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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 8-The Disappearance of Jagannatha Misra > Adi-khanda 8/101-150

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Eight: The Disappearance of Jagannatha Mishra

 

 

CB Adi-khanda 8.101

TEXT 101

mahanande catur-dike sabe stuti kare

dekhiya amara bhaye vakya nahi sphure

TRANSLATION

“As I watched devotees in all directions offering prayers with great ecstasy, I became speechless out of fear.

CB Adi-khanda 8.102

TEXT 102

kata-kshane dekhi’ koti koti loka laiya

nimai bulena prati-nagare naciya

TRANSLATION

“Shortly thereafter I saw Nimai dancing through the streets of Navadvipa surrounded by millions of people.

CB Adi-khanda 8.103

TEXT 103

laksha koti loka nimanira pache dhaya

brahmanda sparshiya sabe hari-dhvani gaya

TRANSLATION

“As those innumerable people followed Nimai, the sound of their chanting the names of Hari pierced the coverings of the universe.

CB Adi-khanda 8.104

TEXT 104

catur-dike shuni’ matra nimanira stuti

nilacale yaya sarva-bhaktera samhati

TRANSLATION

“The only sound I heard was the prayers that were being offered to Nimai from all sides as they traveled on the path to Nilacala.

CB Adi-khanda 8.105

TEXT 105

ei svapna dekhi’ cinta pana sarvathaya

‘virakta haiya pache putra bahiraya’

TRANSLATION

“After seeing this dream, I became filled with anxiety that Nimai will leave home and take sannyasa.”

COMMENTARY

The word virakta means “detached” or “renounced,” and the word bahiraya means “to go out,” “to leave home,” or “to take sannyasa.”

CB Adi-khanda 8.106

TEXT 106

shaci bole,-“svapna tumi dekhila gosani

cinta na kariha ghare rahibe nimani

TRANSLATION

Shaci then said, “Although you had such a dream, don’t worry. Nimai will certainly remain at home.

COMMENTARY

In this verse the word gosani refers to the Vaishnava husband of Shaci or the son of an Aryan.

CB Adi-khanda 8.107

TEXT 107

punthi chadi’ nimani na jane kona karma

vidya-rasa ta’ra haiyache sarva-dharma

TRANSLATION

“He is not interested in anything other than His studies, as if that has become His life and soul.”

CB Adi-khanda 8.108

TEXT 108

ei-mata parama udara dui jana

nana katha kahe, putra snehera karana

TRANSLATION

In this way the most exalted couple discussed various topics out of affection for their son.

CB Adi-khanda 8.109

TEXT 109

hena-mate kata dina thaki’ mishra-vara

antardhana haila nitya-shuddha kalevara

TRANSLATION

After passing some days like this, Jagannatha Mishra, whose body is eternally pure, departed from this world.

COMMENTARY

The body of Jagannatha Mishra is neither a product of the three modes of material nature nor is it temporary. He is transcendental to the modes of nature and nondifferent from Vasudeva, the personification of pure goodness. Shri Gaurachandra eternally appears in his heart.

 

It is stated in the Shrimad Bhagavatam (4.3.23) as follows:

sattvam vishuddham vasudeva-shabditam

yad iyate tatra puman apavritah

sattve ca tasmin bhagavan vasudevo

hy adhokshajo me namasa vidhiyate

“I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.”

 

Considering the bodies of Jagannatha Mishra and Shacidevi as products of material nature like their own bodies, foolish materialists also dare to consider the sac-cid-ananda body of their son, the Supreme Lord Shri Gaurasundara, to be an object of material enjoyment like that of an ordinary conditioned soul. The bodies of Vishnu and the Vaishnavas are certainly not material, rather they are completely spiritual. They are not forced to undergo birth and death like conditioned souls; they eternally exist before, during, and after the material creation.

 

In the Padma Purana it is stated:

yatha saumitri-bharatau      yatha sankarshanadayah

tatha tenaiva jayante      martya-lokam yadricchaya

punas tenaiva yasyanti      tad vishnoh shashvatam padam

na karma-bandhanam janma      vaishnavanam ca vidyate

“Just as Bharata and Lakshmana, the son of Sumitra, and just as Sankarshana and other forms of the Supreme Lord appear in this world by Their own desire, similarly the Vaishnavas, who are associates of the Lord, appear with the Lord and then return to the eternal abode with the Lord. The Vaishnavas, like Vishnu, are not subjected to birth as a result of fruitive activities.”

CB Adi-khanda 8.110

TEXT 110

mishrera vijaye prabhu kandila vistara

dasharatha-vijaye yehena raghuvara

TRANSLATION

After his departure, the Lord cried profusely, just as Ramacandra cried after the departure of Maharaja Dasharatha.

COMMENTARY

The word vijaye refers to the time of death or disappearance. Some editions use the word virahe, which means “due to separation.” The description of Maharaja Dasharatha’s disappearance is found in the Ramayana, Ayodhya-kanda, Sarga 103, verses 1-3, 6, and 8.

CB Adi-khanda 8.111

TEXT 111

durnivara shri-gauracandrera akarshana

ataeva raksha haila aira jivana

TRANSLATION

Mother Shaci survived simply due to her irresistible attraction for Shri Gaurachandra.

COMMENTARY

The word durnivara means “uninterrupted” or “inevitable,” and the words gauracandrera akarshana refers to loving attraction for Gaura-Krishna.

CB Adi-khanda 8.112

TEXT 112

duhkha bada,-e sakala vistara karite

duhkha haya,-ataeva kahilun sankshepe

TRANSLATION

Elaborating on these topics is too painful. Therefore I have given only a brief description.

CB Adi-khanda 8.113

TEXT 113

hena-mate jananira sange gaurahari

achena nigudha-rupe apana’ samvari

TRANSLATION

In this way Shri Gaurahari and His mother controlled their grief as they lived together in seclusion.

CB Adi-khanda 8.114

TEXT 114

pitri-hina balaka dekhiya shaci ai

sei putra-seva bai ara karya nai

TRANSLATION

Shacidevi engaged fully in the service of her fatherless son with no interest in any other activity.

CB Adi-khanda 8.115

TEXT 115

dandeka na dekhe yadi ai gauracandra

murcha paye ai dui cakshe hana andha

TRANSLATION

If she did not see Gaurachandra for a danda, she would faint and become blinded.

COMMENTARY

The word dandeka means one danda or “about twenty-four minutes.” The words murcha paye mean “to become unconscious or senseless.” The phrase dui cakshe hana andha-“she was blinded,” is used because Nimai was the eyesight of mother Shaci.

CB Adi-khanda 8.116

TEXT 116

prabhuo mayere priti kare nirantara

prabodhena tane bali ashvasa-uttara

TRANSLATION

The Lord also constantly displayed affection and pacified His mother with pleasing words.

COMMENTARY

The word prabodhena means “to pacify” or “to solace,” and the words ashvasa-uttara refer to encouraging, solacing, and reassuring answers.

CB Adi-khanda 8.117

TEXT 117

“shuna, mata, mane kichu na cintiha tumi

sakala tomara ache, yadi achi ami

TRANSLATION

He would say, “O mother, don’t be aggrieved. As long as I am with you, you have everything.

CB Adi-khanda 8.118

TEXT 118

brahma-maheshvarera durlabha loke bole

taha ami tomare aniya dimu hele”

TRANSLATION

“I will readily bring you that which people consider rare for even Brahma and Shiva.”

CB Adi-khanda 8.119

TEXT 119

shacio dekhite gauracandrera shri-mukha

deha-smriti-matra nahi, thaki kise duhkha?

TRANSLATION

What to speak of her distress, mother Shaci even forgot her own self upon seeing the beautiful face of Shri Gaurachandra.

COMMENTARY

Seeing the beautiful lotus face of Nimai, the personification of ecstatic pastimes, His liberated servants who reside in Vaikuntha forgot themselves and gave up all desire for sense enjoyment. Identifying the material body as the self is found in Durga’s kingdom of flickering enjoyment among conditioned souls who are averse to Gaura-Krishna and overpowered by nescience. In other words, because they identify the body as their self, they are no better than cows or asses and they are subjected to the threefold miseries. Shacidevi is the personification of pure goodness and happiness. She is eternally liberated and the shelter of the transcendental mellow of vatsalya-rasa. Since Shacidevi is continuously engaged in the service of Gaura with no desire for personal sense enjoyment, how can she be afflicted by the threefold miseries born of nescience?

CB Adi-khanda 8.120

TEXT 120

yan’ra smriti-matra purna haya sarva kama

se-prabhu yanhara putra-rupe vidyamana

TRANSLATION

He whose remembrance fulfills the desires of all was personally present in the form of her son.

CB Adi-khanda 8.121

TEXT 121

tahara kemate duhkha rahibe sharire?

ananda-svarupa karilena jananire

TRANSLATION

Therefore, how could she remain miserable? Rather, Shacidevi soon recovered her blissful nature.

CB Adi-khanda 8.122

TEXT 122

hena mate navadvipe vipra-shishu-rupe

achena vaikuntha-natha svanubhava-sukhe

TRANSLATION

In this way the Lord of Vaikuntha relished ecstasy as a brahmana child in Navadvipa.

COMMENTARY

Nimai is the transcendental sac-cid-ananda Supreme Personality of Godhead. He does not experience happiness like that derived by conditioned souls from their perishable gross and subtle bodies born of nescience. He is self-satisfied and enjoys eternal spiritual happiness. Another reading of svanubhava-sukhe is svanubhava-sukhe, which means “happiness due to His own opulence.”

CB Adi-khanda 8.123

TEXT 123

ghare matra haya daridratara prakasha

ajna,-yena maha-maheshvarera vilasa

TRANSLATION

Although the Lord’s house displayed all the symptoms of poverty, He would make demands like the King of kings.

COMMENTARY

The words daridratara prakasha refer to the condition of poverty of an ordinary living entity. Wherever Shri Gaura-Narayana, who is full with six opulences, is present, that place is devoid of poverty and want. The phrase yena maha-maheshvarera vilasa refers to the independent will of Shri Narayana, who is full in six opulences.

CB Adi-khanda 8.124

TEXT 124

ki thakuka, na thakuka,-nahika vicara

cahilei na paile raksha nahi ara

TRANSLATION

He never considered whether there was anything at home or not. If He didn’t get what He demanded, there would be no escape from His wrath.

CB Adi-khanda 8.125

TEXT 125

ghara-dvara bhangiya phelena sei-kshane

apanara apacaya, taha nahi jane

TRANSLATION

He would even break the door of the house, without considering that it was His loss.

CB Adi-khanda 8.126

TEXT 126

tathapiha shaci ye cahena, sei-kshane

nana yatne dena putra-snehera karane

TRANSLATION

Still, out of affection, Shaci would try to immediately give Him whatever He demanded.

CB Adi-khanda 8.127

TEXT 127

eka-dina prabhu calilena ganga-snane

taila, amalaki cahe jananira sthane

TRANSLATION

One day as the Lord prepared to go and take bath in the Ganges, He asked His mother for oil and amalaki.

CB Adi-khanda 8.128

TEXT 128

“divya-mala sugandhi-candana deha’ more

ganga-snana kari’ cana ganga pujibare”

TRANSLATION

“I want to worship the Ganges after taking bath,” He said, “so please give Me a garland and some sandalwood paste.”

COMMENTARY

The word cana means “want” or “desire.”

CB Adi-khanda 8.129

TEXT 129

jananira kahena,-“bapa, shuna mana diya

kshaneka apeksha kara, mala ani giya”

TRANSLATION

His mother replied, “Please listen my dear child. I will go bring a garland. Just wait a moment.”

CB Adi-khanda 8.130

TEXT 130

“ani giya” yei-matra shunila vacana

krodhe rudra hailena shacira nandana

TRANSLATION

As soon as He heard the words “I will go bring,” the son of Shaci became as angry as Lord Rudra.

COMMENTARY

The word rudra refers to Lord Shiva’s form as the destroyer. It also means “formidable,” “fierce,” “terrible,” and “blazing.”

CB Adi-khanda 8.131

TEXT 131

“ekhana yaiba tumi mala anibare!”

eta bali’ kruddha hana praveshila ghare

TRANSLATION

“You will go now to get a garland!” Saying this, the Lord angrily entered the house.

CB Adi-khanda 8.132

TEXT 132

yateka achila ganga-jalera kalasa

age saba bhangilena hai’ krodha-vasha

TRANSLATION

In an angry mood, the Lord first broke all the pots of Ganges water.

CB Adi-khanda 8.133

TEXT 133

taila, ghrita, lavana achila ya’te ya’te

sarva curna karilena thenga lai’ hate

TRANSLATION

Then He took a stick and broke the containers of oil, ghee, and salt to pieces.

CB Adi-khanda 8.134

TEXT 134

chota bada ghare yata chila ‘ghata’ nama

saba bhangilena iccha-maya bhagavan

TRANSLATION

The supreme independent Lord then broke the small and big clay pots that were used for auspicious ceremonies.

CB Adi-khanda 8.135

TEXT 135

gadagadi yaya ghare taila, ghrita, dugdha

tandula, karpasa, dhanya, lona, badi mudga

TRANSLATION

Oil, ghee, milk, rice, cotton, paddy, salt, badi, and mung dal were strewn throughout the entire house.

COMMENTARY

The word lona is a corruption of the word lavana, which means “salt.”

CB Adi-khanda 8.136

TEXT 136

yateka achila sika taniya taniya

krodhaveshe phele prabhu chindiya chindiya

TRANSLATION

In an angry mood, the Lord tore down and smashed all the hanging pots.

COMMENTARY

The word sika refers to a pot for keeping various things hanging from the ceiling by rope.

CB Adi-khanda 8.137

TEXT 137

vastra adi yata kichu pailena ghare

khan-khan kari’ ciri’ phele dui kare

TRANSLATION

He tore apart the cloth and everything else He found in the house.

COMMENTARY

The word khan-khan comes from the word khanda, which means “pieces.” The word ciri comes from the Sanskrit root chid, which means “to pierce” or “to cut.”

CB Adi-khanda 8.138

TEXT 138

saba bhangi’ ara yadi nahi avashesha

tabe sheshe griha-prati haila krodhaveshe

TRANSLATION

After breaking everything, He directed His anger on the house.

CB Adi-khanda 8.139

TEXT 139

dohatiya thenga pade grihera upare

hena prana nahi ka’ro ye nishedha kare

TRANSLATION

Holding a stick in His two hands, He began striking the house. No one dared to restrain Him.

COMMENTARY

The phrase dohatiya thenga pade indicates that Nimai held a stick in His two hands and started beating. Dohatiya means “with two hands,” thenga comes from the word danda, which means “stick,” and pade comes from the Sanskrit root pada, which means “to hit” or “to beat.”

CB Adi-khanda 8.140

TEXT 140

ghara-dvara bhangi’ sheshe vrikshere dekhiya

tahara upare thenga pade dohatiya

TRANSLATION

Then, after the smashing the doors and house, He began hitting a tree with His stick.

CB Adi-khanda 8.141

TEXT 141

tathapiha krodhaveshe kshama nahi haya

sheshe prithivite thenga nahi samuccaya

TRANSLATION

Still His anger did not subside, and He began striking the earth.

CB Adi-khanda 8.142

TEXT 142

grihera upante shaci sashankita haiya

mahabhaye achena yehena lukaiya

TRANSLATION

Mother Shaci fearfully hid in a corner of the house.

COMMENTARY

The word upante means “at the end,” “in a corner,” or “to one side.”

CB Adi-khanda 8.143

TEXT 143

dharma-samsthapaka prabhu dharma-sanatana

jananire hasta nahi tolena kakhana

TRANSLATION

The Lord is the personification of religious principles. He advented to establish Sanatana-dharma, so He never tried to hit His mother.

CB Adi-khanda 8.144

TEXT 144

etadrisha krodha aro achena vyanjiya

tathapiha jananire na marila giya

TRANSLATION

Although the Lord was filled with anger, He would not hit His mother.

COMMENTARY

The word vyanjiya means “by exhibiting” or “by manifesting.”

CB Adi-khanda 8.145

TEXT 145

sakala bhangiya sheshe asiya angane

gadagadi yaite lagila krodha-mane

TRANSLATION

After breaking everything He could, the Lord finally began to roll in the courtyard out of anger.

CB Adi-khanda 8.146

TEXT 146

shri-kanaka-anga haila baluka-veshtita

sei haila mahashobha akathya-carita

TRANSLATION

As the golden limbs of the Lord became covered with sand, He appeared indescribably beautiful.

COMMENTARY

The word akathya-carita means “with indescribable glories.”

CB Adi-khanda 8.147

TEXT 147

kata-kshane mahaprabhu gadagadi diya

sthira hai’ rahilena shayana kariya

TRANSLATION

After rolling on the ground for some time, Gaura calmed down as He continued lying there.

CB Adi-khanda 8.148

TEXT 148

sei-mate drishti kaila yoga-nidra-prati

prithivite shui’ ache vaikunthera pati

TRANSLATION

In this way the Lord of Vaikuntha entered into yoga-nidra as He lay there on the ground.

COMMENTARY

The word yoga-nidra indicates that the Lord slept with the help of yogamaya, which is His independent spiritual nourisher of His transcendental pastimes.

CB Adi-khanda 8.149-150

TEXTS 149-150

anantera shri-vigrahe yanhara shayana

lakshmi yan’ra pada-padma seve anukshana

cari-vede ye prabhure kare anveshane

se prabhu yayena nidra shacira angane

TRANSLATION

He who lies on the body of Ananta, He whose lotus feet are constantly served by the goddess of fortune, He who is to be known through the Vedas-that same Lord was now sleeping in the courtyard of Shaci.

 

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