1|Adi 14-1975: Lord Caitanya's Childhood Pastimes
2|Chapter 14
3|Lord Caitanya's Childhood Pastimes
4|Srila Bhaktivinoda Thakura has given a summary of this
>|chapter in his Amrta-pravaha-bhasya: "In this Fourteenth
>|Chapter of the Caitanya-caritamrta there is a description
>|of how Lord Caitanya Mahaprabhu enjoyed His childhood
>|pastimes-crawling, crying, eating dirt and giving
>|intelligence to His mother, favoring a brahmana guest,
>|riding on the shoulders of two thieves and misleading them
>|to His own house, and, on the plea of being diseased,
>|taking prasada in the house of Hiranya and Jagadisa on the
>|Ekadasi day. The chapter further describes how He displayed
>|Himself as a naughty boy, how when His mother fainted He
>|brought a coconut to her on His head, how He joked with
>|girls of the same age on the banks of the Ganges, how He
>|accepted worshipful paraphernalia from Srimati Laksmidevi,
>|how He sat down in a garbage pit wherefrom He instructed
>| transcendental knowledge, how He left the pit
>|on the order of His mother, and how He dealt with His
>|father with full affection."
5|Adi 14.1
6|TEXT 1
7|TEXT
8|kathancana smrte yasmin
9|duskaram sukaram bhavet
10|vismrte viparitam syat
11|sri-caitanyam namami tam
12|SYNONYMS
13|kathancana-somehow or other; smrte-by remembering; yasmin-
>|whom; duskaram-difficult things; sukaram-easy; bhavet-
>|become; vismrte-by forgetting Him; viparitam-just the
>|opposite; syat-become; sri-caitanyam-Lord Sri Caitanya
>|Mahaprabhu; namami-I offer my respectful obeisances; tam-
>|unto Him.
14|TRANSLATION
15| Things that are very difficult to do become easy to
>|execute if one somehow or other simply remembers Lord
>|Caitanya Mahaprabhu. But if one does not remember Him, even
>|easy things become very difficult. To this Lord Caitanya
>|Mahaprabhu I offer my respectful obeisances.
16|PURPORT
17|In his book Caitanya-candramrta Srila Prabodhananda
>|Sarasvati says : "One who receives a little favor from the
>|Lord becomes so exalted that he does not care even for
>|liberation, which is sought after by many great scholars
>|and philosophers. Similarly, a devotee of Lord Caitanya
>|considers residence in the heavenly planets a will-o'-the-
>|wisp. He surpasses the perfection of mystic yoga power
>|because for him the senses are like snakes with broken
>|fangs." A snake is a very fearful and dangerous animal
>|because of his poison fangs, but if these fangs are broken
>| the appearance of a snake is no cause for fear. The yoga
>|principles are meant to control the senses, but there is no
>|scope for the senses of one engaged in the service of the
>|Lord to be dangerous like snakes. These are the gifts of
>|Sri Caitanya Mahaprabhu.
18|The Hari-bhakti-vilasa confirms that difficult things
>|become easy to understand if one remembers Sri Caitanya
>|Mahaprabhu and easy things become very difficult to
>|understand if one forgets Him. We actually see that even
>|those who are very great scientists in the eyes of the
>|general public cannot understand the very simple idea that
>|life comes from life because they do not have the mercy of
>|Caitanya Mahaprabhu. They defend the false understanding
>|that life comes from matter, although they cannot prove
>|that this is a fact. Modern civilization, therefore,
>|progressing on the basis of this false scientific theory,
>|is simply creating problems to be solved by the so-called
>|scientists.
19|The author of Caitanya-caritamrta takes shelter of Lord
>|Caitanya Mahaprabhu to describe the pastimes of His
>|appearance as a child because one cannot write such
>|transcendental literature by mental speculation. One who
>|writes about the Supreme Personality of Godhead must be
>|especially favored by the Lord. Simply by academic
>|qualifications it is not possible to write such literature.
20|Adi 14.2
21|TEXT 2
22|TEXT
23|jaya jaya sri-caitanya, jaya nityananda
24|jayadvaitacandra, jaya gaura-bhakta-vrnda
25|SYNONYMS
26|jaya jaya-all glories; sri-caitanya-to Lord Caitanya
>|Mahaprabhu; jaya-all glories; nityananda-to Nityananda
>|Prabhu; jaya advaita-candra-all glories to Advaita Acarya;
>|jaya-all glories; gaura-bhakta-vrnda-to all the devotees of
>|the Lord.
27|TRANSLATION
28|All glories to Lord Caitanya Mahaprabhu, Nityananda Prabhu,
>|Advaita Prabhu and all the devotees of Lord Caitanya!
29|Adi 14.3
30|TEXT 3
31|TEXT
32|prabhura kahila ei janmalila-sutra
33|yasoda-nandana yaiche haila saci-putra
34|SYNONYMS
35|prabhura-of the Lord; kahila-I have spoken; ei-thus; janma-
>|lila-pastimes of the birth; sutra-in summary; yasoda-
>|nandana-the son of mother Yasoda; yaiche-as much as; haila-
>|became; saci-putra-the son of mother Saci.
36|TRANSLATION
37|I have thus described in brief the advent of Sri Caitanya
>|Mahaprabhu, who appeared as the son of mother Saci, exactly
>|as Krsna appeared as the son of mother Yasoda.
38|PURPORT
39|Srila Narottama dasa Thakura confirms this statement that
>|now Lord Krsna, the son of mother Yasoda, has appeared
>|again as Lord Caitanya Mahaprabhu, becoming the son of
>|mother Saci:
40|vrajendra-nandana yei, saci-suta haila sei,
41|balarama hailo nitai
42|"The son of Saci is none other than the son of mother
>|Yasoda and Nanda Maharaja, and Nityananda Prabhu is the
>|same Balarama."
43|Adi 14.4
44|TEXT 4
45|TEXT
46|sanksepe kahila janmalila-anukrama
47|ebe kahi balyalila-sutrera ganana
48|SYNONYMS
49|sanksepe-in brief; kahila-I have spoken; janma-lila-the
>|pastimes of birth; anukrama-chronological order; ebe-now;
>|kahi-I shall speak; balya-lila-of the pastimes of childhood;
>| sutrera-of the sutras; ganana-enumeration.
50|TRANSLATION
51|I have already briefly spoken about the pastimes of His
>|birth in chronological order. Now I shall give a synopsis
>|of His childhood pastimes.
52|Adi 14.5
53|TEXT 5
54|TEXT
55|vande caitanya-krsnasya
56|balya-lilam mano-haram
57|laukikim api tam isa-
58|cestaya valitantaram
59|SYNONYMS
60|vande-I worship; caitanya-krsnasya-of Lord Caitanya, who is
>|Krsna Himself; balya-lila-pastimes of childhood; manah-
>|haram-which are so beautiful; laukikim-appearing ordinary;
>|api-although; tam-those; isa-cestaya-by manifestation of
>|supreme authority; valita-antaram-quite fit although
>|appearing differently.
61|TRANSLATION
62|Let me offer my respectful obeisances unto the childhood
>|pastimes of Lord Sri Caitanya Mahaprabhu, who is Lord Krsna
>|Himself. Although such pastimes appear exactly like those
>|of an ordinary child, they should be understood as various
>|pastimes of the Supreme Personality of Godhead.
63|PURPORT
64|In the Bhagavad-gita (9.11) this statement is confirmed as
>|follows:
65|avajananti mam mudha
66|manusim tanum asritam
67|param bhavam ajananto
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68|mama bhuta-mahesvaram
69|"Fools deride Me when I descend in the human form. They do
>|not know My transcendental nature and My supreme dominion
>|over all that be." To execute His pastimes, the Supreme
>|Personality of Godhead appears on this planet or within
>|this universe like an ordinary human being or human child,
>|yet He maintains His superiority as the Supreme Lord. Lord
>|Krsna appeared as a human child, but His uncommon
>|activities, even in His childhood-like the killing of the
>|demon Putana or lifting of Govardana Hill-were not the
>|engagements of an ordinary child. Similarly, although the
>|pastimes of Lord Caitanya, as they will be described in
>|this chapter, appear like the activities of a small boy,
>|they are uncommon pastimes impossible for an ordinary human
>|child to execute.
70|Adi 14.6
71|TEXT 6
72|TEXT
73|balya-lilaya age prabhura uttana sayana
74|pita-mataya dekhaila cihna carana
75|SYNONYMS
76|balya-lilaya-in His pastimes as a child; age-first of all;
>|prabhura-of the Lord; uttana-turning the body; sayana-lying
>|down; pita-mataya-unto the parents; dekhaila-showed; cihna-
>|marks; carana-of the lotus feet.
77|TRANSLATION
78|In His first childhood pastimes the Lord turned upside down
>|while lying on His bed, and thus He showed His parents the
>|marks of His lotus feet.
79|PURPORT
80|The word uttana is also used to mean "lying down on the bed
>|face upwards" or "lying down flat on the bed." In some
>|readings the word is utthana, which means "standing up." In
>|His childhood pastimes the Lord tried to catch the wall and
>|stand up, but as an ordinary child falls down, so the Lord
>|also fell down and again took to lying on His bed.
81|Adi 14.7
82|TEXT 7
83|TEXT
84|grhe dui jana dekhi laghupada-cihna
85|tahe sobhe dhvaja, vajra, sankha, cakra, mina
86|SYNONYMS
87|grhe-at home; dui jana-the father and mother; dekhi-seeing;
>|laghu-pada-cihna-the marks of the lotus feet, which were
>|very small at that time; tahe-in those; sobhe-which were
>|beautifully visible; dhvaja-flag; vajra-thunderbolts;
>|sankha-conchshell; cakra-disc; mina-fish.
88|TRANSLATION
89|When the Lord tried to walk, in His small footprints the
>|specific marks of Lord Visnu were visible, namely, the flag,
>| thunderbolt, conchshell, disc and fish.
90|Adi 14.8
91|TEXT 8
92|TEXT
93|dekhiya donhara citte janmila vismaya
94|kara pada-cihna ghare, na paya niscaya
95|SYNONYMS
96|dekhiya-seeing all these marks; donhara-of the parents,
>|Sacimata and Jagannatha Misra; citte-in their hearts;
>|janmila-there was; vismaya-wonder; kara-whose; pada-cihna-
>|footprints; ghare-at home; na-does not; paya-get; niscaya-
>|certainty.
97|TRANSLATION
98|Seeing all these marks, neither His father nor His mother
>|could understand whose footprints they were. Thus struck
>|with wonder, they could not understand how those marks
>|could be possible in their home.
99|Adi 14.9
100|TEXT 9
101|TEXT
102|misra kahe,-balagopala ache sila-sange
103|tenho murti hana ghare khele, jani, range
104|SYNONYMS
105|misra kahe-Jagannatha Misra said; bala-gopala-Lord Krsna as
>|a child; ache-there is; sila-sange-along with the salagrama-
>|sila; tenho-He; murti hana-taking His transcendental form;
>|ghare-within the room; khele-plays; jani-I understand;
>|range-in curiosity.
106|TRANSLATION
107|Jagannatha Misra said, "Certainly child Krsna is with the
>|salagrama-sila. Taking His childhood form, He is playing
>|within the room."
108|PURPORT
109|When the form of the Lord is carved from wood, stone or any
>|other element, it is to be understood that the Supreme
>|Personality of Godhead is there. Even logically we can
>|understand that all material elements are expansions of the
>|energy of the Lord. Since the energy of the Supreme
>|Personality of Godhead is nondifferent from His personal
>|body, the Lord is always present in His energy, and He
>|manifests Himself on account of the ardent desire of a
>|devotee. Since the Lord is supremely powerful, it is
>|logical that He can manifest Himself in His energy. Deity
>|worship or worship of the salagrama-sila is not idol
>|worship. The Deity of the Lord in the house of a pure
>|devotee can act exactly as He can in His original
>|transcendental personality.
110|Adi 14.10
111|TEXT 10
112|TEXT
113|sei ksane jagi' nimai karaye krandana
114|anke lana saci tanre piyaila stana
115|SYNONYMS
116|sei ksane-immediately; jagi'-awakening; nimai-the Lord of
>|the name Nimai; karaye-does; krandana-crying; anke-on the
>|lap; lana-taking; saci-mother Saci; tanre-Him; piyaila-
>|caused to suck; stana-breast.
117|TRANSLATION
118|While mother Saci and Jagannatha Misra were talking, the
>|child Nimai woke up and began to cry, and mother Saci took
>|Him on her lap and allowed Him to suck her breast.
119|Adi 14.11
120|TEXT 11
121|TEXT
122|stana piyaite putrera carana dekhila
123|sei cihna paye dekhi' misre bolaila
124|SYNONYMS
125|stana-her breast; piyaite-while letting Him suck; putrera-
>|of her son; carana-lotus feet; dekhila-observed; sei-those
>|very; cihna-marks; paye-on the sole; dekhi'-seeing; misre-
>|Jagannatha Misra; bolaila-called for.
126|TRANSLATION
127|While mother Saci was feeding the child from her breast,
>|she saw on His lotus feet all the marks that were visible
>|on the floor of the room, and she called for Jagannatha
>|Misra.
128|Adi 14.12
129|TEXT 12
130|TEXT
131|dekhiya misrera ha-ila anandita mati
132|gupte bolaila nilambara cakravarti
133|SYNONYMS
134|dekhiya-by seeing; misrera-of Jagannatha Misra; ha-ila-
>|became; anandita-satisfied; mati-intelligence; gupte-
>|privately; bolaila-called for; nilambara cakravarti-of the
>|name Nilambara Cakravarti.
135|TRANSLATION
136|When Jagannatha Misra saw the wonderful marks on the sole
>|of his son, he became very joyful and privately called for
>|Nilambara Cakravarti.
137|Adi 14.13
138|TEXT 13
139|TEXT
140|cihna dekhi' cakravarti balena hasiya
141|lagna gani' purve ami rakhiyachi likhiya
142|SYNONYMS
143|cihna dekhi'-by seeing the marks; cakravarti-Nilambara
>|Cakravarti; balena-says; hasiya-smiling; lagna gani'-by
>|astrological calculation of the birth moment; purve-
>|formerly; ami-I; rakhiyachi-have kept; likhiya-after
>|writing all these things.
144|TRANSLATION
145|When Nilambara Cakravarti saw those marks, he smilingly
>|said, "Formerly I ascertained all this by astrological
>|calculation and noted it in writing.
146|Adi 14.14
147|TEXT 14
148|TEXT
149|batrisa laksana-mahapurusa-bhusana
150|ei sisu ange dekhi se saba laksana
151|SYNONYMS
152|batrisa-thirty-two; laksana-symptoms; maha-purusa-great
>|personality; bhusana-ornament; ei sisu-this child; ange-on
>|the body; dekhi-I see; se-those; saba-all; laksana-symptoms.
153|TRANSLATION
154|"There are thirty-two bodily marks that symptomize a great
>|personality, and I see all those marks on the body of this
>|child.
155|Adi 14.15
156|TEXT 15
157|TEXT
158|panca-dirghah panca-suksmah
159|sapta-raktah sad-unnatah
160|tri-hrasva-prthu-gambhiro
161|dvatrimsal-laksano mahan
162|SYNONYMS
163|panca-dirghah-five large; panca-suksmah-five fine; sapta-
>|raktah-seven reddish; sat-unnatah-six raised; tri-hrasva-
>|three small; prthu-three broad; gambhirah-three grave; dva-
>|trimsat-in this way thirty-two; laksanah-symptoms; mahan-of
>|a great personality.
164|TRANSLATION
165|" 'There are thirty-two bodily symptoms of a great
>|personality: five of his bodily parts are large, five fine,
>|seven reddish, six raised, three small, three broad and
>|three grave.'
166|PURPORT
167|The five large parts are the nose, arms, chin, eyes and
>|knees. The five fine parts are the skin, fingertips, teeth,
>|hair on the body and hair on the head. The seven reddish
>|parts are the eyes, soles, palms, palate, nails, and upper
>|and lower lips. The six raised parts are the chest,
>|shoulders, nails, nose, waist and mouth. The three small
>|parts are the neck, thighs and male organ. The three broad
>|parts are the waist, forehead and chest. The three grave
>|parts are the navel, voice and existence. Altogether these
>|are the thirty-two symptoms of a great personality. This is
>|a quotation from the Samudrika.
168|Adi 14.16
169|TEXT 16
170|TEXT
171|narayanera cihna-yukta sri-hasta carana
172|ei sisu sarva loke karibe tarana
173|SYNONYMS
174|narayanera-of Lord Narayana; cihna-yukta-with positive
>|marks; sri-hasta carana-the palm and the sole; ei-this;
>|sisu-baby; sarva loke-all the three worlds; karibe-will;
>|tarana-deliver.
175|TRANSLATION
176|"This baby has all the symptoms of Lord Narayana on His
>|palms and soles. He will be able to deliver all the three
>|worlds.
177|Adi 14.17
178|TEXT 17
179|TEXT
180|ei ta' karibe vaisnava-dharmera pracara
181|iha haite habe dui kulera nistara
182|SYNONYMS
183|ei ta'-this child; karibe-will do; vaisnava-of Vaisnavism,
>|or devotional service; dharmera-of the religion; pracara-
>|preaching; iha haite-from this; habe-there will be; dui-two;
>| kulera-dynasties; nistara-deliverance.
184|TRANSLATION
185|"This child will preach the Vaisnava cult and deliver both
>|His maternal and paternal families.
186|PURPORT
187|Only Narayana Himself or His bona fide representative can
>|preach the cult of Vaisnavism, or devotional service. When
>|a Vaisnava is born, he delivers both his maternal and
>|paternal families simultaneously.
188|Adi 14.18
189|TEXT 18
190|TEXT
191|mahotsava kara, saba bolaha brahmana
192|aji dina bhala,-kariba nama-karana
193|SYNONYMS
194|mahotsava-a festival; kara-observe; saba-all; bolaha-call;
>|brahmana-the brahmanas; aji-today; dina-day; bhala-
>|auspicious; kariba-I shall perform; nama-karana-the name-
>|giving ceremony.
195|TRANSLATION
196|"I propose to perform a name-giving ceremony. We should
>|observe a festival and call for the brahmanas because today
>|is very auspicious.
197|PURPORT
198|It is a Vedic principle to observe a festival in connection
>|with Narayana and brahmanas. Giving a child a particular
>|name is among the purificatory processes known as dasa-
>|vidha-samskara, and on the day of such a ceremony one
>|should observe a festival by worshiping Narayana and
>|distributing prasada, chiefly among the brahmanas.
199|When Nilambara Cakravarti, Sacimata and Jagannatha Misra
>|understood from the marks on the Lord's lotus feet that the
>|child Nimai was not an ordinary child but an incarnation of
>|Narayana, they decided that on that very same day, which
>|was very auspicious, they should observe a festival for His
>|name-giving ceremony. In this connection we can
>|particularly see how an incarnation of the Supreme
>|Personality of Godhead is ascertained by His bodily
>|symptoms, His activities and the prediction of the sastras.
>|By factual evidence a person can be accepted as an
>|incarnation of God, not whimsically or by the votes of
>|rascals and fools. There have been many imitation
>|incarnations in Bengal since the appearance of Lord
>|Caitanya, but any impartial devotee or learned man can
>|understand that Lord Caitanya Mahaprabhu was accepted as an
>|incarnation of Krsna not on the basis of popular votes but
>|by evidence from the sastras and bona fide scholars. It was
>|not ordinary men who accepted Sri Caitanya Mahaprabhu as
>|the Supreme Personality of Godhead. In the beginning His
>|identity was ascertained by learned scholars like Nilambara
>|Cakravarti, and later all His activities were confirmed by
>|the six Gosvamis, especially Srila Jiva Gosvami and Srila
>|Rupa Gosvami, and many other learned scholars, with
>|evidence from the sastra. An incarnation of God is such
>|from the very beginning of His life. It is not that by
>|performing meditation one can become an incarnation of God
>|all of a sudden. Such false incarnations are meant for
>|fools and rascals, not sane men.
200|Adi 14.19
201|TEXT 19
202|TEXT
203|sarva-lokera karibe ihan dharana, posana
204|'visvambhara' nama ihara,-ei ta' karana
205|SYNONYMS
206|sarva-lokera-of all people; karibe-will do; ihan-this child;
>| dharana-protection; posana-maintenance; visvambhara-the
>|name Visvambhara; nama-name; ihara-His; ei-this; ta'-
>|certainly; karana-the reason.
207|TRANSLATION
208|"In the future this child will protect and maintain all the
>|world. For this reason He is to be called Visvambhara."
209|PURPORT
210|The Caitanya-bhagavata also confirms that Sri Caitanya
>|Mahaprabhu, by His birth, has made the whole world peaceful,
>| as in the past Narayana protected this earth in His
>|incarnation as Varaha. Because of His protecting and
>|maintaining this world in the present Kali-yuga, Lord
>|Caitanya Mahaprabhu is Visvambhara, which refers
>|to one who feeds the entire world. The movement inaugurated
>|by Sri Caitanya Mahaprabhu when He was present five hundred
>|years ago is again being propagated all over the world, and
>|factually we are seeing its practical results. People are
>|being saved, protected and maintained by this Hare Krsna
>|movement. Thousands of followers, especially Western youths,
>| are taking part in this Hare Krsna movement, and how safe
>|and happy they feel can be understood from the expressions
>|of gratitude in their hundreds and thousands of letters.
>|The name Visvambhara is also mentioned in the Atharva-veda-
>|samhita (3.3.16.5): visvambhara visvena ma bharasa pahi
>|svaha.
211|Adi 14.20
212|TEXT 20
213|TEXT
214|suni' saci-misrera mane ananda badila
215|brahmana-brahmani ani' mahotsava kaila
216|SYNONYMS
217|suni'-hearing this; saci-of mother Saci; misrera-and of
>|Jagannatha Misra; mane-within the minds; ananda-pleasure;
>|badila-increased; brahmana-the brahmanas; brahmani-and
>|their wives; ani'-inviting them; mahotsava-a festival;
>|kaila-observed.
218|TRANSLATION
219|After hearing Nilambara Cakravarti's prediction, Sacimata
>|and Jagannatha Misra observed the name-giving festival in
>|great joy, inviting all the brahmanas and their wives.
220|PURPORT
221|It is the Vedic system to observe all kinds of festivals,
>|including birthday festivals, marriage festivals, name-
>|giving festivals and festivals marking the beginning of
>|education, by especially inviting brahmanas. In every
>|festival the brahmanas are to be fed first, and when the
>|brahmanas are pleased they bless the festival by chanting
>|Vedic mantras or the Hare Krsna maha-mantra.
222|Adi 14.21
223|TEXT 21
224|TEXT
225|tabe kata dine prabhura janu-cankramana
226|nana camatkara tatha karaila darsana
227|SYNONYMS
228|tabe-thereafter; kata-some; dine-days; prabhura-of the Lord;
>| janu-knees; cankramana-the crawling; nana-various;
>|camatkara-wonderful; tatha-also; karaila-caused; darsana-
>|the sight.
229|TRANSLATION
230|After some days the Lord began to crawl on His knees, and
>|He caused various wonderful things to be seen.
231|PURPORT
232|The Caitanya-bhagavata describes that one day while the
>|Lord was crawling upon His knees, the bells on His waist
>|ringing very sweetly, a snake came out to crawl in the yard
>|of the Lord, who captured the snake like a curious child.
>|Immediately the snake coiled over Him. The Lord as a child
>|then rested on the snake, and after some time the snake
>|went away, leaving aside the Lord .
233|Adi 14.22
234|TEXT 22
235|TEXT
236|krandanera chale balaila hari-nama
237|nari saba 'hari' bale,-hase gaura-dhama
238|SYNONYMS
239|krandanera-of crying; chale-on the pretense of; balaila-
>|caused to speak; hari-nama-the holy name of the Lord; nari-
>|ladies; saba-all; 'hari' bale-chant the holy name of the
>|Lord; hase-laughs; gaura-dhama-Lord Sri Caitanya as a child.
240|TRANSLATION
241|The Lord caused all the ladies to chant the holy names of
>|the Hare Krsna maha-mantra on the plea of His crying, and
>|while they chanted the Lord would smile.
242|PURPORT
243|In the Caitanya-bhagavata this pastime is described as
>|follows: "The Lord, with His beautiful eyes, would cry, but
>|He would stop immediately upon hearing the Hare Krsna maha-
>|mantra. When the ladies, understanding the fun of the Lord,
>|discovered that He would cry and then stop upon hearing the
>|chanting of the Hare Krsna mantra, they all took it as a
>|clue to chant Hare Krsna as soon as the Lord cried. Thus it
>|became a regular function. The Lord would cry, and the
>|ladies would begin chanting the Hare Krsna maha-mantra,
>|clapping their hands. In this way all the ladies of the
>|neighboring houses would assemble in the home of Sacimata
>|to join in the sankirtana movement twenty-four hours a day.
>|As long as the ladies continued to chant the Hare Krsna
>|maha-mantra, the Lord would not cry but very
>|pleasingly smile upon them."
244|Adi 14.23
245|TEXT 23
246|TEXT
247|tabe kata dine kaila pada-cankramana
248|sisu-gane mili' kaila vividha khelana
249|SYNONYMS
250|tabe-thereafter; kata dine-in a few days; kaila-did; pada-
>|legs; cankramana-movement; sisu-gane-all the children; mili'
>|-mingling together; kaila-executed; vividha-varieties;
>|khelana-sporting.
251|TRANSLATION
252|After some days the Lord began to move His legs and walk.
>|He mixed with other children and exhibited various sports.
253|Adi 14.24
254|TEXT 24
255|TEXT
256|ekadina saci kha-i-sandesa aniya
257|bata bhari' diya baila,-khao ta' basiya
258|SYNONYMS
259|eka-dina-one day; saci-mother Saci; kha-i-fused rice;
>|sandesa-sweetmeat; aniya-bringing; bata-tiffin dish; bhari'-
>|filling; diya-delivering; baila-said; khao-eat; ta'-now;
>|basiya-sitting down.
260|TRANSLATION
261|One day while the Lord was enjoying His playful sports with
>|the other little children, mother Saci brought a dish
>|filled with fused rice and sweetmeats and asked the child
>|to sit down and eat them.
262|Adi 14.25
263|TEXT 25
264|TEXT
265|eta bali' gela saci grhe karma karite
266|lukana lagila sisu mrttika khaite
267|SYNONYMS
268|eta bali'-saying this; gela-returned; saci-mother Saci;
>|grhe-in the house; karma-duties; karite-to execute; lukana-
>|hiding; lagila-began; sisu-the child; mrttika-dirt; khaite-
>|to eat.
269|TRANSLATION
270|But when she returned to her household duties, the child
>|hid from His mother and began to eat dirt.
271|Adi 14.26
272|TEXT 26
273|TEXT
274|dekhi' saci dhana aila kari' 'haya, haya'
275|mati kadi' lana kahe 'mati kene khaya'
276|SYNONYMS
277|dekhi'-seeing this; saci-mother Saci; dhana-rushing; aila-
>|came back; kari'-making a noise; haya, haya-"What is this!
>|What is this!"; mati-dirt; kadi'-snatching; lana-taking;
>|kahe-she said; 'mati kene khaya'-why is the child eating
>|dirt?
278|TRANSLATION
279|Seeing this, mother Saci hastily returned and exclaimed, "
>|What is this! What is this!" She snatched the dirt from the
>|hands of the Lord and inquired why He was eating it.
280|Adi 14.27
281|TEXT 27
282|TEXT
283|kandiya balena sisu,-kene kara rosa
284|tumi mati khaite dile, mora kiba dosa
285|SYNONYMS
286|kandiya-while crying; balena-says; sisu-the child; kene-why;
>| kara-you become; rosa-angry; tumi-you; mati-dirt; khaite-
>|to eat; dile-gave Me; mora-My; kiba-what is; dosa-fault.
287|TRANSLATION
288|Crying, the child inquired from His mother, "Why are you
>|angry? You have already given Me dirt to eat. What is My
>|fault?
289|Adi 14.28
290|TEXT 28
291|TEXT
292|kha-i-sandesa-anna yateka-matira vikara
293|eho mati, seha mati, ki bheda-vicara
294|SYNONYMS
295|kha-i-fused rice; sandesa-sweetmeat; anna-eatables; yateka-
>|all; matira-of dirt; vikara-transformations; eho-this is
>|also; mati-dirt; seha-that; mati-dirt; ki-what; bheda-of
>|difference; vicara-consideration.
296|TRANSLATION
297|"Fused rice, sweetmeats and all other eatables are but
>|transformations of dirt. This is dirt, that is dirt. Please
>|consider. What is the difference between them?
298|Adi 14.29
299|TEXT 29
300|TEXT
301|mati-deha, mati-bhaksya, dekhaha vicari'
302|avicare deha dosa, ki balite pari
303|SYNONYMS
304|mati-dirt; deha-this body; mati-dirt; bhaksya-eatable;
>|dekhaha-just try to see; vicari'-by consideration; avicare-
>|without considering; deha-you put; dosa-fault upon Me; ki-
>|what; balite-to say; pari-I am able.
305|TRANSLATION
306|"This body is a transformation of dirt, and the eatables
>|are also a transformation of dirt. Please reflect upon this.
>| You are blaming Me without consideration. What can I say?"
307|PURPORT
308|This is an explanation of the Mayavada philosophy, which
>|takes everything to be one. The necessities of the body,
>|namely, eating, sleeping, mating and defending, are all
>|unnecessary in spiritual life. When one is elevated to the
>|spiritual platform there are no more bodily necessities,
>|and in activities pertaining to the bodily necessities
>|there are no spiritual considerations. In other words, the
>|more we eat, sleep, have sex and try to defend ourselves,
>|the more we engage in material activities. Unfortunately,
>|Mayavadi philosophers consider devotional activities to be
>|bodily activities. They cannot understand the simple
>|explanation in Bhagavad-gita (14.26):
309|mam ca yo 'vyabhicarena
310|bhakti -yogena sevate
311|sa gunan samatityaitan
312|brahma-bhuyaya kalpate
313|"Anyone who engages in spiritual devotional service without
>|motivation, rendering such service for the satisfaction of
>|the Lord, is elevated immediately to the spiritual platform,
>| and all his activities are spiritual." Brahma-bhuyaya
>|refers to Brahman (spiritual) activities. Although Mayavadi
>|philosophers are very eager to merge into the Brahman
>|effulgence, they have no Brahman activities. To a certain
>|extent they recommend Brahman activities, which for them
>|means engagement in studying the Vedanta and Sankhya