20141213 Śrī Gaurāṅga's Upanayana-Saṁskāra

Śrī Kṛṣṇa Caitanya Book work 13^th December 2014 in New Delhi, India

By His Holiness Jayapatākā Swami Guru Mahārāja

Under the Section: Śrī Gaurāṅga's Upanayana-Saṁskāra

* * *

Jayapatākā Swami: First few verses from Caitanya-Bhāgavata and then Caitanya-maṅgala and after He gets the mantra in the ear, then again Caitanya-Bhāgavata.

[Discussion]

Jayapatākā Swami: New Chapter “Nimāi’s taking Brāhmaṇa Initiation.”

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.7

nimāira śubha upanayana-kālodaya—

ei-mata gauracandra bālya-rase bholā
yajñopavītera kāla āsiyā mililā

Translation: As Śrī Gaurasundara remained fully absorbed in His childhood pastimes, the time came for His accepting a brāhmaṇa thread.

Commentary [Not Read]: Some say that the word bholā is a corruption of the word vihvala, which means “maddened” or “forgetting oneself.”

Regarding the words yajñopavītera kāla, it is stated in the Vedas: aṣṭa-varṣaṁ brāhmaṇam upanayīta—“When the son of a brāhmaṇa becomes eight years old, he should be awarded the sacred thread.” In this statement the word brāhmaṇa refers to those who will become brāhmaṇas in the future. The Śrīmad Bhāgavatam (11.17.39) statement: gṛhārthī sadṛśīṁ bhāryām udvahet—“One who desires to establish family life should marry a wife of his own caste,” refers to those who will accept wives in the future, and in the same way a non-brāhmaṇa who will become a brāhmaṇa in the future is called a brāhmaṇa. In the Śrīmad Bhāgavatam (7.11.13) it is stated: saṁskārā yatrāvicchinnāḥ sa dvijo ’jo jagāda yam—“Those who have been reformed by the garbhādhāna ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahmā, are dvijas, or twice-born.” In the Viṣṇu Yāmala it is stated:

aśuddhāḥ śūdra-kalpā hi   brāhmaṇaḥ kali-sambhavāḥ
teṣām āgama-mārgeṇa   śuddhir na śrota-vartmanā

“The brāhmaṇas born in the Age of Kali are merely śūdras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the āgamas or pāñcarātrika-viddhi.” From this statement it is understood that due to the lack of purity in family lines in the Age of Kali, or quarrel, one should become purified through the process of pāñcarātrika initiation. Therefore the Śrīmad Bhāgavatam (7.11.35) states:

yasya yal lakṣaṇaṁ proktaṁ   puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta   tat tenaiva vinirdiśet

“If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.” And Śrīdhara Svāmī in his commentary on this verse states: yad yadi anyatra varṇāntare ’pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ.—“If the proper symptoms are seen in persons other than those born as brāhmaṇas, then such persons should be considered brāhmaṇas. They should not be considered according to their caste by birth.” The Mahābhārata (Anuśāsana 143.46 and 50) states:

śūdro ’py āgama sampanno   dvijo bhavati saṁskṛtaḥ

“Persons born in lower, degraded castes can become qualified well-versed brāhmaṇas.”

na yonir nāpi saṁskāro   na śrutaṁ na ca santatiḥ
kāraṇāni dvijatvasya   vṛttam eva tu kāraṇam

“Therefore, neither the source of one’s birth, nor his reformation, nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa.” In the Bhāradvāja-saṁhitā of the Nārada Pañcarātra (2.34) it is stated:

svayaṁ brahmaṇi nikṣiptān   jātān eva hi mantrataḥ
vinītān-artha putrādīn   saṁskṛtya prati-bodhayet

“An ācārya should purify his sons and disciples by engaging them in the service of the Absolute Truth after initiating them with proper mantras so that they will be purified and knowledgable.” The Hari-bhakti-vilāsa (Part 2) quotes the Tattva-sāgara as follows:

yathā kāñcanatāṁ yāti   kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena   dvijatvaṁ jāyate nṛṇām

“As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the initiation process.” (Hari-bhakti-vilāsa 2.12) In his commentary on this verse, Śrī Sanātana Gosvāmī has written: nṛṇāṁ sarveṣām eva, dvijatvaṁ vipratā—“All human beings are eligible to become twice-born brāhmaṇas.” In his Dig-darśinī-ṭīkā on Bṛhad-bhāgavatāmṛta (2.4.37), he has explained the word, dikṣā-lakṣaṇa-dhāriṇaḥ—“accepting the signs of initiation,” as follows: “Some of them [the residents of Vaikuṇṭha] accepted the signs of initiation, and some of them accepted mantras for worshiping the Lord. They had sacred threads, waterpots, āsanas of kuśa grass, tulasī beads, and various other signs.” In his commentary on the Brahma-saṁhitā (5.27), Śrī Jīva Gosvāmī Prabhu has written: “After being initiated in the chanting of the eighteen-syllable mantra, Lord Brahmā became a dvija. There was no impediment with this because Lord Brahmā was born from Śrī Govindadeva, who is the predominating Deity of the eighteen-syllable mantra. We can also cite the evidence of Dhruva Mahārāja, for he also became a brāhmaṇa after initiation.” These and innumerable other statements of the scriptures and mahājanas confirm that everyone must be initiated through the pāñcarātrika process and accept the sacred thread. This has been the process since time immemorial. Therefore Śrī Jayatīrthapāda refers to the vṛścika-tāṇḍuli-nyāya in his Tattva-prakāśikā commentary on the Brahma-sūtras (1.3.29) to demonstrate that brahminical qualities acquired by birth or by occupation are accepted. The sacred thread ceremony is meant to give one the qualification for studying the Vedas, because the Brahma-sūtras state that śūdras, or those without sacred thread, are not eligible to hear Vedānta. After accepting pāñcarātrika mantras and being properly initiated according to the Śrī Nārada Pañcarātra a person must observe the ten saṁskāras, or purificatory rites, and thereafter hear the meanings of the mantras.

Jayapatākā Swami: In this way Viśvambhara was enjoying His play as a child, but His father saw that the appropriate time was coming for Him to receive the sacred thread.

Jaya Rādhā Kṛṣṇa Dāsa: Guru Mahārāja, we want to include that in the Caitanya- maṅgala, it is starting with “navama varśa putra jogya susumāni”

Jayapatākā Swami: What it says here?

Śyāma Rasika Dāsa: What is there in the Caitanya-Bhāgavata?

Deva Gaurāṅga Dāsa: 3.54 śloka

Śyāma Rasika Dāsa: Caitanya-maṅgala, till he invite relatives.

Jayapatākā Swami: Is that where it begins?

Śyāma Rasika Dāsa: Is that where it begins in Caitanya-maṅgala?

[Discussion]

Jaya Rādhā Kṛṣṇa Dāsa: It begins before that. Few verses before that.

Deva Gaurāṅga Dāsa: 4.39 śloka

Jayapatākā Swami: Start from the beginning.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.517

ei mane ānande-sānande dina yāya
nadīyā-nagara sukhasāgare bhāsāya

Jayapatākā Swami: So, these days in the Navadvīpa went by blissfully. The residents of Navadvīpa seeing the Lord Viśvambhara growing were feeling great happiness.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.518

tilekera yata sukha—ke kahite pāre
śacī-jagannātha-bhāgya brahmāṇḍe nā dhare

Jayapatākā Swami: No one can describe even a sesame seed of the happiness which Śacīmātā and Jagannātha Miśra were feeling. What to speak of their happiness filled up the entire universe!

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.519

ekadina vayasyera saṅge ācambita
jagannātha dekhila tanaya sucarita

Jayapatākā Swami: Suddenly one day, Jagannātha Miśra noticed that his son had grown and that He had a very good character. So, he thought “Now is the appropriate time to give the sacred thread ceremony.”

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.520

navama-variṣa putra yogya susamaya
upavīta diba bali cintila hṛdaya

Jayapatākā Swami: My son is now nine years old and he thought inside, now it’s the right time to give him the sacred thread.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.521

ghare āsi śacīsane yukati karila
daivajña āniñā śubhadina ye racila

Jayapatākā Swami: So, when he went home, he discussed with Śacīmātā and they came to a conclusion to offer him the sacred thread. For this purpose, they brought an experienced astrologer to find out an auspicious day to hold the ceremony.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.522

iṣṭa-kuṭumba āni nivedila kathā
ājñā kara-diba viśvambharera paitā

Jayapatākā Swami: Jagannātha Miśra, he invited all his relatives and near ones and he requested them “please give your blessings to hold the sacred thread ceremony in the coming auspicious day.”

Śyāma Rasika Dāsa: You want to complete the Caitanya-maṅgala Guru Mahārāja? Caitanya-Bhāgavata also says, inviting relatives.

Jayapatākā Swami: Same thing!

Śyāma Rasika Dāsa: Okay! Go with Caitanya-maṅgala. Jaya Rādhā Prabhu.

Deva Gaurāṅga Dāsa: [Bengali discussion 11.58 -12.29]

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.523

miśr ācārya āni khyāta ye paṇḍita
yajña karma jāne ye jānae vedarīta

Jayapatākā Swami: So, on the auspicious day of the upanayana or sacred thread, Jagannātha Miśra invited all his relatives and near friends. Those who knew how to do the yajñas, they started to set up the fire yajñas and the ladies started to chant the holy names and also to make auspicious “ululations” with their throats and tongues.

Deva Gaurāṅga Dāsa: Reads the verse again and explains it.

Jaya Rādhā Kṛṣṇa Dāsa: He also invited Advaita Ācārya the well-known scholar and expert in all Vedic rituals.

Jayapatākā Swami: [14.27 – Not clear]

Jaya Rādhā Kṛṣṇa Dāsa: Advaita Ācārya, which comes in this line.

Deva Gaurāṅga Dāsa: Reads the verse again and explains.

Jayapatākā Swami: Jagannātha Miśra also first he went and invited Advaita Gosāñi. He also invited experienced paṇḍitas who know how to do Vedic rituals.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.524

guvāka, candana, mālā brāhmaṇere dila
śata śata kulavadhū sindūra parila

Jayapatākā Swami: The visiting brāhmaṇas were given special pān betals, sandal wood paste and flower garlands to welcome them. The hundreds of married ladies were offered fresh vermillion to welcome them.

Śyāma Rasika Dāsa: vermillion?

Jayapatākā Swami: kuṅkuma

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.525

khadi, kadalaka āra taila haridrā
pratyeke sabhāre dila śacī sucaritā

Jaya Rādhā Kṛṣṇa Dāsa: Sweetened bananas,oil, betel nuts.

Jayapatākā Swami: Similarly, all the married ladies brought as gifts to Śacīmātā. They gave betel nut, bananas, and turmeric oil.

[Turmeric mixed with Oil]

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.526

śaṅkha-śabda hulāhuli jaya jaya
gandha adhivāsa kare godhūli samaya

Jayapatākā Swami: Conch shells were blowing, harināma is chanted, ladies were singing the ululations, all at the time of the sunrise, at the time when Kṛṣṇa would take the cows to the fields and to the forests.

Caitanya-maṅgala Ādi 3.527

brāhmaṇe maṅgala paḍhe bhāṭe rāyabāra
āśīrvāda diñā kaila ye vidhi ācāra

Jaya Rādhā Kṛṣṇa Dāsa: Brāhmaṇas recited auspicious verses and the court jesters sang lively songs.

Jayapatākā Swami: What is “rāyabāra?”

Jaya Rādhā Kṛṣṇa Dāsa: Court jesters.

[Discussions]

Jayapatākā Swami: The brāhmaṇa’s were chanting auspicious mantras and the court jesters and the musicians were playing some lively songs. According to the auspicious rituals, each gave their blessings accordingly.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.528

rātri-suprabhāte uṭhi’ miśrapurandara
nāndīmukha śrāddha-vidhi karila sundara

Jayapatākā Swami: In this way at the sunrise, they performed the auspicious adhivāsa, inauguration ceremony. Jagannātha Miśra just after the sunrise, he offered the ceremony called nandi-mukha, which is to be offered before one does an auspicious ritual.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.529

brāhmaṇa pūjila pādya-ācamana diyā
yajñakarma ārambhilā samaya bujhiyā

Jayapatākā Swami: So, who did the brāhmaṇa’s offer pādya and arghya to?

Śyāma Rasika Dāsa: Ok! Who did the brāhmaṇa’s pādya and arghya? Jagannātha Miśra did?

Deva Gaurāṅga Dāsa: hmmm. Explanation in Bengali. 26.50

Jayapatākā Swami: Jagannātha Miśra worshipped the brāhmaṇa’s present with pādya and arghya.

Deva Gaurāṅga Dāsa: Reads the 2^nd line of the verse again.

Jayapatākā Swami: Last, he ceremoniously started the ritual, keeping eye to the time.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.530-531

hethā śacīdevī yata āiha suiha lañā
putra-mahotsave bule kautuka kariyā

taila, haridrā viśvambhara-aṅge dila
gandha-āmalakī diyā mastaka mājila

Jayapatākā Swami: Śacīdevī along with all the other mothers, brought sweets to the brāhmaṇas present.

Jaya Rādhā Kṛṣṇa Dāsa: It’s just a statement Guru Mahārāja! Not the sweet.

Jayapatākā Swami: haan!

Jaya Rādhā Kṛṣṇa Dāsa: First Śacīdevī along with the local ladies and mother rubbed turmeric oil on Gaura’s body. Then she rubbed āmlakī oil in His hair and bathe her son with Ganges water. While doing this Śacī become overwhelmed losing herself in bliss. Now it can go-ahead.

hethā śacīdevī yata āiha suiha lañā
putra-mahotsave bule kautuka kariyā

taila, haridrā viśvambhara-aṅge dila
gandha-āmalakī diyā mastaka mājila

Jayapatākā Swami: Śacīmātā and other mothers, made their appearance, carrying auspicious articles. And having a joyful mood, they rubbed turmeric oil on the body of Viśvambhara and then āmlakī oil on the hair of Lord Viśvambhara. Śacī was feeling so much bliss, she almost lost her consciousness.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.532

abhiṣeka karāilā suranadījale
āpanā pāśare śacī ānandahillole

Jayapatākā Swami: Then they performed abhiṣeka with the sacred Ganges water over the body of Viśvambhara, with the great happiness in their heart.

Jaya Rādhā Kṛṣṇa Dāsa: “āpanā pāśare” forgetting yourself pāśare means forgetting yourself.

Caitanya-maṅgala Ādi 3.533

śaṅkha, dundubhi bāje bheura kāhāla
mṛdaṅga paḍāha bāje kāṁsya karatāla

Jayapatākā Swami: “bheura kāhāla” means what?

Jaya Rādhā Kṛṣṇa Dāsa: Gongs, mrdangās, conch shells, karatālas and other musical instruments, softened the scene with celestial sounds.

Jayapatākā Swami: While these ceremonies were going on, the air was filled with the beautiful sounds, of the conch shells blowing, and the drums were beating, and the large karatālas vibrating, and the gongs sounding, and the khols and karatālas making their beautiful sounds. So, the whole air was filled with transcendental vibrations.

Caitanya-maṅgala Ādi 3.534

ḍhākera duḍaduḍi śuni yojaneka pathe
śuniyā juḍāya hiyā śāhinī-śabde

Jaya Rādhā Kṛṣṇa Dāsa: 1 yojana is 8 miles

Jayapatākā Swami: The sound of these musical instruments would carry forward even one or more yojanas away - in other words eight to ten miles.

Jaya Rādhā Kṛṣṇa Dāsa: The hearts were swaying to the sounds of shenoys.

Śyāma Rasika Dāsa: Melted! No no! It’s like softened.

Jayapatākā Swami: The heart was melted, to hear the auspicious sounds of the shenoy and drums.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.535

vīṇā, veṇu, kupilā saba vaṁśīra nisāna
rabāva, upāṅga, pākhoyāja ekatāna

Jayapatākā Swami: What is meant by “pākhoyaja?” pākhoyaja means?

Jaya Rādhā Kṛṣṇa Dāsa: “pākhoyaja” means wooden drum Guru Mahārāja like tabla.

Śyāma Rasika Dāsa: “pakkavādyam.” - Supporting musical instruments.

Jaya Rādhā Kṛṣṇa Dāsa: Main “vīṇā, flutes, then “pākhoyaja” means supporting instruments. They are in the, Orchestra and all they have, the tabla’s.

Jayapatākā Swami: In addition, the musical instruments included, wind instruments like vaṁśīs and flutes, string instruments like the ekathara and vīṇā or tamburā and other percussion instruments like kupilā, ravāba, upāṅga, and pākhoyaja, which are traditional Indian percussion instruments.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.536

narttaka nācaye—gīta gāe ta gāyana
śubhakṣaṇa kari kaila mastakamuṇḍana

Jayapatākā Swami: The traditional dancers did their ceremonial dance, and the expert singers singing their auspicious songs. At this time of an auspicious moment, the hair was shaved off the head of Viśvambhara.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.537

prati-aṅge alaṅkāra bhūṣaṇa karila
gandha-mālya-candanete subeśa racila

Jayapatākā Swami: His body was nicely decorated, and they placed the sandal wood paste on different parts of His body. They placed flower garlands around His neck and they decorated His body with beautiful ornaments and scented His body with scented oils.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.538

yajñasthāne lañā āilā śacīra nandane
yathā vedadhvani kare brāhmaṇera gaṇe

Jayapatākā Swami: Thus, they brought Śacīnandana Viśvambhara to the place of the fire sacrifice, at which time the brāhmaṇas were chanting their auspicious mantras.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.539

raktavastra uparīta parāila aṅge
rūpa dekhi’ bhuli gelā āpane anaṅge

Jayapatākā Swami: He was adorned with red silken cloth and the sacred thread was duly placed around His neck and body.

Jaya Rādhā Kṛṣṇa Dāsa: Viśvambhara’s indescribable transcendental beauty relieved cupid of His pride.

Deva Gaurāṅga Dāsa: Reads the 2^nd line of the verse again.

Jaya Rādhā Kṛṣṇa Dāsa: anaṅge mane cupid.

Jayapatākā Swami: The form of Viśvambhara was so beautiful, that anyone seeing it would forget himself. In fact, even cupid, he forgot himself and he was defeated by the beauty of Viśvambhara.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.540

viśvambhara-karṇe mantra kahe tāra bāpa
daṇḍa kare dekhi ḍare ḍarāila papa

Jaya Rādhā Kṛṣṇa Dāsa: When Nimāi took stick in His hand, it struck fear in the heart of sin personified.

Jayapatākā Swami: Laughter

Jayapatākā Swami: Jagannātha Miśra spoke the Vedic mantra for receiving the sacred thread in the ear of Viśvambhara. Viśvambhara took up the ceremonial daṇḍa of the brahmacārī and when He was standing with the stick, personified sin was overwhelmed with fear, and he ran away.

Jayapatākā Swami: Caitanya-Bhāgavata!

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.14

yajña-sūtra-rūpe śrī-anantera tatprabhu viśvambhara-sevā—
bhikṣā māgaye prabhu āśrama-ācāra
sannyāsa-āśrama-sarva-āśramera sāra

Translation: The enchanting thread beautified the body of the Lord as if Ananta Śeṣa surrounded His body in a subtle form.

Commentary [Not Read]: The sacred thread form of Ananta Śeṣa is mentioned in the Caitanya-caritāmṛta (Ādi 5.123-124) as follows: “He serves Lord Kṛṣṇa, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne. He is thus called Lord Śeṣa, for He has attained the ultimate end of servitude to Kṛṣṇa. He takes many forms for the service of Kṛṣṇa, and thus He serves the Lord.”

Jayapatākā Swami: The attractive sacred thread which adorned the body of Viśvambhara was actually Anantadeva rendering His transcendental service to His Lord.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.15

vāmanāvatārera nyāya viśvambhārera brāhmaṇa-baṭu-līlā-darśane sakalera ānanda —
hailā vāmana-rūpa prabhu-gauracandra
dekhite sabāra bāḍe parama ānanda

Translation: Everyone was most pleased to see how Lord Gauracandra resembled Vāmanadeva.

Commentary [Not Read]: The word vāmana-rūpa refers to the dwarf incarnation of Lord Viṣṇu. One may refer to the Eighth Canto of the Śrīmad Bhāgavatam, Chapters 18 to 23. Śrī Vāmanadeva, or Śrī Upendra, was born from Kaśyapa in the womb of Aditi. When Śrī Upendra, the form of a dwarf, heard that Bali, the King of the demons, was performing an aśvamedha sacrifice, He went to the sacrifice with a desire to accept three paces of land in charity. The material world consisting of the three modes of nature is only one-fourth of Lord Viṣṇu’s creation, whereas the transcendentally pure spiritual world covers three-fourths of His creation. The word kāya refers to the gross material world, the word manaḥ refers to the subtle material word, and the word vāk refers to the spiritual Vaikuṇṭhas. Therefore Śrī Vāmanadeva begged for the three steps of land that are beyond the realm of the gross and subtle material worlds, or beyond the reach of material sense perception. The gross world is known as Bhurloka, the subtle world is known as Bhuvarloka, and the Vaikuṇṭha world beyond the three modes of nature is known as Svarloka. One should surrender and offer everything in worship at the lotus feet of Lord Viṣṇu. In the material world there is no conception of Viṣṇu. Vāsudeva is situated only in the state of pure goodness. Lord Vāmanadeva accepts only the gifts or foodstuffs that are offered by His devotee. This is the teaching of the Vāmana incarnation. Therefore a person who desires purification is instructed to chant the Ṛg Veda mantra, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ divīva cakṣur ātatam. Materialistic worshipers of the sun-god compare Lord Viṣṇu to the sun, which rises and sets. This is the materialistic conception of what is called tri-sandhyā. Although Lord Viṣṇu is the Lord of the fourteen planetary systems, He sometimes comes as Vāmanadeva and sometimes He displays a form measuring three and a half cubits. The Supreme Personality of Godhead, Gaura-Kṛṣṇa, exhibited the pastimes of Trivikrama by begging alms in the form of a dwarf brāhmaṇa.

Jayapatākā Swami: So, seeing the transcendental form of Viśvambhara like Vāmanadeva the young brāhmaṇa. He touched the hearts of all the viewers, and they all felt unlimited spiritual bliss.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.16

sākṣād brahmaṇyadeva viśvambhara-darśane sakalera amartya-buddhi—
apūrva brahmaṇya-teja dekhi’ sarva-gaṇe
nara-jñāna āra keha nāhi kare mane

Translation: On seeing His wonderful brāhmaṇa effulgence, no one considered Him an ordinary child.

Commentary [Not Read]: For an elaboration on the word brahmaṇya-teja one should refer to the Śrīmad Bhāgavatam (8.18.18), and for an explanation of the second line one should refer to Śrīmad Bhāgavatam (8.18.22).

Jayapatākā Swami: Seeing the effulgent incredibly strong brāhmanical force of Viśvambhara, no one present thought that He was a mere human being.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.17

svabhaktagaṇera gṛhe brahmacāri-veśe nimāira bhikṣā —

hāte daṇḍa, kāndhe jhuli, śrī-gaurasundara
bhikṣā kare prabhu sarva-sevakera ghara

Translation: Then, with a stick in His hand and a bag on His shoulder, Śrī Gaurasundara went to beg alms at the houses of His devotees.

Commentary [Not Read]: At the time of the sacred thread ceremony the brahmacārī should recite the Gāyatrī mantra before the ācārya, and he should accept a sacred thread, a belt made of straw, kaupīnas, deerskin garments, a daṇḍa, a waterpot, a ring of kuśa grass, an umbrella, prayer beads, and a container (bag) for begging alms. Being decorated in this way, he should beg alms from his mothers. The sacred thread ceremony of Śrī Gaurasundara was properly performed just like the ceremony of Śrī Vāmanadeva, as described in the Śrīmad Bhāgavatam (8.18.14-17).

Jayapatākā Swami: With the dress as a brahmacāri, carrying his stick in His one hand, and carrying around His neck His begging bag, Gaurasundara, the beautiful Lord, visited the houses of His devotees.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.18

harṣabhare sakalera yathāyogya bhikṣā-pradāna—
yā’ra yathā-śakti bhikṣā sabei santoṣe
prabhura jhulite diyā nārī-gaṇa hāse

Translation: Everyone gave in satisfaction according to their ability. All the women smiled as they put their alms in the Lord’s bag.

Jayapatākā Swami: While the Lord was begging at the house of His devotees, the ladies of the house would put in His begging bag, according to their capacity. They were laughing and enjoying the transcendental exchange.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.19

Brahmā, rudrādi deva o muni-gṛhiṇī-gaṇera brāhmaṇī-rūpa-dhāraṇa—

dvija-patnī-rūpa dhari’ brahmāṇī, rudrāṇī
yata pati-vratā muni-vargera gṛhiṇī

Translation: The chaste wives of Brahmā, Śiva, and various great sages all took the form of brāhmaṇas’ wives.

Commentary [Not Read]: The word brahmāṇī refers to goddess Sarasvatī, the word rudrāṇī refers to goddess Pārvatī, the words muni gṛhiṇī refer to the sages’ wives like Aditi, Anasūyā, Arundhatī, and Devahūti.

Jayapatākā Swami: At that time, the wives of Brahmā and Rudra and all the great ṛṣis, all these celestial ladies came in the form of village brāhmaṇīs and they gave begging to Lord Viśvambhara, with great transcendental pleasure.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.20

viśvambharera vāmana-rūpa-darśane sakalera bhikṣā-pradāna-rūpa sevā—
śrī-vāmana-rūpa prabhura dekhiyā santoṣe
sabei jhulite bhikṣā diyā diyā hāse

Translation: They felt great satisfaction seeing Viśvambhara’s Vāmana form and smiled as they placed alms in the Lord’s bag.

Jayapatākā Swami: Seeing the lord in His youthful form as a brahmacārī, it reminded them of Vāmanadeva. And with great joy they offered their sevā, to give Him alms in begging.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.21

jīvoddhāra-nimitta viśvambharera vāmana-rūpa-dhāraṇa-līlā—
prabhuo karena śrī-vāmana-rūpa-līlā
jīvera uddhāra lāgi’ e sakala khelā

Translation: The Lord also enjoyed His Vāmana pastimes, which were enacted for the deliverance of the conditioned souls.

Jayapatākā Swami: So, in this way Lord Viśvambhara, He also manifested the Vāmana pastime, accepting the brāhmaṇical initiation, begging alms as a young brahmacārī. All this was just in fact for delivering the conditional souls.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.22

gaura-bhakta granthakārera vāmana-rūpadhārī gaurapāda-padmāśraya-prārthanā—
jaya jaya śrī-vāmana-rūpa gauracandra
dāna deha’ hṛdaye tomāra pada-dvandva

Translation: All glories to Śrī Gauracandra, who accepted the form of Lord Vāmana! Please donate Your lotus feet in charity to my heart.

Commentary [Not Read]: The second line of this verse means “O Gaurasundara, I pray that You manifest the lotus feet of Your Vāmana form in my heart.” In this regard, one may refer to the complete surrender of Bali Mahārāja, recorded in the Śrīmad Bhāgavatam, Eighth Canto, Chapter Twenty-two.

Jayapatākā Swami: grantha.?? [1.08.53]

Śyāma Rasika Dāsa: This Guru Mahārāja have to say in the book written authors name or grantha verse name?

Deva Gaurāṅga Dāsa: explains in Bengali.

Śyāma Rasika Dāsa: Guru Mahārāja is asking whether he has to mention Vṛndāvanadāsa Ṭhākura’s name?

Deva Gaurāṅga Dāsa: No! It’s not written

Śyāma Rasika Dāsa: If Guru Mahārāja says something we have to obey na? Jaya Rādhā prabhu. [1.09.19]

Jaya Rādhā Kṛṣṇa Dāsa: I understand but, I know Guru Mahārāja.

Śyāma Rasika Dāsa: Mixing two authors now.

Jayapatākā Swami: The devotees of the Lord were just praying that the Lord would place His two feet on their heart and give them pure love as benediction.

Deva Gaurāṅga Dāsa: Reads heading of the verse 8.23

Jayapatākā Swami: Just these two at the end. Caitanya-maṅgala

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.541

bhikṣā māgaye prabhu āśrama-ācāra
sannyāsa-āśrama-sarva-āśramera sāra

Jayapatākā Swami: At this time, Viśvambhara was thinking, about the sannyāsa āśrama, that was the essence or the best of all the āśramas.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.542

yugadharme sannyāsa kariba mane chila
muṇḍanera kāle sei manete paḍila

Jayapatākā Swami: The Lord was thinking that in this past time, He would take sannyāsa one day and He felt like He was doing that when they cut His hair. And He was shaven bald.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.543

emana haiba bali haila āveśa
kali-sarvajanera āmi ghucāiba kleśa

Jayapatākā Swami: In the age of Kali, I will take up this form and I will eradicate all the suffering of the conditional souls, in this Age of Kali.

Deva Gaurāṅga Dāsa: Reads the 1^st line again and explains in Bengali

Jayapatākā Swami: I didn’t do that?

Jayapatākā Swami: Śacīnandana was thinking that in this pastime He will take sannyāsa āśrama and He will finish all the sufferings of the conditioned souls.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.544

pulakita sarva aṅga—āpāda-mastaka
kadamba-keśara jini ekaṭi pulaka

Jayapatākā Swami: jini ekaṭi pulaka?

Deva Gaurāṅga Dāsa: pulaka mane ānaṅda

Jaya Rādhā Kṛṣṇa Dāsa: Suddenly Viśvambhara’s body erupted in ecstasy, (???) cause the hairs all over His body to stand erect. Making them appear like the spike shaped fibers of golden kadamba flowers.

Jayapatākā Swami: Suddenly, from the tip of His toes to the top of His head, Lord Viśvambhara’s body erupted in ecstasy and all the hairs stood on end, like the fine fibers of the kadamba flower.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.545

karuṇa aruṇa dui dīghala locana
bāla-dinakara yena aṅgera kiraṇa

Jaya Rādhā Kṛṣṇa Dāsa: His expanded eyes brimming with compassion, looked like full blooming lotus flowers. His body shown like the rising sun.

Jayapatākā Swami: His eyes were wide open and shining with compassion. His eyes looked like two blooming lotuses and His body shining and looked like the early morning sun.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.546

premārambhe mahādambha huṅkāra garjana
camaka lāgala dekhi sakala brāhmaṇa

Jaya Rādhā Kṛṣṇa Dāsa: Diving in the ecstatic ocean of prema Gaurahari let out a loud roar.

Jayapatākā Swami: Viśvambhara became overwhelmed with His ecstasy of love. And suddenly He roared out.

Jaya Rādhā Kṛṣṇa Dāsa: huṅkāra is thundering, garjana is bellowing.

Śyāma Rasika Dāsa: Like lion.

Jaya Rādhā Kṛṣṇa Dāsa: His ecstatic vibrations.

Jayapatākā Swami: Overwhelmed with kṛṣṇa-prema, He roared and thundered loudly. This brought astonishment [changed during the next verse reading] to all the brāhmaṇas.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.547

sudarśana-ādi yata paṇḍita pradhāna
ekatra haiyā sabhe kare anumāna

Jayapatākā Swami: Seeing His auspicious appearance, all the chief brāhmaṇas who were present, began to express their realizations.

Jaya Rādhā Kṛṣṇa Dāsa: Reads the explanation of the previous verse.

Śyāma Rasika Dāsa: The brāhmaṇas smiled Guru Mahārāja said, but he has not mentioned astonished.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.548

sakala paṇḍita mili karaye vicāra
mānuṣa nā haya ei śacīra kumāra

Jayapatākā Swami: So, all the paṇḍitas present, thought that this Śacīkumāra is not a human being.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.549

kona devatāra tejaḥ jānila niścaya
e tejaḥ govinda binu āra kāru naya

Jayapatākā Swami: Someone said that He has the presence and force of an angel from the heavenly planets. Someone said only Govinda, the Supreme Personality of Godhead has this much spiritual potency.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.550

āmarā ki jāni prabhura caritra ācāra
anumāna kari sabe buddhira vicāra

Jayapatākā Swami: What do we know? Who is this person? We are just guessing based on our intelligence and speculation.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.551

ekajana bole--śuna āmāra vacana
nā bujhiye ei dṛḍha prabhura ācaraṇa

Jayapatākā Swami: One said, “Listen to my words. Unless the Lord reveals who He is and what potencies He has, we cannot understand.”

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.552

ye kichu kahiye śuna āpanāra marma
loka nistārite prabhu yuge yuge janma

Jaya Rādhā Kṛṣṇa Dāsa: “marma is secret.” What we realize on the qualities and behavior of the Supreme Lord. We can only approximate with our puny intelligence. I may not understand the activities of Gaurāṅga, but I do know that He appears in every age to deliver conditioned souls.

Jayapatākā Swami: I may not understand, the specifics about Lord Gaurasundara. But it’s for sure that He appears in every age to deliver the conditioned souls.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.553

kata kata avatāra kārya anusāre
yugera svabhāve sabe cāri avatāre

Jayapatākā Swami: The Lord may appear as different kinds of avatāra, according to His activities. As far as the yuga-avatāra or the avatāra of the age is concerned, there are four yuga-avatāras in every Yuga cycle of four yugas and They come to deliver the conditioned souls.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.554

dharmasaṁsthāpana āra adharma vināśe
sādhujana-paritrāṇa-hetu parakāśe

Jayapatākā Swami: As the Bhagavad-gītā explains, They, come in every age to deliver the devotees and destroy the miscreants.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.555

asura-saṁhāra hetu ādi yata āra
kārya-avatāra bali e nāma tāhāra

Jayapatākā Swami: Due to destroy the demons and other duties of yuga-avatāra, He appears in every age to do His activities.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.556

śrīrāma-ādi yata avatāra lekhi
kārya-avatāra-tāra kārye pāi sākṣī

Translation: Incarnations like Śrī Rāma and others who come to destroy the demons, are called kārya avatāras.

Jayapatākā Swami: Like Lord Rāma and others who have just come to destroy the demons, they are known as pastime avatāras.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.557

tretāyuge raktavarṇa-yajña tāra dharma
durvādalaśyāma prabhu-rākṣasa-kṣaya karma

Translation: In Treta-yuga the Lord takes the red colored form, to teach the religion of yagna, sacrifice. Some Treta-yuga however the Lord appears as Lord Rāmacaṅdra.

Śyāma Rasika Dāsa: Treta-yuga first, next comes Dvāpara-yuga.

Jayapatākā Swami: Sometimes the Lord comes in the Treta-yuga as the red color avatāra and establishes the process of fire sacrifice. Sometimes He comes as Lord Rāma in green color and destroys the demon Rāvaṇa.

Deva Gaurāṅga Dāsa:

Caitanya-maṅgala Ādi 3.558

sakala tretāya se nā haya raghunātha
rāvaṇa vadhite khelā vānarera sātha

Translation: Many Treta-yugas have passed, but they are not the same. Lord Rama forms alliance with forest monkeys to vanquish the demon Rāvaṇa.

Jayapatākā Swami: He says something.

Deva Gaurāṅga Dāsa: Repeats the verse again.

Jayapatākā Swami: Rāvaṇa has the animal body?

Śyāma Rasika Dāsa: No! No!

Deva Gaurāṅga Dāsa: Repeats the 2^nd line of the verse and explains.

Repeats the complete verse again. Next śloka?

Jayapatākā Swami: No! No! Vāli?

Śyāma Rasika Dāsa: Vāli

Jayapatākā Swami: Vāli was killed by Rāmacaṅdra in front of Sugriva. But Vāli said, “I can easily handle Rāvana.”

Śyāma Rasika Dāsa: What is the next śloka?

Jayapatākā Swami: The monkeys play with Rāvana.

Devotee explains in Bengali.

Jayapatākā Swami: What to do with this upanayana?

Jaya Rādhā Kṛṣṇa Dāsa: They were telling the four yugas

Deva Gaurāṅga Dāsa: Explains in Bengali.

Jayapatākā Swami: All these have what to do with Upanayana?

Śyāma Rasika Dāsa: With Rāmacaṅdra, Vāli.

Jayapatākā Swami: What to do with Upanayana?

Jaya Rādhā Kṛṣṇa Dāsa: The brāhmaṇas glorifying, that Śacīkumara is not ordinary person. One brāhmaṇa is telling, “Yes” I cannot describe everything, but I know four yugas four different incarnations come, then they are telling one by one. Now Treta-yuga, then Satya-yuga, like that it goes on.

Śyāma Rasika Dāsa: We can read out the whole thing Guru Mahārāja…

Deva Gaurāṅga Dāsa: Actually main is… then explains in Bengali. 1.42.37

[Discussion]

Jayapatākā Swami: All glorify Lord Viśvambhara, I felt that Lord have a … after? [1.42.49]

Śyāma Rasika Dāsa: Jaya Rādhā Prabhu, you read all the ślokas before?

Jaya Rādhā Kṛṣṇa Dāsa: Yeah! We read outside na? Till here.

Śyāma Rasika Dāsa: Better we can read and then come back to Guru Mahārāja, what is there? Is anything specific to Viśvambhara or you want to conclude now?

Jayapatākā Swami: Read the Caitanya-Bhāgavata

Jayapatākā Swami: So, the brāhmaṇas were discussing how the Lord comes in every age in different forms, to establish the sacrifice for the age, presenting that, may be Viśvambhara is such an incarnation.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.23

ye śune prabhura yajña-sūtrera grahaṇa
se pāya caitanyacandra-caraṇe śaraṇa

Translation: Whoever hears the topics of the Lord accepting a brāhmaṇa thread certainly attains the shelter of Śrī Caitanya’s lotus feet.

Jayapatākā Swami: That fortunate person who hears the ceremony of Lord Caitanya getting His sacred thread and the ceremony around that, he gets the transcendental shelter of the lotus feet of Lord Caitanya.

Deva Gaurāṅga Dāsa:

Śrī Caitanya-Bhāgavata Ādi-khaṇḍa 8.24

hena-mate vaikuṇṭha-nāyaka śacī-ghare
vedera nigūḍha nānā-mata krīḍā kare

Translation: In this way the Lord of Vaikuṇṭha enjoyed in the house of Śacī various pastimes that are unknown to the Vedas.

Commentary [Not Read]: The word nāyaka refers to the Lord, and the word nigūḍha means “secret” or “confidential.”

Śrī Gaura-Nārāyaṇa is the Lord of Vaikuṇṭha, so He is a genius in all the scriptures and the source of the opulence of knowledge. Nevertheless, acting like an ordinary person, He rejected the foolish considerations of the material scholars and glorified the expert considerations of the learned devotees by manifesting a desire to study grammar, just as Kṛṣṇa studied under Sāndīpani Muni.

Jayapatākā Swami: In this way, the Lord of Vaikuṇṭha was engaged in different spiritual activities, hiding His glories and remaining unrecognized by the mass of people, even by the Vedas.

End of Chapter of Gaurāṅga’s Upanayana