20141215 Śrī Kṛṣṇa Caitanya Book Compilation

Śrī Kṛṣṇa Caitanya Book work 15^th December in New Delhi, India

By His Holiness Jayapatākā Swami Guru Mahārāja

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Deva Gaurāṅga Dāsa: [Reads ślokas from 8.73 to 8.91 – 15:40]

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.73

jagadguru gaura-viṣṇura lokaśikṣārtha yathāvidhi viṣṇu o tadīya-pūjana—

yathā-vidhi kari’ prabhu śrī-viṣṇu-pūjana
tulasīre jala diyā karena bhojana

Translation: The Lord then worshiped Viṣṇu according to regulation, and after watering tulasī, He took His meal.

Jayapatākā Swami: Just a as the teacher sometimes takes the chalk and shows the students how to write or do something. So similarly, Mahāprabhu, He taught by His example how to lead a spiritual life. Before eating, He would always water the tulasī plant.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.74

bhojanānte nimāira nirjane pāṭhābhyāsa —

bhojana kariyā mātra prabhu sei-kṣaṇe
pustaka laiyā giyā vasena nirjane

Translation: Immediately after taking His meal, the Lord took His books and sat in a solitary place.

Jayapatākā Swami: After finishing his meal, Mahāprabhu would go in a solitary place and study His books. He would see the commentaries made on the Sanskrit and then He would write His own commentaries on the commentaries.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.75

ekāgratā dekhāiyā svayaṁ kalāpavyākaraṇa-sūtrera ṭippanī racana—

āpane karena prabhu sūtrera ṭippanī
bhulilā pustaka-rase sarva-deva-maṇi

Translation: The Lord, who is the crest jewel amongst the demigods, fully absorbed Himself in His studies and composed His own commentary on the sūtras.

Commentary: The words sūtrera ṭippanī refers to the commentary on the commentary of Kātantra-sūtra, composed by Sarva Varmā. The phrase sarva-deva-maṇi means “the Lord of lords.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:  gaṅgāra opāra,-kuliẏā arthāt bartamāna navadbīpa-sahara.

sūtrera ṭippanī,—sarvakarmā-kṛta kātantra-sūtrera ṭīkāra ṭīkā. sarvadevamaṇi,—sarveśvareśvara.

Jayapatākā Swami: In this way, he was displaying the pastime of enjoying the study of books and learning. The jewel of the transcendentalist was just spending His boyhood in this way.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.76

putrera pāṭhābhyāse manoyoga-darśane miśrera harṣa vihvalatā—

dekhiyā ānande bhāse miśra-mahāśaya
rātri-dine hariṣe kichui nā jānaya

Translation: Seeing His son studying attentively, Jagannātha Miśra floated in an ocean of happiness and forgot whether it was day or night.

Jayapatākā Swami: Seeing how His son had so much spontaneous attraction to study, the joy of Jagannātha Miśra knew no bounds. He watched his son studying day and night and in this way, he was so blissful and nothing to say. Seeing his son study day and night, Jagannātha Miśra was not aware how the time was running out and he was not aware of how the time passed.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.77

putramukha darśane miśrera alaukika harya—

dekhite dekhite jagannātha putra-mukha
niti-niti pāya anirvacanīya sukha

Translation: Every day Jagannātha Miśra felt indescribable happiness on seeing the face of his son.

Commentary: The word niti-niti means “regularly” or “daily.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Nitiniti, —nityai, pratyahai.

Jayapatākā Swami: Jagannātha Miśra, seeing the beautiful face of his dear son, he tasted spiritual, inexplicable ecstasy at every step.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.78

sevya-putrera rūpa-darśane sevaka-pitāra sāndrasevānanda-sukha tanmayatā —

ye-mate putrera rūpa kare miśra pāna
“saśarīre sāyujya haila kibā tā’na!”

Translation: Śrī Miśra drank the nectarean beauty of his son’s form in such a way that it appeared he had merged his body with the Lord!

Commentary: The words saśarīre sāyujya are explained as follows: When a conditioned soul is freed from the gross and subtle bodies, or designations, he attains the liberation of brahma-sāyujya, or merging with Brahman, or, in other words, he becomes dormant. This is the conclusion of the impersonalists. But Jagannātha Miśra is nondifferent from Vasudeva, the shelter of vātsalya-rasa in the transcendental realm of Goloka, beyond the material creation. He was so absorbed in seeing the beautiful form of Gaura, the Personality of Godhead, as his son that he continually remained merged in an ocean of bliss. Ordinary people did not consider him as Vasudeva, the personification of pure goodness; they considered him a conditioned soul, fit for sāyujya-mukti like themselves. In fact, they considered Jagannātha Miśra had already attained sāyujya-mukti, the state of becoming dormant, in his present gross and subtle bodies. But, according to Caitanya-caritāmṛta (Madhya 6.268), “A pure devotee does not like even to hear about sāyujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord.” Also in Caitanya-caritāmṛta (Madhya 9.267): “Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.” In this regard, one should refer to the descriptions of the pure devotional service performed by Ṛṣabhadeva’s son, Bharata, as narrated by Śrī Śukadeva Gosvāmī to Mahārāja Parīkṣit in Śrīmad Bhāgavatam (5.14.44). Descriptions of sāyujya-mukti are found in the Madhva-sampradāya’s philosophy of śuddha-dvaita. Unless there is a reciprocation between the worshipable Supreme Lord and His servants, the mood of worshiper and worshipable cannot exist. Therefore the sāyujya-mukti referred to herein is the attainment of the lotus feet of Viṣṇu; it certainly does not refer to becoming one with the Lord or merging with Brahman.

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Saśarīre sāyujya,-māyāvaddha jīvera sthūla o liṅga deha arthāt upādhidvaya rahita hailei brahma-sāyujya-mukti vā suṣupti daśā-lābha ghaṭe,—ihāi kevalādvaitavādī jñānigaṇera siddhānta. kintu māyātīta aprākṛta dhāma golāke vatsalarasera āśrayavigraha vasudevabhinna jagannātha -miśra putrajñajñāne svayaṁrūpa bhagavān śrī-gaurera rūpa-darśane ekānta tanmayatā vā tadgatacittatā lābha kariyā sevānanda sāgare etai nimagna thākilena ye, bahir-darśane bhedavādī sādhāraṇa loke tāṅhāke śuddhasattva vasudeva nā jāniyā tāhāderai nyāya ekajana baddha-jīva-jñāne brahma-sāyujya vā suṣupti-daśākei bahumānanapūrvaka mane karita,—tini yena skula o liṅga-dehera sahitai sāyujya-mukti arthāt suṣupti-daśā lābha kariyāchena, kintu vastutaḥ (caiḥ caḥ madhya 6ṣṭha paḥ 268)—“sāyujya śunite bhaktera haya ghṛṇā bhaya. naraka vāñchaye tabu sāyujya nā laya.’’ (ai madhya 9ma paḥ 267)—“pañca-vidha mukti tyāga kare bhaktagaṇa. ‘phalgu’ kari’ mukti dekhe narakera sama.’’ bhāg 5.14.43 śloke parīkṣitera nikaṭa śrī-śukadevakartṛka ṛṣabha-tanaya bharatera śuddha-bhagad-bhakti-varṇana prasaṅga draṣṭavya. Emadhva-sampradāyera śuddhadvaita-vicāre sāyujya-muktira kathā ullikhita āche. sevya śrī-bhagavānera sahita sevakavastra yukta nā haile sevya-sevaka-bhāvera sambhāvanā nāi,—ei arthei viṣṇvaṅghrilābhera ‘sāyujya’ kathita haiyāche. sesthale ‘sāyujya’ śabde ‘kaivalya’ vā nirvāṇa-mukti uddiṣṭa haya nāi.

Jayapatākā Swami: Jagannātha Miśra was drinking the beauty of his boy’s form with such a single mindedness that it almost appeared that he has merged his consciousness with the Lord. It seemed as if he had achieved the sayujya-mukti. Although the sayuja-mukti is praised by the jñānīs, the devotees either fear it or hate it. So, Jagannātha Miśra’s consciousness was absorbed in meditating on his son’s beauty.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.79

vastutaḥ miśrera sāyujya-muktira prati vitṛṣṇā o phantu-buddhi —

sāyujya vā kon aupādhi sukha tā’ne
sāyujyādi-sukha miśra alpa kari’ māne

Translation: Jagannātha Miśra, however, considered the happiness of merging with the Lord to be most insignificant.

COMMENTARY [Not Read]: The word kon means “for what use.” The word tā’ne means “to him” or “for him.”

The words aupādhi sukha refer to the happiness derived through one’s gross and subtle bodies from one’s temporary sense gratification and desire for liberation. This is nothing like the happiness experienced by the ātmārāmas, or self-satisfied souls, from their unalloyed service to Gaura-Kṛṣṇa.

The word alpa means “tiny,” “insignificant,” or “pseudo.” It is stated in the Caitanya-caritāmṛta (Ādi 6.44 and 7.85, 97-98): “The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it. For a devotee who has actually developed bhāva, the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea. Compared to the ocean of transcendental bliss that is tasted by chanting the Hare Kṛṣṇa mantra, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal. My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.” In the chapter of Bhakti-rasāmṛta-sindhu describing the glories of pure devotional service, it is stated:

manāg eva prarūḍhāyāṁ      hṛdaye bhagavad ratau
puruṣārthās tu catvāras      tṛṇāyante samantataḥ

“Any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification, and liberation.

brahmānando bhaved eṣa      cet parārdha-guṇī-kṛtaḥ
naiti bhakti-sukhāmbhodheḥ      paramāṇu-tulām api

“If brahmānanda, the bliss of merging in the Brahman effulgence, were multiplied one hundred trillion times, it would still not equal even an atomic fragment of the ocean of transcendental bliss felt in devotional service.” Śrīdhara Svāmī has written in his Bhāvārtha-dīpikā as follows: “Virtuous people who joyfully relish recitation of Your sweet pastimes consider the four goals of human life to be insignificant. The mind absorbed in bhakti, without desire for insignificant things, brings people to life with prema. Those devotees who are absorbed only in service to the lotus feet of Kṛṣṇa have no desire for liberation.”

One may also refer to the following verses from the Śrīmad Bhāgavatam: 3.4.15, 3.25.34 and 36, 4.9.10, 4.20.25, 5.14.43, 6.11.25, 6.17.28, 7.6.25, 7.8.42, 8.3.20, 9.21.12, 10.16.37, 11.14.14, and 11.20.34.

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Kona, —kisera (tucchārthe). tā’ne,—tāṅhāra nikaṭa vā tāṅhāra pakṣe.

Aupādhika sukha,—sthūla o sūkṣma upādhidvārā sthūlajagate o manomaya rājye nijendriyatarpaṇamūlaka ye anitya bubhukṣā o mumukṣā janita sukhodaya haya, tāhā ātmārāmadigera nirupādhi gaurakṛṣṇa-sevā sukha nahe.

alpa,—kṣudra, tuccha, phalpa; caiḥ caḥ ādi 6ṣṭha paḥ 43 o 7ma paḥ 85, 97-98—“kṛṣṇa-dāsābhimāne ye ānandasindhu. koṭi brahmasukha nahe tā’ra eka bindu.... pañcama puruṣārtha—premānandāmṛtasindhu. brahmādi ānanda yāṅra nahe eka bindu. kṛṣṇa-nāme ye ānanda-sindhu-āsvādana. brahmānanda tāṅ’ra āge khātodaka-sama.’’ Śrī-hari-bhakti-sudhodaye 14 aḥ 36 śloka “tvatsākṣāt karaṇāhlāda viśuddhāvdhisthitasya me. sukhāni goṣpadāyante brāhmaṇyapi jagadguro.’’ bhaḥ raḥ siḥ pūrva laḥ śuddha bhakti-māhātmya-varṇana-prasaṅge—“manāgeva prarūḍhāyāṁ hṛdaye bhagavadratau. puruṣārthāstu catvārastṛṇāyante samantataḥ.’’ “brahmānando bhavedeṣa cet parārdhaguṇīkṛtaḥ. naiti bhakti-sukhāmbhodheḥ paramāṇutulāmapi.’’ Śrīdhara-kṛta bhāvārtha-dīpikā ṭīkāya—“tvatkathāmṛta pāthādhau viharanto mahāmudaḥ. kurvanti kṛtinaḥ keciccaturvargaṁ tṛṇopamam’’ “tatrāpi ca viśeṣeṇa gatimaṇvīmanicchataḥ. bhaktihṛtamanaḥprāṇān premaṇā tān kurute janān.’’ “śrī-kṛṣṇa-caraṇāmbhoja-sevā-nirvṛtacetasām. eṣāṁ mokṣāya bhaktānāṁ na kadācit spṛhā bhavet.’’ evaṁ bhāg 3.4.15; 3.25.34,36; 4.9.10; 4.20.25; 5.14.43; 6.11.25; 6.17.28; 7.6.25; 7.8.42; 8.3.20; 9.21.12; 10.16 37; 11.14.14; 11.20.34 prabhṛti śloka draṣṭavya.

Jayapatākā Swami: Actually, the parental mellow of Jagannātha Miśra was very exalted and it made the happiness of sayujya-mukti very insignificant in comparison.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.80

granthakārera bhagavad-viśvambharapitā miśrake vandanā —

jagannātha-miśra-pā’ya bahu namaskāra
ananta-brahmaṇḍa-nātha putra-rūpe yāṅ’ra

Translation: I offer unlimited obeisances at the feet of Śrī Jagannātha Miśra, whose son was the Lord of innumerable universes.

Jayapatākā Swami: I take this opportunity to offer my obeisances thousands of times to Jagannātha Miśra who is the father of the Lord of the unlimited millions of universes.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.81

sevya-putra-darśane sevaka pitāra ānanda-samudre majjana—

ei-mata miśracandra dekhite putrere
niravadhi bhāse vipra ānanda-sāgare

Translation: In this way, whenever he saw his son, Śrī Miśracandra would float in an ocean of bliss.

Commentary: The word miśracandra is the family surname with candra added out of affection.

Jayapatākā Swami: Seeing the transcendental beauty of his son, it was as if Jagannātha Miśra was swimming in the ocean of spiritual bliss.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.82

saundarye kāmakoṭi gaura-rūpa-varṇana—

kāmadeva jiniyā prabhu se rūpavān
prati-aṅge aṅge se lāvaṇya anupama

Translation: The beauty of the Lord surpassed that of Cupid. Each of His limbs was extraordinarily beautiful.

Jayapatākā Swami: The Lord’s beauty defeated the beauty of Cupid. In fat, every limb of the Lord, every part of His body was transcendentally beautiful.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.83

aprākṛta-snehavatsala miśrera martyābhimāne putrera amaṅgalāśaṅkā—

ihā dekhi’ miśracandra cintena antare
“ḍākinī dānave pāche putre bala kare”

Translation: Seeing the beauty of his son, Jagannātha Miśra thought, “I’m afraid that my son may be attacked by ghosts or demons.”

Commentary: The word ḍākinī refers to a female follower of Rudra, a follower of Bhadrakālī, a witch, or a sorceress. The word dānava refers to the sons of Danu, the wife of Kaśyapa Muni and daughter of Prajāpati Dakṣa. The words bala kare mean “to overpower” or “to influence.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Miśracandra, kulopādhi vā nāmera paścāt sādhāraṇataḥ ādarārthe candra-śabvaṭī vyavahṛta haya.

Ḍākinī,—[ḍāka arthāt rudrānucara piśāca-—hanana (strī-liṅge) īpa] ‘ḍāina’, bhadrakālīra gaṇa, piśācī māyāvinī, kuhakinī. dānaba, maharṣi kaśyapera patnī, prajāpati dakṣera kanyā danura garbhajāta santāna, danuja.

Bala kare,—bala vā prabhāva vistāra kare.

Jayapatākā Swami: Then Jagannātha Miśra’s mood changed. Seeing the beauty of His son, inside He became anxious that He is so beautiful, may be the demons, witches, evil spirits, ḍākinīs and dānavīs, piśācīs would cast their evil influence on this boy.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.84

bighnanāśārtha miśra-kartṛka putrake kṛṣṇera nikaṭa samarpaṇa-phale. nimāira hāsya—

bhaye miśra putre samarpaye kṛṣṇa-sthāne
hāse prabhu gauracandra āḍe thāki’ śune

Translation: Out of fear, Śrī Miśra surrendered his son at the lotus feet of Kṛṣṇa, as Gauracandra smiled while watching from a secluded place.

Commentary: The word āḍe is a corruption of the word antarāle, which means “from behind.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Āḍe,—āḍāle, ‘antarāle’-śabdera apabhraṁśa.

Jayapatākā Swami: With these thoughts in his mind, Jagannātha Miśra, with folded hands, prayed to his dear Lord Kṛṣṇa, ‘Whatever I have is Yours. Therefore, this boy is also offered at Your lotus feet. Please protect Him from these evil spirits. Nimāi, hearing His father’s prayers, could not help but laugh to Himself.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.85

putra-rakṣaṇārtha-kṛṣṇa-samīpe miśrera prārthanā —

miśra bole,—“kṛṣṇa, tumi rakṣitā sabāra
putra-prati śubha-dṛṣṭi karibā āmāra

Translation: Jagannātha Miśra prayed, “O Kṛṣṇa, You are the protector of all. Please glance mercifully on my son.

Commentary: The word rakṣitā means “the protector” or “the deliverer.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Rakṣitā,—rakṣitṛ-śabda, rakṣākartā, trātā.

Jayapatākā Swami: “O Lord Kṛṣṇa, You are the protector of everyone, please cast Your auspicious glance on my son and protect him from all kinds of evil influences.”

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.86

kṛṣṇapada-smaraṇakārīra ādhibhautikādi vighnanāśa—

ye tomāra caraṇa-kamala smṛti kare
kabhu vighna nā āise tāhāna mandire

Translation: “Whoever remembers Your lotus feet will never face any disturbances at home.”

Commentary: Places where forgetfulness of Viṣṇu is prominent are known as sinful places. Such places are inhabited by abominable species like ghosts, witches, and evil spirits. The devotees of the Lord are demigods. Because the devotees always remember the Lord, wherever they reside is known as a sacred place. It is stated in the Śrīmad Bhāgavatam (10.2.33):

tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho

“O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.”

And in the Śrīmad Bhāgavatam (11.4.10):

tvāṁ sevatāṁ sura-kṛtā bahavo ’ntarāyāḥ
svauko vilaṅghya paramaṁ vrajatāṁ padaṁ te
nānyasya barhiṣi balīn dadataḥ sva-bhāgān
dhatte padaṁ tvam avitā yadi vighna-mūrdhni

“The demigods place many obstacles on the path of those who worship You to transcend the temporary abodes of the demigods and reach Your supreme abode. Those who offer the demigods their assigned shares in sacrificial performances encounter no such obstacles. But because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacle the demigods place before him.”

Also in the Śrīmad Bhāgavatam (3.22.37):

śārīrā mānasā divyā
vaiyāse ye ca mānuṣāḥ
bhautikāś ca kathaṁ kleśā
bādhante hari-saṁśrayam

“Therefore, O Vidura, how can persons completely under the shelter of Lord Kṛṣṇa in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?” In the Garuḍa Purāṇa it is stated:

na ca durvāsasaḥ śāpo
vajraṁ cāpi śacī-pateḥ
hantuṁ samarthaṁ puruṣaṁ
hṛdisthe madhusūdane

“One who has realized Madhusūdana within his heart cannot be killed by the curse of Durvāsā or the thunderbolt of Indra, the husband of Śacī.”

And in the Nāradīya Purāṇa it is stated:

yatra pūjā-paro viṣṇos
tatra vighno na bādhate
rājā ca taskaraś cāpi
vyādhayaś ca na santi hi

pretāḥ piśācāḥ kuṣmāṇḍā
grahā bāla-grahās tathā
ḍākinyo rākṣasāś caiva
na bādhas te ’cyutārcakam

“Neither a king, a thief, nor disease can create obstacles for one engaged in worshiping Lord Viṣṇu. A person engaged in the worship of Acyuta cannot be checked by ghosts, witches, evil spirits, planets, sorceresses, or other demons.” One may also refer to Bhakti-sandarbha (122) in this regard.

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Viṣṇu-smṛtibihīna sthānagulii pāpasthāna nāme abhihita.

sei sthānai abara-yoniprāpta bhūta-preta-ḍākinī prabhṛtira basati-sthala. Bhagavad-bhaktagaṇai devatā. tāṅhādera bhagavat-smṛti-pūrṇa avasthiti-kṣetrei puṇyamaya sthāna baliyā parijñāta. (bhāg 10/2/33)—“tathā na te mādhava tāvakāḥ kvacidbhraśyanti mārgāttvayi baddhasauhṛdāḥ . tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho.’’ (bhāg 11/8/10)—“tvāṁ sevatāṁ surakṛtā bahubo'ntarāyāḥ svauko vilaṅghya paramaṁ vrajatāṁ padaṁ te. nānyasya varhiṣi balīn dadataḥ svabhāgān dhatte padaṁ tvamavitā yadi vighna mūrdhni.’’ (bhāg 3/22/37)—“śārīrā mānasā divyā vaiyāse ye ca mānuṣāḥ. bhautikāśca kathaṁ kleśā vādheran harisaṁśraṣam ..’’ (garuḍe) “na ca durvāsasaḥ śāpo vajrañcāpi śacīpateḥ. hantuṁ samarthaṁ puruṣaṁ hṛdisthe madhusūdane.’’ (bṛhannāradīye)—“yatra pūjā paro viṣṇostatra vighno na vādhate. rājā ca taskaraścāpi vyādhayaśca na santi hi. pretāḥ piśācāḥ kummāṇḍā grahā bālagrahāstathā. ḍākinyo rākṣasāścaiva na vādhaste'cyutārcakam.’’—(bhakti-sandarbhe 122 saṁkhyā) draṣṭavya.

Jayapatākā Swami: Whoever remembers your lotus feet or engages in your worship is freed from the disturbances that are placed by the demigods, by the demons, or by any material illness or other obstacles simply by remembering your lotus feet.

I have combined the ṭīkās.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.87

kṛṣṇa-smṛtiśūnya sthānei vighnādhiṣṭhāna—

tomāra smaraṇa-hīna ye ye pāpa-sthāna
tathāya ḍākinī-bhūta-preta-adhiṣṭhāna”

Translation: “Those sinful places where You are not remembered are the residences of ghosts, witches, and evil spirits.”

Jayapatākā Swami: Jagannātha Miśra continued, “Those places in which your remembrance is absent are sinful places and the residence of demons, witches, she-devils and evil spirits.”

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.88

tathāhi (bhāḥ 10.6.3) —

bhagavacchravaṇa-kīrtanādi-varjita sthānei vighnakāraka apadevatādhiṣṭhāna—

na yatra śravaṇādīni
rakṣo-ghnāni sva-karmasu
kurvanti sātvatāṁ bhartur
yātudhānyaś ca tatra hi

Translation: My dear King, wherever people in any position perform their occupational duties of devotional service by chanting and hearing [śravaṇaṁ kīrtanaṁ viṣṇoḥ], there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Personality of Godhead was personally present.

Commentary: When Mahārāja Parīkṣit heard that the fearful child-killer Pūtanā wandered through various villages killing children on the order of Kaṁsa, he was full of anxiety for Kṛṣṇa. At that time Śrī Śukadeva Gosvāmī spoke this verse in order to relieve the king’s anxiety.

This verse was spoken by Śukadeva Gosvāmī to the apprehensive Parīkṣit Mahārāja to confirm that since Pūtanā was engaged in sinful activities, she would certainly die. Places where the hearing and chanting of Kṛṣṇa’s names are not present are full of demoniac influence, but wherever the Lord is present there is no question of fear. (Śrīdhara Svāmī)

After hearing that Pūtanā was roaming about killing children, one may fearfully inquire, “Alas, what was the position of the other baby boys in Śrī Nanda’s village?” Śrī Śukadeva spoke this verse in answer to this question. If one indirectly hears and chants the names of Kṛṣṇa in the course of performing one’s occupational duties like sacrifices, then one can never be exploited by demonesses; and if one directly hears and chants the names of Kṛṣṇa, then there no question of any influence from them. The word sātvata, or the Lord of the devotees, confirms that what to speak of the hearing and chanting the Lord’s names, even hearing and chanting the names of His devotees destroys all demoniac influences. The demons exhibit their influence only in places where the Lord’s names are not heard or chanted. The meaning of this verse can also be as follows:

One may raise the doubt—“Were all the children of that time killed by Pūtanā or not?” Śrī Śukadeva Gosvāmī spoke this verse in answer to this question. The above purport is applicable here. Other than the baby boys who heard and chanted Kṛṣṇa’s names, the Lord had Pūtanā kill all those who were averse to Him and belonging to Kaṁsa’s party. The foolishness of Kaṁsa is displayed in this incident. In spite of the Lord’s personal presence, the arrival of wicked Pūtanā in Vraja and her disturbances there were only to nourish the pastimes of the Lord, which give pleasure to the entire world and increase the love and affection of the Vrajavāsīs headed by Yaśodā. These incidents are all arranged by the Lord’s līlā-śakti, or pleasure potencies. The word līlā-śakti here refers to one of the three principle energies in Vaikuṇṭha and Vṛndādevī in Vṛndāvana. (Śrī Jīva Gosvīmī’s Laghu-toṣaṇī)

This verse was spoken by Śrī Śukadeva to the anxious Mahārāja Parīkṣit to confirm that since Pūtanā was engaged in sinful activities, she would certainly die. Villages and cities where persons are engaged in fruitive activities that are fructified or unfructified and are devoid of hearing or chanting the names of Kṛṣṇa, who is the Lord of the devotees, are influenced by demonesses. Such demonesses cannot disturb a place where hearing and chanting about Kṛṣṇa is the main activity, and where hearing and chanting about Kṛṣṇa is the only activity it is impossible for them to create any mischief. What then can be said about the place where the Lord is personally present? (Śrī Viśvanātha Cakravartī’s Sārārtha-darśinī)

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Bhayaṅkarī bālaghātinī pūtanā kaṁsakartṛka preritā haiyā grāme grāme śiśuhatyā kariyā beḍāiteche, śuniyā śrī-kṛṣṇera nimitta śaṅkākulacitta rājā parīkṣitke śrī-śukadeva abhaya pradāna kariyā balitechena,—

Anbaya. svakarmasu (yajñādyanuṣṭhāneṣu pravartamānāḥ) yatra (purādiṣu) sātvatāṁ (bhaktānāṁ vaiṣṇavānāṁ) bhartuḥ (pālakasya rakṣakasya bhagavataḥ śrī-kṛṣṇasyetyarthaḥ) rakṣoghnāni (rakṣāṁsi vighnāna ityarthaḥ ghnanti vināśayanti yāni tāni) śravaṇādīni (śravaṇa kīrtanādi mukhya bhaktyaṅgāni na kurvanti, tatra (tasmin kṛṣṇa-varjita sthāne) hi (eva) yātudhānyaḥ ca (rākṣasyaḥ prabhavanti ca iti śeṣaḥ).

Anuvāda. yadi sva-sva karmānuṣṭhānādite pravṛtta janagaṇa ye-sthāne bhaktapālaka bhagavān śrī-kṛṣṇera rakṣaḥ prabhṛti vighnavināśaka śravaṇa-kīrtanādi bhaktyaṅga anuṣṭhāna kare nā, se sthānei rākṣasīgaṇa prabhāva vistāra kare.

Tathya. “śrī-kṛṣṇa-viṣaye śaṅkamāna rājā-parīkṣitera prati śrī-śukadeva ‘pūtanā aviṣaye pravṛtta haiyāche, se niścayai maribe’ ihā balite giyā ei ślokera avatāraṇā karitechena. ye-sthāne śrī-kṛṣṇera śravaṇa-kīrtanādi (bhaktira anuṣṭhāna) nāi, sei sthānei uhādera śakti (lakṣita vā vidyamāna); parantu sākṣād-bhagavān vartamāna thākile āra bhaya ki? —ihāi bhāvārtha.’’ (śrīdhara)

‘Pūtanā śiśuhatyā kariyā veḍāiteche, —ihā śuniyā yadi āśaṅkā haya, —āhā, śrī-nanda-vrajavālakagaṇera tatkāle kirūpa avasthā dāṅḍāiyāchila? Taduttare śrī śukadeva ei śloka balitechena. yajñādi svakarma-samūhe miśrabhāveo yadi śrī-kṛṣṇera śravaṇa kīrtanādi karā yāya, tāhā haileo rākṣasī prabhṛti prabhutva lābha karite pāre nā; āra pradhāna-bhāve śrī-kṛṣṇera śravaṇa-kīrtanādi karile ta’ ādau pāre nā; ‘sātvata arthāt bhaktagaṇera patira’ ei vākye bhagavānera nijanāma-śravaṇa-kīrtanādi prabhāve ta’ kathāi nāi, bhakta-gaṇerao nāma-śravaṇa kīrtanādi-prabhāve rākṣasādi vinaṣṭa haya. Bhagavān-nāma śravaṇa-kīrtana varjita sthānei uhārā prabhutva lābha kare.’ athavā ślokaṭīra eirūpa arthao haite pāre,—

Esthale āśaṅkā haite pāre, —tāhā haile tatkāle sakala śiśui ki pūtanā kartṛka vinaṣṭa haiyāchila?’ taduttare śrī-śukadeva ei śloka balitechena. ‘esthale pūrvavat artha karite haibe. tatkāle kṛṣṇera śravaṇa-kīrtanakārī śiśugaṇa vyatīta anya ye sakala bhagavad-vimukha kaṁsapakṣīya bālaka chila, śrī-bhagavān tāhādigake sei pūtanā-dvārāi hatyā karāiyāchilena,—ihāi bhāvārtha. etaddvārā kaṁsera mūḍhatāi pradarśita haiyāche. tabe ye sei sākṣād-bhagavānera adhiṣṭhāna sattveo vraje tādṛśī duṣṭā pūtanāra āgamana evaṁ tādṛśa utpāta kariyāchila, tāhā nikhila-lokānandaka śrī-bhagavalīlā-sampadera nimitta evaṁ svīya jananī prabhṛti vrajavāsigaṇera nija viṣayaka premaviśeṣera vardhana nimitta bhagavānera svarasavardhinī līlā-śakti dvārāi sampādita haya —ihāi bhāvārtha. esthale līlā śabde vaikuṇṭhe mukhyā-śaktitrayera anyatamā evaṁ vṛndāvane śrī-kṛṣṇa-līlāya vṛndārūpei tāṅhāke jānite haibe.’ (śrī-jīva-prabhu kṛta ‘laghu-toṣaṇī’).

Śrī-kṛṣṇa-viṣaye śaṅkamāna parīkṣit-rājāke śrī-śukadeva ‘putanā aviṣaye pravṛttā haiyāche, se niścayai maribe’ ihā balite giyā ei ślokera avatāraṇā karitechena. duṣṭa o adṛṣṭaphala sva-sva karmasamūhe pravṛtta janagaṇa ye sakala pura-grāmādite sātvata- pati śrī-kṛṣṇera śravaṇa-kīrtanādi kare nā, sei sakala sthānei rākṣasīgaṇa prabhutva vistāra kare. ye sthāne pradhānabhāvei śrī-kṛṣṇera śravaṇa-kīrtanādi karā yāya, seisthale ta’ uhārā atyācāra karibei nā; āra ye sthāne kevalamātra śrī-kṛṣṇera śravaṇa-kīrtanādii karā yāya, anya kona karma karā haya nā, sei sthāne uhādera atyācāra nitānta asambhava; āra ye-sthāne sākṣād-bhagavān prādurbhūta haiyā virājamāna, sesthāna sambandhe āra baktavya ki? (śrī-cakravartikṛta sārārtha-darśinī).

Jayapatākā Swami: Then Jagannātha Miśra remembered from Śrīmad-Bhāgavatam how Śukadeva Gosvāmī told Mahārāja Parīkṣit that wherever people follow the rules of devotional service to Kṛṣṇa, wherever they are chanting His holy names, those places are protected from all kinds of bad elements and that there are many other verses like this in the Śrīmad-Bhāgavatam. So that there was no need to worry about his child since there were chanting the holy names regularly.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.89

kṛṣṇera ekānta śaraṇāpatti—

“āmi tora dāsa, prabhu, yateka āmāra
rākhibā āpane tumi, sakala tomāra

Translation: “O my Lord, I am Your servant. Everything I possess belongs to You, so please preserve it.

Jayapatākā Swami: Jagannātha Miśra continued his prayers to Lord Kṛṣṇa, ‘Whatever I have is yours. Please protect what is yours.’

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.90

putrera vighna-rāhitya-prārthanā —

ataeva yata āche vighna vā saṅkaṭa
nā āsuka kabhu mora putrera nikaṭa

Translation: “Therefore do not allow any obstacle or danger disturb my son.”

Commentary: The word saṅkaṭa means “misery” or “trouble.”

Purport by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: Saṅkaṭa, [sam+kaṭ (āvaraṇe)+ a], duḥkha, kaṣṭa.

Jayapatākā Swami: So, whatever kinds of obstacles or dangers may come, please protect my child from them.

Deva Gaurāṅga Dāsa:

Caitanya-Bhāgavata Ādi 8.91

sevyaputrera hitārtha vātsalya rasāśraya vigraha miśrera niṣkāma-prārthanā—

ei-mata niravadhi miśra Jagannātha
eka-citte vara māge tuli’ dui hāta

Translation: In this way, with folded hands and fixed concentration, Jagannātha Miśra constantly begged for the Lord’ s mercy.

Jayapatākā Swami: So, in this way, Jagannātha Miśra raised his two arms and prayed to His Lord Kṛṣṇa, for being totally absorbed in his parental rasa. He had no idea that his son was actually Kṛṣṇa. But he prayed to Kṛṣṇa to protect his son.

End of the chapter.