Lord Caitanya is Kṛṣṇa Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Śrīmatī Rādhārāṇī.
(Srimad Bhagavatam----3:33:4----purport).
Lord Caitanya appeared on the request of Lord Advaita.
(Srimad Bhagavatam----4:6:39----purport).
Whenever there is congregational chanting of the holy names of the Lord, Gaura Nārāyaṇa, the Supreme Personality of Godhead in His incarnation as Lord Caitanya, immediately appears and is worshiped by saṅkīrtana-yajña.
(Srimad Bhagavatam----4:30:36----purport).
In this age there is the path of Śrī Caitanya Mahāprabhu, who appeared to deliver all fallen souls. This path is so simple and easy that everyone can take to it by chanting the holy name of the Lord.
(Srimad Bhagavatam----5:14:42----purport).
Unlike other incarnations, Lord Śrī Caitanya Mahāprabhu appears in this age of Kali as a devotee of the Lord.
(Srimad Bhagavatam----5:18:35----purport).
The Lord has appeared as Śrī Caitanya Mahāprabhu to bestow upon the fallen souls the easiest method of self-realization.
(Srimad Bhagavatam----5:19:9----purport).
Śrī Caitanya Mahāprabhu personally appeared to teach the people of Bhārata-varṣa how to progress in spiritual life and be fixed in devotional service to the Lord.
(Srimad Bhagavatam----5:19:21----purport).
Śrī Caitanya Mahāprabhu appeared in the land of Bhārata-varṣa, specifically in Bengal, in the district of Nadia, where Navadvīpa is situated.
(Srimad Bhagavatam----5:19:24----purport).
The appearance of Śrī Caitanya Mahāprabhu in this Kali-yuga is especially meant to deliver the fallen souls, who are always planning something for material enjoyment.
(Srimad Bhagavatam----6:18:43----purport).
As the Lord appeared just to maintain Lord Brahmā from the attack of Madhu and Kaiṭabha, He also appeared to protect the great devotee Prahlāda Mahārāja. Similarly, Lord Caitanya appeared in order to protect the fallen souls of Kali-yuga. There are four yugas, or millenniums—Satya, Tretā, Dvāpara and Kali. In all the yugas but Kali-yuga, the Lord appears in various incarnations and asserts Himself as the Supreme Personality of Godhead, but although Lord Śrī Caitanya Mahāprabhu, who appears in Kali-yuga, is the Supreme Personality of Godhead, He never asserted Himself as such. On the contrary, whenever Śrī Caitanya Mahāprabhu was addressed as being as good as Kṛṣṇa, He blocked His ears with His hands, denying His identity with Kṛṣṇa, because He was playing the part of a devotee. Lord Caitanya knew that in Kali-yuga there would be many bogus incarnations pretending to be God, and therefore He avoided asserting Himself as the Supreme Personality of Godhead.
(Srimad Bhagavatam----7:9:38----purport).
When Kṛṣṇa Himself appeared as a devotee, as Śrī Caitanya Mahāprabhu, He showed us the path by which to cross the ocean of Kali-yuga. That is the path of the Hare Kṛṣṇa movement. When Śrī Caitanya Mahāprabhu appeared, He ushered in the era for the saṅkīrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the saṅkīrtana movement and chanting the Hare Kṛṣṇa mahā-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come. Of these 427,000 years, the 10,000 years of the saṅkīrtana movement inaugurated by Śrī Caitanya Mahāprabhu 500 years ago provide the opportunity for the fallen souls of Kali-yuga to take to the Kṛṣṇa consciousness movement, chant the Hare Kṛṣṇa mahā-mantra and thus be delivered from the clutches of material existence and return home, back to Godhead.
(Srimad Bhagavatam----8:5:23----purport).
Kṛṣṇa Himself appeared as Śrī Caitanya Mahāprabhu and ordered all Indians to take up the cause of distributing the knowledge of Bhagavad-gītā throughout the entire world.
(Srimad Bhagavatam----10:2:19----purport).
In this age, we are all fallen, but the Supreme Personality of Godhead has appeared as Caitanya Mahāprabhu to bestow upon us love of Godhead directly.
(Srimad Bhagavatam----10:3:37-38----purport).
Replies
53
Sri Jagannatha encouraged his son, "My dear Visvambhara, take whatever your heart desires".
54
Sacidevi's son, the Supreme Lord, ignored all items and picked up the ”Srimad Bhagavatam and embraced it.
55
The ladies loudly glorified the Lord. Everyone was impressed and said, "He will be a great scholar".
56
Some commented that the child would turn out to be an elevated Vaishnava devotee with the extraordinary capacity to easily grasp the imports of the scriptures.
57
Whoever saw Lord Visvambhara's enchanting smile became drenched in showers of bliss.
58
Once the ladies had the child on their laps, they would not put Him down. This child, the Supreme Lord, is almost unapproachable even by demigods.
59
And whenever the Lord started crying the ladies clapped their hands and chanted Lord Hari's name.
60
Hearing the chanting the Lord swayed blissfully as though he were dancing on their laps. This excited the ladies who in turn increased their chanting.
61
The Supreme Lord, by His desire, had everyone constantly chanting the Lord's name, on any available pretext.
62
The Vedas, ”Srimad Bhagavatam and other scriptures conclude that no undertaking reaches success without the Supreme Lord's desire.
63
Sacidevi's son, the Supreme Lord Caitanya, grew day by day, motivating everyone to chant His own holy name.
64
When the Lord began to crawl on His knees He looked most charming. The small ankle bells on His feet were pleasing to hear.
65
The Lord fearlessly moved around everywhere, catching anything he saw - fire, snakes, anything.
66
One day a snake slithered through the courtyard and the Lord caught hold of him simply to enact another pastime.
67
The Lord lay down on the coils of the snake.
68
When the residents of the house saw Him they screamed in alarm, but the Lord calmly smiled and remained in that relaxed position.
69
The people shouted, "Garuda! Garuda!" while Nimai's parents waited in anxiety.
70
The snake, who was really Lord Ananta Sesa, started to slither away when he heard all the crying and commotion, but little Nimai tried to stop him.
71
The ladies rushed over and grabbed up the Lord in their arms, each one blessing Him that he might have a long life.
72
Some relatives tied a talisman on Nimai for his protection, while some chanted benediction hymns and others poured Ganga water on different parts of His body.
73
Some of them thought that the child had got a new life while others realized that the snake was Ananta Sesa.
74
The Supreme Lord Caitanya who was radiant like the moon, tried repeatedly to go back to the snake, but everyone stopped Him.
75
These pastimes are not revealed even in the Vedas, and anyone who hears them is free from the bite of the serpent of material illusion.
76
Lord Caitanya, the pleasure of Sacidevi soon toddled about the house.
77
Lord Caitanya's extraordinary beauty eclipsed the beauty of millions of cupids: even the radiant moon longed to behold the Lord's beauty.
78
Curly locks decorated His exquisitely formed head and with lotus-shaped eyes He looked like Gopala Krsna.
79
His long arms stretched to His knees. He had an expansive chest and reddish pink lips. All His limbs were beautifully formed.
80
His brilliant sun-red complexion was always attractive and His fingers, hands and feet were like blooming lotuses.
81
The Lord's reddish complexion sometimes cause Sacimata anxiety; as the child ran about she kept thinking she could see red, gaping wounds.
82
Sacidevi and Sri Jagannatha Misra were always struck with great wonder at the Lord's beauty. Although they were needy, their son was a source of unending joy for them.
83
Together in seclusion they whispered to each other, "I wonder what great personality has come as our son.
84
"An elevated and distinguished personality has taken birth in our house; perhaps this will terminate all our material miseries.
85
"I have never heard of any other child as wonderful as ours. He smiles and dances without stopping when he hears the chanting of Lord Hari's name.
86
"When He cries no amount of consoling will calm Him, but when He hears loud chanting of Lord Hari's name He stops crying and listens.
87
"From early morning the ladies surrounded the Lord and loudly sing Lord Hari's name; they clap their hands in rhythm and the Lord dances gleefully."
88 & 89
The Lord playfully rolled in the dust, then laughing he would jump into his mother's lap.
90
The Lord danced, moving His body in such a manner that no one can contain his laughter.
91
Nobody could understand how the Lord through his childish pranks motivated everyone to chant the holy name.
92
The Lord was so vivacious and restless, fleeting in and out of the house, that no one could catch Him.
93
Venturing out on His own, Nimai wanted to taste whatever he saw - roasted rice, banana, sandesh, etc.
94
The Lord was so extremely attractive that strangers gave him whatever he requested.
95
Strangers gave Him sandesh or banana, and pleased with His gifts the Lord returned home. He then distributed the food to those ladies who sang Lord Hari's name.
96 & 97
Everyone merrily applauded the child's ingenuity and continuously sang Lord Hari's name.
98
The Lord wandered freely in and out of the house, whether morning, noon, evening or night.
99
Daily He went to a friendly neighbor's house and mysteriously stole from him.
100
In some houses He drank all the milk and in others He ate all the rice. Wherever He found nothing to eat He was satisfied to break all the earthen pots.
101
If He found a small child in any house He would tease him to tears, but when He was observed He fled.
102
But if by chance some one caught Him, Nimai would catch the person's feet and plead.
103
"Please let me go this one last time; I shall never come back again. I will never steal anymore. Please be merciful."
104
Astounded by the boy's sharp intelligence, no one could remain angry with Him. Ultimately everyone was affectionate towards Him.
105
People were naturally captivated just by seeing Him, and parents loved Him more than they loved their own children.
106
The Lord of Vaikuntha, Lord Caitanya, passed His childhood in this manner, moving and mischievous.
107
One day two thieves saw the Lord roaming about the streets alone. Seeing His fine ornaments, they conspired to steal them.
108 & 109
One of the thieves picked Him up saying "Oh dear! Oh dear!", while the other joined him saying, "Where have you been for so long?"
110
"Come quickly home, dear", the thieves said. The lord smiled and replied, "Yes, let us go home."
111
Busily the two thieves sped away with the Lord in their arms while the street onlookers ignorantly thought that the rightful guardians had taken their child.
112
Teeming thousands of people were on the streets, but all were strangers to each other. The thieves were happy with themselves and with the ornaments on the child.
113
Overtaken by greed the thieves were trying to eat the imaginary pie-in-the-sky thinking they would surely steal the golden bangles.
114
They carried Him on their shoulders toward their hideout while the Lord rode along chuckling to Himself.
115
One thief passed a sandesh into the Lord's hand, while the other said comfortingly, "We have almost reached home".
116
The thieves had kidnapped the Lord and run far away when the Lord's relatives began to search for Him.
117
"Visvambhara! Come home, Nimai!" they shouted .
118
Everyone grew frantic and restless like fish out of water.
119
In distress they remembered Lord Govinda while far away the thieves carried Nimai toward their house.
120
Deluded by the Supreme Lord's illusory potency "maya", the thieves mistook the way to their hideout; they arrived instead at the residence of Sri Jagannatha Misra.
121
The bewildered thieves thought they were in their own house, so they busied themselves trying to remove the Lord's ornaments.
122
"Get down now. We are home." said the thieves, and the Lord replied, "Yes, yes put me down."
123
Inside Sri Jagannatha Misra's house everyone sat around with their heads in their hands in utter despair.
124
The beguiled thieves took the Lord down from their shoulders, thinking the house to be their own.
125
As soon as Nimai was on the ground He ran straight to his father. A joyous uproar shook the house as the relatives loudly chanted, "Hari, Hari".
126
An understandable transformation overwhelmed the people as if life had returned to their bodies.
127
The thieves realized that the house was not their own, but they could not recognize where they were.
128
Taking advantage of the commotion, the fearful thieves stealthily left the place without being noticed by anyone.
129
Reflecting on the strange and wonderful incident, the thieves thought, "Who is playing tricks with us?"
130
"Candidevi (goddess Durga) certainly saved us today," they said after regaining their composure. Then they embrace each other.
131
The thieves actually gained immeasurable piety and good fortune because they carried the Supreme Personality of Godhead on their shoulders.
132
In Sri Jagannatha Misra's house the happy relatives asked, "Who brought the child back? We should offer him nice gifts and tie a turban on his head."
133
Some one said, "I saw two persons come with the child, put him down and leave, but I do not know which direction they went after that.
134
Everyone was surprised that whoever brought the child back did not stay to be acknowledged.
135
They turned to Nimai and asked, "Our dear child, tell us who brought you back. We are puzzled."
136
The Lord replied, "I went to the banks of the Ganga but I lost my way home and was roaming about in the town. Two persons took me in their arms and brought me home".
137 & 138
"The words of the scriptures are never wrong, The unseen hand of God always protects children, old persons and the helpless, "they all said.
139
Being bewildered by the Lord's illusory energy "maya" the relatives conjectured in many ways.
140
The Supreme Lord performed His wonderful pastimes in this manner; no one can understand them without the Lord's direct mercy.
141
Whoever hears these narrations - which are a mystery even in the Vedas - can easily get undeviating devotion at Lord Caitanya's lotus feet.
142
I, Vrndavana dasa, offer my humble song at the lotus feet of Sri Krsna Caitanya and Sri Nityananda Prabhu, who are my life and soul.
143
SRI CAITANYA BHAGAVATA
Adi Lila Chapter 3.
Even before He took his birth, the Lord propagated the chanting of His holy name.
1
Streams of people went for their bath in the Ganga at the time of the eclipse and all the way they chanted the Lord's name.
2
Some, who from their birth never once uttered the Lord's name, now chanted that name on their way to the Ganga.
3
The sound of chanting emanated from every direction and the Supreme Lord, the best of the brahmins, smiled to Himself as He made His appearance.
4
Sri Jagannatha Misra and Srimati Sacidevi glanced at their child's beautiful face and were over come with unbounded joy.
5
Ladies stood around the child not knowing what to do; fussily they ululated in jubilation.
6
Relatives and friends hurried to see the new born child; Sri Jagannatha Misra's house was a scene of great exultation.
7
Srimati Sacidevi's father, Sri Nilambara Cakravarti, found esoteric and wonderful signs in every house of the child's astrological chart.
8
Sri Cakravarti was astounded by the baby's beauty and saw all divine symbols on His person.
9
A much accepted prophesy in Bengal was that someday a king would be born in Bengal as a brahmin's son, so Sri Cakravarti thought that only the future would prove whether this was the child.
10
In the presence of all, Sri Nilambara Cakravarti, an expert astrologer, began explaining the ramifications of different astrological signs in the Lord's chart.
11
The further he delved into the child's exalted chart, the more difficulty he found in describing the Lord's position.
12
The child will conquer Brhaspati (the sign for learning and education) and be a scholar; He will be a natural repository of all divine qualities.
13
Present in that gathering was a great saint in the guise of a brahman who made predictions on the Lord's future.
14
The brahman said, "This child is the Supreme Lord Narayana Himself. He will establish the essence of all religion.
15
"He will initiate a wonderful preaching movement and deliver the whole world.
16
"He will give everyone that which is forever desirable even by Lord Brahma, Lord Siva or Srila Sukadeva Gosvami.
17
"Upon seeing Him people will feel compassion for all living entities and become callous toward material pains and joys. This will be the great benediction for the whole world.
18
"Not to mention ordinary men, even hard-core atheists will worship the child's lotus feet.
19
"He will be glorified throughout the entire creation and people from all orders of life will come to worship Him.
20
"He is the personification of pure Bhagavat religion (eternal religion), the benefactor of brahmanas, cows and devotees and the affectionate, devoted son of His parents.
21
"This child has come to accomplish great works, just as the Supreme Lord Narayana incarnated to re-establish religious principles."
22
"Who can explain the imports of this child's exalted astrological and esoteric symptoms?
23
"How fortunate you are, Sri Jagannatha Misra, a leader amongst men. I offer my obeisances to you, the illustrious father of this child.
24
"I feel greatly fortunate that I could calculate his astrological chart. His name accordingly will be Sri Visvambhara.
25
"He will be known to all as Navadvipa-Chandra (the moon of Navadvipa). He is spiritual bliss personified."
26
The brahmin did not speak further about Lord Caitanya's pastime of accepting the renounced order of sannyasa since that would disturb the loving emotion of His parents.
27
Sri Jagannatha Misra was enthralled with ecstasy over the descriptions of his son. He immediately wanted to offer gifts to the brahmin.
28
He was a poor man with few possessions, yet feeling great jubilation Sri Misra fell at the brahmin's feet and cried.
29
The brahman also caught Sri Misra's feet, and everyone present
shouted "Hari, Hari" in great joy.
30
The relatives and friends were all praise for the child, and they blessed Him as they heard the super-natural predictions about His future.
31
Soon the musicians arrived playing their respective instruments - clay drums, flutes and shanhai (a reed instrument) – and filled the air with wonderful music.
32
Ladies from the higher planets mingled freely yet unnoticed with the ladies from earth in this wonderful gathering.
33
The mother of the demigods (Aditi) smiled and placed her right hand holding auspicious grass and paddy on the child's head to bless him saying, "Long life".
34
"Please remain eternally in this material world and manifest Your pastimes". This explained the expression "Long life".
35
Srimati Sacidevi and the others noticed the extraordinary beauty of these ladies but they hesitated to inquire about their identity.
36
The demigods respectfully took the dust from Sacidevi's feet, and she lost her speech in extreme exultation.
37
Neither the Vedas nor Lord Ananta Sesa could describe the waves of jubilation that drowned Sri Jagannatha Misra's house. Entire Nadia seemed to be present at Sacidevi's house to experience that indescribable joy.
38 & 39
Wherever the people were - in their houses, or on the banks of the Ganga, or on the streets, - they all loudly chanted the Lord's name.
40
Everyone jubilantly celebrated the Lord's birth, unknowingly thinking the festivity was actually for the lunar eclipse.
41
Lord Caitanya appeared on the full moon night of the month of Phalguna; this day is the most worshippable by Lord Brahma and other great personalities.
42
This day of the Lord's appearance is the holiest of holy occasions; this day is devotion personified.
43
Lord Caitanya appeared on the full moon night of Phalguna and Lord Nityananda appeared on the 13th night of the waxing moon. Both these days are all auspicious and transcendental occasions.
44 & 45
If one properly follows these two holy occasions he develops love of Godhead and cuts asunder the knots of material illusion.
46
The appearance days of pure Vaishnava devotees like the appearance day of the Supreme Lord, are also all auspicious and transcendental.
47
Whosoever hears the narrations of Lord Caitanya's birth is freed from all miseries in life and in death.
48
Anyone who hears Lord Caitanya's pastimes immediately gets love of God and becomes his eternal servitor; he comes with the Lord each time He advents in this material world.
49
The Adi Khanda text is wonderful to hear because it contains descriptions of Lord Caitanya's appearance.
50
The Vedic literature describes these pastimes of the Lord as eternal, although He sometimes appears and sometimes disappears.
51
Lord Caitanya's pastimes have no beginning and no end; I write them down by the mercy of the Lord.
52
I offer my humble obeisances at the Lord's feet and at the feet of all His devotees. I pray that I may be excused from all offenses.
53
I, Vrndavana dasa, offer this song to the lotus feet of my life and soul, Lord Sri Krsna Caitanya and Lord Sri Nityananda Prabhu.
54
SRI CHAITANYA BHAGAVATA.
Adi Lila Chapter 4.
All glories, all glories to the lotus feet-eyed, moon-like Lord Caitanya; all glories, all glories to all Your loving devotees.
1
O Lord, look upon me mercifully so that my delusion is dispelled and I may be able to serve and worship You day and night.
2
The wonderful appearance of the Lord increased the happiness of everyone in Srimati Sacidevi's house. Both Sri Jagannatha Misra's and Srimati Sacidevi's hearts heaved joyous waves while looking at the Lord's beautiful face.
3 & 4
Sri Visvarupa would pick up his brother in his arms and smile gleefully at the Supreme Lord, the abode of all transcendental joys.
5
Friends and relatives lingered, surrounding the Lord affectionately all the time.
6
Some chanted mantras of enchantments in the Lord's room for His protection. The Vishnu Raksa mantra (invoking Lord Vishnu's protection) or Devi mantra (invoking Durga devi's protection) were chanted while some people circumambulated the Lord' house.
7
And when the Lord would cry, shedding tears from His lotus eyes, only the sound of the holy name of Krsna would pacify Him.
8
Finally everyone understood the secret message and whenever the Lord cried, they immediately chanted Lord Hari's name.
9
The demigods were in a jovial mood and decided to play some practical jokes on the people who always surrounded Nimai.
10
A demigod in a spiritual body stole quietly about the house, unseen by human eyes. When the peopled saw a shadowy figure slither past they exclaimed, "There goes a thief!"
11
Terror-stricken, some of them loudly chanted "Nrsimha! Nrsimha!", while others murmured the Aparajita Stotra (prayers to Parvati devi, wife of Lord Shiva) for protection.
12
While many persons were going around the house chanting all different mantras and prayers, a great commotion was heard from inside Srimati Sacidevi's house.
13
The demigods had assembled to see the Lord, but the people outside thought that thieves were entering.
14
Some shouted, "Catch the thief! Thief!", while others continuously chanted, "Nrsimha, Nrsimha".
15
A brahmin priest endowed with powers of exorcising ghosts threatened the invisible demigods, "You're lucky you got away today, but you do not know the tremendous power of Lord Nrsimha-deva."
16
Unseen by anyone, the demigods laughed to themselves. In this way a month passed.
17
Completing her one-month of confinement, the period of contamination after childbirth, Srimati Sacidevi went for a bath in the Ganga with the other ladies.
18
Amongst singing and joyous clamor Sacidevi bathed in the Ganga. She worshipped Ganga devi and thereafter she worshipped a village goddess called Sasthi.
19
After worshipping different demigods in accordance with proper rites Sacidevi returned with the satisfied ladies.
20
According to the social custom, Sacidevi respectfully offered all the ladies roasted paddy, bananas, oil, vermilion powder, betel nuts and betel leaf.
21
The ladies in turn blessed the child and offered respects to Sacidevi before they returned to their respective homes.
22
In this way the Supreme Lord Caitanya performed His childhood pastimes. Without the Lord's mercy these pastimes are incomprehensible.
23
The lord as a child cried frequently. His real intention in crying was to induce everyone to chant the Lord's holy name.
24
The ladies tried one way or another to pacify Him, but He cried all the more.
25
As soon as they chanted "Hari, Hari", a beaming smile spread across the Lord's exquisite moon-like face.
26
Discovering that this pleased the Lord, everyone got together and repeated Lord Hari's name while clapping their hands.
27
Happily everyone performed congregational chanting and Saci devi's house resounded with the Lord's name.
28
Unknown to all, Lord Caitanya's childhood pastimes in Sri Jagannatha Misra's house were a facsimile to Gopala Krsna's childhood pastimes.
29
When no one was present in a room, He would intentionally scatter things around after pouring milk, butter or oil on the floor.
30 & 31
Forewarned that mother Saci devi was approaching, He would quickly lay down and start crying.
32
Mother Saci devi would pacify Him by repeating Lord Hari's name until she noticed the different substances spread all over the floor.
33
"Who has scattered the rice, wheat and dahl? Why are these broken pots of curd and milk on the floor?
34
No one could understand who had done this. There was only the four-month-old baby in the house.
35
Curiosity drew everyone to that room, but they could not find any trace of the culprit.
36
Some conjectured, "A demon or ghost must have come, but due to the effect of the mantras it could not harm the baby. Angry that it could do nothing to the child, it threw everything around and escaped".
37 & 38
This incident left Sri Jagannatha Misra quite perplexed, but thinking it a providential interference, he did not comment.
39
In spite of the extensive damage, both Sri Jagannatha Misra and Sacidevi felt their sorrows soothed by just looking at the child's face.
40
Days passed wrapped in mystery until the day of the name giving ceremony arrived.
41
Sri Nilambara Cakravarti and other learned scholars and friends assembled there.
42
Respectable, chaste ladies who looked as fresh and glowing as Laksmi devi, the goddess of fortune, attended the ceremony in beautiful saris.
43
Everyone discussed which name the child would have. Some ladies made one suggestion while other ladies made another.
44
"This child will have no younger brother or sisters, so being the last child of the family, he should be named Nimai", said one lady.
45
After considering all points the scholars said there was one name appropriate for the child.
46
As soon as He was born, famine ended in the land and the farmers were blessed with the long-awaited rain.
47
Happy and healthy conditions returned to the land at His birth. It was similar to the ancient story of Lord Narayana protecting and upholding the universe during devastation.
48
Hence, His name should be Sri Visvambhara (sustainer of the world). This is confirmed in His horoscope, for He is the brightest torchbearer of His family.
49
The name Nimai that the respected ladies gave will be His second name.
50
The name was given at an auspicious moment when all the planetary indications were right and amidst readings of ”Bhagavad Gita, Srimad Bhagavatam, and the Vedas, etc. by the brahmins.
51
The demigods and humans assembled together on this occasion and offered benedictions. They chanted Lord Hari's all-auspicious holy names while blowing conch shells and ringing bells.
52
Rice, paddy, books, roasted paddy, coins, gold and silver were placed for the child to hold (testing the child's tendency).
Gaura-tattva
The Gauranga Principle
The evidence of Sruti in connection with Sriman Mahaprabhu
4. 1
mahan-prabhur vai purusam sattvasyesu pravarttakam
surnimalam imam santisano jyotiravyam
The Personality of Godhead [Sri Caitanya Mahaprabhu] is brilliantly effulgence [like molten gold], and he is imperishable. He is the Supreme Controller. He controls the mode of goodness and [through the performance of sankirtana] he bestows upon the living beings [the] spiritual intelligence [by which they can understand devotional service]. [In his acarya-lila, as a sannyasi] He is the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu." (Svetasvatara Upanisad 2.12)
The Sruti establishes that The Supreme Lord
will appear in a golden form as Sri Gauranga
4. 2
yada pasyam pasyate rukma-varnam kartaram isam purusam brahma-yonim
tada vidyan punya-pape vidhuya nira-janam pramam samyam upaiti
When one realizes the golden form of that Lord [Sri Gauranga] who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge, transcends both pious and impious activities, becomes free from wordly bondage and gains entrance into the divine abode of the Lord. (Mundaka Upanisad 3.3)
The evidence of Srimad-Bhagavatam
4. 3
krsna-varnam tvisa-'krsnam sangopangastra-parsadam
yajnaim sankirtana-prayair-yajanti hi sumedhasam
In the age of Kali, Krsna appears in a golden form, [as Sri Gauranga] chanting the two syllables krsna. He descends along with his weapons [The holy name of Krsna, Srimad-Bhagavatam, kirtana, and mahaprasada ], His limbs [His expansions and avataras such as Nityananda, Advaita, and His divine energies (saktis) such as Gadadhara, Svarupa Damodara, and Ramananda Raya ], and eternal confidential associates [like Srivasa hakura, Haridasa hakura, and other devotees]. Those who are advanced in transcendental intelligence worship Him by performing sankirtana. (Srimad-Bhagavatam 11.5.32)
4. 4
"krsna" - ei dui varna sada ya-'ra mukhe
athava krsnake ti-ho varne nija sukhe
dehakantye haya ti-ho akrsna-varana
"akrsna" - varane kahe pita-varana
The two syllables "krsna" are always in His mouth, or He always describes Krsna with great pleasure. These are two meanings of the words "krsna-varna." Indeed, nothing but Krsna issues from His mouth. If someone tries to describe Him as being of blackish complexion, the next adjective, "tvisakrsnam" immediately restricts him. His complexion is certainly not blackish. Indeed, His not being blackish indicates that his complexion is golden. (Caitanya Caritamrta-Adi 3.53,56)
4. 5
asan varnastrayo'hyasya grhnato'nuyugam tanum
suklo-raktas-tatha-pita idanim krsnatam gatam
This boy, Krsna, has three other colors: white, red, and yellow, as he appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Srimad-Bhagavatam 10.8.13)
4. 6
sukla, rakta, krsna, pita - krame cari varna
cari varna dhari' "krsna" karena yugadharma
In the four ages, (yugas) Satya, Treta, Dvapara, and Kali, Krsna accepts four different colors: white, red, black, and yellow respectively. These are the colors of the different incarnations of Krsna in different milleniums. (Caitanya Caritamrta Madhya 20.330)
4. 7
itham nr-tiryag-rsi-deva-jhasavataraair
lokan vibhavayasi hamsi jagat-pratipan
dharmam mahapurusa pasi yuganuvrttam
channam kalau yad-abhavas tri-yugo 'tha sa tvam
[Prahlada said] O Krsna! In this way you appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise. Thus maintaining the entire creation in different planetary systems. In this way, according to the age,You protect the principles of religion. But O, Mahaprabhu! In the age of Kali, [when you come to preach the holy name of Krsna, you do so as a devotee and therefore] You do not assert Yourself as the Supreme Personality of Godhead. Because your Godhood is hidden in the age of Kali You therefore known as Triyuga, or the Lord who manifests his Supremacy in only three ages. [And for this reason many sastras have also kept your appearance in Kaliyuga a secret.] (Srimad-Bhagavatam 7.9.38)
The evidence of Mahabharata
4. 8
suvarna-varna hemango varangas-candanangadi
sannyasa-krcchamam santo nistha-santi-parayanam
[The following explanation of this verse is given by Srila Bhaktisiddhanta Saraswat and is based on the commentary by Baladeva Vidyabhusana on the Visnu-sahasra-nama-stotram found in Mahabharata. These remarks are mentioned by A.C. Bhaktivedanta Swami in his translation of Srila Bhaktisiddhanta Saraswati hakura's anubhasya commentary on Caitanya Caritamrta Adi 3.49 - 52)] When the Supreme Personality of Godhead Krsna appears as Sri Gauranga, in his early pastimes His complexion is gold (suvarna-varna ), his limbs are are the color of molten white gold (hemanga), his body is extremely beautiful (varangas), and he is decorated with sandalwood pulp (candanangadi). [These four are the symptoms of His grhastha-lila.] Another meaning of the description of the Lord as having a golden hue is that Lord Caitanya's personality is as fascinating as gold is attractive.
Sri Caitanya accepts the sannyasa order of life (sannyasa-krt), and shows equanimity (sama) in different ways: by describing the mysteries of devotion to Sri Krsna, and by satisfying everyone by knowledge and attachment to Krsna. (santa). He is peaceful because he renounces all topics not related to the service of Krsna. His mind is always fixed on Krsna, and thus He is fixed (nistha ) in performing the great sacrifice of the holy name of Krsna. He silences the nondevotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus he distributes real peace. He is therefore an abode of the highest spiritual peace and devotion (mahabhava-parayana).(Mahabharata, Tadanadharma 149)
The evidence of the Puranas
4. 9
aham eva kvacid brahman sannyasnasramamnasritam
hari-bhaktim grahayami kalau papa-hatan-naran
[The Supreme Lord said to Sri Vyasadeva] O learned brahmanas, sometimes I accept the renounced order of life to induce the fallen people of the age of Kali to accept devotional service to the Lord. (Caitanya Caritamrta Adi 3.81)
4. 10
aham eva dvija-srestha nityam pracchana-vigraham
bhagavad-bhakta-rupena lokan raksami sarvada
O best of the brahmanas! My disguised form is eternal. In this way, with my own form hidden from ordinary sight, I take the form of a devotee and appear among the people in general in order to establish and protect religious principles. (Adi Purana )
The version of the Goswamis
4. 11
antam krsnam bahir-gauram darsitangadi-vaibhavam
kalau sankirtanadyaim smam krsna-caitanyamnasritam
I take shelter of Sri Krsna Caitanya Mahaprabhu, who is Krsna Himself, thinking of Himself. He is internally Krsna - blackish - but externally, he appears with the golden complexion [of Sri Radha]. In this age of Kali, Krsna appears as Krsna Caitanya, simultaneously manifesting His eternal associates, opulences, expansions, and incarnations. In this way, he preaches the process of Krsna consciousness by performing sankirtana. (Tattva-Sandarbha 2)
Sri Gauranga is the fountainhead of all avataras
4. 12
sutiya acchinu ksira-sagara-bhitare
mora nidra bhanileka nadara hunkare
[While sitting on the altar of Visnu in the house of Srivasa, Sri Caitanya Maharabhu said] Lying within ocean of milk, My transcendental slumber broke, as I awoke to hear the loud cries of my devotees. Thus I [Lord Visnu] have come [as Sri Caitanya]. (Caitanya Bhagavata Madhya 22.16)
4. 13
sei krsna avatari vrajendra-kumara
apane caitanya-rupe kaila avatara
ata eva caitanya gosa-i paratattva sima
ta-re ksirodasayi kahi ki ta-ra mahima
sei ta bhaktera vakya nahe vyabhicari
sakala sambhave ta-'te ya-'te avatari
avatarira dehe saba avatarera sthiti
keho kona mata kahe yemama ya'ra mati
That same Lord Sri Krsna who is the fountainhead of all avataras is the son of the king of Vraja. He has descended personally as Sri Caitanya Mahaprabhu. Therefore Sri Caitanya Maharabhu is the supreme absolute truth. To call Him Ksirodaksayi Visnu does not add to His glory. But such words from the lips of a sincere devotee cannot be false. All possibilities abide in Him because He is the primeval Lord. All other incarnations are potentially situated in the original body of the primeval Lord. Thus according to one's opinion one may address Him as any one of the avataras. (Caitanya Caritamrta-Adi 2.109-112)
He is transcendental truth: he cannot be attained by wordly knowledge
4. 14
bhagavata-bharata-sastra agama purana
caitanya krsna-avatara prakata pramana
pratyakse dekhaha nana prakata prabhava
alaukika karma, alaukika anubhava
dekhiya na dekhe yata abhaktera gana
uluke na dekhe yena suryera kirana
Srimad-Bhagavatam, Mahabharata, the Puranas, and other Vedic literatures all give evidence to prove that Sri Caitanya is the avatara or descent of Krsna Himself. One can also directly see Sri Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization. But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. (Caitanya Caritamrta-Adi 3.83 - 85)
Sri Krsna Caitanya Tattva: the Lord's sixfold nature
4. 15
sakala vaisnava suna kari' ekamana
caitanya-krsnera sastre yemata nirupana
krsna, gurudvaya, bhakta, avatara prakasa
sakti - ei chayarupe karena vilasa
I advise all my Vaisnava readers to read and hear with rapt attention this narration of the pastimes of Sri Krsna Caitanya as inculcated in the revealed scriptures. Lord Krsna enjoys His pastimes by manifesting Himself (krsna) as the spiritual masters (guru), His devotees (bhakta), His diverse energies (sakti), His incarnations (avatara), and His full expansions (prakasa). (Caitanya Caritamrta-Adi 1.31 - 32)
Sri Gauranga is the supreme truth
4. 16
yad advaitam brahmopanisadi tad-apy-asya tanubha
ya atmantaryami purusa iti so'syamsa-vibhavam
sad-aisvaryaim purno ya iha bhagavan sa svayam-ayam
na caitayanyat krsnaj-jagati paratattvam param iha
What the Upanisads describe as the impersonal absolute (brahman) is but the effulgence of His (Sri Caitanya's) body. The Lord who is known as the Supersoul (paramatma) is but his localized expansion. He is the Supreme Personality of Godhead, Krsna Himself, (bhagavan), full in six opulences. He is the Absolute Truth, one without a second. There is no truth superior to Sri Krsna Caitanya Mahaprabhu. (Caitanya Caritamrta-Adi 1.3)
Sri Caitanya Mahaprabhu is the jagad-guru
4. 17
caudda-bhuvanera guru caitanya gosa-i
ta-'ra guru anya, ei kona sastre nai
Sri Caitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Caitanya Caritamrta-Adi 12.16)
Sri Gauranga is the best of all
4. 18
saundarye kama-kotim sakala-jana samahladane candrakotir
vatsalye matrkotis tridasavitapinam kotir audarya-sare
gambhirye 'mbodhi-kotir madhurimani sudha-ksira-madvhika-kotir
gaurodevam sa jiyat pranaya-rasapade darsitascarya-kotim
Sri Caitanya Mahaprabhu is lovelier than millions of cupids, mellower than millions of moons, dearer than millions of mothers, kinder than millions of wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarine drinks. All glories to Sri Caitanya Mahaprabhu, the Supreme Lord who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Caitanya-Candamrta 101)
Sri Gauranga's principle, name, form, qualities and pastimes:
(tattva, nama, rupa,guna, lila)
4. 19
namo maha-vadanyaya krsna-prema-pradaya te
krsnaya krsna-caitanya-namne gaura-tvise namam
His nature (tattva) is that He is Krsna Himself. His name (nama) is "Krsna Caitanya." His form (rupa) is golden. His quality (guna) is that He is the most magnanimous of all Personalities of Godhead. His pastime (lila) is to distribute the highest love of Godhead: krsna-prema. I offer my obeisances unto that most generous Lord, Sri Krsna Caitanya Mahaprabhu. (Caitanya Caritamrta-Madhya 19.53)
Sri Gauranga delivers everyone by distributing the holy name of Krsna
4. 20
sankirtana-pravartaka sri krsna caitanya
sanirtana-yaj-e ta-'re bhaje sei dhanya
sei ta' sumedha ara kubuddhi samsara
sarva-yajna haite krsna-nama sara
Sri Caitanya Mahaprabhu inaugurated the sankirtana movement. One who worships Him through sankirtana is fortunate indeed. Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord's holy name is the most sublime. (Caitanya Caritamrta-Adi 3.76 - 77)
Sri Gauranga is the giver of Krsna-prema
4. 21
uchalila premavanya caudike vedaya
stri-vrddha-balaka-yuva sakali dubaya
sajjana, durjana, pangu, jata andhagana
premavanyaya dubaila jagatera jana
The flood of love of Godhead distributed by Sri Caitanya Mahaprabhu swelled in all directions and thus, young men, old men, women, and children were all immersed in that inundation. The Krsna consciousness movement begun by Sri Caitanya Mahaprabhu will inundate the entire world and drown everyone, whether one be a gentleman or rogue, or even lame, invalid, or blind. (Caitanya Caritamrta-Adi 7.25,26)
4. 22
patrapatra-vicara nahi, nahi sthanasthana
yei ya-ha paya, ta-ha kare prema dana
lutiya khaiya diya bandara prema sataguna vade
In distributing love of Godhead, Sri Caitanya Mahaprabhu and his associates did not consider who was fit and who was unfit; nor where such distribution should or should not take place. They may no such conditions. Rather, wherever they got the opportunity, the members of the pa-ca-tattva distributed love of Godhead. Although the members of the panca-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (Caitanya Caritamrta-Adi 7.23,24)
Who would cheat themselves out of love of godhead?
4. 23
mayavadi karma-nistha kutarkikagana
nindaka pasandi yata paduya adhama
sei saba mahadaksa dhaina palaila
sei vanya ta' sabare chuite narila
The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees, and lowest among the student community are very expert in avoiding the Krsna consciousness movement. Therefore the mercy of Sri Caitanya Mahaprabhu, in the form of this Krsna consciousness movement, cannot reach them. (Caitanya Caritamrta-Adi 7.29,30)
By the mercy of Sri Gauranga one can know the proper conclusions of scripture.
4. 24
sri caitanya prabhum vande balo'pi yad-anugrahat
taren-nanamata-grahavyaptam siddhanta-sagaram
I offer my obeisances unto Sri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth which is filled with the crocodiles of various theories. (Caitanya Caritamrta-Adi 2.1)
4. 25
hrdaye dharaye ye caitanya nityananda
ei saba siddhante sei pai be ananda
ei saba siddhanta haya amrera pallava
bhaktagana usthrera ithe nahaya pravesa
tabe citte haya mora ananda visesa
(Krsna Dasa Kaviraja Goswami says) Anyone who has captured Sri Caitanya Mahaprabhu and Nityananda Prabhu within his heart will become blissful by hearing all these transcendental conclusions. All these conclusions are like the newly grown twigs of a mango tree: they are always pleasing to the devotees, who in this way resemble cuckoo birds. The camel-like nondevotees, however, cannot enter into these topics, and therefore there is special jubilation within my heart. (Caitanya Caritamrta-Adi 4.233,235)
Sri Gauranga's preaching pastimes
4. 26
sannyasi panditaganera karite garvanasa
nica-sudra-dvara kare dharmera prakasa
bhakti-tattva prema kahe raye kari vakta
apani pradyumna-misra saha haya srota
haridasa-dvara nama-mahatmya-prakasa
sanatana-dvara bhaktisiddhanta-vilasa
sri rupa-dvara vrajer rasa-prema-lila
ke kahite pare gambhira caitanyera khela
To vanquish the false pride of so-called sannyasis and learned scholars, he spread real religious principles, even through a sudra, or lowborn person. Sri Caitanya Mahaprabhu preached about devotional service, ecstatic love, and the absolute truth by making Ramananda Raya, a grhastha born in a low family the speaker. Then Mahaprabhu Himself, the exalted brahmana sannyasi, and Pradyumna Misra, the purified brahmana, both became the hearers of Ramananda Raya. Sri Caitanya Mahaprabhu exhibited the glories of the holy name of the Lord through Haridasa hakura, who was born in a Muslim family, and similarly He exhibited the essence of devotional service through Sanatana Goswami, who had almost been converted into a Muslim. The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vrndavana through Srila Rupa Goswami. Considering all this, who can understand the deep plans of Sri Caitanya Mahaprabhu? (Caitanya Caritamrta-Antya 5.84 - 87)
4. 27
vraje ye vihare purve krsna-balarama
koti candra-surya jini' do-hara nija dhama
sei dui jagatere haiya sadaya
gaudades purva saile karila udaya
sri krsna caitanya ara prabhu nityananda
ya-hara prakase sarva jagata ananda
surya-candra hare yaicche saba andhakara
bastu prakasiya kare dharmera pracara
ei mata dui bhai jivera ajnana
tamonasa kari' kare vastu-tattva dana
suryacandra bahirera tamo se vinase
bahirvastu ghatapata adi se prakase
dui bhai hrdayera ksali' andhakara
dui bhagavata-sane karan saksatkara
Sri Krsna and Balarama, the Personalities of Godhead who formerly appeared in Vrndavana and who were millions of times more effulgent than the sun and moon have arisen over the eastern horizon of Gauda-desa, being compassionate for the fallen state of the world. The appearance of Sri Caitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness by their apperance and reveal the nature of everything, these two brothers dissipate the darkness of the living beings' ignorance and enlighten them with knowledge of the Absolute Truth.By the grace of Sri Caitanya and Nityananda, all darkness is removed, and the truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality. But these two brothers dissipate the darkness of the inner core of the heart, and thus help one to meet the two kinds of bhagavatas, [Srimad-Bhagavatam and the pure devotee.] (Caitanya Caritamrta-Adi 1.85 - 99)
Sri Gauranga's example and precept
4. 28
hare-krsnetucchaim sphurita-rasano namaganana-
krta-granthi-sreni-subhaga-kati-sutrojjvala-karam
visalakso dirghargala-yugala-khela-cita-bhujam
sa caitanyam kim me punarapi drsoryasati padam
Sri Caitanya Mahaprabhu chants the Hare Krsna mantra in a loud voice. The holy name dances on his tongue as he counts his number of recitations with His effulgent hands. His eyes are large, and His long arms, which bend as He performs his pastimes, reach down to His knees. When will he again become visible before me? (Stava-mala verse 5 - Sri Rupa Goswami)
Sri Gauranga's principle and ultimate goals
4. 29
ei mata caitanya-krsna purna bhagavan
yuga-dharma-pravartana nahe ta-'ra kama
kona karane yabe haila avatare mana
yugadharma kala haila se kale milana
dui hetu avatari' laina bhaktagana
apane asvade prema-nama-sankirtana
sei dvare acandale kirtana-sa-care
ei mata bhakta-bhava kari' angikara
apani acari' bhakti karila pracara
[Just as Sri Krsna really appeared in order to manifest His Vrndavana pastimes whereas his supression of demons was incidental,] in the same way, for Sri Caitanya Mahaprabhu, promulgating the dharma for the age is an incidental reason for his appearance. When the Lord desired to appear for another reason, the time for promulgating the religion of the age also arose. Thus with two intentions, the Lord appeared with His devotees and tasted the nectar of prema with the congregational chanting of the holy name. Thus he spread kirtana even among untouchables. He wove a wreath of the holy name and prema with which he garlanded the entire world. In this way, assuming the sentiment of a devotee, he preached devotional service while practicing it Himself. (Caitanya Caritamrta-Adi 4.37 - 41)
Sri Gauranga is like a lion
4. 30
caitanya-simhera nabadipe avatara
simha-griva simhaviraya simhera hunkara
sei simha vasuk jivera hrdaya-kandare
kalmasa-dviradanasa ya-jara hunkare
Thus the lionlike Sri Caitanya Mahaprabhu has appeared in Nabadwipa-dhama. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being. Thus with His resounding roar, may he drive away one's elephantine vices. (Caitanya Caritamrta-Adi 3.30 - 31)
Sri Gauranga's external reasons for appearing
4. 31
anarpitacarim cirat karunayavatirnam kalau
samarpayitum-unnatojjvala-rasam sva-bhakti-sriyam
harim purata-sundara-dyuti-kadamba-sandipitam
sada hrdaya-kandare sphuratu vam sacinandanam
May that Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold, he has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of his service. (Caitanya Caritamrta-Adi 1.4, Vidagdha-Madhava 1.2)
Sri Gauranga's ultimate and confidential reason for appearing
4. 32
sri radhayam pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyam
saukhya-casya madanubhavatam kidrsam veti lobhat-
tad-bhavadyam samajani saci-garbha-sindhau harindum
Desiring to understand the glory of Srimati Raharani's love, the wonderful qualities in Him that she alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, The Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Srimati Sacidevi as the moon appears from the ocean. (Caitanya Caritamrta-Adi 1.6)
Internally he has the mood of Sri Radha, externally he preaches the holy name
4. 33
sei radha-bhava laina caitanya-avatara
yuga-dharma nama-prema kaila paracara
Sri Caitanya Mahaprabhu appeared with the sentiments of Sri Radha. He preached the dharma of this age, the chanting of the holy name of Sri Krsna, and pure love of Godhead (krsna-prema). (Caitanya Caritamrta-Adi 4.220)
The pastimes of Sri Gauranga are eternal
4. 34
adyapiha caitanya ei saba lila kare
ya'ra bhagye thake se dekhaye nirantare
As yet, no one can completely see the opulences of all the pastimes performed by Sri Caitanya Mahaprabhu, because they are without limit in time and space. They are unlimited and eternal. (Caitanya Bhagavata Madhya 23.513)
Materialistic and demonic persons are envious of Sri Gauranga
4. 35
purve yena jarasandha adi rajagana
veda-dharma kari' kare visnura pujana
krsna nahi mane ta'te daitya kari' mani
caitanya na manile taiche daitya ta're jani
hena krpamaya caitanya na bhaje yei jana
sarvottama haile ta're asure ganana
Formerly, even kings like Jarasandha strictly followed the Vedic rituals, thus worshiping Lord Visnu. One who does not accept Krsna as the Supreme Personality of Godhead is certainly a demon. Similarly, one who does not accept Sri Caitanya Mahaprabhu as Krsna, the same Supreme Lord, is also to be considered a demon. One who does not show respect unto this merciful Lord, Sri Caitanya Mahaprabhu or does not worship Him should be considered a demon, even if that person is very "exalted" in human society. (Caitanya Caritamrta-Adi 8.8,9,12)
Sri Gauranga in his acarya-lila is not the enjoyer of the rasa dance ("Gauranga-nagari")
4. 36
ei mata capalya karena saba sane
sabe strimara nadekhena drsthikone
"stri" hena naa prabhu ei avatare
sravane o na karila - vidita samsare
ata eva yata maha-mahima sakale
"gauranga nagara" hena staqva nahi bale
The Lord was apt to indulge in such indiscrimate merciful behavior towards all, except that he never looked at a women, even by a sidelong glance. During this avatara, it is known to all the world that the Lord did not even allow the name of a women to enter his ear. Therefore, those who are His real devotees never address Sri Gauranga as "Gauranga-nagari" or the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise sing only what is in accordance with His nature. (Caitanya Bhagavata Adi 15. 28 - 31)
The glories of the mercy of Sri Gauranga and Nityananda
4. 37
caitanya nityanande nahi ei' saba vicara
nama laite prema dena, bahe asrudhara
svatantra-isvara prabhu atyanta udara
ta-'re na bhajile kabhu nahaya nistara
If one only chants with some slight faiththe holy names of Sri Caitanya Mahaprabhu and Nityananda, very quickly he is cleansed of all offenses. Thus, as soon as he chants the Hare Krsna mantra, he feels the ecstasy of love of Godhead. Sri Caitanya Mahaprabhu, the independent Supreme Personality of Godhead is greatly magnanimous. Unless one worships Him, one can never be liberated. (Caitanya Caritamrta-Adi 8.31-32)
The unfortunate position of those who cheat themselves out of Sri Gauranga's mercy.
4. 38
caitanyavatare bahe premarta-vanya
saba jiva preme bhase, prthivi haila dhanya
ei-vanyaya ye na bhase, sei jiva - chara
koti kalpe tabe ta'ra nahika nistara
There is now a flood of the eternal nectar of love of Godhead, because of the incarnation of Sri Caitanya Mahaprabhu. All living entities are floating in that flood. The entire world is now thankful to the Lord. Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of lifetimes of Lord Brahma. (Caitanya Caritamrta-Antya 3.252-253)
4. 39
avatara sara, gaura-avatara
kena na bhajili ta're
kari' nire vasa, gela na piyasa,
apana karama phere
kantakera taru, (sri) gauranga amara,
tahare bhavili vise
saurabhera ase, palasa su-kili,
nasate pasila kita
iksudanda bhavi' katha cusili,
kemane paibi mitha
hara baliya, galaya parili,
samana-kinkara-sapa
sitala baliya aguna pohali,
paili bajara-tapa
samsara bhajili, (sri) gauranga bhulili,
na sunili sadhura katha
iha-para-kala, du'kala khoyali,
khaili apana matha
Sri Gauranga Mahaprabhu is the essence of all avataras. Why didn't I worship Him? It is as if I was surrounded by water and dying of thirst but I denied myself a drink. I chewed the thorns on the tree of worldly life and took the blood that flowed through my mouth to be nectar. When I was offered the nectarine fruits of love of Godhead distributed by Sri Gauranga, however, I turned them away, thinking them to be poison. Wishing to smell perfume I sniffed at what I thought was the fragrant flower of material enjoyment. Alas, that flower was odorless, like the palasa flower. And when I tried to sniff its illusory aroma, a bee flew up my nose and stung me. Thinking material life to be as sweet as sugarcane, I tried to taste its nectar. Instead, as I sucked, I found it juiceless and dry. In this way, I found that all my attempts at enjoyment proved false. In this way, all my attempts at enjoyment proved false.
Admitting defeat, wasted and worn out, I await the snake of death. Declaring it to be cool and soothing, I have embraced the fire of material life, only to suffer intense miseries, as if struck by lightning. Worshiping family and material life I forgot Gauranga and didn't listen to the words of the saints. Now, in my final days I realize that I am twice dead, for not only am I casting off this mortal body, but I am dead while living, having wasted my life in material indulgence(Mahajana-giti).
Sri Gauranga appears in the form of His holy name and as His deity
4. 40
ara dui janma ei sankirtanarambhe
haiba tomara putra ami avilambe
mora arca-murti mata, tumi se dharani
jihvarupa tumi mata, namera janani
ei dui janma mora sankirtanarambhe
dui tha-i tora putra avilambe
[Sri Caitanya told Saci] Birth after birth you are my mother. Again, in this birth, I have come to begin the sankirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the arca-murti, the deity form of the Lord, and as the holy name. In this way I appear upon the tongue in the form of sound, and as the deity made from the elements drawn from earth. In both of these forms I am worshiped, and in these two features I have appeared in order to spread the sankirtana movement.
(Caitanya-Bhagavata Madhya 27.47)
The teachings of Sri Gauranga in a nutshell
4. 41
aradhyo bhagavan brajesa-tanayas-tad-dhama vrndavanam
ramya kacid-upasana vraja-vadhu-vargena ya kalpita
srimad-bhagavatam pramanam-amalam prema pumartho mahan
sri caitanya mahaprabhor-matam-idam tatradaro nam param
It is the conclusive opinion of Sri Caitanya Mahaprabhu that: Sri Krsna, who is Vrajendra-nandana, the son of the king of Vraja, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavan-dhama which is an expansion of Sri Krsna and is nondifferent from Him is the highest worshipable abode; The gopis of Vrndavana are the highest example of the worship of Sri Krsna Srimad-Bhagavatam is the spotless evidence for knowing the absolute truth; Krsna-prema is the fifth and highest goal of life. These are the teachings of Sri Caitanya in a nutshell. (Visvanatha Cakravarti hakura)
Thus ends the fourth jewel of the Gaudiya Kanthahara entitled Gaura-tattva
This is the observance of the Jata karma samskara for baby Nimai (Sri Krishna Chaitanya Mahaprabhu)
Generally speaking what is to happen is that on the day of Gaura Purnima everyone holds a fast from grains up until the evening when the full moon rises commemorating the time when the Lord appeared.
The next day is for feasting. That is today. So first after meditating on performing tha Jata karman ceremony on baby Nimai - at the Yoga Pith in Mayapur where they have a Deity of Baby Nimai on Mother Sachi's lap they formally perform the Jata karman ceremony after reading from Sri Chaitanya Bhagavat (which deals specifically with Baby Nimai's pastimes) or Sri Chaitanya Charitamrta Adi Lila about the childhood pastimes of Lord Chaitanya.
Amongst the Gaudiya Vaishnavas in the Gaudiya Maths this festival is termed as Anandotsava of Sri Jagannath Mishra - the feast celebrating Mahaprabhu's appearance, just as the day after Lord Krishna's appearance we have the Nandotsav of Nanda Maharaj.
Inside this small temple, which is within the Yogapitha temple compound, is a wonderful Deity of mother Sachi sitting holding baby Mahaprabhu on her lap with Jagannath Misra prabhu next her.
The Nim tree under which Mahaprabhu appeared.
Featured inside the kutir mandir is the Deity of Mother Sachi holding baby Nimai
accompanied by Jagannath Misra at the Yogapith.
Observance:
One can dress a young girl in a nice sari, and have her holding a small child or nicely decorated doll (with tilak, gopi dots, symbols painted on His feet, dressed in a simple shawl, with His feet showing, and head facing east on "Mother Sachi's lap" as they have at the Yoga pith temple in Mayapur). To Their right (our left) a nicely attired young man "Jagannath Misra" can sit and hand out sweets to everyone who comes to see his child. All the devotees can come and offer respects, flowers, while one devotee offers arati, to the sounds of celebratory kirtan of "Jaya Sachi-nandana Gaurahari" etc.
Ekadasi Style Prasadam for Janmasthami and Gaura Purnima:
So we can understand from this there there are two separate instructions (i) for ekadasi (ii) for Gaura Purnima and Janmastami.
"you can offer ekadasi to Lord Caitanya who acts as a devotee, but not to Krsna."(Bhanu Swami. 5th March 1999. [Text 2136851 from COM] )
"So far the Advent Day of Lord Caitanya is concerned, I have written a full suggestion to Montreal, in which the main points are that we should all observe strict fasting up till moonrise, and at that time, an offering is made to Lord Caitanya of Ekadasi foods, fruits, peanuts, milk, and so forth. Then, on the next day, Friday the 15th, a full-scale feast is held to celebrate His Advent Day. On the 14th, chanting, reading of Srila Bhaktivinode's book, Life and Precepts and Caitanya Caritamrta, Introduction to Bhagavatam, may be held all the day in the Temple." (San Francisco, written 12th March 1968 letter to Balai)
"The injunction to fast on Ekädasi is especially meant for devotees; on Ekädasi there are no restrictions regarding food that may be offered to the Lord. Lord Sri Caitanya Mahäprabhu took the food of Lord Vishnu in His ecstasy as vishnu-tattva".(CC Adi-lila 10:71 purport.)
"Lord Caitanya's Appearance day falls on March 22 (1970), that is on a Sunday. The devotees should fast until evening, when there is a ceremony and offering of a small amount of Ekadasi preparations. The next day, the devotees should celebrate amongst themselves with a small scale feast. You may hold the celebration open to the public on the following Sunday. The preparation to be offered specially on this occasion is bhuni kichri: Fry equal parts dal and rice in ghee and massala. Add two times water as dal and rice, and add vegetables (if you use more ghee, use less water). Cook it until it is dried and the rice is soft."(Letter to Krishna dasa. 18th February 1970. Los Angeles.)
"P.S. No feasting in the evening of Caitanya's birthday. Fasting all day till evening moon rise. Then take Prasadam like Ekadasi. Next day you can have full swing feasting. On the birthday if can take a procession of Kirtana on the street it is very nice." (Post Script to Letter to Rayarama dasa. September. Unknown place unknown date Ref:91-05-14.)
There is an amusing discription of the first ISKCON janmastami "feast" as described by Hayagriva Prabhu in his biography "Hare Krishna Explosion pg 62" He writes:"as midnight approaches, we hungrily envision the great birthday feast of Lord Krishna, mountains of succulent prasadam: cake and kachoris, halava and puris, sabji, sweet rice, samosas and gulabjamuns. Just a few minutes before midnight, Swamiji finally descends from his kitchen with the Prasadam. But our faces drop. There is only a platter of cut fruit."
There is a discription of Gaura Purnima in Mayapur India 1976 from the biography "A Transcendental Diary" Vol1 Mar.16. by Hari Sauri Prabhu: pg.461. "GAURA PURNIMA. The Appearance day of Sri Caitanya Mahaprabhu. Everyone fasted until moon rise and then took an Ekadasi feast, although Prabhupada said this was not compulsory.
Pg.466: "Many Devotees sold copies of the Gitar-gana, and mass distribution of Halava prasadam went on throughout the day."
Pg.469 "At one point Prabhupada sent me out to see how many visitors had come , and he was very happy to hear of the large crowds. Typically, he wanted assurance that prasadam was being distributed to all."
"The Caitanya-bhägavata, Ädi-lilä, Chapter Six, fully describes the Lord’s accepting vishnu-prasäda on the Ekädasi day at the house of Jagadisha and Hiranya. Regular prasäda is offered to Lord Vishnu on Ekädasi because, while fasting is recommended for devotees on Ekädasi, it is not recommended for Lord Vishnu. Once on Ekädasi in the house of Jagadisha and Hiranya Pandita there were arrangements for preparing special prasäda for Lord Vishnu, and Lord Caitanya Mahäprabhu asked His father to go there to ask for the vishnu-prasäda because He was feeling sick. The house of Jagadisha and Hiranya Pandita was situated about two miles from the house of Jagannätha Mishra. Therefore when Jagannätha Mishra, on the request of Shri Caitanya Mahäprabhu, came to ask Jagadisha and Hiranya for the prasäda, they were a little astonished. How could the boy understand that special prasäda was being prepared for Lord Vishnu? They immediately concluded that the boy Nimäi must have supernatural mystic power. Otherwise how could He understand that they were preparing special prasäda? Therefore they immediately sent the food to Lord Caitanya Mahäprabhu through His father, Jagannätha Mishra. Nimäi was feeling sick, but immediately after eating the vishnu-prasäda He was cured, and He also distributed the prasäda among His playmates." (CC Adi-lila 14:39. purport)
The special Lila-vichitra pastimes of the Lord which are EXTRAORDINARY and not to be imitated.
If I may pose a question "If the Supreme Personality of Godhead came to you on ekadasi and gave you grains to eat what would you do???"
I for one would eat them right there on the spot, directly from the Lord's hand. Despite everything else, knowing who we are to take shelter of, just like His playmates did. (unfortunately it appears I will have to wait some time to test this case)
Adjusting the program for preaching (feasting):
"You can take quotations from the above mentioned books, and have discussions.
Fasting should be continued up to evening, then you may have food like on Ekadasi, fruits, milk, etc. On the next day you may observe festival. Janardana consulted me and said he thinks Sunday feasting would be best, so you may do that if you like. Or you may do both days, as you feel best."(Letter to Mahapurush. 7th March 1968. Regarding Gaura Purnima)
"We performed Lord Caitanya's Birthday ceremony, not very gorgeously, but amongst ourselves, and Govinda dasi cooked very nice Ekadasi foodstuffs. The next day I expected some big ceremony but it couldn't be performed. (Letter to Purusottam. 6th March 1969. Hawaii)
Fasting FOR EKADASI:
"From the very beginning of His childhood life Shri Caitanya Mahäprabhu introduced the system of observing a fast on the Ekädasi day. In the Bhakti-sandarbha, by Shrila Jiva Gosvämi, there is a quotation from the Skanda Puräna admonishing that a person who eats grains on Ekädasi becomes a murderer of his mother, father, brother and spiritual master, and even if he is elevated to a Vaikuntha planet, he falls down. On Ekädasi, everything is cooked for Vishnu, including regular grains and dahi, but it is enjoined that a Vaishnava should not even take vishnu-prasäda on Ekädasi. It is said that a Vaishnava does not accept anything eatable that is not offered to Lord Vishnu, but on Ekädasi a Vaishnava should not touch even mahä-prasäda offered to Vishnu, although such prasäda may be kept for being eaten the next day. It is strictly forbidden for one to accept any kind of grain on Ekädasi, even if it is offered to Lord Vishnu." ( CC Adi-lia 15:19. purport.)
"Mother Saci said, “You have spoken very nicely. I shall not eat grains on Ekädasi.” From that day, she began to observe fasting on Ekädasi."(CC Adi-lila 15:10 text.)
PURPORT
"It is a prejudice amongst smärta-brähmanas that a widow must observe fasting on Ekädasi but a woman who has her husband should not. It appears that before the request of Lord Caitanya Sacimätä was not observing Ekädasi because of her being sa-dhava, which means that her husband was living. Shri Caitanya Mahäprabhu, however, introduced the system that a woman, even if not a widow, must observe the Ekädasi day and must not touch any kind of grains, even those offered to the Deity of Vishnu".(CC Adi-lia 15:10 purport.)
"Shri Caitanya Mahäprabhu’s pastime of fainting after eating betel nuts is a solid instruction to all of us that one should not touch betel nuts, even those offered to Vishnu, just as one should not touch grains on the Ekädasi day. Of course, Lord Caitanya Mahäprabhu’s fainting had a particular purpose. As the Supreme Personality of Godhead, He can do whatever He likes and eat whatever He wants, but we should not imitate His pastimes." (CC Adi-lia 15:16 purport.)
"Devotee: On ekädasi, we can offer the Deity grains?
Prabhupäda: Oh yes. But not guru. Ekädasi observed by jiva-tattva, not by Vishnu-tattva. We are fasting for clearing our material disease, but Rädhä-Krishna, Caitanya Mahäprabhu... Caitanya Mahäprabhu also may not be offered grains because He is playing the part of a devotee. Only Rädhä-Krishna, Jagannätha can be offered grains. Otherwise, Guru-Gauränga, no. And the prasädam should not be taken by anyone. It should be kept for next day." (Room Conversation. 22nd April 1972. Japan)
Prabhupäda: They are strictly following Vaishnava principles. They... Whenever one comes to become my disciple, the first condition is that no illicit sex; no meat-eating, eggs, fish, nothing of the sort; no intoxication up to smoking cigarette, drinking tea and coffee; and no gambling. So they strictly follow these things. In our society, there is no tea-drinking even. We don’t drink tea. So... Intoxication, päna, chäi päna, päna... Päna is intoxication.
Guest: Tämbüla...
Prabhupäda: Tämbüla. Yatra päpas catur-vidhä.
Guest: (Sanskrit or Hindi: Krshna is offered tämbüla in the temple.)
Prabhupäda: No, Krishna can take.
Guest: Yes. And that prasäda of Bhagavän Shri Krishna...
Prabhupäda: Yes.
Guest: ...the devotees can take also...
Prabhupäda: No, prasädam, according to our principle... Just like on Ekädasi day, we do not accept even prasädam. Anna. We keep it. So prasädam... Just like on Ekädasi anna is prohibited, but not the Deity. Deity’s offered anna, but we cannot take the prasädam even. So following strictly the principle, even tämbüla is offered to Krishna, it is not for us. Yes. Strictly following the principle. The same example... Just like on Ekädasi day, anna is offered to Krishna, but we don’t take.
Guest: The devotees are not allowed.
Prabhupäda: Not allowed, yes.
Guest: Äcchä.
Prabhupäda: Äcchä.
Guest: I’m very grateful to have your darshana. Om namo näräyanäya.
Prabhupäda: Jaya. Hare Krishna. (end) (Room Conversation. 11th July 1973. London).
HIS DIVINE, EVER REVEALING, EVER LOVING GRACE SRILA PRABHUPAD KI JAYA!!!
Sri Caitanya Upanisad
From the Atharva Veda
This Upanisad was published by the great pioneer of the Krsna Consciousness movement, Srila Bhaktivinoda Thakura. The Thakura searched the length and breadth of Bengal to procure an original copy of the manuscript of this rare Upanisad, which describes the unique position and advent of Lord Caitanya Mahaprabhu. It also describes the glorious position and importance of the Maha mantra, or the chanting of the divine name of Sri Krsna. He was finally provided a copy of the original handwritten manuscript from one pandita, Madhusudana Maharaja, of Sambala-Pura.
Upon the request of many Gaudiya Vaishnavas of the time, He wrote a lucid sanskrit commentary called Sri Caitanya-Caranamrta, or the the nectar of the lotus feet of Lord Caitanya. The first edition of this book was originally printed in Calcutta, Bengal by the Sri Caitanya Press in 1887.
It is to be noted that the great Sampradaya Acarya of the Gaudiya Vaishnavas and of the Krsna Consciousness movement, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, has cited from this Upanisad in His Sri Caitanya-Caritamrta Bhasya [purport] of Adi-Lila 2.22. to explain the sacred divinity of Sriman Mahaprabhu:
"... Apart from the relevant scriptural evidence forwarded by Srila Krsna Dasa Kaviraja Goswami, there are innumerable statements regarding Lord Caitanya's being the Supreme Lord Himself. The following examples may be cited: (1) From the Caitanya Upanisad: Gaurah sarvatma maha puruso mahatma maha yogi tri gunatitah sattva rupo bhaktim loke kasyati. Lord Gaura who is the all pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic, who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world...".
The current english translation of this rare gem was done in 1977 in Vrindaban by a disciple of His Divine Grace Srila Prabhupada.
Sri Gaura Gayatri Vijaya
Establishing the Eternality of Sri Gaura Gayatriby Swami B G Narasingha
According to the Vedic pramana (sruti, Puranas, Mahabharata, and Srimad-Bhagavatam) Sri Caitanya is none other than Krsna, the Supreme Personality of Godhead, who has descended in Kali-yuga in the guise of a devotee. The Vedic evidences describe the avatara of the Kali-yuga according to His qualities and characteristics such as His complexion, His dress, His activities; and even His mother’s name is mentioned.
When Krsna appears in Kali-yuga He appears as the son of Saci (the Mother of the universe), He assumes the dress of a sannyasi and His complexion is the color of molten gold. He propagates the chanting of Krsna nama as the yuga-dharma (socio-religious-function for the age) and He is accompanied by His friends and associates. This is confirmed in the sruti as follows:
surnimalam imam santimisano jyotiravyah
"The Personality of Godhead, Sri Caitanya Mahaprabhu, is brilliantly effulgent and imperishable like molten gold. He is the Supreme Controller, He controls the mode of goodness and through sankirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and liberation. He is therefore known as "Mahaprabhu". (Svetasvatara Upanisad 3.12)
The confirmation that the Lord will appear as the son of Mother Saci is found in the following verses from the Vayu Purana and the Brahma-yama1a.
"In the age of Kali when the sankirtana movement is inaugurated, I shall descend as the son of Sacidevi." (Vayu Purana)
bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami
kalau sankirtanagame
"Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement."(Brahma-yama1a)
Even though Krsna appears in every yuga, namely Satya, Treta, Dvarapa, and Kali, He is nonetheless called Triyuga (one who incarnates in three ages), because in Kali-yuga His appearance is hidden. In all other yugas the Lord is easily recognizable but in Kali-yuga He is hidden. That is, in Kali-yuga the Supreme Lord appears in the form and mood of His devotee.
In Srimad-Bhagavatam Prahlada Maharaja addresses Krsna as Triyuga:
channah kalau yad abhavas tri-yugo ‘tha sa tvam
"O Krsna, O protector of religious principles, in the age of Kali, You do not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation is hidden in the age of Kali, You are known as Triyuga, or the Lord who manifests His supremacy in only three ages." (Bhag. 7.9.38)
In the Caitanya-caritamrta we find the following verses composed by the learned scholar Sarvabhauma Bhattacarya:
siksartham ekah purusah puranah
sri-krsna-caitantya-sarira-dhari
krpambudhir yas tam aham prapadye
"Let me take shelter of the Supreme Personality of Godhead, Sri Krsna, who has descended in the form of Sri Krsna Caitanya Mahaprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Krsna consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet." (Cc. Madhya-lila 6.253)
praduskartum krsna- caitanya -nama
avirbhutas tasya padaravinde
gadham gadham liyatam citta-bhrngah
"Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead, who has just now appeared as Sri Krsna Caitanya Mahaprabhu to teach the ancient system of devotional service to Himself. This system had almost been lost due to the influence of time." (Cc. Madhya-lila 6.254)
These verses by Sarvabhauma are perfectly in line with the statements of the revealed scriptures. In every yuga the Supreme Lord descends to establish the principles of religion. This is stated in Bhagavad-gita as follows:
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion, at that time I (Krsna) descend Myself." (Bg. 4.7)
Realization of Sri Caitanya as the Supreme Personality of Godhead is expressed thus in the Mundaka Upanisad:
kartaram isam purusam brahma-yonim
tada vidyan punya-pape vidhuya
niranjanah paramam samyam upaiti
"When one realizes the golden form of Sri Caitanya, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord." (Mundaka Upanisad 3.3)
Srimad-Bhagavatam also confirms that in Kali-yuga Krsna will appear to spread the sankirtana movement along with His eternal associates. In the eleventh canto the sage Karabhajana Muni, while describing the avataras (incarnations) of the four yugas to King Nimi gives the following verse:
yajnaih sankirtana-prayair yajanti hi su-medhasah
"In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, energies, and eternal confidential associates. Those with intelligence worship Him with the sankirtana yajna." (Bhag. 11.5.32)
Here it is being described that the two syllables krs-na are always in the mouth of the Kali-yuga avatara. He always describes Krsna with great pleasure. These are the two meanings of the words "krsna varna." Indeed, nothing but Krsna issues from His mouth. If someone tries to describe the Kali-yuga avatara as blackish then the use of the word tvisakrsnam immediately restricts him. That the avatara for Kali-yuga is not blackish indicates that His complexion is golden.
The fact that Krsna sometimes appears in a golden color is also confirmed by the astrologer Garga Muni who performed the name giving ceremony after the appearance of Krsna. Garga Muni informed Krsna’s father, Nanda Maharaja, as follows:
suklo raktastatha pita idanim krsnatam gatah
"This boy, Krsna, has three other colors: white, red, and yellow as He appears in different ages. Now, in this Dvarpa-yuga, He has appeared in a transcendental blackish color." (Bhag. 10.8.13)
In the Visnu-sahasranama, the book containing one thousand names of Visnu, there is a description of Sri Caitanya as follows:
"Krsna appears as Sri Caitanya Mahaprabhu, and in His early pastimes He appears as a householder with a golden complexion (suvarna-varna and hemanga). His limbs are beautiful (varanga), and His body is smeared with the pulp of sandalwood, seems like molten gold (candanangadi)." (Visnu-sahasra-nama 92)
In his commentary on Visnu-sahasranama called the Namartha-sudhabhidha, Srila Baladeva Vidyabhusana, commenting on this verse, asserts that Sri Caitanya is the Supreme Absolute Truth according to the evidence of the Upanisads. He explains that suvarna-varno means golden complexion and that the word varanga means "exquisitely beautiful." He also quotes the Vedic injunction yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim. Rukma-varnam kartaram isam, he says, refers to the Supreme Absolute Truth as the Supreme Person having a complexion the color of molten gold. Purusam means the Supreme Person, and braha-yonim indicates that He is also the Supreme Brahman. This evidence proves that Sri Caitanya is the Supreme Personality of Godhead Krsna.
In a similar verse the Dan-dharma, chapter 149 of Mahabharata also describes the appearance of Krsna as Sri Caitanya:
sannyasa-krc chamah santo nistha-santi-parayanah
"When Krsna appears as Sri Caitanya (Sri Gauranga), in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold (hemanga), His body is extremely beautiful (varangas), and He is decorated with sandalwood pulp (candanangadi). He accepts sannyasa (sannyasa-krt) and shows equanimity (sama). He is peaceful (santa). His mind is always fixed on Krsna and thus He is nistha, or fixed, in performing the great sacrifice of the holy name of Krsna. He silences the non-devotees and impersonalists who are opposed to the service of the Lord by promoting the cause of devotion. Thus He distributes real peace. He is therefore an abode of the highest spiritual peace and devotion."
Therefore, after consulting various Vedic scriptures the conclusion is that the name, form, attributes, and pastimes of Sri Caitanya are indeed eternal.
The eternality of Sri Caitanya is further confirmed in the Agni Purana:
bhagavad-bhakta-rupena lokan raksami sarvada
"O best of the brahmanas, My distinguished form is eternal. In this way, with My own form hidden from ordinary sight I take the form of a devotee and appear among the people in general in order to establish and protect religious principles."
Although Sri Caitanya is the Supreme Personality of Godhead and verifiably so according to the sruti etc., still the smarta-brahmana community in India strongly opposes the worship of gaura-mantra. They consider gaura-mantra to be a concoction of the modern day sect of Sri Caitanya.
That this is not so is shown by the following two references which prove that the gaura-mantra was chanted during and even before the time of Sri Caitanya.
In the Caitanya-caritamrta we find the incident wherein Nakula Brahmacari spoke to Sivananda Sena revealing the worshipable mantra of Sivananda. Nakula Brahmacari said:
"You are chanting the gaura-gopala mantra composed of four syllables." (C.c. Antya-lila 2.31)
This gaura-gopala mantra of four syllables is gau-ra-an-ga as in gaura mantra (klim gauraya namah). Some Vaisnavas say that gaura-gopala mantra is ra-dha krs-na as in Radha-Krsna (Radha being gaura, golden, and Krsna being gopala, the cowherd boy). Yet other Vaisnavas say that the gaura-gopala mantra means Sri Caitanya who is Krsna (gopala) appearing in a golden color. Both these opinions are correct due to there being no difference between Radha-Krsna and Sri Caitanya, sri-krsna-caitanya radha-krsna nahe anya. Those who chant the name of Gauranga and those who chant the names of Radha-Krsna are on the same level.
The second reference proving that gaura-mantra was chanted even before the appearance of Sri Caitanya is found in the ¨rddhvamnaya-samhita wherein Vyasa answers the inquiry of Narada Muni as to which mantra is used in the worship of Bhagavan Sri Gauranga (Sri Caitanya). Vyasa replied;
sarva-lokesu pujitah
maya-ramananga-bijaih
vag-bijena ca pujitah
sadasarah kirtito `yam
mantra-rajah sura-drumah
mantrao tatah-klim gaurayah namah;
hrim, srim, klim, aim gauraya namah
"This gaura-mantra (gauraya namah) is worshiped using the bija mantras of maya, rama, ananga, and saraswati. For example, just as we say klim gauraya namah, similarly we may also say hrim gauraya namah, srim gauraya namah, etc. In this way, this six syllable mantra is honored. When people of the world combine gauraya namah with kama-bija and chant klim gauraya namah, they receive the gift of divine love. I have chanted to you this sadaksara-mantra-bija, which is like a kalpa-druma because it fulfills all one’s desires." (¨rddhvamnaya-samhita 3.16)
Thus the Gaudiyas chant the gaura-mantra and gaura-gayatri preceded by the kama-bija as follows:
klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah pracodayat
"I worship Sri Gauranga (Sri Caitanya) who is the abode of Krsna prema and who is the bestower of that divine love upon the living entities. Let us always remember Sri Krsna Caitanya, the maintainer of the universe, who maintains His pure devotees by sprinkling the drops of nectar upon them, who is Krsna within, whose mood and complexion is like that of Sri Radha and who enthuses our capacity of devotional service. As He so enthuses us let us meditate upon Him ."
Vidmahe means, let us try to know or to concentrate upon Sri Krsna Caitanya. The word visvambhara stems from the verbal root "dubhrn" which indicates nourishing and maintaining. Tan no gaurah pracodayat means (gaurah — Sri Caitanya) who ethuses our meditation (dhimahi). That the gaura-gayatri is preceded by the word "klim" meaning the seed of divine love, indicates that Sri Krsna Caitanya nourishes and maintains the three worlds by distributing love of God. One who chants this gayatri will surely receive the gift of divine love.
It is also observed that, following the rule of Sanskrit grammar found in the book Varnagama-bhasvadi, the letter "ya", when followed by the letter "vi" is considered to be a half syallable — the gaura-gayatri is thus composed of twenty three and one half syllables. The kama gayatri (kamadevaya vidmahe puspabanaya dhimahi tan no `nangah pracodayat), which is taken to be nondifferent from Sri Krsna, replete with the pastimes of madhurya-rasa, is composed of twenty four and one half syllables following the same rule of grammar. Thus the kama-gayatri and the gaura-gayatri are identical in that they awaken divine love of God. We find only one difference between these two mantras and that being the one syllable which is extra in kama-gayatri.
When the two syllables krs-na are added to the beginning of gaura-gayatri (as is the case of those in the disciplic succession of the renowned acarya and bhakti-raksaka—the guardian of devotion, Srila Sridhara Deva Goswami Maharaja, it surpasses the kama-gayatri in that it is completed in twenty five and one half syllables (krsna caitanyaya vidmahe visvambharaya dhimahi tan no gaurah pracodayat). This additional one syllable, which appears after gaura-gayatri has been reconstructed, may thus be taken to represent the magniminity of Sri Caitanya. Kama-gayatri is Krsna-lila — madhurya-rasa. Madhurya means that which is sweetest. When magniminity is added to madhurya it is called audarya. Audarya-lila means the wholesale distribution of the mellow sweetness of conjugal love (madhurya-rasa). This is the sublime characteristic of gaura-gayatri and Sri Caitanya.
krsnaya krsna-caitanya-namne gaura-tvise namah
"O most munificent incarnation. You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna (Krsna-prema). We offer our respectful obeisances unto You." (C.c. Madhya-lila 19.53)
The use of the word dhimahi in the gaura-gayatri meaning "Let us meditate upon" is also significant. Dhimahi appears here in the plural which is generally taken to advocate worship or devotion. And how is Sri Caitanya worshiped in Kali-yuga? Srimad-Bhagavatam, 11.5.32 says, yajnaih sankirtana-prayair, that He is worshiped by the performance of the sankirtana yajna or the congregational chanting of the holy name. This is the method of worship to be adopted by all classes of intelligent men and women, yajanti hi su-medhasah.
If someone suggests that dhimahi cannot be taken as such, we point to the ontology of brahma-gayatri and Srimad-Bhagavatam. Brahma-gayatri says dhimahi, and Srimad-Bhagavatam also says dhimahi in its opening and closing stanzas. This is an advocacy that the brahma-gayatri is explained in Srimad-Bhagavatam (the purport of gayatri), and Srimad-Bhagavatam’s final verse recommends sankirtana:
sarva-papa-pranasanam
pranamo duhka-samanas
tam namami harim param
"I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering." (Bhag. 12.13.23)
Srila Sridhara Deva Goswami Maharaja has said in commenting on this verse:
Papa means all anomalies, all undesirable things; in one word, sin. Material enjoyment and liberation are also included as anomalies; sinful activities. Why is liberation considered sinful? Because it is an abnormal condition. Our natural function is to serve Krsna, but we do not do that in salvation. Mere salvation does not include service to Krsna, so that is an abnormal position and therefore it is also a sin. To ignore our natural duty and stand aloof cannot but be sinful.
The concluding verse of the Srimad-Bhagavatam says, "Krsna’s holy name can relieve us from all undesirable sinfulness, all filthy characteristics and all miseries. Let us bow down to Him.’ Uttering this verse, the Srimad-Bhagavatam stops; that great treatise becomes silent. The last word in the Srimad-Bhagavatam is nama-sankirtana. The Srimad-Bhagavatam has given such great importance to chanting the holy name of Krsna, and Sri Caitanya developed it from there. Srila Vyasadeva, the compiler of Vedic literature, in his last publication took theism to that stage, and gave it to the public announcing, ‘Chant the name of Krsna! Do this, nothing more is necessary. Take this!’ This is the very conclusion of Srimad-Bhagavatam, the greatest spiritual gift of Vyasadeva: ‘Chant the holy name of Krsna and begin your life in this dark age with the most broad and wide theistic conception."
Thus the conception that the gaura-gayatri advocates sankirtana, the congregational chanting of the holy name — taking us beyond liberation to the divine life of service, is by all means bona fide.
Sankirtana as the most effective method of worship in Kali-yuga is also supported in the following verses:
yajnaih sankirtana-prayair yajanti hi su-medhasah
"In this age of Kali those who are intelligent perform the congregational chanting of the Hare Krsna maha-mantra, worshipping the Supreme Personality of Godhead, who appears in this age along with His associates to inaugurate the sankirtana movement, or chanting of the holy names. That incarnation is yellowish in hue.'' (Bhag. 11.5.32)
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Brhad-naradiya Purana)
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet
"My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krsna maha-mantra (sankirtana) one can become free from material bondage and be promoted to the transcendental kingdom." (Bhag. 12.3.51)
tretayam yajato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat
"Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord’s lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krsna maha-mantra." (Bhag. 12.3.52)
nama haite haya sarva-jagat-nistara
"In this age of Kali, the holy name of the Lord, the Hare Krsna maha-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered." (C.c. Adi-lila 17.22)
guna-jnah sara-bhaginah
yatra sankirtanaenaiva
sarva-svartho ’bhilabhyate
"Those who are advanced and highly qualified and are interested in the essence of life, know the good qualities of Kali-yuga. Such people worship the age of Kali because in this age, simply by chanting the Hare Krsna maha-mantra, one can advance in spiritual knowledge and attain life’s goal." (Bhag. 11.5.36)
pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih
"In the Dvapara-yuga people should worship Lord Visnu only by the regulative principles of the Narada-pancaratra and other such authorized books. In the age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead." (Narayana-samhita)
cari bhava-bhakti diya nacamu bhuvana
"I shall personally inaugurate the religion of the age — nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service." (C.c. Adi-lila 3.19)
Sri Caitanya is Krsna, the maintainer of the universe (visvambhara), and He has appeared to show us how to perform sankirtana. His mood is just like that of a devotee — not just any devotee, but He appears in the mood of His topmost devotee, Srimati Radharani.
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenabhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
"The loving affairs of Sri Sri Radha Krsna are transcendental manifestations of the Lord’s internal pleasure-giving potency (hladini). Although Radha and Krsna are one in Their identity, They separate Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krsna Caitanya. I bow down to Him who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.
"Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that She alone relishes through Her love for Him, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Srimati Sacidevi, as the moon appears from the ocean." (C.c. Adi-lila 1.5-6)
Based on all the above evidences that the identity of Sri Caitanya is non-different from that of Krsna (Sri Sri Radha- Krsna), it has also been recognized that brahma-gayatri (om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat om) indicates the worship of Sri Caitanya.
The word savitur of brahma-gayatri is taken as indicative of the personality to whom the brahma-gayatri ultimately refers. In his purport to Caitanya-caritamrta, Madhya-lila 8.265, Srila A.C. Bhaktivedanta Swami Prabhupada explains that savitur means the source of all intelligence (savitri). Ultimately that "savitri", he says, is Sri Caitanya because as the Supreme Godhead, Sri Caitanya is the source of all intelligence in the universe. Furthermore, it is also said that Sri Caitanya is the original source of the brahma-gayatri because of His non-dual identity with Krsna. We find no difference between Krsna and Sri Caitanya except that the later has the characteristic of audarya (magnanimity) added to the characteristic of madhurya (sweetness). The personified essense of such magnaminity is Srimati Radharani.
The Srimad-Bhagavatam has been explained by Sripad Jiva Goswami as the purport on brahma-gayatri. According to the acarya the first verse of Srimad-Bhagavatam states that the topmost servitor of Krsna is Srimati Radharani, and meditation on Her is the subject of dhimahi. Srila Bhaktisiddhanta Saraswati Thakura has given a similiar purport on the first stanza of Srimad-Bhagavatam. He reveals that the Bhagavatam begins by announcing the appearance of Sri Caitanya, the Supreme Personality of Godhead.
In the Caitanya-caritamrta, Ramananda Raya confirms that indeed Sri Caitanya is non-different from that very Narayana (Visnu) who enlightened Brahma from within the heart:
brahmake veda yena padaila narayana
antaryami isvarera ei riti haye
bahire na kahe, vastu prakase hrdaye
"You (Lord Caitanya) have manifested many transcendental truths in my heart. This is exactly the way Narayana educated Lord Brahma. The Supersoul within everyone’s heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction." (C.c. Madhya-lila 8.264-5)
Srimad-Bhagavatam also confirms that brahma-gayatri is a meditation on Sri Caitanya. After the verse following the verse krsna-varnam tvisakrsnam we find:
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam
"O Mahaprabhu, Your lotus feet are the highest object of meditation, for they not only destroy the pain of material existence, but they bestow the greatest fulfillment to all souls who take shelter beneath them. Your lotus feet even purify all saintly persons and holy places. Lord Siva and Lord Brahma aspire to take shelter beneath Your lotus feet. O Mahaprabhu, You give shelter to all who simply bow down before You. You relieve all the miseries of Your surrendered servants. In the grand ship of Your lotus feet, we can cross over this ocean of material miseries. O Mahaprabhu, I bow down before Your lotus feet." (Bhag. 11.5.33)
It is also the opinion of our acarya, Srila Bhaktisiddhanta Saraswati Thakura, that this verse directly indicates Sri Caitanya in that the word maha-purusa means Mahaprabhu Sri Caitanya, and the word dhyeyam means dimahi, which directly indicates the brahma-gayatri. The opinion of Srila Saraswati Thakura regarding Sri Caitanya as being the hidden subject of Srimad-Bhagavatam and brahma-gayatri, is also supported by previous acaryas such as Visvanatha Cakravarti Thakura.
In the following verse from the Srimad-Bhagavatam, the revered Visvanatha Cakravarti Thakura also draws the subject to Sri Caitanya, whereas the generally accepted explanation is that the verse applies to Lord Ramacandra. This opinion is further supported by the fact that this verse directly follows the two verses krsna-varnam tvisakrsnam and dhyeyam sada paribhava-ghnam abhista-doham, which clearly refer to Sri Caitanya Mahaprabhu.
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
"O Mahaprabhu, You gave up the Goddess of Fortune and Her great opulence, which is most difficult to abandon, and is sought after even by the Gods. In order to perfectly establish the principles of religion, You left for the forest to honor the Brahmin’s curse. To deliver the sinful souls who chase illusory pleasures, You search after them and award them Your devotional service. At the same time, You are engaged in search of Yourself, in search for Sri Krsna, Reality the Beautiful." (Bhag. 11.5.34)
Visvanatha Cakravarti Thakura says, "tyaktva su-dustyaja-surepsita-rajya-laksmim means He left imperial prosperity which is hard to abandon. Generally this is found in the case of Lord Ramacandra, but here surepsita-rajya-laksmim means the valuable devotional company of Visnupriya-devi. To the casual observer this may not appear materially substantial, but the dedication that Visnupriya has shown in Her heart for Sri Caitanya Mahaprabhu is greater than any imperial standard. And Mahaprabhu had to leave that behind. Such a standard of sacrifice and service is never found even among the great society of the Gods. For the sake of the public welfare, Sri Caitanya had to ignore the serving, loving attitude of Visnupriya"
Thus in this essay we have established the eternality of gaura-mantra and gaura-gayatri, with references to the revealed scriptures. In so doing we have also shown that Srimad-Bhagavatam and the brahma-gayatri are also a meditation on Sri Caitanya. Gaura Haribol! Gaura Haribol!
INTRODUCTION TO THE BOOK 'SREE KRISHNA CHAITANYA'His Divine Grace Sri Srimad Bhaktisiddhanta Saraswati Goswami Maharaja Srila Prabhupada
MEN of culture are often found to devote themselves in acquiring knowledge of various subjects which could prove efficacious to them in their needs; so we may not confuse to accept all readers in the same line of thought. The best scrutinisers of knowledge in their cultural extension should possess all skill and dexterity to get their most covetable end having had a care for Eternity and uninterrupted Blissful unalloyed Knowledge. This incarnate of the acme of knowledge-seekers will be the best reader of this book when they can have the privilege of comparing the merits of different views of pure theists. Mental speculationists have diverse objects of investigation and their diversity of seeking Knowledge would simply disturb the peaceful mentality having been tempted by the duping features of external manifestations, quite suitable and dove-tailing the present purposes of enjoyment by their imperfect senses.
The writer has got the prime object of furnishing a comparative study in which the position of a reader has the highest place. This is his only ambition, of healing the depraved mentality of the so-called culturists of True Knowledge. But the readers have different motives of utilising the product of their enterprise of perusing the book. One class of readers are found to criticise the merits and demerits of the writer in order to establish their superiority, with a view to puff up their vanity. Another class is observed to muse over the subject by spending their time for the gratification of their senses. The third section of readers mean to profit by reading the book in order to regulate their Fife for a better purpose. The under-estimation of a desirable element for some utilisation through temporal gratification of senses, would not equipoise the third position of the reader who will surely mark the distinctive situation by comparing other things and agree with the author in spending his valuable time for true amelioration.
The body of the book will appear before readers as a historical account of the Journey of life of a Hero. But the Hero is not an ordinary mundane hero for a hallucinative ambition with a spiritual tinge. The account will no doubt show that the targeted Object of the manifestive spiritual world is Eternal and identical with the Hero of the speaker. Hasty conclusions will be pouring forth to oppose this by welcoming anthropomorphic and apotheotic thoughts. The delineations will prove that the Object pointed to is beyond the comprehension of crippled senses. And the Absolute Eternity made up of Pure Knowledge and Incessant bliss is never to be had within the compass of our senses. All objects of the phenomena which are comprehended by senses have temporal situation and deformed entity void of different 'qualities' that are always submissive to senses.
Sree Krishna-Chaitanya's inculcations of the Personality of Godhead cannot be restricted to or accused as Idolatry. Idols are constructed of mundane materials and are subject to the inspection of senses. The Eternal Absolute does not exactly submit to these senses, as He does not put Himself as a shareholder of phenomenal things. Whichever comes under senses has equal value with one of Nature's products and forms to be a subject of the jurisdiction of senses. The Eternal Absolute is inconceivable by limited senses. The partially eclipsed views of the Absolute are shaky, non-absolute, liable to transformation and under the clutch of the span of Time. The physical limitations are all accommodated in Space, Time and particular entities. The naming of the Transcendental Absolute through the lips of a mundane agent will surely seek after a size, a colour, etc., and must undergo the ocular examination. The Transcendental Absolute should in no case submit to our dermal perceptions, neither to our nasal or lingual activities as well.
The Transcendental Sound has got a distinctive denomination from mundane sounds which often tend to submit to the test of other senses. As the Transcendental Sound has not been originated in mundane phenomena, He will not be diffident in showing His true phase whose manifestive realisations are identical with the Name Himself. In that case the essence of such Sound would not permit the different entities of the same Object; as we find in phenomenal objects tracings of numerical base instead of the integral unit. The differential values are integrated in the Transcendence. So there is indication of One Object by the dinning of the etherial vibrations in different positions. These sounds converge in One Point Who is known as the Absolute. This Absolute is on the Eternal plane of All-Knowledge and Incessant Bliss and can have manifestive Absolute phases with Him. If the various sounds are put into this chaotic plane, there is no reconciliation of a synthetic method. This unharmonising tendency will surely bring a contending and unpleasant atmosphere which we experience everyday.
The uneclipsed phase of the Integral Sound will not in any case bring rupture, but harmonise the contending phase due to the intervention of foreign intrusion. The demarcating lines of comprehending the same thing through the chambers of senses would lead to mundane enjoyment; whereas the ignorance of enjoying things through limited scope would put the enjoyer within the barriers. When the Observer is One, He sees everything and exercises all His Senses for His Own gratification. But the servitors who are fractional entities cannot have any harmonious situation unless all of them have got one aim of being predominated over by the Absolute. The question of relativity does not become a barrier, as we notice such deformities in these phenomena which are subject to Individuality, Space and Time. This situation, solving the difficulties of mundane relativity and Absolute, has been finally settled by the Transcendental unspotted manifestive phase, instead of wrongly Inculcating a hallucinative theory of Absolute by negativing the conception of diversities.
The numerical situations of the different entities here have got a relative representation which is certainly condemnable for its undesirability. The glaring desirable features of relativity as delineated in the Transcendence should not be anthropomorphised by our poverty-stricken knowledge and narrow views of phenomenal disorders. In the Absolute Region we find descriptions of mutual Manifestive phases, the Master there being One with millions of servitors of four different classes. We further notice the Absolute as the Eternally Blissful Son of the Entity of Unalloyed Knowledge. The Absolute Friend is the Cynosure of all friendly eyes, as the Single Object of friendship. He is the Consort of depending consorts and is the Predominating Singular Object of unalloyed love of predominated objects. Whereas, in the mundane plane we find many predominating agents together with predominated sentients. People need not puzzle themselves with the ascription of a motherly idea in the Supreme Absolute, as the seeming features of parents here have got a dignified position which is nothing but a perverted conception of the Real manifestive Absolute. Moreover we find that the parents get the opportunity of serving their only coveted child from His very Birth in different capacities. So the Eternal position of the Master is retained intact from the very Advent of the Child. If we are to accept services from the Lord, Whom we have to render our service, we are simply misled. The Divine Absolute should not be classed as our servitor, as our eternal position, is to render our all-time and whole-hearted services to Him alone. A deviation from this will be tampering the very principle of transcendental devotion. The author has wisely delineated these crucial points in the Instructive Life of the Supreme Lord.
The enjoying temperament of this temporal world will find a good jerk in the line of thought of approaching the Transcendence. Sree Krishna-Chaitanya, the greatest world-teacher, has exhibited to his taught the transcendental loving principle of unalloyed souls towards the Absolute All-love where phenomenal dirts could not possibly contaminate the pleasant situation of Manifestive Relativity. The unalloyed devotional exhibition in the Pastimes of Sree Krishna-Chaitanya and His followings are the best and greatest Boon that could be had in the quest of the Absolute. Readers might have noticed one thing in the vital principle of Transcendence of the Desertion of the enjoying mood and the affinity for temporal deformed objects. This abnegation at the very outset will create a puzzling sensation among the youngsters who have embarked on the journey of life to aim after sensuous enjoyment in temporal phenomena. So they may hastily discard the principle of showing diffidence for their much-coveted dream of enjoyment in this world. Sree Krishna-Chaitanya has defined the proper use of the Relief that is offered by the non-meddling with mundane affairs in an enjoying mood. He has not asked anybody to adopt the indolent processes of non-co-operating with the phenomenal objects. He has rather instructed to practise accepting mundane things when we can trace the connections of the essence of such things with Sree Krishna, the Manifested Fountain-head of the Absolute. His disclosure has set right the topsy-turvy, hodge-podge situation of this apparently chaotic world. He has further cautioned the renouncers not to summarily reject the association of relative things for fear of their proving to be detrimental to alienating the peaceful soul from the mundane troubles by associating themselves with the purposes of the manifested Absolute.
The busy people of this world have decided that the gratification of senses should be the essential aim of all our enterprises here as well as in the next world. So they have deemed it fit to adopt the principle of an ethical religion supplying their wants and to fulfil whatever we are in need of. These triple results are the covetable solutions of the enjoying calibre of sentient entities. This sort of mentality is found in the enjoyers. But there is an opposite section who believes that unless such desiring agencies are stopped, no eternal good can be expected. So they have formulated a different goal for their purpose. These men consider that salvation is required from phenomena by practising a non-co-operative mood from all and even the necessaries of life, which tantamount to suicidal commission. By following the high-sounding words of annihilation in the Absolute by dismissing the three respective positions of observer, observation and observed, they covet to be finally rescued from phenomenal troubles.
The Supreme Lord Sree Krishna-Chaitanya has neither encouraged the enjoying elevationists nor the renouncing Salvationists. He has prescribed the pure theistic thought of spiritual devotion to the Personality of All-love by the loving function of the unalloyed souls instead of plunging into the ocean of miseries which offer extreme troubles to elevationists and to persons who, having bitter worldly experience, desire to terminate their animation by the process of annihilation. The Supreme Lord has thereby settled the question of transmigration. The Semites have, however, adopted a principle, by rejecting the theory of metempsychosis, to dispense with the long extending life of a migratory element. The love of the Absolute can never be attained by men who seek after their aggrandisement or after their liberation. Persons, who entertain the view of their actual freedom from such selfish propensities, can have the privilege of knowing what Prema is—which has no bartering system of 'give and take' policy. The unalloyed souls are meant to love the All-love with the identification of their eternal loving element. The loving souls are not at all dissatisfied whether the Supreme Lover is inclined to grant their prayer, on the very understanding that their loving connection is inseparable. They at the same time prove themselves to be quite content as their only lover has deemed it fit to discard them and thereby enjoy by the services offered by them. The consideration of exchange has confined the elevationists and Salvationists to their respective gains; whereas, no such gain is aimed at by devotees who have thoroughly comprehended their positions of non-traders. This unalloyed love can never be expected in any agents who have got ulterior motives of satisfying their pleasing and enjoying demeanour. Unalloyed service can only be found in Prema which has a special characteristic of pure sacrifice without any remuneration in return. No enjoying mood can have any place in that unalloyed function.
The transcendental love should never be compared with the lustful mundane position of an enjoyer. Prema reaches its acme in consorthood and the lower stages in filial love, friendship, services and in neutrality. So this Amorous transcendental love has no comparison with other loving affinities.
The cardinal point of this unique progression of love has got a steady infinite dimension of activity which can have no equal in our experience. The Absolute Prema is never to be confused with the shaky position of nuptial love of mundane mortal people which tends to have reciprocal interest. But as it has no bearing with deformed relativities, no claim can be asserted to combat with the challengers through arguments.
The historical account connected with the Pastimes of the Absolute need not be mixed with the mundane activities of transformable entities. But the elaboration of transcendental accounts must not be discouraged owing to the bitter experiences we have of our temporal life here. The incidental mentions of history bear a reference of earthly things liable to be perished in time. The essence of history need not be kept at arm's length in consideration of worldly associations which necessitate the existence of components of matter or motion.
Descriptive accounts of history help us in considering the relation between the already acquired knowledge and the welcoming of new thoughts. But in the present case, where we are to deal with a case beyond Nature's phenomena, we should be cautious not to confuse with human frailties and mixing up with temporal defective impressions of mundane relatives. Historicity of things need not be summarily rejected if it renders help to comprehend the direction and nature of the transcendental views. So every branch of knowledge has efficacy to offer us first aid towards our advancement in the Region beyond Nature.
The transcendental sensuous Activities of the Absolute have got transcendental reference and avoid submitting to human senses which are but frail and inadequate. The descriptions of the Transcendental Pastimes of the Absolute need not be confused with metaphorical analogy, strictly confined to our present situation, of acquiring knowledge. Allegories are figments and are treated as innovations of older thoughts in a systematic way in order to place a certain view of things. If they are meant for the purpose of the Transcendent and not for our sensuous gratification, we can accept them for the safety of our transcendental health instead of eliminating even the purpose.
Mental speculations may drag us to some secular purpose which we should avoid for the sake of studying the Absolute Transcendent Who has no contending character to expel the variegated similar manifestations as we often perceive through our senses. So the author has described the Deeds which bear a resemblance to that of history and allegory provided they are not improperly carried to mundane restrictive merits.
History, fiction or poems have worldly values; but when they help us towards the topics of Transcendence we need not have an anthropomorphic disposition. If we bring down the Eternal Pastimes, the Character of the Transcendence is proselytised more or less to our sensuous purpose—a solemn offence which we should not do.
Our intellectual advancement has proved the three different ways of attaining to our different goals: (1) one track is known as fruitive track to propitiate deities to meet and fulfil our demands by physical and mental entities. The dearth of desired objects keeps us at a lower level and we want an amelioration and elevation from the lowest level to the highest summit. In that case we consider ourselves to be actors or perpetrators of our intended actions. When we are actuated by such exciting mood we entertain a definite result which can serve our purpose best. This activity of our physical and mental entities is strictly confined in temporal and inadequate phases. (2) The quest of a different track is insistently urged on our intellectual function when we want to desert the fructifying demeanour of the mind. Desertion from the active life shows us a different track of seeking the Absolute Intelligence by the process of intellectualism. We want to sever our pleasure-seeking aptitude in our passionate desires to destroy all sorts of selfishness accrued in Nature's temporary association. Renunciation from all temporal activities in this plane of deformities offers us a mentality of stupefaction which may be termed as abnegation. In the artificial process of dissociating ourselves from the temporarily meddlings with foreign things which are set apart from our entity, the actor merges himself in the Object pursued, dismissing his active functions. This conglomeration is effected by the synthetic process of grouping together limited things into an accumulative effect; but the accumulation of diametrically opposite elements would never alone yield an opposite element, save in the analogy of enhanced angularities as in the case of two right angles. The neutral position of unalloyed intellectualism would lead us to the result of the extended idea of limitation. Speculative method of synthetical activities terminates in undifferenced situation of Knower, knowledge and the object of knowledge.
(3) But the advancement would prove that the track of transcendental devotion towards the Absolute is quite free from the summation of the fruitive activities as well as the desertion from having a selfish desire to get a lion's share as a co-sharer. The tracks of elevation and salvation have very little to do in leading to the track of Devotion, as the devotional process has no object of encouraging the fruitive activities in extricating out the Variegated Transcendental Eternal situation. The very process of salvation indicates in time the two different predicaments of the situation which is a bar to the purpose of Eternity. The Devotional process is quite independent of the two systems of fruit-seekers or enjoyers and abnegators or avoiders of self-destructive enjoyment. Readers will no doubt secure the true rationalistic view from the writings of this author. Pure devotional aptitude need not wait for any help from the two other tracks but is quite independent of them. Devotion can only be carried out when the unalloyed position of the soul is determined. Such function should have no component of two other foreign garments which have more or less enshrouded the unalloyed soul in the two planes of association and dissociation with temporal things. The devotional functions of the unalloyed soul need not be observed by placing patches of clouds which are adaptable for the limited plane, eclipsing the true aspects of the true eternal plane of devotion.
The Absolute Knowledge should not bear any reference of deviation and whenever there is the different views we find that the different aspects deprive us of the exact entity of the thing by our polytheistic views of the one thing. The Absolute Truth is ever ready to welcome the different approaches of the atomic parts of the Unalloyed Absolute. But when those atomic parts are mixed up with foreign views they need not be dovetailed with the Absolute like unalloyed entities associated with the Unalloyed Absolute. The distorted demeanour of the mind cannot approach the Unalloyed Absolute by the easy-going mandate of receiving all sorts of services that may be rendered to the One; but that One need not have a disfigured entity which is far off His original Beautiful and Sublime Existence. If the Object of our approaching lie considered to be contaminated with evil associations inviting our nefarious aptitude of enjoyment, we cannot expect to include ourselves to submit to His Wishes.
First of all, the Object need not be tampered in any way by our whimsical mood and our determination of self need not accompany any anthropomorphic deformities which have no bearing in Him. The different relations we experience in society should be carefully watched in the case of associating ourselves with the Internal Absolute. We need not carry the defects and unpleasant pains along with us when we trace out our eternal relations with Him. The Absolute Knowledge need not undergo the variegated form of the enjoyable articles, sentient and insentient we meet here. But we are to approach Him with our serving mood for His Eternal Enjoyment. We must not be thinking of eliminating all foreign attributions in us unless we mean to please Him by considering ourselves to be exactly suiting to His purpose which may not be proving to create His annoyance as we experience on this painful plane here. A close reading of the accounts of Sree Krishna-Chaitanya will certainly lead us to the Manifestation of the Absolute in proper order.
If we have a sincere heart to associate ourselves with the Absolute, we must not be considering Him to be our Servitor but we should pose ourselves in the position of a servitor to suit one of His relationships. Our entities will then be different ingredients of the service-holders of the Absolute. But as we are in the habit of securing enjoyments as lords, we have got a quite different determination of self as to lord it over other existences besides our own. In order to set right this awkward taste, we should approach a true serving friend who can regulate our evil propensities which are the bars of the true functions of the unalloyed soul. We cannot make profit by the association of the people who are very busy to culture their wrong habits as enjoyers of this world instead of eliminating the undesirable inculcations of associating with temporal things. The company of non-devotees and the counsels of apathetic disposition towards the Absolute should by all means be avoided. If we fail to get rid of such intoxicants, we are liable to miss the devotional functions of the unalloyed soul, without making any progress towards the march for our eternal welfare.
The question of occupation has been decided by the Personality of the Supreme Lord in the all-time engagement of all individual souls proper for the Absolute. The occupation of the mind is found to meddle with temporal objects of phenomena; whereas the parts of the body have no other suitable position to fit themselves for limited and temporal purposes. All acts should tend to acquire virtue and happiness. All virtues and happinesses should lead to sacrifice instead of captivating the soul for mundane purposes only. All such dissociating mood with worldly sensuous attainment tends to the occupation of the Absolute and this occupation should be no other function but go to show the interest of the Absolute. The very conception of the external structure and the internal existence, which is also considered as a subtle garment, must not forfeit the interest of the Principal who is known to own these two environments. The interest of the Principal, 'soul', should have no ephemeral acquisition like the consumption of the mind and the body. Altruism may prove to suffice for the higher aims of soul; but such deluding features should not bar the progress of the soul in any way. The body and the mind are shifting agents which, though at present incorporated with the soul, tend to the temporary aggrandisement of the incorporated changeable parts. So attention should be drawn to the interest of the soul proper whose functions should not at all be crippled by the seeming necessaries of the mind and the body revolting against the Eternal Blissful Knowledge, viz., the Absolute.
Our all-time occupation need not be confined to the highest reference of mental culture in pure and simple altruism, where the reference of the Absolute along with the reference of our behaviour towards the lower creation is neglected. The inclusion of an indirect service to an Impersonal God or our charitable disposition to some extent towards lower animals by tutored sympathising mentality, is optional and not compulsory.
The Great Absolute should predominate over the crippled forms of infinitesimal absolutes who may appear at the outset as illustrations of non-absolute. If the synthetic process of all isolated entities does not go to One Undeviated Object of the Absolute, it would prove to be a chaotic emporium of unassimilating differences; so our mentalities require rectification to arrange their order in a particular line. One of our friendly co-sharers should come forward to explain before us the nature of the course that should be adopted for our methodic comprehension of the irregularities in one line. This unparallelled mercy of the One Friend and His associates is to regulate the disorderly conduct of the body and the mind. The rhetorical principle of the predominating and predominated functions in their bases of activities could give us the result of one of the four ingredients that follow when we are relieved of the worldly deformed conceptions in the pure spontaneity of a defined nature of eternal relationship that exists between the Absolute and the significatory aspects of the internal parts of the Absolute.
Whenever the specification of the Predominator is prominent, we necessarily find the reciprocal predominated aspects, which may prove to be more than One, as distinguished from the case of the Predominator. The Predominating Agent has a singular significance over the multifarious predominated. This portion of the analysis of the Transcendental Integer has become the most conspicuous explanation offered to mankind by any of the guiding leaders to bring us towards the Transcendence, Earnest readers will no doubt find this unique explanation offered by the writer in the line of instructions received by him from the Transcendental Hero, Whose Career and accounts have been portrayed in this book.
The peculiar feature noticed in men apart from the lower creation is this that the former can exchange thoughts and have the superiority of utilising their experience through the recollections from history and acquired branches of knowledge. They can show their felicitous mood in listening to Scriptures also. So a comparative student can easily demarcate the line of the best and full apart from transitory experiences of this world. The question of Eternity, Full Knowledge and Bliss cannot be dealt by other agencies of life save man; so man need not neglect the position of the Absolute in the Ever-existence, in Full Knowledge void of all sorts of ignorance and ills that flesh is heir to, and Beatific Constancy of the Fountain-head. The solution of human life should tend towards the approach of the Absolute Who is always courting us to offer His help towards the fulfilment of the inadequate speciality we have in us. And in order to gain an approach we should require the guidance of an individual in whom we can place our reliance, instead of being credulous with the strugglers of this world.
The Supreme Lord has left in this world a band of His followings who are always helpful to mankind instead of deluding the intellectuals to turn themselves idealists and evil-doers with an apparent phase of seekers of their welfare. The author will no doubt be gratified if any of the readers can see his way to scrutinise the Subject of the Transcendence in Whom we are all vitally interested by sparing his valuable time to go through this book.
Before concluding this Foreword, I would like to introduce to the respected readers the aspiring attitude of enlightening his readers on the Transcendental Entity of Sree Krishna as well as His Phase of Instructor in Sree Krishna-Chaitanya in the following points, with references to the context.
(N.B.—All the references are to chapter and verse of the tenth skandha of Srimad Bhagavatam).
Krishna is possessed of an unlimited intellect (84.22).
Krishna is inaccessible to sensuous knowledge (16.46).
Krishna is Lord of the infinity of worlds (69.17).
Krishna wields the power of creating the unlimited (87.28).
Krishna carries the impress of limitless power (87.14).
Krishna is possessed of inconceivable potency (10.29).
Krishna is unborn (59.28, 74.21).
Krishna solves all heterogeneous views (74.24).
Krishna is vanquished by exclusive devotion (14.3).
Krishna is Inner Guide (1.7).
Krishna is the Withholder of the energy of the wicked (60.19).
Krishna is the Giver of salvation to jivas that are free from vanity (86.48).
Krishna ordains the worldly course of conceited jivas (86.48).
Krishna is Primal God (Deva) (40.l).
Krishna is Primal Person (Purusha) (63.38).
Krishna is overwhelming flood of bliss (83.4).
Krishna possesses fulfilled desire (47.46).
Krishna is self-delighted (60.20).
Krishna is the opponent of the sensuous (60.35).
Krishna is sung by the best of hymns (86.23).
Krishna is the dispeller of the night of pseudo-religion (14.40).
Krishna is devoid of increase and decrease (48.26).
Krishna is efficient and material cause (10.29).
Krishna is the only Truth (14.23).
Krishna is Awarder of the fruit of work (49.29).
Krishna is not subject to the consequences of work (84.17).
Krishna is the Seer of cause and effect (38.12).
Krishna is the Person who is time (1.7).
Krishna is Time's Own Self (70.26).
Krishna is even the Time of time (56.27).
Krishna is Present in the heart of every animate entity, like fire inside wood (46.36).
Krishna is Grateful (48.26).
Krishna is the Augmentor (like the Full Moon) of the ocean of earth, gods, twice-born and animals (14|40).
Krishna is the Tormentor of cannibalistic persons (14.40).
Krishna is the Destroyer of the pride of the arrogant (60.19).
Krishna is the Root-Cause of the origin, etc., of the world (14.23).
Krishna is the Cause of the world (40.l).
Krishna is the Creator of the world (70.38).
Krishna appears as if possessed of a body like that of mundane entities, for the good of the world (14.55).
Krishna is the Guru (centre of gravity) of the world (80.44).
Krishna is the Refuge (Ashraya) of jivas (individual souls) who are afraid of birth and death (49.12).
Krishna is devoid of birth (46.38).
Krishna is equally the Internal Guide, Cause and Director of jivas (87.30).
Krishna is the Destroyer of the miseries of persons who employ themselves in meditating upon Him (58.10).
Krishna is of the fourth dimension and self-manifest (66.38).
Krishna is Worthy of being gifted (74.24).
Krishna is the Punisher of the wicked (69.17).
Krishna is the God of gods (80.44).
Krishna is rarely cognisable by the gods (48.27).
Krishna is unconcerned about body, house, etc. (60.20).
Krishna is the Supreme Ruler of the greatest gods (73.8).
Krishna is the Exponent of Religion (69.40).
Krishna is the Eternal Son of Nanda (14.1).
Krishna is Visible to man with great difficulty (71.23).
Krishna's Presence mocks the world of man (70.40).
Krishna is the Object of palatable drink of the human eye (71.33).
Krishna is the Internal Guide of all (31.4).
Krishna is Worthy of the worship of all the worlds (69.15).
Krishna accommodates all the worlds (59.30).
Krishna is the Manifestor of all light (63.34).
Krishna is unstinted in giving Himself away to one who recollects Him (80.11).
Krishna is the efficient Cause (87.50).
Krishna, although devoid of all mundane quality, assumes mundane qualities by His Inconceivable Power for the purposes of creation, etc. (46.40).
Krishna is not subject to change (64.29).
Krishna is not capable of discrimination, by reason of being void of any extraneous covering (87.29).
Krishna is the Giver of Himself to those who covet nothing (86.33).
Krishna loves those who covet nothing (60.14).
Krishna does no work (60.20).
Krishna is Human, Hidden, Primal Person (Purusha) (44.13).
Krishna is Present in the hearts of jivas like the five elements (82.45).
Krishna is the Supreme Sorcerer (70.37).
Krishna is Supreme Godhead and the Internal Guide of all (56.27).
Krishna is the Crest-jewel of those whose praises are sung by the sacred lore (71.30).
Krishna is Primal Person and Ever-existing (14.23).
Krishna is the Highest among the Objects of worship (74.19).
Krishna is the Healer of the miseries of the submissive (73.16).
Krishna is the Destroyer of the sins of the submissive (31.7)
Krishna is the Destroyer of the distress of the submissive (73.8).
Krishna is the Residue after the Cataclysm (87.15).
Krishna is devoid of touch with mundane senses (87.28).
Krishna is the Soul and Friend of all animate entities (29.32).
Krishna is devoid of distinction appertaining to an alien (63.38, 44).
Krishna is Inconceivable by His Nature (70.38).
Krishna is the Master of the Universe (70.37).
Krishna is the Nourisher of the Universe (85.5).
Krishna is the Sun that cheers the lotus of the kindred of the Vrishnis (14.40).
Krishna is the God worshipped by the Brahmanas (69.15).
Krishna is the Foremost of the Brahmanas (84.20).
Krishna is the Originator of Brahma (40.l).
Krishna is the Worshipped of Brahma (31.13).
Krishna loves His devotees (48.26).
Krishna wears Forms in accordance with the wishes of His devotee (59.25).
Krishna is eternally Present in Mathura (1.28).
Krishna is devoid of the sense of kinship and regards all in the same way (46.37).
Krishna is beyond all Measuring Potency (Maya) (63.26).
Krishna is subdued by the love of Judhisthira (72.10).
Krishna is concealed by the screen of Maya from the sight of the people (84.23).
Krishna does not follow the ways of the world (60.36).
Krishna is the Destroyer of the fear of the mundane sojourn of the submissive (85.19).
Krishna is the Womb of the Scriptures (16.44, 80.45, 84.20).
Krishna is Sree Guru's Own Self (80.33).
Krishna is devoid of hankering for wife, offspring, etc. (60.20).
Krishna is the Ordainer of the worldly sojourn and of the summum bonum (1.7).
Krishna is the Cause of all entities (85.4).
Krishna is the Friend of the good (69.17).
Krishna is devoid of discrimination as of kinship (63.38, 44).
Krishna is Existence (56.27).
Krishna possesses true desire (80.44).
Krishna is the True Entity (87.17).
Krishna is True of speech (48.26).
Krishna is True of resolve (37.12).
Krishna sees with an equal Eye (16.33).
Krishna is the Cause of all causes (14.56-57, 63.38, 87.16).
Krishna is the Originator of all (59.28).
Krishna is the Soul's own self of all jivas (individual souls) (14.55).
Krishna is Omniscient (16|48).
Krishna is All-seeing (38.18).
Krishna is the Embodiment of all gods (74.19, 86.54).
Krishna is the Seer of all (16.48).
Krishna is the Lord of all (37.23).
Krishna is the Stay (Ashraya) of all entities (82.46).
Krishna is All-pervasive and Eternal (9.13).
Krishna is the Soul of all elements (86.31).
Krishna is the Knower of the minds of all elements (81.1)
Krishna is the soul's self of all elements (74.24).
Krishna is the inner Soul of all elements (37.11).
Krishna is the Internal Guide of all elements (47.29).
Krishna is the Cause of the origin of all elements (64.29).
Krishna is the Limit of all good (84.21).
Krishna is Omnipotent (37.12).
Krishna is the Lord of Lakshmi, the Presiding Deity of all riches (47.46).
Krishna is the Internal Guide of all (63.38, 72.6).
Krishna is the Stay (Ashraya) of all (40.15).
Krishna is Witness and Seer of Self (86.31).
Krishna is the Refuge of the good (80.9).
Krishna is most difficult to serve (88.11).
Krishna is the Friend of one's heart (48.26).
Krishna is the Withholder of Creation (82.45).
Krishna is Withholder, Creator and Preserver (63.44).
Krishna is the Master of the functions of creation, etc. (16.49, 37.12).
Krishna is devoid of distinction as of kinship (74.21).
Krishna is devoid of distinction as between kin and alien (72.6).
Krishna indwells the Universe created by Himself (48.19).
Krishna is satisfied by the taste of His Self-Delight (72.6).
Krishna is the Destroyer of the worldly sojourn of His devotees (60.43).
Krishna is the Wearer of body according to His Wish (1.7).
Sree Krishna-Chaitanya Math,
Brindaban, Muttra.
Camp: Office of the circumambulation of the circle of Braja, Muttra (UP.)
SIDDHANTA SARASWATI
24th Nov., 1932.
Sri Krsna Caitanya Mahaprabhu:
The Fountain of Suddha Bhakti
His Divine Grace
Srila Bhakti Gaurava Narasingha Maharaja
Mahaprabhu's conception of suddha bhakti, pure devotional service, is contained in the Caitanya-matta-manjusa of Srila Viswanatha Cakravarti Thakura:
aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam
ramya kacid upasana vraja-vadhu-vargena va kalpita
srimad bhagavatam pramanam amalam prema pum-artho mahan
sri-caitanya mahaprabhor matam idam tatradarah na parah
"The Supreme Personality of Godhead, Lord Krsna, the son of Nanda Maharaja, is worshipped along with His transcendental abode Vrndavana. The most pleasing form of worship for the Lord is that which was performed by the gopis of Vrndavana. Srimad Bhagavatam is the spotless authority on everything and pure love of Godhead is the ultimate goal of life for all men. These statements, for which we have the highest regard, are the opinion of Sri Caitanya Mahaprabhu."
Mahaprabhu's devotees feel that their only approach to Vrindavana, to Bhagavata, to prema-bhakti, to Gopi-bhava, is via the lotus feet of Sri Caitanya Mahaprabhu. A Gaudiya Vaisnava feels and thinks that his only hope in approaching Radha Krsna is by surrender to the lotus feet of Guru and Gauranga. Surrender, saranagati, slavery to the infinite is the highest freedom. All Gaudiya Vaisnavas have accepted this principle as essential. Mahaprabhu is the infinite. Srila Krsnadasa Kaviraja Goswami (Cc. Adi-lila 8.12) speaks strongly in this regard:
hena krpamaya caitanya na bhaje yei jana
sarvottama ha-ileo tare asure ganana
"One who does not show respect unto this merciful Lord, Caitanya Mahaprabhu, or does not worship Him should be considered a demon, even if he is very exalted in human society."
Actually the highest prema in Krsna-lila is found in the madhurya-lila, but categorically higher than the madhurya-lila is the audarya-lila, that is the wholesale distribution of the madhurya-prema. This madhurya-prema finds its highest expression in Srimati Radharani whose essential nature is Mahabhava. Gaura-lila is that audarya-lila, the wholesale distribution of Krsna prema. To the degree that we surrender to the lotus feet of Mahaprabhu, to that extent we will find ourselves in Vrindavana.
In Vrindavana, the highest position is not held by Krsna but by Radharani. The prayojana-tattva of the Gaudiya sampradaya is to engage in Her service. Sri Gauranga is the sole access to that plane of service.
yatha yatha gaura-padaravinde
vindeta bhaktim krta punya-rasih
tatha tathot-sarpati hrdya-kasmad
radha-padambhoja-sudhambu rasih
"One who is extremely fortunate may get the mercy of Caitanya Mahaprabhu. As much as one can devote his full attention to the lotus feet of Lord Caitanya, to that extent he will be able to taste the nectarine service of the lotus feet of Srimati Radharani in Vrindavana. The more one engages in the service of Sri Caitanya, the more one finds oneself in Vrindavana, tasting the nectar of the service of Sri Radha" (Caitanya Candramrta 88)
Pure devotion, suddha bhakti, to Gauranga is best of all. Those who neglect to take shelter of Sri Gauranga are in essence destroying themselves.
kriyasaktam dig dig vikatatapaso dhik ca yamena
dhigastu brahmaham vadana-pariphullan jadamatin
kimetan socamo visaya-rasa-mattan-narapasun
na kesancil-leso'py ahaha milito gaura-madhunah
"Woe to the smarta Brahmans, who blindly follow the Vedic rituals! To hell with those who unnecessarily practice harsh penance. Woe to those who try to control the mind and senses by following the eight fold yoga system. Woe to those who artificially practice brahmacharya and imagine that they have become liberated simply by saying aham brahmasmi, "I am God". Woe to those whose voices are filled with flowery words of dry speculation. They are intoxicated by the taste of mundane pleasure. Why should we lament for these animals in the guise of men? We lament because, alas ?they have not tasted even a tiny drop of the nectar from the lotus feet of Lord Gauranga." (Caitanya Candramrta 32)
Who is Sri Krsna Caitanya?
According to the Vedic pramana (or evidence, consisting of Sruti, Puranas, Mahabharata, and Srimad-Bhagavatam) Sri Caitanya is none other than Krsna, the Supreme Personality of Godhead, who has descended in Kali-yuga in the guise of a devotee. The Vedic scriptures describe the avatara of the Kali-yuga according to His qualities and characteristics, such as His complexion, His dress and His activities. Even His mother's name is mentioned specifically.
When Krsna appears in Kali-yuga He appears as the son of Saci (the Mother of the universe); He assumes the dress of a sannyasi, and His complexion is the color of molten gold. He propagates the chanting of Krsna Nama as the yuga-dharma (socio-religious function for the age) and His friends and associates accompany Him. This is confirmed in the Svetasvatara Upanisad (3.12):
mahan-prabhur vai purusah sattvasyesa pravarttakah
sunirmalam-imam praptimisano jyotiravyah
"The Personality of Godhead, Sri Caitanya Mahaprabhu, is brilliantly effulgent and imperishable like molten gold. He is the Supreme Controller, He controls the mode of goodness and through sankirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and liberation. He is therefore known as Mahaprabhu."
The confirmation that the Lord will appear as the son of Mother Saci is found in the following verses from the Vayu Purana
kalau sankirtanarambhe bhavisyami saci-sutah
"In the age of Kali when the sankirtana movement is inaugurated, I shall descend as the son of Sacidevi."
and the Brahma-yamala:
athavaham dharadhame bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami kalau sankirtanagame
"Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement."
Even though Krsna appears in every yuga, namely Satya, Treta, Dvarapa, and Kali, He is nonetheless called Triyuga (one who incarnates in three ages), because in Kali-yuga His appearance is hidden. In all other yugas the Lord is easily recognizable, but in Kali-yuga He is hidden. That is, in Kali-yuga the Supreme Lord appears in the form and mood of His devotee.
In Srimad-Bhagavatam 7.9.38, Prahlada Maharaja addresses Krsna as Triyuga:
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad-abhavas tri-yugo ëtha sattvam
"O Krsna, O protector of religious principles, in the age of Kali, You do not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation is hidden in the age of Kali, You are known as Triyuga, or the Lord who manifests His supremacy in only three ages."
In the Caitanya-caritamrta (Madhya-lila 6.253-254) we find the following verses composed by the learned scholar Sarvabhauma Bhattacarya:
vairagya-vidya-nija-bhakti-yoga-
siksartham-ekah purusah puranah
sri-krsna-caitanya-sarira-dhari
krpambudhir-yas tam-aham prapadye
"Let me take shelter of the Supreme Personality of Godhead, Sri Krsna, who has descended in the form of Sri Krsna Caitanya Mahaprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Krsna consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet."
kalan nastam bhakti-yogam nijam yah
praduskartum krsna-caitanya-nama
avirbhutas tasya padaravinde
gadham gadham liyatam citta-bhrngah
"Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead, who has just now appeared as Sri Krsna Caitanya Mahaprabhu to teach the ancient system of devotional service to Himself. This system had almost been lost due to the influence of time."
These verses by Sarvabhauma are perfectly in line with the statements of the revealed scriptures. In every yuga the Supreme Lord descends to establish the principles of religion. This is stated in Srimad Bhagavad-gita (4.7) as follows:
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam-adharmasya tadatmanam srjamy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion, at that time I (Krsna) descend Myself."
Realization of Sri Caitanya as the Supreme Personality of Godhead is expressed thus in the Mundaka Upanisad (3.3):
yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
tada vidvan punya-pape vidhuya
niranjanah paramam samyamupaiti
"When one realizes the golden form of Sri Caitanya, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord."
Srimad-Bhagavatam (11.5.32) also confirms that in Kali-yuga Krsna will appear to spread the sankirtana movement along with His eternal associates. In the eleventh canto the sage Karabhajana Muni, while describing the avataras (incarnations) of the four yugas to King Nimi gives the following verse:
krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
"In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, energies, and eternal confidential associates. Those with intelligence worship Him with the sankirtana yajna."
Here it is described that the two syllables krs-na are always in the mouth of the Kali-yuga avatara. He always describes Krsna with great pleasure. These are the two meanings of the words "krsna-varna." Indeed, nothing but Krsna issues from His mouth. If someone tries to describe the Kali-yuga avatara as blackish then the use of the word tvisakrsnam immediately restricts him. That the avatara for Kali-yuga is not blackish indicates that His complexion is golden.
The fact that Krsna sometimes appears in a golden color is also confirmed by the astrologer Garga Muni (Bha: 10.8.13) who performed the name giving ceremony after the appearance of Krsna. Garga Muni informed Krsnaís father, Nanda Maharaja, as follows:
asan varnas trayo hy-asya grhnato ënuyugam tanuh
suklo raktastatha pita idanim krsnatam gatah
"This boy, Krsna, has three other colors: white, red, and yellow as He appears in different ages. Now, in this Dvapara-yuga, He has appeared in a transcendental blackish color."
In the Visnu-sahasra-nama-stotra (92), the book containing one thousand names of Visnu, there is a description of Sri Caitanya as follows:
suvarna-varno hemango varangas-candanangadi
"Krsna appears as Sri Caitanya Mahaprabhu, and in His early pastimes He appears as a householder with a golden complexion (suvarna-varna and hemanga). His limbs are beautiful (varanga), and His body is smeared with the pulp of sandalwood, seems like molten gold (candanangadi)."
In his Namartha-sudhabhidha commentary on Visnu-sahasra-nama-stotra, Srila Baladeva Vidyabhusana, remarking on this verse, asserts that Sri Caitanya is the Supreme Absolute Truth, according to the evidence of the Upanisads. He explains that suvarna-varno means "golden complexion" and that the word varanga means "exquisitely beautiful." He also quotes the Vedic injunction yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim. Rukma-varnam kartaram isam, he says, refers to the Supreme Absolute Truth as the Supreme Person having a complexion the color of molten gold. Purusam means the Supreme Person, and brahma-yonim indicates that He is also the Supreme Brahman.
The Dan-dharma verse, in chapter 149 of the Mahabharata, also describes the appearance of Krsna as Sri Caitanya:
suvarna-varno hemango varangas-candanangadi
sannyasa-krc chamah santo nistha-santi-parayanah
"When Krsna appears as Sri Caitanya (Sri Gauranga), in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold (hemanga), His body is extremely beautiful (varangas), and He is decorated with sandalwood pulp (candanangadi). He accepts sannyasa (sannyasa-krt) and shows equanimity (sama). He is peaceful (santa). His mind is always fixed on Krsna and thus He is nistha, or fixed, in performing the great sacrifice of the holy name of Krsna. He silences the non-devotees and impersonalists who are opposed to the service of the Lord by promoting the cause of devotion. Thus He distributes real peace. He is therefore an abode of the highest spiritual peace and devotion."
The eternality of Sri Caitanya is further confirmed in the Agni Purana:
aham-eva dvija-srestha nityam pracchana-vigrahah
bhagavad-bhakta-rupena lokan raksami sarvada
"O best of the brahmanas, My distinguished form is eternal. In this way, with My own form hidden from ordinary sight I take the form of a devotee and appear among the people in general in order to establish and protect religious principles."
namo maha-vadanyaya krsna-prema-pradaya te
krsnaya krsna-caitanya-namne gaura-tvise namah
(C.c. Madhya-lila 19.53)
"O most munificent incarnation. You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna (Krsna prema). We offer our respectful obeisances unto You."
And how is Sri Caitanya worshiped in Kali-yuga? Srimad-Bhagavatam 11.5.32 says yajnaih sankirtana-prayair, that He is worshiped by the performance of the sankirtana yajna or the congregational chanting of the holy name. This is the method of worship to be adopted by all classes of intelligent men and women, yajanti hi su-medhasah.
nama-sankirtanam yasya sarva-papa-pranasanam
pranamo duhka-samanas tam namami harim param
"I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering. (Bha: 12.13.23)"
Srila Sridhara Deva Goswami Maharaja has said in commenting on this verse: "Papa means all anomalies, all undesirable things; in one word, sin. Material enjoyment and liberation are also included as anomalies; sinful activities. Why is liberation considered sinful? Because it is an abnormal condition. Our natural function is to serve Krsna, but we do not do that in salvation. Mere salvation does not include service to Krsna, so that is an abnormal position and therefore it is also a sin. To ignore our natural duty and stand aloof cannot but be sinful."
"The concluding verse of the Srimad-Bhagavatam says, ëKrsnaís holy name can relieve us from all undesirable sinfulness, all filthy characteristics and all miseries. Let us bow down to Him. Uttering this verse, the Srimad-Bhagavatam stops; that great treatise becomes silent. The last word in the Srimad-Bhagavatam is nama-sankirtana. The Srimad-Bhagavatam has given such great importance to chanting the holy name of Krsna, and Sri Caitanya developed it from there. Srila Vyasadeva, the compiler of Vedic literature, in his last publication took theism to that stage, and gave it to the public announcing, Chant the name of Krsna! Do this, nothing more is necessary. Take this!í This is the very conclusion of Srimad-Bhagavatam, the greatest spiritual gift of Vyasadeva: Chant the holy name of Krsna and begin your life in this dark age with the most broad and wide theistic conception."
Sankirtana as the most effective method of worship in Kali-yuga is also supported in the following verses:
krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
"In this age of Kali those who are intelligent perform the congregational chanting of the Hare Krsna maha-mantra, worshipping the Supreme Personality of Godhead, who appears in this age along with His associates to inaugurate the sankirtana movement, or chanting of the holy names. That incarnation is yellowish in hue. (Bha: 11.5.32)
harer nama harer nama harer namaiva kevalam
kalau nasty-eva nasty-eva nasty-eva gatir-anyatha
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way. (Brhad-naradiya Purana)"
kaler dosa-nidhe rajan asti hy-eko mahan gunah
kirtanad- eva krsnasya mukta-sangah param vrajet
"My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krsna maha-mantra (sankirtana) one can become free from material bondage and be promoted to the transcendental kingdom. (Bha: 12.3.51)"
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad- dhari-kirtanat
"Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lordís lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krsna maha-mantra. (Bha: 12.3.52)"
kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara
"In this age of Kali, the holy name of the Lord, the Hare Krsna maha-mantra, is the incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered." (C.c. Adi-lila 17.22)
kalim sabhajayanty aya guna-jnah sara-bhaginah
yatra sankirtanenaiva sarva-svartho íbhilabhyate
"Those who are advanced and highly qualified and are interested in the essence of life, know the good qualities of Kali-yuga. Such people worship the age of Kali because in this age, simply by chanting the Hare Krsna maha-mantra, one can advance in spiritual knowledge and attain life's goal. (Bha: 11.5.36)"
dvapariyair janair visnuh pancaratrais tu kevalaih
kalau tu nama-matrena pujyate bhagavan harih
"In the Dvapara-yuga people should worship Lord Visnu only by the regulative principles of the Narada-pancaratra and other such authorized books. In the age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead. (Narayana-samhita)"
yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana
"I shall personally inaugurate the religion of the age ó nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service." (C.c. Adi-lila 3.19)
Sri Caitanya is Krsna, the maintainer of the universe (visvambhara), and He has appeared to show us how to perform sankirtana. His mood is just like that of a devotee ónot just any devotee, but He appears in the mood of His topmost devotee, Srimati Radharani.
radha krsna-pranaya-vikrtir- hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam praka?am adhuna tad-dvayam caikyam- aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenabhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadyah samajani saci-garbha-sindhau harinduh
"The loving affairs of Sri Sri Radha-Krsna are transcendental manifestations of the Lordís internal pleasure-giving potency (hladini). Although Radha and Krsna are one in Their identity, They separate Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krsna Caitanya. I bow down to Him who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.
"Desiring to understand the glory of Radharaniís love, the wonderful qualities in Him that She alone relishes through Her love for Him, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Srimati Sacidevi, as the moon appears from the ocean. (C.c. Adi-lila 1.5-6)"
In the Caitanya-caritamrta, Ramananda Raya confirms that indeed Sri Caitanya is non-different from that very Narayana (Visnu) who enlightened Brahma from within the heart:
eta tattva mora citte kaile prakasana
brahmake veda yena padaila narayana
antaryami isvarera ei riti haye
bahire na kahe, vastu prakase hrdaye
"You (Lord Caitanya) have manifested many transcendental truths in my heart. This is exactly the way Narayana educated Lord Brahma. The Supersoul within everyoneís heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction." (C.c. Madhya-lila 8.264-5)
dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam
"O Mahaprabhu, Your lotus feet are the highest object of meditation, for they not only destroy the pain of material existence, but they bestow the greatest fulfillment to all souls who take shelter beneath them. Your lotus feet even purify all saintly persons and holy places. Lord Siva and Lord Brahma aspire to take shelter beneath Your lotus feet. O Mahaprabhu, You give shelter to all who simply bow down before You. You relieve all the miseries of Your surrendered servants. In the grand ship of Your lotus feet, we can cross over this ocean of material miseries. O Mahaprabhu, I bow down before Your lotus feet. (Bha: 11.5.33)"
It is also the opinion of our acarya, Srila Bhaktisiddhanta Saraswati Thakura, that this verse directly indicates Sri Caitanya in that the word maha-purusa means Mahaprabhu Sri Caitanya, and the word dhyeyam means dimahi, which directly indicates the brahma-gayatri. The opinion of Srila Saraswati Thakura regarding Sri Caitanya as being the hidden subject of Srimad-Bhagavatam and brahma-gayatri, is also supported by previous acaryas such as Visvanatha Cakravarti Thakura.
In the following verse from the Srimad-Bhagavatam, the revered Visvanatha Cakravarti Thakura also draws the subject to Sri Caitanya, whereas the generally accepted explanation is that the verse applies to Lord Ramacandra. This opinion is further supported by the fact that this verse directly follows the two verses krsna-varnam tvisakrsnam and dhyeyam sada paribhava-ghnam abhista-doham, which clearly refer to Sri Caitanya Mahaprabhu.
tyaktva su-dustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam- anvadhavad
vande maha-purusa te caranaravindam
"O Mahaprabhu, You gave up the Goddess of Fortune and Her great opulence, which is most difficult to abandon, and is sought after even by the Gods. In order to establish perfectly the principles of religion, You left for the forest to honor the Brahminís curse. To deliver the sinful souls who chase illusory pleasures, You search after them and award them Your devotional service. At the same time, You are engaged in search of Yourself, in search for Sri Krsna, Reality the Beautiful. (Bha: 11.5.34)"
Visvanatha Cakravarti Thakura says, "tyaktva su-dustyaja-surepsita-rajya-laksmim, He left imperial prosperity which is hard to abandon. Generally this is found in the case of Lord Ramacandra, but here surepsita-rajya-laksmim means the valuable devotional company of Visnupriya-devi. To the casual observer this may not appear materially substantial, but the dedication that Visnupriya has shown in Her heart for Sri Caitanya Mahaprabhu is greater than any imperial standard. And Mahaprabhu had to leave that behind. Such a standard of sacrifice and service is never found even among the great society of the Gods. For the sake of the public welfare, Sri Caitanya had to ignore the serving, loving attitude of Visnupriya."
Without devotion to Gauranga, one's knowledge of scripture is foolish nonsense.
acaitanyam-idam visvam yadi caitanyam-isvaram
na viduh sarva-sastra-jna hyapi bhramyante te janah
"Great scholars of the scriptures who do not accept Lord Gauranga as the Supreme Personality of Godhead are forced to wander aimlessly throughout this universe of dead matter. Their so-called knowledge of the scriptures will be useless to them. Birth after birth, they will wander from one planet to the next propelled by their pious and impious acts." (Caitanya Candramrta 37)
Higher than Gauranga are Gauranga's devotees.
avad-brahma-katha vimukti-padavi tavan na tikti-bhavet
tavac-capi visrnkhalatvvamayate no loka-veda-sthitih
tavac-chastra-vidam mithah kalakalo nana-bahir-vartmastu
sri-caitanya-padambuja-priyajano yavan na drg gocarah
As long as one has not seen a pure devotee of Sri Gauranga Mahaprabhu, he will be engaged in tasting bitter talks about the impersonal path of liberation. As long as one has not seen a devotee of Lord Gauranga, he will be bound by social and Vedic convention, blindly following formalities and traditions without understanding their purpose. As long as one never sees one of the bee-like devotees addicted to drinking the nectar from the lotus feet of Sri Gauranga, he will be forced to walk in endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless discussions on futile religious practices." (Caitanya Candramrta 19)
Gaura Haribol! Gaura Haribol!
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