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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 8/51-100

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Eight: The Disappearance of Jagannatha Mishra

 

 

CB Adi-khanda 8.51

TEXT 51

prati-ghate paduyara anta nahi pai

thakura kalaha kare prati thani thani

TRANSLATION

At each ghata there were innumerable students, and the Lord debated at every ghata.

CB Adi-khanda 8.52

TEXT 52

prati-ghate yaya prabhu gangaya santari’

eko ghate dui cari danda krida kari’

TRANSLATION

The Lord swam to each ghata and enjoyed debating there for one or two hours.

CB Adi-khanda 8.53

TEXT 53

yata yata pramanika paduyara gana

ta’ra bole,-“kalaha karaha ki karana?”

TRANSLATION

The senior students asked the boys, “Why are You arguing?

COMMENTARY

The word pramanika means “knowledgeable,” “mature,” “principle,” or “expert.”

CB Adi-khanda 8.54

TEXT 54

jijnasa karaha,-“bujhi, ka’ra kon buddhi!

vritti-panji-tikara, ke jane, dekhi, shuddhi

TRANSLATION

“Let us see who can explain the proper forms of vritti, panji, and tika.”

COMMENTARY

Vritti is the brief explanation of a verse, tika is the expanded explanation of a verse, and panji is a poetic description of a subject. Previously kayasthas used to write panji. On the Kalapa grammar composed by Sarva Varma there is a tika written by Susena Vidyabhushana, a panji written by Trilocana Dasa, and a vritti written by Durga Simha that are all very famous. Gangadasa Pandita taught Kalapa grammar to

his students, headed by Nimai.

 

The word shuddhi means “the pure form,” “the real truth,” “the purport,” and “the confidential truth.”

CB Adi-khanda 8.55

TEXT 55

prabhu bole,-“bhala bhala, ei katha haya

jijnasuka amare yahara citte laya”

TRANSLATION

The Lord replied, “Yes, good. You can ask Me anything you like.”

CB Adi-khanda 8.56

TEXT 56

keha bole,-“eta kene kara ahankara?”

prabhu bole,-“jijnasaha ye citte tomara”

TRANSLATION

One student asked Him, “Why are You so conceited?” and Nimai replied, “Ask Me whatever you like.”

CB Adi-khanda 8.57

TEXT 57

“dhatu-sutra vakhanaha”-bole se paduya

prabhu bole,-“vakhani ye, shuna mana diya”

TRANSLATION

The same student then said, “Explain the sutras on verbal roots.” The Lord replied, “Listen attentively to what I say.”

CB Adi-khanda 8.58

TEXT 58

sarva-shakti-samanvita prabhu bhagavan

karilena sutra-vyakhya ye haya pramana

TRANSLATION

The all-powerful Supreme Lord Vishvambhara then explained the sutras according to the prescribed grammatical rules.

COMMENTARY

The word pramana means “perfect evidence” or “faith.”

CB Adi-khanda 8.59

TEXT 59

vyakhya shuni’ sabe bole prashamsa-vacana

prabhu bole,-“ebe shuna, kari ye khandana”

TRANSLATION

Hearing His explanation, everyone praised Him. The Lord then said, “Now hear Me refute these explanations.”

CB Adi-khanda 8.60

TEXT 60

yata vyakhya kaila, taha dushila sakala

prabhu bole,-“sthapa’ ebe ka’ra ache bala”

TRANSLATION

After the Lord refuted each of His explanations, He then asked, “Now who can reestablish these explanations?”

CB Adi-khanda 8.61

TEXT 61

camatkara sabei bhavena mane mane

prabhu bole,-“shuna, ebe kariye sthapane”

TRANSLATION

Everyone there was struck with wonder as Nimai said, “Now hear Me reestablish those explanations.”

CB Adi-khanda 8.62

TEXT 62

punah hena vyakhya karilena gauracandra

sarva-mate sundara, kothao nahi manda

TRANSLATION

Shri Gaurachandra then again established those explanations in such a wonderful way that no one could find any fault.

COMMENTARY

The word manda means “fault,” “excuse,” or “error.”

CB Adi-khanda 8.63

TEXT 63

yata saba pramanika paduyara gana

santoshe sabei karilena alingana

TRANSLATION

All the senior students then embraced Nimai in satisfaction.

CB Adi-khanda 8.64

TEXT 64

paduya-sakala bole,-“aji ghare yaha

kali ye jijnasi, taha balibare caha”

TRANSLATION

The other students said, “Today You can go home, and tomorrow we will have more questions for You.”

CB Adi-khanda 8.65

TEXT 65

ei-mata prati-dina jahnavira jale

vaikuntha-nayaka vidya-rase khela khele

TRANSLATION

In this way the Lord of Vaikuntha enjoyed His pastimes as a student playing in the water of the Ganges.

CB Adi-khanda 8.66

TEXT 66

ei krida lagiya sarva-jna brihaspati

shishya-saha navadvipe haila utpatti

TRANSLATION

To assist in His pastimes, the omniscient Brihaspati took birth in Navadvipa along with his disciples.

COMMENTARY

The word sarva-jna is another name for the original Vishnusvami. He appeared at Candanavana-Kalyanapura, in the province of Pandya. He is the first Vaishnava acarya in this age of Kali. He defeated the philosophy of Buddhism and brought Shri Jagannathadeva to Sundaracala. Three hundred years before Christ a king named Vijaya Pandya appeared. After he conquered Shri Purushottama and brought Lord Jagannatha to his own province, the Buddhists returned Lord Jagannatha to Nilacala. A few hundred years later, during the reign of Sundara Pandya, he was reminded of the place where Lord Jagannatha was brought while going to conquer the northern provinces. That place, known as Sundaracala, later became known as Gundica. Shortly before this incident a disciple of Shankaracarya named Padmapadacarya built a matha at the place known as Chatrabhoga. Later on this matha was shifted to the shore of the ocean by Shri Ramanujacarya. There is a book named Sankshepa-shariraka in the Shankara-sampradaya that is said to be written by Sarvajnatma Muni. But this Sarvajnatma Muni cannot be the Sarvajna Muni who established the philosophy of shuddhadvaita. There is another Sarvajna in the Jain sampradaya as well. In the disciplic succession of Sarvajna Muni there were many disciples, including Brihaspati.

CB Adi-khanda 8.67

TEXT 67

jala-krida kare prabhu shishya-gana-sange

kshane-kshane gangara upare yaya range

TRANSLATION

While sporting in the Ganges, the Lord and His friends would sometimes swim to the other side.

COMMENTARY

The words gangara upare refers to Kuliya, or the present day city of Navadvipa.

CB Adi-khanda 8.68

TEXT 68

bahu manoratha purve achila gangara

yamunara dekhi’ krishnacandera vihara

TRANSLATION

Seeing the good fortune of the Yamuna in obtaining the association of Lord Krishna, the Ganges had cherished the desire for the same opportunity.

CB Adi-khanda 8.69

TEXT 69

“kabe haibeka mora yamunara bhagya”

niravadhi ganga ei balilena vakya

TRANSLATION

The Ganges constantly prayed, “When will I be fortunate like the Yamuna?”

CB Adi-khanda 8.70

TEXT 70

yadyapiha ganga aja-bhavadi-vandita

tathapiha yamunara pada se vanchita

TRANSLATION

Although the Ganges is worshiped by Lord Brahma and Lord Shiva, she nevertheless still desires the good fortune of the Yamuna.

CB Adi-khanda 8.71

TEXT 71

vancha-kalpa-taru prabhu shri-gaurasundara

jahnavira vancha purna kare nirantara

TRANSLATION

Lord Gaurasundara is like a wish-fulfilling tree that constantly satisfied the desires of the Ganges.

CB Adi-khanda 8.72

TEXT 72

kari’ bahu-vidha krida jahnavira jale

grihe ailena gauracandra kutuhale

TRANSLATION

After enjoying various pastimes in the waters of the Ganges, Shri Gaurachandra joyfully returned home.

CB Adi-khanda 8.73

TEXT 73

yatha-vidhi kari’ prabhu shri-vishnu-pujana

tulasire jala diya karena bhojana

TRANSLATION

The Lord then worshiped Vishnu according to regulation, and after watering tulasi, He took His meal.

CB Adi-khanda 8.74

TEXT 74

bhojana kariya matra prabhu sei-kshane

pustaka laiya giya vasena nirjane

TRANSLATION

Immediately after taking His meal, the Lord took His books and sat in a solitary place.

CB Adi-khanda 8.75

TEXT 75

apane karena prabhu sutrera tippani

bhulila pustaka-rase sarva-deva-mani

TRANSLATION

The Lord, who is the crest jewel amongst the demigods, fully absorbed Himself in His studies and composed His own commentary on the sutras.

COMMENTARY

The words sutrera tippani refers to the commentary on the commentary of Katantra-sutra, composed by Sarva Varma. The phrase sarva-deva-mani means “the Lord of lords.”

CB Adi-khanda 8.76

TEXT 76

dekhiya anande bhase mishra-mahashaya

ratri-dine harishe kichui na janaya

TRANSLATION

Seeing His son studying attentively, Jagannatha Mishra floated in an ocean of happiness and forgot whether it was day or night.

CB Adi-khanda 8.77

TEXT 77

dekhite dekhite jagannatha putra-mukha

niti-niti paya anirvacaniya sukha

TRANSLATION

Every day Jagannatha Mishra felt indescribable happiness on seeing the face of his son.

COMMENTARY

The word niti-niti means “regularly” or “daily.”

CB Adi-khanda 8.78

TEXT 78

ye-mate putrera rupa kare mishra pana

“sasharire sayujya haila kiba ta’na!”

TRANSLATION

Shri Mishra drank the nectarean beauty of his son’s form in such a way that it appeared he had merged his body with the Lord!

COMMENTARY

The words sasharire sayujya are explained as follows: When a conditioned soul is freed from the gross and subtle bodies, or designations, he attains the liberation of brahma-sayujya, or merging with Brahman, or, in other words, he becomes dormant. This is the conclusion of the impersonalists. But Jagannatha Mishra is nondifferent from Vasudeva, the shelter of vatsalya-rasa in the transcendental realm of Goloka, beyond the material creation. He was so absorbed in seeing the beautiful form of Gaura, the Personality of Godhead, as his son that he continually remained merged in an ocean of bliss. Ordinary people did not consider him as Vasudeva, the personification of pure goodness; they considered him a conditioned soul, fit for sayujya-mukti like themselves. In fact, they considered Jagannatha Mishra had already attained sayujya-mukti, the state of becoming dormant, in his present gross and subtle bodies. But, according to Chaitanya-caritamrita (Madhya 6.268), “A pure devotee does not like even to hear about sayujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord.” Also in Chaitanya-caritamrita (Madhya 9.267): “Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.” In this regard, one should refer to the descriptions of the pure devotional service performed by Rishabhadeva’s son, Bharata, as narrated by Shri Shukadeva Gosvami to Maharaja Parikshit in Shrimad Bhagavatam (5.14.44). Descriptions of sayujya-mukti are found in the Madhva-sampradaya’s philosophy of shuddha-dvaita. Unless there is a reciprocation between the worshipable Supreme Lord and His servants, the mood of worshiper and worshipable cannot exist. Therefore the sayujya-mukti referred to herein is the attainment of the lotus feet of Vishnu; it certainly does not refer to becoming one with the Lord or merging with Brahman.

CB Adi-khanda 8.79

TEXT 79

sayujya va kon aupadhi sukha ta’ne

sayujyadi-sukha mishra alpa kari’ mane

TRANSLATION

Jagannatha Mishra, however, considered the happiness of merging with the Lord to be most insignificant.

COMMENTARY

The word kon means “for what use.” The word ta’ne means “to him” or “for him.”

 

The words aupadhi sukha refer to the happiness derived through one’s gross and subtle bodies from one’s temporary sense gratification and desire for liberation. This is nothing like the happiness experienced by the atmaramas, or self-satisfied souls, from their unalloyed service to Gaura-Krishna.

 

The word alpa means “tiny,” “insignificant,” or “pseudo.” It is stated in the Chaitanya-caritamrita (Adi 6.44 and 7.85, 97-98): “The conception of servitude to Shri Krishna generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it. For a devotee who has actually developed bhava, the pleasure derived from dharma, artha, kama and moksha appears like a drop in the presence of the sea. Compared to the ocean of transcendental bliss that is tasted by chanting the Hare Krishna mantra, the pleasure derived from impersonal Brahman realization [brahmananda] is like the shallow water in a canal. My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.”

 

In the chapter of Bhakti-rasamrita-sindhu describing the glories of pure devotional service, it is stated:

manag eva prarudhayam      hridaye bhagavad ratau

purusharthas tu catvaras      trinayante samantatah

“Any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification, and liberation.

 

brahmanando bhaved esha      cet parardha-guni-kritah

naiti bhakti-sukhambhodheh      paramanu-tulam api

“If brahmananda, the bliss of merging in the Brahman effulgence, were multiplied one hundred trillion times, it would still not equal even an atomic fragment of the ocean of transcendental bliss felt in devotional service.”

 

Shridhara Svami has written in his Bhavartha-dipika as follows: “Virtuous people who joyfully relish recitation of Your sweet pastimes consider the four goals of human life to be insignificant. The mind absorbed in bhakti, without desire for insignificant things, brings people to life with prema. Those devotees who are absorbed only in service to the lotus feet of Krishna have no desire for liberation.”

 

One may also refer to the following verses from the Shrimad Bhagavatam: 3.4.15, 3.25.34 and 36, 4.9.10, 4.20.25, 5.14.43, 6.11.25, 6.17.28, 7.6.25, 7.8.42, 8.3.20, 9.21.12, 10.16.37, 11.14.14, and 11.20.34.

CB Adi-khanda 8.80

TEXT 80

jagannatha-mishra-pa’ya bahu namaskara

ananta-brahmanda-natha putra-rupe yan’ra

TRANSLATION

I offer unlimited obeisances at the feet of Shri Jagannatha Mishra, whose son was the Lord of innumerable universes.

CB Adi-khanda 8.81

TEXT 81

ei-mata mishracandra dekhite putrere

niravadhi bhase vipra ananda-sagare

TRANSLATION

In this way, whenever he saw his son, Shri Mishracandra would float in an ocean of bliss.

COMMENTARY

The word mishracandra is the family surname with candra added out of affection.

CB Adi-khanda 8.82

TEXT 82

kamadeva jiniya prabhu se rupavan

prati-ange ange se lavanya anupama

TRANSLATION

The beauty of the Lord surpassed that of Cupid. Each of His limbs was extraordinarily beautiful.

CB Adi-khanda 8.83

TEXT 83

iha dekhi’ mishracandra cintena antare

“dakini danave pache putre bala kare”

TRANSLATION

Seeing the beauty of his son, Jagannatha Mishra thought, “I’m afraid that my son may be attacked by ghosts or demons.”

COMMENTARY

The word dakini refers to a female follower of Rudra, a follower of Bhadrakali, a witch, or a sorceress.

 

The word danava refers to the sons of Danu, the wife of Kashyapa Muni and daughter of Prajapati Daksha.

 

The words bala kare mean “to overpower” or “to influence.”

CB Adi-khanda 8.84

TEXT 84

bhaye mishra putre samarpaye krishna-sthane

hase prabhu gauracandra ade thaki’ shune

TRANSLATION

Out of fear, Shri Mishra surrendered his son at the lotus feet of Krishna, as Gaurachandra smiled while watching from a secluded place.

COMMENTARY

The word ade is a corruption of the word antarale, which means “from behind.”

CB Adi-khanda 8.85

TEXT 85

mishra bole,-“krishna, tumi rakshita sabara

putra-prati shubha-drishti kariba amara

TRANSLATION

Jagannatha Mishra prayed, “O Krishna, You are the protector of all. Please glance mercifully on my son.

COMMENTARY

The word rakshita means “the protector” or “the deliverer.”

CB Adi-khanda 8.86-87

TEXTS 86-87

ye tomara carana-kamala smriti kare

kabhu vighna na aise tahana mandire

tomara smarana-hina ye ye papa-sthana

tathaya dakini-bhuta-preta-adhishthana”

 

TRANSLATION

"Whoever remembers Your lotus feet will never face any disturbances at home. Those sinful places where You are not remembered are the residences of ghosts, witches, and evil spirits.

COMMENTARY

Places where forgetfulness of Vishnu is prominent are known as sinful places. Such places are inhabited by abominable species like ghosts, witches, and evil spirits. The devotees of the Lord are demigods. Because the devotees always remember the Lord, wherever they reside is known as a sacred place.

 

It is stated in the Shrimad Bhagavatam (10.2.33):

tatha na te madhava tavakah kvacid

bhrashyanti margat tvayi baddha-sauhridah

tvayabhigupta vicaranti nirbhaya

vinayakanikapa-murdhasu prabho

“O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.”

 

And in the Shrimad Bhagavatam (11.4.10):

tvam sevatam sura-krita bahavo ‘ntarayah

svauko vilanghya paramam vrajatam padam te

nanyasya barhishi balin dadatah sva-bhagan

dhatte padam tvam avita yadi vighna-murdhni

“The demigods place many obstacles on the path of those who worship You to transcend the temporary abodes of the demigods and reach Your supreme abode. Those who offer the demigods their assigned shares in sacrificial performances encounter no such obstacles. But because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacle the demigods place before him.”

 

Also in the Shrimad Bhagavatam (3.22.37):

sharira manasa divya      vaiyase ye ca manushah

bhautikash ca katham klesha      badhante hari-samshrayam

“Therefore, O Vidura, how can persons completely under the shelter of Lord Krishna in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?”

 

In the Garuda Purana it is stated:

na ca durvasasah shapo      vajram capi shaci-pateh

hantum samartham purusham      hridisthe madhusudane

“One who has realized Madhusudana within his heart cannot be killed by the curse of Durvasa or the thunderbolt of Indra, the husband of Shaci.”

 

And in the Naradiya Purana it is stated:

yatra puja-paro vishnos      tatra vighno na badhate

raja ca taskarash capi      vyadhayash ca na santi hi

pretah pishacah kushmanda      graha bala-grahas tatha

dakinyo rakshasash caiva      na badhas te ‘cyutarcakam

“Neither a king, a thief, nor disease can create obstacles for one engaged in worshiping Lord Vishnu. A person engaged in the worship of Acyuta cannot be checked by ghosts, witches, evil spirits, planets, sorceresses, or other demons.”

 

One may also refer to Bhakti-sandarbha (122) in this regard.

CB Adi-khanda 8.88

TEXT 88

na yatra shravanadini      raksho-ghnani sva-karmasu

kurvanti satvatam bhartur      yatudhanyash ca tatra hi

TRANSLATION

My dear King, wherever people in any position perform their occupational duties of devotional service by chanting and hearing [shravanam kirtanam vishnoh], there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Personality of Godhead was personally present.

COMMENTARY

When Maharaja Parikshit heard that the fearful child-killer Putana wandered through various villages killing children on the order of Kamsa, he was full of anxiety for Krishna. At that time Shri Shukadeva Gosvami spoke this verse in order to relieve the king’s anxiety.

 

This verse was spoken by Shukadeva Gosvami to the apprehensive Parikshit Maharaja to confirm that since Putana was engaged in sinful activities, she would certainly die. Places where the hearing and chanting of Krishna’s names are not present are full of demoniac influence, but wherever the Lord is present there is no question of fear. (Shridhara Svami)

 

After hearing that Putana was roaming about killing children, one may fearfully inquire, “Alas, what was the position of the other baby boys in Shri Nanda’s village?” Shri Shukadeva spoke this verse in answer to this question. If one indirectly hears and chants the names of Krishna in the course of performing one’s occupational duties like sacrifices, then one can never be exploited by demonesses; and if one directly hears and chants the names of Krishna, then there no question of any influence from them. The word satvata, or the Lord of the devotees, confirms that what to speak of the hearing and chanting the Lord’s names, even hearing and chanting the names of His devotees destroys all demoniac influences. The demons exhibit their influence only in places where the Lord’s names are not heard or chanted. The meaning of this verse can also be as follows:

 

One may raise the doubt-“Were all the children of that time killed by Putana or not?” Shri Shukadeva Gosvami spoke this verse in answer to this question. The above purport is applicable here. Other than the baby boys who heard and chanted Krishna’s names, the Lord had Putana kill all those who were averse to Him and belonging to Kamsa’s party. The foolishness of Kamsa is displayed in this incident. In spite of the Lord’s personal presence, the arrival of wicked Putana in Vraja and her disturbances there were only to nourish the pastimes of the Lord, which give pleasure to the entire world and increase the love and affection of the Vrajavasis headed by Yashoda. These incidents are all arranged by the Lord’s lila-shakti, or pleasure potencies. The word lila-shakti here refers to one of the three principle energies in Vaikuntha and Vrindadevi in Vrindavana. (Shri Jiva Gosvami’s Laghu-toshani)

 

This verse was spoken by Shri Shukadeva to the anxious Maharaja Parikshit to confirm that since Putana was engaged in sinful activities, she would certainly die. Villages and cities where persons are engaged in fruitive activities that are fructified or unfructified and are devoid of hearing or chanting the names of Krishna, who is the Lord of the devotees, are influenced by demonesses. Such demonesses cannot disturb a place where hearing and chanting about Krishna is the main activity, and where hearing and chanting about Krishna is the only activity it is impossible for them to create any mischief. What then can be said about the place where the Lord is personally present? (Shri Vishvanatha Cakravarti’s Sarartha-darshini)

CB Adi-khanda 8.89

TEXT 89

“ami tora dasa, prabhu, yateka amara

rakhiba apane tumi, sakala tomara

TRANSLATION

“O my Lord, I am Your servant. Everything I possess belongs to You, so please preserve it.

CB Adi-khanda 8.90

TEXT 90

ataeva yata ache vighna va sankata

na asuka kabhu mora putrera nikata

TRANSLATION

“Therefore do not allow any obstacle or danger disturb my son.”

COMMENTARY

The word sankata means “misery” or “trouble.”

CB Adi-khanda 8.91

TEXT 91

ei-mata niravadhi mishra jagannatha

eka-citte vara mage tuli’ dui hata

TRANSLATION

In this way, with folded hands and fixed concentration, Jagannatha Mishra constantly begged for the Lord’ s mercy.

CB Adi-khanda 8.92

TEXT 92

daive eka-dina svapna dekhi’ mishra-vara

harishe vishada bada haila antara

TRANSLATION

Then one day Jagannatha Mishra unexpectedly had a dream that filled his heart simultaneously with happiness and lamentation.

CB Adi-khanda 8.93

TEXT 93

svapna dekhi’ stava padi’ dandavat kare

“he govinda, nimani rahuka mora ghare

TRANSLATION

After the dream, he offered his obeisances and prayed, “O Lord Govinda, let Nimai stay at home.

CB Adi-khanda 8.94

TEXT 94

sabe ei vara, krishna, magi tora thani

‘grihastha haiya ghare rahuka nimani’”

TRANSLATION

“O Krishna, this is the only benediction that I ask of You. Let Nimai stay at home as a householder.”

CB Adi-khanda 8.95

TEXT 95

shaci jijnasaye bada haiya vismita

“e sakala vara kene maga’ acambita

TRANSLATION

Astonished, Shaci inquired, “Why are you suddenly asking for these benedictions?”

COMMENTARY

The word acambita comes from the Sanskrit word asambhavita, which means “suddenly.”

CB Adi-khanda 8.96

TEXT 96

mishra bole,-“aji mui dekhilun svapana

nimani karyache yena shikhara mundana

TRANSLATION

Jagannatha Mishra replied, “Today I dreamt that Nimai had shaved His head.

COMMENTARY

The ekadandi-sannyasis burn their sacred threads in the sacrificial fire and shave off their shikhas. This was the practice at that time of those sannyasis, who imitated the Buddhist monks. Vedic sannyasis, however, have always accepted the tridanda and kept their shikhas. Although the ekadandi-sannyasis follow Buddhist tradition by giving up their shikha and sacred thread, they still generally call themselves Vedic sannyasis. There is no necessity for paramahamsas to wear saffron cloth and keep their shikhas and sacred threads, but kuticaka sannyasis are prohibited from accepting the dress of paramahamsas. During the manifest pastimes of Shriman Mahaprabhu the ekadandi-sannyasis who followed Shankaracarya were prominent in North India. The ordinary people of that time accepted that shaving one’s shikha was a symptom of the sannyasa order.

CB Adi-khanda 8.97

TEXT 97

adbhuta sannyasi-vesha kahane na yaya

hase nace kande ‘krishna’ bali’ sarvadaya

TRANSLATION

“I’m unable to describe how wonderfully He looked dressed as a sannyasi. He laughed, danced, and cried while constantly chanting the name of Krishna.

CB Adi-khanda 8.98

TEXT 98

advaita-acarya-adi yata bhakta-gana

nimani vediya sabe karena kirtana

TRANSLATION

“Headed by Advaita Acarya, the devotees performed kirtana as they circumambulated Nimai.

CB Adi-khanda 8.99

TEXT 99

kakhano nimani vaise vishnura khattaya

carana tuliya deya sabara mathaya

TRANSLATION

“The next moment I saw Nimai sitting on Vishnu’s simhasana and placing His feet on the heads of the devotees.

CB Adi-khanda 8.100

TEXT 100

catur-mukha, panca-mukha, sahasra-vadana

sabei gayena,-“jaya shri-shacinandana”

TRANSLATION

“Brahma, Shiva, Ananta Shesha-everyone chanted, ‘Jaya Shacinandana!’

COMMENTARY

The word catur-mukha refers to Lord Brahma, the word panca-mukha refers to Lord Shiva, and the word sahasra-vadana refers to Shri Shesha, or Ananta.

 

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