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”
"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.