Śrī Caitanya-bhāgavata - Śrīla Vṛndāvana dāsa Ṭhākura
Commentary by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura
CB Ādi-khaṇḍa 9.45
kona-dina nityānanda setubandha kare
vānera rūpa saba śiśu-gaṇa dhare
TRANSLATION
One day Nityānanda enacted the pastime of building a bridge across the ocean, with the boys playing the role of monkeys.
COMMENTARY
A description of the monkeys building the bridge is found in Śrīmad Bhāgavatam (9.10.12, 16) as follows:
“Lord Rāmacandra 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 Rāmāyaṇa (Laṅkā 22.51-69) and the Mahābhārata (Vana 282.41-45).
CB Ādi-khaṇḍa 9.46
bhereṇḍāra gācha kāṭi’ phelāyena jale
śiśu-gaṇa meli’ ‘jaya raghunātha’ bole
TRANSLATION
They cut castor oil plants and made a bridge across the water. Then all the boys exclaimed, “Jaya Raghunātha!”
COMMENTARY
The bhereṇḍāra gācha, 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 Ādi-khaṇḍa 9.47
śrī-lakṣmaṇa-rūpa prabhu dhariyā āpane
dhanu dhari’ kope cale sugrīvera sthāne
TRANSLATION
Nityānanda accepted the role of Lakṣmaṇa, who angrily went with a bow in His hand to chastise Sugrīva.
COMMENTARY
For the meaning of the second line of this verse one should see the Rāmāyaṇa (Kiṣkindhā 31.10-30).
CB Ādi-khaṇḍa 9.48-49
“ārere vānarā, mora prabhu duḥkha pāya
prāṇa nā laimu yadi, tabe jhāṭa āya
mālyavān-parvate mora prabhu pāya duḥkha
nārī-gaṇa laiyā, beṭā, tumi kara sukha?”
TRANSLATION
“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 Mālyavān Mountain?”
COMMENTARY
For an elaboration on these two verses, see the Rāmāyaṇa (Kiṣkindhā 34.7-19).
Although the Rāmāyaṇa, Kiṣkindhā-kāṇḍa, Chapter 28, verse 1, mentions Mālyavān Mountain, in Chapter 27, verses 1 and 29 this mountain is referred to as Prasravaṇa Mountain. In the Mahābhārata, Vana-parva, Chapter 279, verses 26 and 40, and Chapter 281, verse 1, this mountain is also referred to as Mālyavān.
CB Ādi-khaṇḍa 9.50
kona-dina krūddha haiyā paraśurāmere
“mora doṣa nāhi, vipra, palāha satvare”
TRANSLATION
Another day Lord Nityānanda spoke in anger to Paraśurāma, “O brāhmaṇa, I am not at fault. Leave here at once.”
COMMENTARY
The incident concerning Śrī Rāmacandra’s angry statements to Paraśurāma is described in the Śrīmad Bhāgavatam (9.10.7) as follows:
“While returning from Sītā’s home after gaining her at the assembly of competitors by breaking Śiva’s bow, Lord Rāmacandra met Paraśurāma who was agitated from hearing the tumultuous sound of the breaking of the bow. Although Paraśurāma 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 kṣatriya of the royal order.”
One should also refer to the Rāmāyaṇa, Ādi-kāṇḍa, Chapter 76, and the Mahābhārata, Vana-parva, Chapter 99, verse 42-55 and 61-64.
The phrase mora doṣa nāhi—“I am not at fault” is explained as follows:
Being angered by the heroic words of Paraśurāma, Lord Rāmacandra took the Vaiṣṇava 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 unrivalled dominion over the earth. You cannot blame Me for this.”
CB Ādi-khaṇḍa 9.51
lakṣmaṇera bhāve prabhu haya sei-rūpa
bujhite nā pāre śiśu mānaye kautuka
TRANSLATION
Lord Nityānanda was absorbed in the mood of Lakṣmaṇa. The boys, however, could not understand this and thought it was just a game.
COMMENTARY
In this verse the word bhāve means “in the mood of” or “in the nature of.”
CB Ādi-khaṇḍa 9.52
pañca-vānarera rūpe bule śiśu-gaṇa
vārtā jijñāsaye prabhu haiyā lakṣmaṇa
TRANSLATION
On another occasion, five boys took the role of monkeys and the Lord took the role of Lakṣmaṇa.
COMMENTARY
The pañca-vānarera, or five monkeys, are the king, Sugrīva, and his four ministers—Hanumān, Nala, Nīla, and Tara (Rāmāyaṇa, Kiṣkindhā-kāṇḍa, 13.4) or Hanumān, Jāmbavān, Mainda, and Dvivida (Mahābhārata, Vana-parva, 279.23).
CB Ādi-khaṇḍa 9.53
“ke torā vānarā saba, bula’ vane-vane
āmi—raghunātha-bhṛtya, bola mora sthāne”
TRANSLATION
“Who are you monkeys, wandering in the forest? I am the servant of Rāmacandra. Tell Me who you are.”
CB Ādi-khaṇḍa 9.54
tā’rā bole,—“āmarā vālira bhaye buli
dekhāha śrī-rāmacandra, lai pada-dhūli”
TRANSLATION
They replied, “We are wandering out of fear of Vāli. Please take us to Rāmacandra. We wish to take the dust of His lotus feet.”
CB Ādi-khaṇḍa 9.55
tā’sabāre kole kari’ āise laiyā
śrī-rāma-caraṇe paḍe daṇḍavat haiyā
TRANSLATION
The Lord embraced them and led them to Rāmacandra, whereupon they all fell at His feet.
COMMENTARY
For an elaboration on verses 52-55, one should refer to the Rāmāyaṇa, Kiṣkindhā-kāṇḍa, Chapters 2 and 4 and the Mahābhārata (Vana 279.9-11).
CB Ādi-khaṇḍa 9.56
indrajit-vadha-līlā kona-dina kare
kona-dina āpane lakṣmaṇa-bhāve hāre
TRANSLATION
One day the Lord enacted the pastime of killing Indrajit, the son of Rāvaṇa, and one day, in the mood of Lakṣmaṇa, He accepted defeat.
COMMENTARY
One may refer to the Rāmāyaṇa (Laṅkā 88.64, 91.68-72) and the Mahābhārata (Vana 288.15-24) for an elaboration on indrajit-vadha-līlā, the killing of Indrajit.
The pastime of lakṣmaṇa-bhāve hāre, “accepting defeat as Lakṣmaṇa,” is found in the Rāmāyaṇa, Laṅkā-kāṇḍa, Chapters 45, 49, 50, and 73 and in the Mahābhārata (Vana 287.20-26 and 288.1-7).
CB Ādi-khaṇḍa 9.57
vibhīṣaṇa kariyā ānena rāma-sthāne
laṅkeśvara-abhiṣeka karena tāhāne
TRANSLATION
Someone in the role of Vibhīṣaṇa was brought before Rāmacandra, and Rāma performed his abhiṣeka, or coronation, installing him as the King of Laṅkā.
COMMENTARY
A description of Vibhīṣaṇa’s arrival in Rāma’s camp and his coronation as the King of Laṅkā is found in the Rāmāyaṇa (Laṅkā 18.39 and 19.25-26) and in the Mahābhārata (Vana 282.46, 49).
CB Ādi-khaṇḍa 9.58
kona śiśu bole,—“muñi āiluṅ rāvaṇa
śakti-śela-hāni ei, samvara’ lakṣmaṇa!”
TRANSLATION
One boy said, “I am the mighty Rāvaṇa. Now I’m releasing the śakti-śela weapon. Stop it if You can, Lakṣmaṇa!”
COMMENTARY
The word hāni (from the hā dhātu) means “to release,” “to throw,” “to beat,” or “to hit.” The word samvara means “to stop,” “to control,” “to check,” “to save,” “to halt,” “to obstruct,” “to suppress,” “or to curb the movement of.”
CB Ādi-khaṇḍa 9.59
eta bali’ padma-puṣpa mārila pheliyā
lakṣmaṇera bhāve prabhu paḍilā ḍhaliyā
TRANSLATION
Saying this, the boy threw a lotus flower at Nityānanda, and in the mood of Lakṣmaṇa, He fell to the ground.
COMMENTARY
The phrase padma-puṣpa refers to the imitation of the śakti-śela weapon.
A description of Lakṣmaṇa acting unconscious due to being hit by the śakti-śela weapon is found in the Rāmāyaṇa (Laṅkā 101.28-36).
CB Ādi-khaṇḍa 9.60
mūrchita hailā prabhu lakṣmaṇera bhāve
jāgāya chāoyāla saba, tabu nāhi jāge
TRANSLATION
After the Lord, in the mood of Lakṣmaṇa, fell unconscious, all the boys tried in vain to revive Him.
COMMENTARY
The words jāgāya chāoyāla refer to the boyfriends of Nityānanda who were acting as the best of the monkeys.
CB Ādi-khaṇḍa 9.61
paramārthe dhātu nāhi sakala śarīre
kāndaye sakala śiśu hāta diyā śire
TRANSLATION
When they found no symptom of life remained in the body of Nityānanda, they all held their heads and began to cry.
COMMENTARY
The first line of this verse indicates that His body was devoid of consciousness, or completely devoid of movement and wounded at heart. The words paramārtha dhātu refer to the consciousness or life.
CB Ādi-khaṇḍa 9.62
śuni’ pitā-mātā dhāi’ āila satvare
dekhaye,—putrera dhātu nāhika śarīre
TRANSLATION
The Lord’s father and mother came running there and also observed that there was no sign of life in their son.
CB Ādi-khaṇḍa 9.63
mūrchita haiyā doṅhe paḍilā bhūmite
dekhi’ sarva-loka āsi’ hailā vismite
TRANSLATION
They then also fell to the ground unconscious. Everyone who saw this tragedy was struck with wonder.
CB Ādi-khaṇḍa 9.64
sakala vṛttānta tabe kahila śiśu-gaṇa
keha bole,—“bujhilāṅa bhāvera kāraṇa
TRANSLATION
As the boys described the entire incident, someone said, “I understand why He’s unconscious.”
COMMENTARY
The word bhāvera refers to His unconscious and fainted condition.
CB Ādi-khaṇḍa 9.65
pūrve daśaratha-bhāve eka naṭavara
‘rāma—vanavāsī’ śuni’ eḍena kalevara”
TRANSLATION
“Previously one great actor played the role of Daśaratha, and when He heard that Rāma had left for the forest, he left his body.”
COMMENTARY
The word naṭavara refers to one who is expert at acting, or the best actor.
The description of Daśaratha leaving his body out of grief due to Rāma’s exile to the forest is found in the Rāmāyaṇa (Ayodhyā 64.75-78).
CB Ādi-khaṇḍa 9.66
keha bole,—“kāca kāci’ āchaye chāoyāla
hanumān auṣadha dile haibeka bhāla
TRANSLATION
Someone else said, “There is a boy dressed as Hanumān. If he gives Him medicine, He’ll be cured.”
COMMENTARY
“If Hanumān gives Him medicine, He’ll be cured,” was spoken by Suṣeṇa, the king of the monkeys, in the Rāmāyaṇa (Laṅkā 101.29-31).
CB Ādi-khaṇḍa 9.67
pūrve prabhu śikhāiyāchilena sabāre
“paḍile, tomarā veḍi’ kāndiha āmāre
TRANSLATION
Before the incident, the Lord had instructed His friends, “When I fall unconscious, you should all gather around Me and cry.”
CB Ādi-khaṇḍa 9.68
kṣaṇeka vilambe pāṭhāiha hanumān
nāke dile auṣadha, āsibe mora prāṇa”
TRANSLATION
“After a while, send Hanumān for some medicine. I will recover when he puts the medicine to My nose.”
COMMENTARY
[See the purport to verse 66.]
CB Ādi-khaṇḍa 9.69
nija-bhāve prabhu mātra hailā acetana
dekhi’ baḍa vikala hailā śiśu-gaṇa
TRANSLATION
When the Lord fell unconscious in His own mood, the boys were all bewildered.
COMMENTARY
The words nija-bhāve refers to the mood of His plenary portion, Lakṣmaṇa, the incarnation of Mahā-Saṅkarṣaṇa.
The word vikala refers to one whose intelligence is lost; in other words, one who is overwhelmed, unsteady, senseless, illusioned, or powerless.
CB Ādi-khaṇḍa 9.70
channa hailena sabe, śikṣā nāhi sphure
“uṭha bhāi” bali’ mātra kānde uccaiḥ-svare
TRANSLATION
Because they were so confused they could not remember the Lord’s instructions. They simply cried loudly, “O brother, please get up!”
COMMENTARY
The word channa means “mad,” “forgetful,” “unintelligent,” or “ignorant.”
The word śikṣā refers to the instruction, “Send Hanumān to bring medicine and hold it before My nose,” that was given by Lord Nityānanda Prabhu (see verse 68).
CB Ādi-khaṇḍa 9.71
loka-mukhe śūni’ kathā haila smaraṇa
hanumān-kāce śiśu calila takhana
TRANSLATION
But when the boys heard the people’s comments, they remembered Nityānanda’s instruction and the boy dressed as Hanumān immediately went for the medicine.
CB Ādi-khaṇḍa 9.72
āra eka śiśu pathe tapasvīra veśe
phala-mūla diyā hanumānere āśaṁse
TRANSLATION
Another boy dressed as a renunciate welcomed Hanumān with fruits and roots.
COMMENTARY
Hanumān’s conversation with Rāvaṇa’s demon uncle Kālanemi, who was dressed as an ascetic, and Hanumān’s fight with the crocodile, demons, and Gandharvas are not found in the original Rāmāyaṇa written by Vālmīki. [This applies to verses 72 through 86.]
The word āśaṁse (used in ancient Bengali) means “to welcome.
CB Ādi-khaṇḍa 9.73
“raha, bāpa, dhanya kara’ āmāra āśrama
baḍa bhāgye āsi’ mile tomā’-hena jana”
TRANSLATION
He said to Hanumān, “My dear sir, please stay and grace my āśrama. It is a great fortune to meet such a person as you.”
CB Ādi-khaṇḍa 9.74
hanumān bole,—“kārya-gaurave caliba
āsibāre cāhi, rahibāre nā pāriba
TRANSLATION
Hanumān replied, “I must go and complete my important mission. I would like to come, but I cannot delay.”
COMMENTARY
The words kārya-gaurave refers to the importance of one’s duties.
CB Ādi-khaṇḍa 9.75
śuniñācha,—rāmacandra-anuja lakṣmaṇa
śakti-śele tāṅ’re mūrchā karila rāvaṇa
TRANSLATION
“You must have heard that Lakṣmaṇa, the younger brother of Rāmacandra, has been rendered unconscious by the śakti-śela weapon of Rāvaṇa.”
CB Ādi-khaṇḍa 9.76
ataeva yāi āmi gandhamādana
auṣadha ānile rahe tāṅhāna jīvana”
TRANSLATION
“Therefore I’m going to Gandhamādana Hill to bring medicine. Only
then will He survive.”
CB Ādi-khaṇḍa 9.77
tapasvī bolaye,—“yadi yāibā niścaya
snāna kari’ kichu khāi’ karaha vijaya”
TRANSLATION
The renunciate then said, “If you must go, first take a bath and eat something. Then you may go.”
CB Ādi-khaṇḍa 9.78
nityānanda-śikṣāya bālake kathā kahe
vismita haiyā sarva loke cāhi rahe
TRANSLATION
The two boys repeated whatever Nityānanda had instructed them. Therefore everyone gazed at them in astonishment as they listened to their conversation.
CB Ādi-khaṇḍa 9.79
tapasvīra bole sarovare gelā snāne
jale thāki’ āra śiśu dharila caraṇe
TRANSLATION
Then, on the request of the renunciate, Hanumān went to take bath in the lake, whereupon another boy in the lake grabbed hold of his feet.
CB Ādi-khaṇḍa 9.80
kumbhīrera rūpa dhari’ yāya jale lañā
hanumān śiśu āne kūlete ṭāniyā
TRANSLATION
The boy playing the role of a crocodile tried to pull Hanumān into the water, but Hanumān pulled the boy to the shore.
CB Ādi-khaṇḍa 9.81
kathokṣaṇe raṇa kari’ jiniyā kumbhīra
āsi’ dekhe hanumān āra mahāvīra
TRANSLATION
After a short fight, Hanumān defeated the crocodile. When Hanumān returned to the renunciate’s āśrama, he saw a mighty warrior.
CB Ādi-khaṇḍa 9.82
āra eka śiśu dhari’ rākṣasera kāce
hanumāne khāibāre yāya tā’ra pāche
TRANSLATION
A boy dressed as a Rākṣasa then attempted to swallow Hanumān.
CB Ādi-khaṇḍa 9.83
“kumbhīra jinilā, more jinibā kemane?
tomā’ khāṅa, tabe kebā jīyābe lakṣmaṇe?”
TRANSLATION
He challenged, “You have defeated the crocodile, but how will you defeat me? I will eat you, then who will revive Lakṣmaṇa?”
CB Ādi-khaṇḍa 9.84
hanumān bole,—“tora rāvaṇā kukkura
tā’re nāhi vastu-buddhi, tui pālā dūra
TRANSLATION
Hanumān replied, “Your Rāvaṇa is a dog. I consider him most insignificant. Get out of my way.”
COMMENTARY
The phrase tā’re nāhi vastu-buddhi means “I consider him (your master Rāvaṇa, who is just like a dog) nothing, extremely impotent, or useless.”
CB Ādi-khaṇḍa 9.85
ei-mata dui-jane haya gālāgāli
śeṣe haya culāculi tabe kilākili
TRANSLATION
In this way the two first exchanged some harsh words, then they began pulling each other’s hair, and finally they began striking each other with their fists.
COMMENTARY
The word gālāgāli means “using foul language against each other.”
The word culāculi means “pulling each other’s hair.” The word kilākili means “punching each other.”
CB Ādi-khaṇḍa 9.86
kathokṣaṇa se kautuke jiniñā rākṣase
gandhamādane āsi’ hailā praveśe
TRANSLATION
After promptly defeating the demon, Hanumān approached the Gandhamādana Hill.
CB Ādi-khaṇḍa 9.87
taṅhi gandharvera veśa dhari’ śiśu-gaṇa
tā’sabāra saṅge yuddha haya katakṣaṇa
TRANSLATION
There Hanumān fought with some boys who were dressed as Gandharvas.
CB Ādi-khaṇḍa 9.88
yuddhe parājaya kari’ gandharvera gaṇa
śire kari’ ānilena gandhamādana
TRANSLATION
After defeating the Gandharvas, Hanumān took the Gandhamādana Hill on his head to Laṅkā.
CB Ādi-khaṇḍa 9.89
āra eka śiśu taṅhi vaidya-rūpa dhari’
auṣadha dilena nāke ‘śrī-rāma’ smaṅari’
TRANSLATION
Another boy playing the role of a doctor remembered Lord Rāma as he held the medicine to Lakṣmaṇa’s nose.
COMMENTARY
The boy playing the role of Suṣeṇa, the doctor of the monkeys, imitated him by holding the four medicines grown on Gandhamādana Hill—viśalya-karaṇi, sāvarṇa-karaṇi, sañjīva-karaṇi, and sandhāna-karaṇi—before the nose of Nityānanda, who was absorbed in the mood of Lakṣmaṇa. This pastime is described in the Rāmāyaṇa (Laṅkā 102.31 and 41-43).
CB Ādi-khaṇḍa 9.90
nityānanda-mahāprabhu uṭhilā takhane
dekhi’ pitā-mātā ādi hāse sarva-jane
TRANSLATION
At that very moment Lord Nityānanda regained His consciousness, upon which His parents and others there all smiled in relief.
CB Ādi-khaṇḍa 9.91
kole karilena giyā hāḍāi-paṇḍita
sakala bālaka hailena haraṣita
TRANSLATION
Hāḍāi Paṇḍita embraced his son, and all the boys became overjoyed.
CB Ādi-khaṇḍa 9.92
sabe bole,—“bāpa, ihā kothāya śikhilā?”
hāsi’ bole prabhu,—“mora e-sakala līlā”
TRANSLATION
Everyone asked, “Dear son, where have You learned all this?” The Lord smiled and said, “These are all My pastimes.”
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