiya madhyahne sabe ganga-snana kare
In Navadvipa there were innumerable students, and they all took bath in the Ganges at midday.
At the time of the Lord there were many schools in Navadvipa, wherein innumerable students from various provinces studied the scriptures. The area of Navadvipa at that time stretched northeast up to Dvipacandrapura.
CB Adi-khanda 8.42
eko adhyapakera sahasra shishya-gana
anyo ‘nye kalaha karena anukshana
Each teacher had thousands of students, and they would regularly challenge the students of the other teachers.
CB Adi-khanda 8.43
prathama vayasa prabhu svabhava-cancala
paduya-ganera saha karena kondala
As the Lord was young and restless, He would also quarrel with the other students.
The words prathama vayasa mean “in childhood” or “in boyhood.”
CB Adi-khanda 8.44
keha bole,-“tora guru kon buddhi ta’ra”
keha bole,-“ei dekha, ami shishya ya’ra”
Someone would challenge, “Your teacher is not very learned.” Another would say, “See whose disciple I am.”
CB Adi-khanda 8.45
ei-mata alpe alpe haya galagali
tabe jala-phelapheli, tabe deya bali
In this way they began to quarrel with harsh words, and soon they would splash water and throw sand at each other.
CB Adi-khanda 8.46
tabe haya maramari, ye yahare pare
kardama pheliya ka’ro gaye keha mare
Eventually they would beat each other or throw mud at each other.
CB Adi-khanda 8.47
rajara dohai diya keha ka’re dhare
mariya palaya keha gangara upare
Some boy, in the name of the king, would catch another boy, and someone would beat another and then swim across the Ganges to safety.
The words gangara upare refer to the present day city of Navadvipa (Kuliya) and the village of Ramacandrapura.
CB Adi-khanda 8.48
eta hudahudi kare paduya-sakala
bali-kadamaya saba haya ganga-jala
They wrestled so intensely that the waters of the Ganges became full of sand and mud.
CB Adi-khanda 8.49
jala bharibare nahi pare nari-gana
na pare karite snana brahmana sajjana
In that situation the girls were unable to fill their water pots and the gentle brahmanas were unable to take their bath.
CB Adi-khanda 8.50
parama-cancala prabhu vishvambhara-raya
ei-mata prabhu prati-ghate-ghate yaya
Shri Vishvambhara was most restless. He went to each bathing ghata.
The word prati-ghate refers to His own bathing ghata, Barakona-ghata, Madhai’s ghata, Nagariya-ghata, and other ghatas.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.