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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Eight: The Disappearance of Jagannatha Mishra
CB Adi-khanda 8.101
mahanande catur-dike sabe stuti kare
dekhiya amara bhaye vakya nahi sphure
“As I watched devotees in all directions offering prayers with great ecstasy, I became speechless out of fear.
CB Adi-khanda 8.102
kata-kshane dekhi’ koti koti loka laiya
nimai bulena prati-nagare naciya
“Shortly thereafter I saw Nimai dancing through the streets of Navadvipa surrounded by millions of people.
CB Adi-khanda 8.103
laksha koti loka nimanira pache dhaya
brahmanda sparshiya sabe hari-dhvani gaya
“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
catur-dike shuni’ matra nimanira stuti
nilacale yaya sarva-bhaktera samhati
“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
ei svapna dekhi’ cinta pana sarvathaya
‘virakta haiya pache putra bahiraya’
“After seeing this dream, I became filled with anxiety that Nimai will leave home and take sannyasa.”
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
shaci bole,-“svapna tumi dekhila gosani
cinta na kariha ghare rahibe nimani
Shaci then said, “Although you had such a dream, don’t worry. Nimai will certainly remain at home.
In this verse the word gosani refers to the Vaishnava husband of Shaci or the son of an Aryan.
CB Adi-khanda 8.107
punthi chadi’ nimani na jane kona karma
vidya-rasa ta’ra haiyache sarva-dharma
“He is not interested in anything other than His studies, as if that has become His life and soul.”
CB Adi-khanda 8.108
ei-mata parama udara dui jana
nana katha kahe, putra snehera karana
In this way the most exalted couple discussed various topics out of affection for their son.
CB Adi-khanda 8.109
hena-mate kata dina thaki’ mishra-vara
antardhana haila nitya-shuddha kalevara
After passing some days like this, Jagannatha Mishra, whose body is eternally pure, departed from this world.
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
mishrera vijaye prabhu kandila vistara
dasharatha-vijaye yehena raghuvara
After his departure, the Lord cried profusely, just as Ramacandra cried after the departure of Maharaja Dasharatha.
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
durnivara shri-gauracandrera akarshana
ataeva raksha haila aira jivana
Mother Shaci survived simply due to her irresistible attraction for Shri Gaurachandra.
The word durnivara means “uninterrupted” or “inevitable,” and the words gauracandrera akarshana refers to loving attraction for Gaura-Krishna.
CB Adi-khanda 8.112
duhkha bada,-e sakala vistara karite
duhkha haya,-ataeva kahilun sankshepe
Elaborating on these topics is too painful. Therefore I have given only a brief description.
CB Adi-khanda 8.113
hena-mate jananira sange gaurahari
achena nigudha-rupe apana’ samvari
In this way Shri Gaurahari and His mother controlled their grief as they lived together in seclusion.
CB Adi-khanda 8.114
pitri-hina balaka dekhiya shaci ai
sei putra-seva bai ara karya nai
Shacidevi engaged fully in the service of her fatherless son with no interest in any other activity.
CB Adi-khanda 8.115
dandeka na dekhe yadi ai gauracandra
murcha paye ai dui cakshe hana andha
If she did not see Gaurachandra for a danda, she would faint and become blinded.
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
prabhuo mayere priti kare nirantara
prabodhena tane bali ashvasa-uttara
The Lord also constantly displayed affection and pacified His mother with pleasing words.
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
“shuna, mata, mane kichu na cintiha tumi
sakala tomara ache, yadi achi ami
He would say, “O mother, don’t be aggrieved. As long as I am with you, you have everything.
CB Adi-khanda 8.118
brahma-maheshvarera durlabha loke bole
taha ami tomare aniya dimu hele”
“I will readily bring you that which people consider rare for even Brahma and Shiva.”
CB Adi-khanda 8.119
shacio dekhite gauracandrera shri-mukha
deha-smriti-matra nahi, thaki kise duhkha?
What to speak of her distress, mother Shaci even forgot her own self upon seeing the beautiful face of Shri Gaurachandra.
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
yan’ra smriti-matra purna haya sarva kama
se-prabhu yanhara putra-rupe vidyamana
He whose remembrance fulfills the desires of all was personally present in the form of her son.
CB Adi-khanda 8.121
tahara kemate duhkha rahibe sharire?
ananda-svarupa karilena jananire
Therefore, how could she remain miserable? Rather, Shacidevi soon recovered her blissful nature.
CB Adi-khanda 8.122
hena mate navadvipe vipra-shishu-rupe
achena vaikuntha-natha svanubhava-sukhe
In this way the Lord of Vaikuntha relished ecstasy as a brahmana child in Navadvipa.
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
ghare matra haya daridratara prakasha
ajna,-yena maha-maheshvarera vilasa
Although the Lord’s house displayed all the symptoms of poverty, He would make demands like the King of kings.
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
ki thakuka, na thakuka,-nahika vicara
cahilei na paile raksha nahi ara
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
ghara-dvara bhangiya phelena sei-kshane
apanara apacaya, taha nahi jane
He would even break the door of the house, without considering that it was His loss.
CB Adi-khanda 8.126
tathapiha shaci ye cahena, sei-kshane
nana yatne dena putra-snehera karane
Still, out of affection, Shaci would try to immediately give Him whatever He demanded.
CB Adi-khanda 8.127
eka-dina prabhu calilena ganga-snane
taila, amalaki cahe jananira sthane
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
“divya-mala sugandhi-candana deha’ more
ganga-snana kari’ cana ganga pujibare”
“I want to worship the Ganges after taking bath,” He said, “so please give Me a garland and some sandalwood paste.”
The word cana means “want” or “desire.”
CB Adi-khanda 8.129
jananira kahena,-“bapa, shuna mana diya
kshaneka apeksha kara, mala ani giya”
His mother replied, “Please listen my dear child. I will go bring a garland. Just wait a moment.”
CB Adi-khanda 8.130
“ani giya” yei-matra shunila vacana
krodhe rudra hailena shacira nandana
As soon as He heard the words “I will go bring,” the son of Shaci became as angry as Lord Rudra.
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
“ekhana yaiba tumi mala anibare!”
eta bali’ kruddha hana praveshila ghare
“You will go now to get a garland!” Saying this, the Lord angrily entered the house.
CB Adi-khanda 8.132
yateka achila ganga-jalera kalasa
age saba bhangilena hai’ krodha-vasha
In an angry mood, the Lord first broke all the pots of Ganges water.
CB Adi-khanda 8.133
taila, ghrita, lavana achila ya’te ya’te
sarva curna karilena thenga lai’ hate
Then He took a stick and broke the containers of oil, ghee, and salt to pieces.
CB Adi-khanda 8.134
chota bada ghare yata chila ‘ghata’ nama
saba bhangilena iccha-maya bhagavan
The supreme independent Lord then broke the small and big clay pots that were used for auspicious ceremonies.
CB Adi-khanda 8.135
gadagadi yaya ghare taila, ghrita, dugdha
tandula, karpasa, dhanya, lona, badi mudga
Oil, ghee, milk, rice, cotton, paddy, salt, badi, and mung dal were strewn throughout the entire house.
The word lona is a corruption of the word lavana, which means “salt.”
CB Adi-khanda 8.136
yateka achila sika taniya taniya
krodhaveshe phele prabhu chindiya chindiya
In an angry mood, the Lord tore down and smashed all the hanging pots.
The word sika refers to a pot for keeping various things hanging from the ceiling by rope.
CB Adi-khanda 8.137
vastra adi yata kichu pailena ghare
khan-khan kari’ ciri’ phele dui kare
He tore apart the cloth and everything else He found in the house.
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
saba bhangi’ ara yadi nahi avashesha
tabe sheshe griha-prati haila krodhaveshe
After breaking everything, He directed His anger on the house.
CB Adi-khanda 8.139
dohatiya thenga pade grihera upare
hena prana nahi ka’ro ye nishedha kare
Holding a stick in His two hands, He began striking the house. No one dared to restrain Him.
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
ghara-dvara bhangi’ sheshe vrikshere dekhiya
tahara upare thenga pade dohatiya
Then, after the smashing the doors and house, He began hitting a tree with His stick.
CB Adi-khanda 8.141
tathapiha krodhaveshe kshama nahi haya
sheshe prithivite thenga nahi samuccaya
Still His anger did not subside, and He began striking the earth.
CB Adi-khanda 8.142
grihera upante shaci sashankita haiya
mahabhaye achena yehena lukaiya
Mother Shaci fearfully hid in a corner of the house.
The word upante means “at the end,” “in a corner,” or “to one side.”
CB Adi-khanda 8.143
dharma-samsthapaka prabhu dharma-sanatana
jananire hasta nahi tolena kakhana
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
etadrisha krodha aro achena vyanjiya
tathapiha jananire na marila giya
Although the Lord was filled with anger, He would not hit His mother.
The word vyanjiya means “by exhibiting” or “by manifesting.”
CB Adi-khanda 8.145
sakala bhangiya sheshe asiya angane
gadagadi yaite lagila krodha-mane
After breaking everything He could, the Lord finally began to roll in the courtyard out of anger.
CB Adi-khanda 8.146
shri-kanaka-anga haila baluka-veshtita
sei haila mahashobha akathya-carita
As the golden limbs of the Lord became covered with sand, He appeared indescribably beautiful.
The word akathya-carita means “with indescribable glories.”
CB Adi-khanda 8.147
kata-kshane mahaprabhu gadagadi diya
sthira hai’ rahilena shayana kariya
After rolling on the ground for some time, Gaura calmed down as He continued lying there.
CB Adi-khanda 8.148
sei-mate drishti kaila yoga-nidra-prati
prithivite shui’ ache vaikunthera pati
In this way the Lord of Vaikuntha entered into yoga-nidra as He lay there on the ground.
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
anantera shri-vigrahe yanhara shayana
lakshmi yan’ra pada-padma seve anukshana
cari-vede ye prabhure kare anveshane
se prabhu yayena nidra shacira angane
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.