Adi14.30

TEXT 30

antare vismita saci balila tahare

"mati khaite jnana-yoga ke sikhala tore

SYNONYMS

antare—within herself; vismita—surprised; saci—mother Saci; balila—replied; tahare—unto Him; mati—dirt; khaite—to eat; jnana-yoga—philosophical speculation; ke—who; sikhala—taught; tore—You.

TRANSLATION

Astonished that the child was speaking Mayavada philosophy, mother Saci replied, “Who has taught You this philosophical speculation that justifies eating dirt?”

PURPORT

In the philosophical discourse between the mother and the son, when the son said that everything is one, as impersonalists say, the mother replied, “If everything is one, why do people in general not eat dirt but eat the food grains produced from the dirt?”

Adi14.31

TEXT 31

matira vikara anna khaile deha-pusti haya

mati khaile roga haya, deha yaya ksaya

SYNONYMS

matira—of the dirt; vikara—transformation; anna—food grains; khaile—by eating; deha—of the body; pusti—nourishment; haya—becomes; mati—the dirt; khaile—by eating; roga—disease; haya—becomes; deha—the body; yaya—goes; ksaya—to destruction.

TRANSLATION

Replying to the Mayavada idea of the child philosopher, mother Saci said, "My dear boy, if we eat earth transformed into grains, our body is nourished, and it becomes strong. But if we eat dirt in its crude state, the body becomes diseased instead of nourished, and thus it is destroyed.

Adi14.32

TEXT 32

matira vikara ghate pani bhari’ ani

mati-pinde dhari yabe, sosi’ yaya pani"

SYNONYMS

matira—of the dirt; vikara—transformation; ghate—in the waterpot; pani—water; bhari’-filling; ani—I can bring; mati—of dirt; pinde—on the lump; dhari—I hold; yabe—when; sosi’-soaking; yaya—goes; pani—the water.

TRANSLATION

“In a waterpot, which is a transformation of dirt, I can bring water very easily. But if I poured water on a lump of dirt, the lump would soak up the water, and my labor would be useless.”

PURPORT

This simple philosophy propounded by Sacimata, even though she is a woman, can defeat the Mayavadi philosophers who speculate on oneness. The defect of Mayavada philosophy is that it does not accept the variety that is useful for practical purposes. Sacimata gave the example that although both the lump of dirt and the earthen pot are basically one, for practical purposes the waterpot is useful whereas the lump of dirt is useless. Sometimes scientists argue that matter and spirit are one, with no difference between them. Factually, in a higher sense, there is no difference between matter and spirit, but one should have practical knowledge that matter, being an inferior state, is useless for our spiritual, blissful life, whereas spirit, being a finer state of existence, is full of bliss. In this connection the Bhagavatam gives the example that dirt and fire are practically one and the same. From the earth grow trees, and from their wood come fire and smoke. Nevertheless, for heat we can utilize the fire but not the earth, smoke or wood. Therefore, for the ultimate realization of the goal of life, we are concerned with the fire of the spirit, but not the dull wood or earth of matter.

Adi14.33

TEXT 33

atma lukaite prabhu balila tanhare

"age kena iha, mata, na sikhale more

SYNONYMS

atma—Himself; lukaite—to hide; prabhu—the Lord; balila—replied; tanhare—unto Sacimata; age—in the beginning; kena—why; iha—this; mata—My dear mother; na sikhale—you didn’t teach; more—unto Me.

TRANSLATION

The Lord replied to His mother, "Why did you conceal self-realization by not teaching Me this practical philosophy in the beginning?

PURPORT

If one is taught from the beginning of life the Vaisnava philosophy of duality or variety, the monistic philosophy will not very much bother him. In reality, everything is an emanation from the supreme source (janmady asya yatah). The original energy is exhibited in varieties, exactly like the sunshine, the original energy emanating from the sun, which acts as light and heat in variety. One cannot say that light is heat and heat is light, yet one cannot separate one from the other. Therefore Lord Caitanya Mahaprabhu’s philosophy is acintya-bhedabheda, inconceivable nonseparation and distinction. Although there is an affinity between the two physical manifestations light and heat, there is a difference between them. Similarly, although the whole cosmic manifestation is the Lord’s energy, the energy is nevertheless exhibited in varieties of manifestations.

Adi14.34

TEXT 34

ebe se janilan, ara mati na khaiba

ksudha lage yabe, tabe tomara stana piba"

SYNONYMS

ebe—now; se—that; janilan—I understand; ara—more; mati—dirt; na—not; khaiba—I shall eat; ksudha—hunger; lage—arises; yabe—when; tabe—at that time; tomara—your; stana—breast; piba—I shall suck.

TRANSLATION

“Now that I can understand this philosophy, no more shall I eat dirt. Whenever I am hungry I shall suck your breast and drink your breast’s milk.”

Adi14.35

TEXT 35

eta bali’ jananira kolete cadiya

stana pana kare prabhu isat hasiya

SYNONYMS

eta bali’-saying this; jananira—of the mother; kolete—on the lap; cadiya—rising; stana pana—sucking the nipple; kare—does; prabhu—the Lord; isat—slightly; hasiya—smiling.

TRANSLATION

After saying this, the Lord, smiling slightly, climbed on the lap of His mother and sucked her breast.

Adi14.36

TEXT 36

eimate nana-chale aisvarya dekhaya

balya-bhava prakatiya pascat lukaya

SYNONYMS

eimate—in this way; nana-chale—under different excuses; aisvarya—opulence; dekhaya—exhibits; balya-bhava—the status of a child; prakatiya—manifesting; pascat—thereafter; lukaya—hides Himself.

TRANSLATION

Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself.

Adi14.37

TEXT 37

atithi-viprera anna khaila tina-bara

pache gupte sei vipre karila nistara

SYNONYMS

atithi—guest; viprera—of a brahmana; anna—food; khaila—ate; tina-bara—thrice; pache—afterwards; gupte—in privacy; sei—that; vipre—unto the brahmana; karila—made; nistara—deliverance.

TRANSLATION

On one occasion the Lord ate the food of a brahmana guest three times, and later, in confidence, the Lord delivered that brahmana from material engagement.

PURPORT

The story of the deliverance of this brahmana is as follows. One brahmana who was touring all over the country, traveling from one place of pilgrimage to another, reached Navadvipa and became a guest in the house of Jagannatha Misra. Jagannatha Misra gave him all ingredients for cooking, and the brahmana prepared his food. When the brahmana was offering the food to Lord Visnu in meditation, the child Nimai came before him and began to eat it, and because of this the brahmana thought the whole offering spoiled. Therefore by the request of Jagannatha Misra he cooked for a second time, but when he was meditating the child again came before him and began to eat the food, again spoiling the offering. By the request of Jagannatha Misra the brahmana cooked for a third time, but for a third time the Lord came before him and began to eat the food, although the child had been locked within a room and everyone was sleeping because it was late at night. Thus, thinking that on that day Lord Visnu was not willing to accept his food and that he was therefore ordained to fast, the brahmana became greatly agitated and cried aloud, haya haya: “What has been done! What has been done!”. When Lord Caitanya Mahaprabhu saw the brahmana in that agitated state, He told him, “Formerly I was the son of mother Yasoda. At that time you also became a guest in the house of Nanda Maharaja, and I disturbed you in this way. I am very much pleased by your devotion. Therefore I am eating the food you have prepared.” Understanding the favor offered to him by the Lord, the brahmana was greatly pleased, and he was overwhelmed with love of Krsna. He was thankful to the Lord, for he felt himself greatly fortunate. Then the Lord asked the brahmana not to disclose the incident to anyone else. This is very elaborately explained in the Caitanya-bhagavata, Adi-lila, Chapter Three.

Adi14.38

TEXT 38

core lana gela prabhuke bahire paiya

tara skandhe cadi’ aila tare bhulaiya

SYNONYMS

core—two thieves; lana—taking; gela—went; prabhuke—the Lord; bahire—outside; paiya—finding Him; tara—their; skandhe—on the shoulders; cadi’-rising; aila—came back; tare—them; bhulaiya—misleading.

TRANSLATION

In His childhood the Lord was taken away by two thieves outside His home. The Lord, however, got up on the shoulders of the thieves, and while they were thinking they were safely carrying the child to rob His ornaments, the Lord misled them, and thus instead of going to their own home the thieves came back to the home of Jagannatha Misra.

PURPORT

In His childhood the Lord was profusely decorated with gold ornaments. Once upon a time He was playing outside His house, and two thieves passing on the street saw the opportunity to rob the Lord and therefore took Him on their shoulders, pleasing Him by offering Him some sweetmeats. The thieves thought they would carry the child to the forest and then kill Him and take away the ornaments. The Lord, however, expanded His illusory energy upon the thieves, so much so that instead of carrying Him to the forest they came right back in front of His house. When they came before His house they became afraid because everyone from the house of Jagannatha Misra and all the inhabitants of that quarter were busy searching for the child. Therefore the thieves, thinking it dangerous to remain, went away and left Him. The child was brought within the house and given to mother Saci, who was in great anxiety, and she became satisfied. This incident is also very elaborately explained in the Adi-lila of Caitanya-bhagavata, Third Chapter.

Adi14.39

TEXT 39

vyadhi-chale jagadisa-hiranya-sadane

visnu-naivedya khaila ekadasi-dine

SYNONYMS

vyadhi-chale—on the plea of being diseased; jagadisa-hiranya—of the names Jagadisa and Hiranya; sadane—in the house of; visnu-naivedya—food offered to Lord Visnu; khaila—ate; ekadasi—of Ekadasi; dine—on the day.

TRANSLATION

Pretending to be sick, the Lord asked some food from the house of Hiranya and Jagadisa on the Ekadasi day.

PURPORT

The Caitanya-bhagavata, Adi-lila, Chapter Six, fully describes the Lord’s accepting visnu-prasada on the Ekadasi day at the house of Jagadisa and Hiranya. Regular prasada is offered to Lord Visnu on Ekadasi because, while fasting is recommended for devotees on Ekadasi, it is not recommended for Lord Visnu. Once on Ekadasi in the house of Jagadisa and Hiranya Pandita there were arrangements for preparing special prasada for Lord Visnu, and Lord Caitanya Mahaprabhu asked His father to go there to ask for the visnu-prasada because He was feeling sick. The house of Jagadisa and Hiranya Pandita was situated about two miles from the house of Jagannatha Misra. Therefore when Jagannatha Misra, on the request of Sri Caitanya Mahaprabhu, came to ask Jagadisa and Hiranya for the prasada, they were a little astonished. How could the boy understand that special prasada was being prepared for Lord Visnu? They immediately concluded that the boy Nimai must have supernatural mystic power. Otherwise how could He understand that they were preparing special prasada? Therefore they immediately sent the food to Lord Caitanya Mahaprabhu through His father, Jagannatha Misra. Nimai was feeling sick, but immediately after eating the visnu-prasada He was cured, and He also distributed the prasada among His playmates.

Adi14.40

TEXT 40

sisu saba laye pada-padasira ghare

curi kari’ dravya khaya mare balakere

SYNONYMS

sisu—children; saba—all; laye—taking with Him; pada-padasira—neighboring; ghare—in the houses; curi kari’-stealing; dravya—eatables; khaya—eats; mare—fights; balakere—with other children.

TRANSLATION

As usual for small children, He learned to play, and with His playmates He went to the houses of neighboring friends, stealing their eatables and eating them. Sometimes the children fought among themselves.

Adi14.41

TEXT 41

sisu saba saci-sthane kaila nivedana

suni’ saci putre kichu dila olahana

SYNONYMS

sisu saba—all the children; saci-sthane—in the presence of mother Saci; kaila—made; nivedana—petition; suni’-hearing that; saci—mother Saci; putre—unto her son; kichu—some; dila—gave; olahana—chastisement or rebuke.

TRANSLATION

All the children lodged complaints with Sacimata about the Lord’s fighting with them and stealing from the neighbors’ houses. Therefore sometimes she used to chastise or rebuke her son.

Adi14.42

TEXT 42

"kene curi kara, kene maraha sisure

kene para-ghare yaha, kiba nahi ghare"

SYNONYMS

kene curi kara—why do You steal; kene maraha sisure—why do You beat other children; kene—why; para-ghare—in others’ houses; yaha—You go; kiba—what; nahi—is not there; ghare—in Your own house.

TRANSLATION

Sacimata said, “Why do You steal others’ things? Why do You beat the other children? And why do You go inside others’ houses? What do You not have in Your own house?”

PURPORT

According to the Vedanta-sutra (janmady asya yatah), since creation, maintenance and annihilation exist in the Supreme Absolute, whatever we find within this material world is already in the spiritual world. Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, Krsna Himself. How is He stealing, and how is He fighting? It is not as a thief or an enemy but as a friend in a loving condition. He steals as a child not because He is in want but out of a natural instinct. In this material world also, small children, without enmity or bad will, sometimes go to a neighboring house and steal, and sometimes they fight. Krsna also, like other children, did all these things in His childhood. Without the existence of the stealing propensity and fighting propensity in the spiritual world, they cannot exist here in this material world. The difference between the material and spiritual worlds is that stealing in the spiritual world is done in friendship and love, whereas fighting and stealing within this material world are executed on the basis of enmity and envy. Therefore we should understand that in the spiritual world all these activities exist, but there is no inebriety, whereas in the material world all activities are full of miserable conditions.

Adi14.43

TEXT 43

suni’ kruddha hana prabhu ghara-bhitara yana

ghare yata bhanda chila, phelila bhangiya

SYNONYMS

suni’-hearing; kruddha—angry; hana—becoming; prabhu—the Lord; ghara-bhitara—within the room; yana—going; ghare—in the room; yata—all; bhanda—pots; chila—there were; phelila—He threw them; bhangiya—breaking.

TRANSLATION

Thus rebuked by His mother, he Lord would go in anger to a room and break all the pots within it.

Adi14.44

TEXT 44

tabe saci kole kari’ karaila santosa

lajjita ha-ila prabhu jani’ nija-dosa

SYNONYMS

tabe—at that time; saci—mother Sacidevi; kole—on the lap; kari’-taking; karaila—made; santosa—pacified; lajjita—ashamed; ha-ila—became; prabhu—the Lord; jani’-knowing; nija—His own; dosa—fault.

TRANSLATION

Then Sacimata would take her son on her lap and pacify Him, and the Lord would be very much ashamed, admitting His own faults.

PURPORT

There is a nice description of the faults of Sri Caitanya Mahaprabhu in His childhood in the Caitanya-bhagavata, Adi-lila, Chapter Three, where it is said that as a child the Lord used to steal all kinds of eatables from the houses of neighboring friends. In some houses He would steal milk and drink it, and in others He would steal and eat prepared rice. Sometimes He would break cooking pots. If there were nothing to eat but there were small babies, the Lord would tease the babies and make them cry. Sometimes a neighbor would complain to Sacimata, “My child is very small, but your child puts water in his ears and makes him cry.”

Adi14.45

TEXT 45

kabhu mrdu-haste kaila matake tadana

matake murcchita dekhi’ karaye krandana

SYNONYMS

kabhu—sometimes; mrdu-haste—by His soft hand; kaila—did; matake—His mother; tadana—chastise; matake—His mother; murcchita—fainted; dekhi’-seeing; karaye—was; krandana—crying.

TRANSLATION

Once the child, Caitanya Mahaprabhu, chastised His mother with His soft hand, and His mother pretended to faint. Seeing this, the Lord began to cry.

Adi14.46

TEXT 46

narigana kahe,--"narikela deha ani’

tabe sustha ha-ibena tomara janani"

SYNONYMS

nari-gana—all the ladies; kahe—say; narikela—coconut; deha—give; ani’-bringing from somewhere; tabe—then; sustha ha-ibena—will be cured; tomara—Your; janani—mother.

TRANSLATION

The neighboring ladies told Him, “Dear child, please bring a coconut from somewhere, and then Your mother will be cured.”

Adi14.47

TEXT 47

bahire yana anilena dui narikela

dekhiya apurva haila vismita sakala

SYNONYMS

bahire—outside; yana—going; anilena—He immediately brought; dui—two; narikela—coconuts; dekhiya—seeing; apurva—this wonder; haila—became; vismita—astonished; sakala—all.

TRANSLATION

He then immediately went outside the house and brought two coconuts. All the ladies were astonished to see such wonderful activities.

Adi14.48

TEXT 48

kabhu sisu-sange snana karila gangate

kanyagana aila tahan devata pujite

SYNONYMS

kabhu—sometimes; sisu-sange—along with other children; snana—bathing; karila—did; gangate—in the Ganges; kanya-gana—the girls; aila—came there; tahan—on the bank of the Ganges; devata—demigods; pujite—to worship.

TRANSLATION

Sometimes the Lord would go with other children to bathe in the Ganges, and the neighboring girls would also come there to worship various demigods.

PURPORT

According to the Vedic system, when small girls ten or twelve years old would go to the bank of the Ganges to take their bath, they would especially worship Lord Siva with prayers to get good husbands in the future. They especially wanted to get a husband like Lord Siva because Lord Siva is very peaceful and at the same time most powerful. Formerly, therefore, small girls in Hindu families would worship Lord Siva, especially in the month of Vaisakha (April-May). To take a bath in the Ganges is a great pleasure for everyone, not only for adults but for children also.

Adi14.49

TEXT 49

ganga-snana kari’ puja karite lagila

kanyagana-madhye prabhu asiya basila

SYNONYMS

ganga-snana—bath in the Ganges; kari’-having taken; puja—worship; karite—to do; lagila—began; kanya-gana—the girls; madhye—in the midst of; prabhu—the Lord; asiya—coming there; basila—sat down.

TRANSLATION

When the girls engaged in worshiping the different demigods after bathing in the Ganges, the young Lord would come there and sit down among them.

Adi14.50

TEXT 50

kanyare kahe,--ama puja, ami diba vara

ganga-durga--dasi mora, mahesa--kinkara

SYNONYMS

kanyare kahe—addressing the girls, the Lord would say; ama puja—“Worship Me”; ami—I; diba—shall give; vara—nice husband; ganga—the Ganges; durga—Goddess Durga; dasi—maidservants; mora—My; mahesa—Lord Siva; kinkara—servant.

TRANSLATION

Addressing the girls, the Lord would say, “Worship Me, and I shall give you good husbands or good benedictions. The Ganges and Goddess Durga are My maidservants. What to speak of other demigods, even Lord Siva is My servant.”

PURPORT

There is a misconception about the Hindu religion among people who profess other religions, such as Christians and Muslims, who say that in the Hindu religion there are many Gods. Actually that is not a fact. God is one, but there are many other powerful living entities who are in charge of different departments of administration. They are called demigods. All the demigods are servants who carry out the orders of the Supreme Lord, the Personality of Godhead. Lord Caitanya Mahaprabhu disclosed this fact in His childhood. Out of ignorance, sometimes people worship the demigods to receive some particular boon, but actually, one who becomes a devotee and worshiper of the Supreme Personality of Godhead does not need to go to the demigods for any benediction because he obtains everything by the grace of the Supreme Lord. The Bhagavad-gita (7.20, 28) therefore condemns such demigod worship:

kamais tais tair hrta-jnanah
prapadyante ’nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya

“Only persons whose intelligence is lost and who are mad with lusty desires worship the demigods and follow the particular rules and regulations of worship according to their own natures.”

yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah

“But persons who are freed from all sinful activities and the duality of delusion engage themselves in the worship of the Supreme Personality of Godhead with determination.” Only the less intelligent worship the demigods for their various purposes. The most intelligent worship only the Supreme Personality of Godhead, Krsna.

Sometimes we, the members of the Krsna consciousness movement, are accused of not approving of the worship of demigods. But how can we approve of this when it is condemned by Lord Caitanya and Lord Krsna? How can we allow people to become foolish and hrta-jnana, bereft of intelligence? Our propaganda is simply meant to enable intelligent people to understand the distinction between matter and spirit and understand the Supreme Personality of Godhead, who is the whole spiritual identity. That is our mission. How could we mislead people into worshiping so-called gods in material bodies within this material world?

Our position of not allowing worship of the many hundreds of demigods is confirmed by Lord Caitanya Mahaprabhu even in His childhood. Srila Narottama dasa Thakura has sung in this connection:

anya devasraya nai,     tomare kahinu bhai,
ei bhakti parama karana

“To become a staunch, pure devotee of the Supreme Personality of Godhead without deviation [ananya-bhak], one should not divert his attention to the worship of the demigods. Such control is a symptom of pure devotional service.”

Adi14.51

TEXT 51

apani candana pari’ parena phula-mala

naivedya kadiya kha’na--sandesa, cala, kala

SYNONYMS

apani—Himself; candana—pulp of sandalwood; pari’-smearing over the body; parena—takes; phula-mala—the flower garlands; naivedya—offering of food; kadiya—snatching; kha’na—begins to eat; sandesa—the sweetmeats; cala—rice; kala—bananas.

TRANSLATION

Without the permission of the girls, the Lord would take the sandalwood pulp and smear it on His own body, put the flower garlands on His neck, and snatch and eat all the offerings of sweetmeats, rice and bananas.

PURPORT

According to the system of worship, when something is offered to deities outside one’s home, it is generally not cooked food but raw rice, bananas and sweetmeats. Out of His causeless mercy, the Lord would snatch the offerings from the girls and eat them, admonishing the girls not to worship the demigods but to worship Him. This worship of Sri Caitanya Mahaprabhu is recommended in Srimad-Bhagavatam (11.5.32):

krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah

“One should worship the Supreme Personality of Godhead who appears in this Age of Kali with His associates as the Panca-tattva: the Lord Himself and His associates Nityananda Prabhu, Sri Advaita Prabhu, Sri Gadadhara Prabhu and Srivasa Thakura. In this age an intelligent person worships the Panca-tattva by the method of chanting the Hare Krsna maha-mantra and, if possible, distributing prasada.” Our Krsna consciousness movement is introducing this bona fide method of worship in the Western world. Its members are going from village to village and town to town with Deities of Lord Caitanya Mahaprabhu, teaching people how to worship the Lord by chanting the Hare Krsna mantra, offering prasada and distributing prasada to people in general.

Adi14.52

TEXT 52

krodhe kanyagana kahe--suna, he nimani

grama-sambandhe hao tumi ama sabara bhai

SYNONYMS

krodhe—in anger; kanya-gana—all the girls; kahe—said; suna—hear; he—O; nimani—of the name Nimai; grama—village; sambandhe—in relationship; hao—are; tumi—You; ama—of us; sabara—everyone; bhai—the brother.

TRANSLATION

All the girls became very angry at the Lord for this behavior. “Dear Nimai,” they told Him, "You are just like our brother in our village relationship.

Adi14.53

TEXT 53

ama sabakara pakse iha karite na yuyaya

na laha devata sajja, na kara anyaya

SYNONYMS

ama sabakara—of all of us; pakse—on the behalf; iha—this; karite—to do; na—not; yuyaya—is suitable; na—don’t; laha—take; devata—demigods; sajja—worshipable paraphernalia; na—don’t; kara—do; anyaya—mischief.

TRANSLATION

“Therefore it does not behoove You to act like this. Don’t take our paraphernalia for worship of the demigods. Don’t create a disturbance in this way.”

Adi14.54

TEXT 54

prabhu kahe,--"toma sabake dila ei vara

toma sabara bharta habe parama sundara

SYNONYMS

prabhu kahe—the Lord replied; toma—you; sabake—to all; dila—I give; ei—this; vara—benediction; toma sabara—of all of you; bharta—the husbands; habe—will be; parama—very; sundara—beautiful.

TRANSLATION

The Lord replied, "My dear sisters, I give you the benediction that your husbands will be very handsome.

Adi14.55

TEXT 55

pandita, vidagdha, yuva, dhana-dhanyavan

sata sata putra habe--cirayu, matiman"

SYNONYMS

pandita—learned; vidagdha—expert and humorous; yuva—young man; dhana-dhanyavan—very rich, possessing wealth and rice; sata sata—seven each; putra—sons; habe—you will have; cirayu—born with a long life; matiman—and intelligent.

TRANSLATION

“They will be learned, clever and young and possess abundant wealth and rice. Not only that, but you will each have seven sons, who will all live long lives and be very intelligent.”

PURPORT

Generally it is the ambition of a young girl to have a very handsome husband who is learned, clever, young and rich. According to the Vedic culture, one is rich if he possesses a large stock of food grains and a very large number of animals. Dhanyena dhanavan gavaya dhanavan: one is rich if he possesses food grains, cows and bulls. A girl also desires to have many children, especially sons (putra) who are very intelligent and long-lived. Now because society has deteriorated there is propaganda to have one or two children and kill the rest by contraceptive methods. But the natural ambition of a girl is to possess not only more than one child but at least half a dozen.

In exchange for the paraphernalia of worship He usurped for Himself, Caitanya Mahaprabhu wanted to bless the girls to fulfill all their ambitions and desires. One can easily become happy and obtain the material benefits of a good husband, wealth, food grains and a number of nice children by worshiping Lord Caitanya Mahaprabhu. Although Sri Caitanya Mahaprabhu accepted sannyasa at an early age, it is not necessary for His devotees to follow Him by also taking sannyasa. One can stay a householder, but one must be a devotee of Lord Caitanya Mahaprabhu. Then one will be happy, with all the material opulences of a good home, good children, good mate, good wealth and everything he desires. Therefore the sastras advise, yajnaih sankirtana-prayair yajanti hi su-medhasah (Bhag. 11.5.32). Every householder, therefore, who is actually intelligent should introduce the sankirtana movement home to home and live peacefully in this life and go back to Godhead in the next.

Adi14.56

TEXT 56

vara suni’ kanya-ganera antare santosa

bahire bhartsana kare kari’ mithya rosa

SYNONYMS

vara suni’-hearing the benediction; kanya-ganera—of the girls; antare—within; santosa—very much satisfaction; bahire—externally; bhartsana—rebuking; kare—they do; kari’-making; mithya—false; rosa—anger.

TRANSLATION

Hearing this benediction from Sri Caitanya Mahaprabhu, all the girls were inwardly very happy, but externally, as is natural for girls, they rebuked the Lord under the pretense of anger.

PURPORT

This double-dealing is natural for girls. When they are satisfied within, they externally show dissatisfaction. Such feminine dealings are very palatable to boys who try to make friendships with them.

Adi14.57

TEXT 57

kona kanya palaila naivedya la-iya

tare daki’ kahe prabhu sakrodha ha-iya

SYNONYMS

kona kanya—some of the girls; palaila—fled; naivedya—the plate of worshipable things; la-iya—taking away; tare—unto them; daki’-calling; kahe—says; prabhu—the Lord; sakrodha—angry; ha-iya—becoming.

TRANSLATION

When some of the girls fled, the Lord called them in anger and advised them as follows: