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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 9-Nityananda's Childhood Pastimes and Travels to Holy Places > Adi-khanda 9/1-50

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Nine: Nityananda’s Childhood Pastimes and Travels to Holy Places



CB Adi-khanda 9.1


jaya jaya shri-krishna-chaitanya kripa-sindhu

jaya jaya nityananda agatira bandhu


All glories to Shri Krishna Chaitanya, who is an ocean of mercy! All glories to Shri Nityananda Prabhu, who is the friend of those who are ignorant of the goal of life.

CB Adi-khanda 9.2


jayadvaita-candrera jivana-dhana-prana

jaya shrinivasa-gadadharera nidhana


All glories to He who is the life, wealth, and soul of Shri Advaitacandra. All glories to He who is the shelter of Shrivasa and Gadadhara.

CB Adi-khanda 9.3


jaya jagannatha-shaci-putra vishvambhara

jaya jaya bhakta-vrinda priya anucara


All glories to Lord Vishvambhara, the son of Shaci and Jagannatha. All glories to the devotees, who are the beloved associates of the Lord.

CB Adi-khanda 9.4


purve prabhu shri-ananta chaitanya-ajnaya

radhe avatirna hai’ achena lilaya


On the order of Lord Chaitanya, Shri Anantadeva had already appeared in Radha-desha and was engaged in various pastimes.


In this connection one should refer to the Adi-khanda, Chapter Two, verses 31, 38-40, and 228-230.


The word lilaya means “by manifesting His own eternal transcendental pastimes in this material world,” in other words, “by His own sweet will.”

CB Adi-khanda 9.5


hado-ojha name pita, mata padmavati

eka-caka-name grama gaudeshvara yathi


His father’s name was Hadai Ojha, and His mother was Padmavati. Shri Nityananda Prabhu appeared in the village of Ekacakra as the Lord of the Gaudiya Vaishnavas.


The surname Ojha is a corruption of the name Upadhyaya, which is used by the Maithila brahmanas. For descriptions of Hadai Pandita and Padmavati one may refer to Adi-khanda, Chapter Two, verse 39.


For a description of Ekacaka, one may refer to Adi-khanda, Chapter Two, verse 38.


The word gaudeshvara refers to Shri Nityananda Prabhu, who is the Lord and master of the Gaudiyas. Shri Nityananda Prabhu destroys the living entities’ anarthas, or unwanted things, and awards to the Gaudiyas the supreme destination of service in the pure transcendental rasas of vatsalya, sakhya, and dasya.


The word yathi refers to Maureshvara Yathi. The village Maureshvara, or Mayureshvara, was a famous trade center for silk cocoons and silk thread. In some persons’ opinion this place was famous for its Shiva-linga. Another reading for the word yathi is tathi, which is derived from the word tatha or tathaya [meaning “there”] and is commonly used in ancient Bengali prose.

CB Adi-khanda 9.6


shishu haite susthira subuddhi gunavan

jinina kandarpa koti lavanyera dhama


From His childhood, Lord Nityananda was sober, intelligent, and the abode of all good qualities. His charming loveliness defeated that of millions of Cupids.

CB Adi-khanda 9.7


sei haite radhe haila sarva-sumangala

durbhiksha-daridrya-dosha khandila sakala


The entire district of Radha-desha was filled with auspiciousness and devoid of famine and poverty from the time of His birth.


One should refer to Adi-khanda, Chapter Two, verse 133 and Adi-khanda, Chapter Four, verses 47-48. On the appearance of Shri Nityananda Prabhu, the absence of kirtana and destitution in the form of materialistic pride were destroyed and the chanting of Krishna’s holy names and the propensity for His service were awakened in the hearts of people.

CB Adi-khanda 9.8


ye dine janmila navadvipe gauracandra

radhe thaki’ hunkara karila nityananda


The day that Lord Gaurachandra appeared in Navadvipa, in Radha-desha Lord Nityananda roared loudly.

CB Adi-khanda 9.9


ananta-brahmanda vyapta haila hunkare

murchagata haila yena sakala-samsare


His roar spread throughout innumerable universes, and people of the entire world were practically rendered unconscious.

CB Adi-khanda 9.10


katho loka balileka,-“haila vajrapata”

katho loka manileka parama utpata


Some people said it was a thunderbolt, while others thought it was a great calamity.

CB Adi-khanda 9.11


katho loka balileka,-“janilun karana

gaudeshvara-gosanira haila garjana”


Other people said, “We know the cause. It was the loud roaring of Nityananda Gosvami, the Lord of the Gaudiyas.”


The word gaudeshvara-gosani is explained as follows: Damodara Svarupa, Mahaprabhu’s dvitiya-svarupa, or second form, along with his two friends, Rupa and Sanatana, were the proprietors of service to Krishna in the conjugal rasa. They are also Gaudeshvara, or Gaudiyeshvara; that is why Shri Nityananda Prabhu has been properly addressed as Gaudeshvara Gosvami.

CB Adi-khanda 9.12


ei-mata sarva loka nana-katha gaya

nityanande keha nahi cinila mayaya


In this way people had different opinions about what had happened, but no one could recognize Lord Nityananda due to the influence of His illusory energy.


The word mayaya refers to the influence of the illusory external energy of Shri Nityananda Prabhu-who is nondifferent from Shri Baladeva, the source of all Vishnu expansions-that bewilders the marginal living entities. Those who are under the control of the covering and throwing propensities of Lord Vishnu’s illusory energy cannot understand the truth regarding Shri Nityananda. Some illusioned living entities say that Shri Nityananda Prabhu was a Maithila brahmana, some say that He married into the house of Bengali Radha brahmanas, and others say that He was born in a low-class family. By such deceptive propositions created by maya, the truths regarding Shri Nityananda are not understood. Moreover, others who are controlled by material intelligence also say that the seminal descendants of Nityananda Prabhu’s son, Virabhadra, are as powerful as Shri Nityananda, and therefore on the basis of their seminal birth they are on the same level as the Supreme Lord. If this were the fact, then why did this line come under the control of materialistic fruitive smartas who are engaged in enjoying the fruits of temporary activities? Yet others say that the three sons of Virabhadra were simply His disciples, because their sons were born in the villages of Barudigain and Batavyaligain and therefore by worldly consideration they cannot be considered seminal sons of Virabhadra. Persons with material conceptions, being covered and thrown by the illusory external energy of Shri Nityananda Prabhu, endeavor to establish a mundane relationship with Him. Such people try to include and count Nityananda Prabhu among the conditioned living entities and thus invite severe offense. This is Shri Nityananda-Baladeva’s mysterious pastime of deceiving the demons.

CB Adi-khanda 9.13


hena mate apana’ lukai’ nityananda

shishu-gana-sange khela karena ananda


Nityananda remained hidden as He enjoyed childhood pastimes with the other children.

CB Adi-khanda 9.14


shishu-gana-sange prabhu yata krida kare

shri-krishnera karya ara nahi sphure


The pastimes that the Lord enjoyed with His childhood friends were all related to the activities of Lord Krishna.


While Shri Nityananda Rama Prabhu sported with His boyfriends, they would enact the pastimes of Gokula, Mathura, and Dvaraka. In this way He fulfilled the desires and assisted in the pastimes of His Lord, Shri Gaura-Krishna.

CB Adi-khanda 9.15-17

TEXTS 15-17

deva-sabha karena miliya shishu-gane

prithivira rupe keha kare nivedane

tabe prithvi laiya sabe nadi-tire yaya


shishu-gana meli’ stuti kare urdhvaraya

kona shishu lukaiya urdhva kari’ bole

“janmibana giya ami mathura-gokule”


He and His friends formed an assembly of demigods, and one of them acting as mother earth offered prayers to them. They then led mother earth to the riverbank, and the children all began to offer prayers. Then one of the boys hidden from view loudly declared, “I will soon take birth in Mathura, Gokula.”


The word deva-sabha refers to the assembly of the demigods known as Sudharma.


The word nadi-tire means “on the shore of the Milk Ocean.”


In the Shrimad Bhagavatam (10.1.17-23) Shri Shukadeva Gosvami speaks to Parikshit Maharaja as follows: “Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahma for relief. Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahma and told him about her misfortune. Thereafter, having heard of the distress of mother earth, Lord Brahma, with mother earth, Lord Shiva and all the other demigods, approached the shore of the ocean of milk. After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Vishnu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone’s suffering. With great attention, they worshiped Lord Vishnu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Purusha-sukta. While in trance, Lord Brahma heard the words of Lord Vishnu vibrating in the sky. Thus he told the demigods: ‘O demigods, hear from me the order of Kshirodakashayi Vishnu, the Supreme Person, and execute it attentively without delay.’ Lord Brahma informed the demigods: ‘Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus. The Supreme Personality of Godhead, Shri Krishna, who has full potency, will personally appear as the son of Vasudeva.’”

CB Adi-khanda 9.18


kona-dina nisha-bhage shishu-gana laiya

vasudeva-devakira karayena viya


One evening the Lord and His friends enacted the marriage of Vasudeva and Devaki.

CB Adi-khanda 9.19


bandi-ghara kariya atyanta nisha-bhage

krishna-janma karayena, keha nahi jage


Then, late one night, while everyone slept, they made a prison and enacted the birth of Lord Krishna.


The phrase krishna-janma karayena-“enacted the birth of Lord Krishna,” is elaborated in the Shrimad Bhagavatam (10.3.8) as follows: “Then the Supreme Personality of Godhead, Vishnu, who is situated in the core of everyone’s heart, appeared from the heart of Devaki in the dense darkness of night, like the full moon rising on the eastern horizon, because Devaki was of the same category as Shri Krishna.”


The phrase keha nahi jage-“while everyone slept,” is explained in the following passage of Shrimad Bhagavatam (10.3.48): “By the influence of Yogamaya, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep.”

CB Adi-khanda 9.20


gokula shrijiya tathi anena krishnere

mahamaya dila laiya bhandila kamsere


They created a Gokula, and Krishna was taken there and exchanged with Mahamaya, thereby tricking King Kamsa.


The pastimes mentioned in this verse are described in the Shrimad Bhagavatam (10.3.51-52) as follows: “When Vasudeva reached the house of Nanda Maharaja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yashoda, picked up her daughter, an expansion of Yogamaya, and then returned to his residence, the prison house of Kamsa. Vasudeva placed the female child on the bed of Devaki, bound his legs with the iron shackles, and thus remained there as before.”


The words dila laiya-“gave and took” refer to the point of view of Yashoda, the resident of Vraja. In this drama the child playing Yashoda gave the child playing Mahamaya to the child playing Vasudeva and took the child playing Krishna from him.


Another reading of this passage is laiya diya-“took and gave,” which would then refer to the point of view of Vasudeva, the resident of Mathura prison. In that case the child playing Vasudeva took the child playing Mahamaya from the child playing Yashoda and gave the child playing Krishna to her.

CB Adi-khanda 9.21


kona shishu sajayena putanara rupe

keha stana pana kare uthi’ ta’ra buke


Another time they dressed someone as Putana, and someone climbed on her chest to suck her breast.


Regarding Krishna’s drinking milk from Putana’s breast, the Shrimad Bhagavatam (10.6.10) states: “On that very spot, the fiercely dangerous Rakshasi Putana took Krishna on her lap and pushed her breast into His mouth. The nipple of her breast was smeared with a dangerous, immediately effective poison, but the Supreme Personality of Godhead, Krishna, becoming very angry at her, took hold of her breast, squeezed it very hard with both hands, and sucked out both the poison and her life.”

CB Adi-khanda 9.22


kona-dina shishu-sange nalakhadi diya

shakata gadiya taha phelena bhangiya


One day Nityananda and His boyfriends made a shakata, or handcart, out of reeds and then broke it.


The word nalakhadi refers to a type of tall grass in the form of hard hollow sticks, also known as reeds.


Breaking the handcart is described in the Shrimad Bhagavatam (10.7.7-8) as follows: “Lord Shri Krishna was lying down underneath the handcart in one corner of the courtyard, and although His little legs were as soft as leaves, when He struck the cart with His legs, it turned over violently and collapsed.”

CB Adi-khanda 9.23


nikate vasaye yata goyalara ghare

alakshite shishu-sange giya curi kare


Another day the Lord and His friends stole from the houses of the neighboring cowherd men.


The word goyala comes from the word goala, which is a corruption of the Sanskrit word gopala.


Regarding Krishna’s stealing butter from the houses of the cowherd men, in the Shrimad Bhagavatam (10.8.29) the gopis complain to mother Yashoda about Krishna in the following words: steyam svadv atty atha dadhi-payah kalpitaih steya-yogaih-“Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks.”

CB Adi-khanda 9.24


tan’re chadi’ shishu-gana nahi yaya ghare

ratri-dina nityananda-samhati vihare


The boys never left Nityananda’s association to go home, but continued sporting with Him day and night.

CB Adi-khanda 9.25


yahara balaka, ta’ra kichu nahi bole

sabe sneha kariya rakhena laiya kole


The children’s parents did not complain, rather they would affectionately embrace Nityananda.

CB Adi-khanda 9.26


sabe bole,-“nahi dekhi hena divya khela

kemane janila shishu eta krishna-lila?”


They said, “We have never seen such transcendental sports. How does this child know so many of Krishna’s pastimes?”

CB Adi-khanda 9.27


kona-dina patrera gadiya naga-gana

jale yaya laiya sakala shishu-gana


One day the Lord made snakes out of leaves and then took His friends to the water.


In this verse the word naga-gana refers to the replicas of Kaliya and the other serpents, and the word jale refers to the water of the lake within the Yamuna.

CB Adi-khanda 9.28


jhanpa diya pade keha aceshta haiya

chaitanya karaya pache apani asiya


One of them jumped into the water and remained there inert. Later, the Lord brought him back to consciousness.


This pastime is described in the Shrimad Bhagavatam (10.15.47-52) as follows: “Once, surrounded by His boyfriends, Krishna went without Balarama to the Yamuna River, where the cows and cowherd boys became afflicted by thirst and were feeling acute distress from the glaring summer sun. When they drank the water of the Yamuna River that had been contaminated by the serpent’s poison, all the cows and boys lost their consciousness and fell lifeless at the water’s edge. At that time Lord Krishna, the master of all masters of mystic potency, felt compassion for them and immediately brought them back to life by showering His nectarean glance upon them.”

CB Adi-khanda 9.29


kona-dina talavane shishu-gana laiya

shishu-sange tala khaya dhenuka mariya


Another day the Lord and His friends went to Talavana, where they killed Dhenukasura and then ate tala fruits.


In the Shrimad Bhagavatam (10.15.21) Talavana is described as su-mahad vanam talali-sankulam-“a very great forest filled with rows of palm trees.”


The words dhenuka mariya mean “by killing the demon Dhenuka.” This pastime is described in the Shrimad Bhagavatam (10.15.32) as follows: “Lord Balarama seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon.”

CB Adi-khanda 9.30


shishu-sange goshthe giya nana-krida kare

baka-agha-vatsasura kari’ taha mare


Nityananda and His childhood friends went into the fields and enjoyed various pastimes such as the killing of Bakasura, Aghasura, and Vatsasura.


Regarding goshthe nana-krida-“various pastimes in the pasturing fields,” the Shrimad Bhagavatam (10.11.39-40) states: “Sometimes Krishna and Balarama would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle bells tinkling, They would play football with fruits like bael and amalaki. Sometimes They would cover Themselves with blankets and imitate cows and bulls and fight with one another, roaring loudly, and sometimes They would imitate the voices of the animals.”


The killing of Bakasura is described in the Shrimad Bhagavatam (10.11.51) as follows: “When Krishna, the leader of the Vaishnavas, saw that the demon Bakasura, the friend of Kamsa, was endeavoring to attack Him, with His arms He captured the demon by the two halves of the beak, and in the presence of all the cowherd boys Krishna very easily bifurcated Him, as a child splits a blade of virana grass. By thus killing the demon, Krishna very much pleased the denizens of heaven.”


The killing of Aghasura is described in the Shrimad Bhagavatam (10.12.30-31) as follows: “When the invincible Supreme Personality of Godhead, Krishna, heard the demigods crying ‘Alas! Alas!’ from behind the clouds, He immediately enlarged Himself within the demon’s throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them. Then, because Krishna had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon’s life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon’s head.”


The killing of Vatsasura is described in the Shrimad Bhagavatam (10.11.43) as follows: “Thereafter, Shri Krishna caught the demon by the hind legs and tail, twirled the demon’s whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree, which then fell down, along with the body of the demon, who had assumed a great form.”

CB Adi-khanda 9.31


vikale aise ghara goshthira sahite

shishu-gana-sange shringa baite baite


In the afternoon the Lord and His associates returned home blowing buffalo horns.


The musical instrument shringa is made from a horn and is called shinga and vishana.


Baite baite comes from the word baya, which is a corruption of the word vadana, which is a corruption of the Sanskrit verb vadi.

CB Adi-khanda 9.32


kona-dina kare govardhana-dhara-lila

vrindavana raci’ kona-dina kare khela


One day they enjoyed the pastimes of lifting Govardhana Hill, and another day they created a Vrindavana, wherein they enjoyed various sports.


The phrase govardhana-dhara-lila-“lifting Govardhana Hill” is described in the Shrimad Bhagavatam (10.25.19) as follows: “Lord Krishna picked up Govardhana Hill with one hand and held it aloft just as easily as a child holds up an umbrella.”

The word raci means “created.”

CB Adi-khanda 9.33


kona-dina kare gopira vasana-harana

kona-dina kare yajna-patni-darashana


One day they enacted Krishna’s pastime of stealing the gopis’ clothes, and another day they enacted His meeting the wives of the brahmanas.


Regarding gopira vasana-harana-“stealing the gopis’ clothes,” one should see Shrimad Bhagavatam (10.22.1-28).


Regarding yajna-patni-darashana-“meeting the wives of the brahmanas,” one should see Shrimad Bhagavatam (10.23.18-32).

CB Adi-khanda 9.34


kona shishu narada kacaye dadi diya

kamsa-sthane mantra kahe nibhrite vasiya


On one occasion a boy dressed as Narada with a beard and gave Kamsa some confidential information.


The word kacaye is derived from the Hindi word kacha (kaccha) or from the word kaca, which is derived from the Sanskrit verb kac (meaning “tie”). Kaca is used to indicate a person dressing as another person or a fictitious character in a drama or, in other words, depicting a pastime, sporting, joking, or dancing.


The word dadi comes from the Sanskrit word dadhi, which means “beard.” Previously, when someone played the part of Narada Muni, he would wear a white beard, and this practice is still current. Following this tradition, pictures are also made in the same way.


Kamsa-sthane (naradera) mantra-“Narada’s advice to Kamsa” is found in the Shrimad Bhagavatam (10.36.17). After Kamsa’s demoniac friends were killed, Narada one day went before Kamsa and spoke as follows: “Yashoda’s child was actually a daughter, and Krishna is the son of Devaki. Also, Rama is the son of Rohini. Out of fear, Vasudeva entrusted Krishna and Balarama to his friend Nanda Maharaja, and it is these two boys who have killed your men.”


The word mantra refers to a confidential presentation related to a deity or a negotiation, a political deliberation, an argument, or a secret council.

CB Adi-khanda 9.35


kona-dina kona shishu akrurera veshe

laiya yaya rama-krishne kamsera nideshe


Another day one boy dressed as Akrura and took Krishna and Balarama to Kamsa’s capital.


Regarding Akrura bringing Balarama and Krishna to Mathura on the order of Kamsa, the Shrimad Bhagavatam (10.36.30, 37) states: “Please go to Nanda’s village, where the two sons of Anakadundubhi are living, and without delay bring Them here on this chariot. Now that you understand my intentions, please go at once and bring Krishna and Balarama to watch the bow sacrifice and see the opulence of the Yadus’ capital.” And in Shrimad Bhagavatam (10.38.1): “After passing the night in the city of Mathura, the high-minded Akrura mounted his chariot and set off for the cowherd village of Nanda Maharaja.”

CB Adi-khanda 9.36


apani ye gopi-bhave karena krandana

nadi vahe hena, saba dekhe shishu-gana


As Nityananda cried in the mood of the gopis, it appeared to His friends that a river was flowing from His eyes.


Regarding the phrase gopi-bhave krandana-“crying in the mood of the gopis,” one should refer to Shrimad Bhagavatam, Tenth Canto, Chapters 30 and 31.


The words nadi vahe indicate that tears flowed from their eyes like a river.

CB Adi-khanda 9.37


vishnu-maya-mohe keha lakhite na pare

nityananda-sange saba balaka vihare


Due to the influence of Vishnu’s illusory energy, no one could recognize Nityananda as He enjoyed pastimes with His friends.


The word lakhite comes from the word lakha (used in ancient Bengali poems), which is derived from the Sanskrit verb laksha, meaning “to watch” or “to see.”

CB Adi-khanda 9.38


madhupuri raciya bhramena shishu-range

keha haya mali, keha mala pare range


The children arranged a city of Mathura and then wandered through its streets. Someone played the role of a gardener, and someone accepted a flower garland from him.

CB Adi-khanda 9.39


kubja-vesha kari’ gandha pare ta’ra sthane

dhanuka gadiya bhange kariya garjane


Someone dressed as Kubja and sandalwood pulp was accepted from her. A large bow was made and they all shouted in joy when it was broken.


Madhupuri (Mathura) was previously the residence of the demon Madhu. His son, Lavanasura, was killed by Shatrughna in Treta-yuga.


The words kubjara sthane gandha pare-“accepting sandalwood pulp from Kubja” are explained in the Shrimad Bhagavatam (10.42.3-4) as follows: “Kubja said, ‘Who else but You two deserve my sandalwood pulp?’ Saying this, Kubja smeared generous amounts of sandalwood pulp on both Krishna and Balarama.”


The meaning of the second line of this verse is found in the following words from the Shrimad Bhagavatam (10.42.17-18): “Easily lifting the bow with His left hand, Lord Krishna strung it in a fraction of a second as the King’s guards looked on. He then powerfully pulled the string and snapped the bow in half, just as an excited elephant might break a stalk of sugar cane. The sound of the bow’s breaking filled the earth and sky in all directions. Upon hearing it, Kamsa was struck with terror.”

CB Adi-khanda 9.40


kuvalaya, canura, mushtika-malla mari’

kamsa kari’ kahare padena cule dhari’


They enacted the pastimes of killing the Kuvalaya elephant and the wrestlers, Canura and Mushtika. Thereafter Kamsa was grabbed by the hair and thrown to the ground.


The word kuvalaya refers to a king of elephants named Kuvalayapida, who on the order of Kamsa was stationed near the wrestling arena to kill Krishna. In the Shrimad Bhagavatam (10.43.13-14) it is stated: “The Supreme Lord Krishna, killer of the demon Madhu, confronted the elephant as he attacked. Seizing his trunk with one hand, Krishna threw him to the ground. Lord Hari then climbed onto the elephant with the ease of a mighty lion, pulled out a tusk, and with it killed the beast and his keepers.


Canura is one of the wrestlers appointed by Kamsa to kill Balarama and Krishna. It is stated in the Shrimad Bhagavatam (10.44.22-23): “No more shaken by the demon’s mighty blows than an elephant struck with a flower garland, Lord Krishna grabbed Canura by his arms, swung him around several times and hurled him onto the ground with great force. His clothes, hair and garland scattering, the wrestler fell down dead, like a thunderbolt.”


Mushtika is one of the wrestlers appointed by Kamsa to kill Balarama and Krishna. In the Shrimad Bhagavatam (10.44.24-25) it is stated: “Similarly, Mushtika struck Lord Balabhadra with his fist and was slain. Receiving a violent blow from the mighty Lord’s palm, the demon trembled all over in great pain, vomited blood and then fell lifeless onto the ground, like a tree blown down by the wind.”


The word malla, or mall (“to hold”), means “soldier,” “wrestler,” or “champion.”

CB Adi-khanda 9.41


kamsa-vadha kariya nacaye shishu-sange

sarva-loka dekhi’ hase balakera range


After killing Kamsa, the Lord danced with His friends in such a way that everyone watching began to laugh.


The phrase kamsa-vadha-“killing Kamsa” is described in the Shrimad Bhagavatam (10.44.34, 36-37) as follows: “As Kamsa thus raved so audaciously, the infallible Lord Krishna, intensely angry, quickly and easily jumped up onto the high royal dais. Lord Krishna, whose fearsome strength is irresistible, powerfully seized the demon just as the son of Tarkshya might capture a snake. Grabbing Kamsa by the hair and knocking off his crown, the lotus-naveled Lord threw him off the elevated dais onto the wrestling mat. Then the independent Lord, the support of the entire universe, jumped onto the King. As a result Kamsa lost his life.”

CB Adi-khanda 9.42


ei-mata yata yata avatara-lila

saba anukarana kariya kare khela


In this way Nityananda and His friends imitated the pastimes of the various incarnations.

CB Adi-khanda 9.43


kona-dina nityananda haiya vamana

bali-raja kari’ chale tahana bhuvana


One day Nityananda dressed like Vamana and went to cheat Bali Maharaja out of his kingdom, which covered the three worlds.


The word chale means “to deceive” or “to cheat.” The word bhuvana refers to the three planetary systems. For a description of how Vamana cheated Bali Maharaja out of the three worlds, one should read the Shrimad Bhagavatam, Eighth Canto, Chapters 18 through 23.

CB Adi-khanda 9.44


vriddha-kace shukra-rupe keha mana kare

bhiksha lai’ cade prabhu sheshe ta’na shire


Someone played the role of the aged Shukracarya, who forbid Bali from giving the three steps. After accepting the gift, the Lord placed His last step on the head of Bali.


The word vriddha-kace means “acting or dressing like an old man.”


The word mana is formed by the combination of ma (indicating “to show respect”) and na, or “not,” and thus means “prohibiting” or “forbidding.”


For a description of Shukracarya’s prohibition to Bali Maharaja, one should see Shrimad Bhagavatam (8.19.30-43 and 8.20.1-15).


The phrase cade ta’ra shire means “climbed on his head;” in other words, after punishing and freeing Bali from bondage, the Lord accepted service as Bali’s doorman. In this regard one should refer to the Shrimad Bhagavatam (8.22.35 and 8.23.6, 10).

CB Adi-khanda 9.45


kona-dina nityananda setubandha kare

vanera rupa saba shishu-gana dhare


One day Nityananda enacted the pastime of building a bridge across the ocean, with the boys playing the role of monkeys.


A description of the monkeys building the bridge is found in Shrimad Bhagavatam (9.10.12, 16) as follows: “Lord Ramacandra with the monkey soldiers went to the shore of the ocean and after hearing the prayers of the fearful surrendered ocean deity, built a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys.” One should also refer to the Ramayana (Lanka 22.51-69) and the Mahabharata (Vana 282.41-45).

CB Adi-khanda 9.46


bherendara gacha kati’ phelayena jale

shishu-gana meli’ ‘jaya raghunatha’ bole


They cut castor oil plants and made a bridge across the water. Then all the boys exclaimed, “Jaya Raghunatha!”


The bherendara gacha, or “castor oil plants,” were uprooted and thrown into the water in imitation of the monkeys’ activities of uprooting and throwing many mountain peaks, stones, and trees on the surface of the ocean in order to build a bridge. The word jale refers to the water of the ocean.

CB Adi-khanda 9.47


shri-lakshmana-rupa prabhu dhariya apane

dhanu dhari’ kope cale sugrivera sthane


Nityananda accepted the role of Lakshmana, who angrily went with a bow in His hand to chastise Sugriva.


For the meaning of the second line of this verse one should see the Ramayana (Kishkindha 31.10-30).

CB Adi-khanda 9.48-49

TEXTS 48-49

“arere vanara, mora prabhu duhkha paya

prana na laimu yadi, tabe jhata aya

malyavan-parvate mora prabhu paya duhkha

nari-gana laiya, beta, tumi kara sukha?”


“O king of the monkeys, My Lord is in distress. Come quickly, or I’ll kill you! How can you sit here enjoying with women while He is lamenting on Malyavan Mountain?”


For an elaboration on these two verses, see the Ramayana (Kishkindha 34.7-19).


Although the Ramayana, Kishkindha-kanda, Chapter 28, verse 1, mentions Malyavan Mountain, in Chapter 27, verses 1 and 29 this mountain is referred to as Prasravana Mountain. In the Mahabharata, Vana-parva, Chapter 279, verses 26 and 40, and Chapter 281, verse 1, this mountain is also referred to as Malyavan.

CB Adi-khanda 9.50


kona-dina kruddha haiya parashuramere

“mora dosha nahi, vipra, palaha satvare”


Another day Lord Nityananda spoke in anger to Parashurama, “O brahmana, I am not at fault. Leave here at once.”


The incident concerning Shri Ramacandra’s angry statements to Parashurama is described in the Shrimad Bhagavatam (9.10.7) as follows: “While returning from Sita’s home after gaining her at the assembly of competitors by breaking Shiva’s bow, Lord Ramacandra met Parashurama who was agitated from hearing the tumultuous sound of the breaking of the bow. Although Parashurama was very proud, having rid the earth of the royal order twenty-one times, his pride was vanquished by the Lord, who appeared to be a kshatriya of the royal order.” One should also refer to the Ramayana, Adi-kanda, Chapter 76, and the Mahabharata, Vana-parva, Chapter 99, verse 42-55 and 61-64.


The phrase mora dosha nahi-“I am not at fault” is explained as follows: Being angered by the heroic words of Parashurama, Lord Ramacandra took the Vaishnava bow and arrows from his hands and spoke to him as follows: “I wish to vanquish your free movement earned on the strength of austerities and your unrivaled dominion over the earth. You cannot blame Me for this.”


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