In this section, the causes of Śrī Caitanya’s advent have been discussed. At the conclusion of Kṛṣṇa’s pastimes, the manifestation of the four rasas of dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and śṛṅgāra (conjugal love) are meant to be relished in the world in a particular way. Considering this, Śrī Kṛṣṇa Himself advented in the form of a devotee to demonstrate to the world the process of savouring all these transcendental rasas of prema-bhakti. Nāma-saṅkīrtana is the foremost dharma in Kali-yuga, and it can only be revealed by the yugāvatāra, yet the prema-bhakti found in the four aforementioned rasas can be directly bestowed by no avatāra except for Kṛṣṇa-candra Himself. For this reason, Kṛṣṇa-candra personally took birth in Navadvīpa. The statements from the Bhāgavatam have been cited as evidence that Kṛṣṇa Himself would take birth. Due to the characteristics of a great personality, Śrī Caitanya has been established as the direct avatāra of Bhagavān. It has also been shown that Kṛṣṇa Caitanya, along with His associates – Advaita, Nityānanda, Śrīvāsa, and other devotees – descended into the world to propagate hari-bhakti. Caitanya-avatāra is superior to all other avatāras in the world; therefore, He is confidential. He can be perceived by bhakti only; in other words, only a devotee can behold Him in the mood of devotion. He takes great care to keep that superior truth of His concealed, however, He reveals Himself to the exalted devotees. In the Vedas, Purāṇas, and other śāstras, He is kept concealed, and His future appearance is only indicated through hints and allusions. This clearly reveals the confidential nature and special superiority of His appearance. Advaita Ācārya, along with the other members of the guru-varga, saw clearly that the world had become extremely bereft of kṛṣṇa-bhakti. In such a situation, no partial avatāra could descend to accomplish the welfare of the world – only the direct advent of Kṛṣṇa would ensure the world’s auspiciousness. Considering this, placing the water and tulasī leaves at the lotus feet of Kṛṣṇa, he began to roar to induce that unparalleled kṛṣṇa-tattva to advent. In response to the prayers of His pure and simple devotee, Kṛṣṇa manifested Himself in His supreme form, the ultimate object of meditation. Thus, in response to the loving call of the pure devotee Advaita Ācārya, Gaurāṅga has descended to bestow prema upon the world.
(1)
śrī-caitanya-prabhuṁ vande yat-pādāśraya-vīryataḥ
saṅgṛhṇāty ākara-vrātād ajñaḥ siddhānta-san-maṇīn
I offer my respects unto Lord Śrī Caitanya – by the strength of taking shelter at His lotus feet, even a fool can collect the greatest jewels of philosophical conclusions from the mine of the śāstras.
Amṛta-pravāha Bhāṣya
“I offer my respectful obeisance to Śrī Caitanya Prabhu, by the strength of taking shelter at His lotus feet, even an ignorant person can collect the most excellent gems of siddhānta from the mine of the śāstras.”
(2)
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
Glories, glories to Śrī Caitanya. Glories to Nityānanda. Glories to Advaita-candra. Glories to the devotees of Śrī Gaura.
(3)
tṛtīya ślokera artha kaila vivaraṇa
caturtha ślokera artha śuna bhakta-gaṇa
The meaning of the third śloka has been explained. Listen, O devotees, to the meaning of the fourth śloka.
(4)
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart. (Vidagdha Mādhava 1.2)
Amṛta-pravāha Bhāṣya
“May Śacī-nandana Hari, resplendent like a cluster of golden rays, enliven your hearts. He has descended in the age of Kali to give that which was never granted previously – the treasure of His own ujjvala-rasa.
(5)
pūrṇa bhagavān kṛṣṇa vrajendra-kumāra
goloke vrajera saha nitya vihara
Kṛṣṇa, the fully complete Bhagavān, the Son of the king of Vraja, eternally enjoys pastimes in Goloka, which includes Vraja.
(6)
brahmāra eka dine tiṅho eka-bāra
avatīrṇa hañā karena prakaṭa vihara
Once in a day of Brahmā, He descends and performs His pastimes.
Amṛta-pravāha Bhāṣya
Kṛṣṇa, the Son of the king of Vraja, who has been established as the fully complete Bhagavān in the previous section, eternally enjoys pastimes in Goloka, the opulent abode of Gokula, along with all the paraphernalia of the transcendental rasas of Vraja. This is called aprakṛta-vihāra (unmanifest pastimes). Having descended into the world, He manifests His pastimes once in a day of Brahmā – in other words, in every kalpa.
(7)
satya, tretā, dvāpara, kali, cāri-yuga jāni
sei cāri-yuge divya eka-yuga māni
Know that Satya, Tretā, Dvāpara, and Kali are the four yugas, and understand that each of these four yugas make up a single divya-yuga.
(8)
ekāttara catur-yuge eka manv-antara
caudda manvantara brahmāra divasa bhitara
Seventy-one catur-yugas make one manvantara, and fourteen manvantaras are contained within a day of Brahmā.
(9)
‘vaivasvata’nāma ei saptama manvantara
sātāiśa catur-yuga tāhāra antara
The seventh manvantara is called ‘Vaivasvata,’ and it contains seventy-one catur-yugas.
(10)
aṣṭāviṁśa catur-yuge dvāparera śeṣe
vrajera sahite haya kṛṣṇera prakāśe
At the end of the twenty-eighth catur-yuga, Kṛṣṇa manifests Himself along with Vraja.
Amṛta-pravāha Bhāṣya
At the end of the Dvāpara-yuga of the twenty-eighth catur-yuga in the Vaivasvata manvantara, Kṛṣṇa appears together with all the elements of His vraja-tattva.
(11)
dāsya, sakhya, vātsalya, śṛṅgāra — cāri rasa
cāri bhāvera bhakta yata kṛṣṇa tāra vasa
Dāsya, sakhya, vātsalya, and śṛṅgāra are the four rasas. Kṛṣṇa becomes controlled by the devotees who embody these four bhāvas.
Amṛta-pravāha Bhāṣya
Rasa is the essential substance of kṛṣṇa-līlā. Rasa is of five kinds – śānta, dāsya, sakhya, vātsalya, and śṛṅgāra. Among these, Kṛṣṇa is completely controlled by the devotees in the four rasas of dāsya, sakhya, vātsalya, and śṛṅgāra.
(12)
dāsa-sakhā-pitā-mātā-kāntā-gaṇa lañā
vraje krīḍā kare kṛṣṇa premāviṣṭa hañā
Bringing His servants, friends, parents, and beloveds, Kṛṣṇa sports in Vraja, absorbed in prema.
(13)
yatheṣṭa vihari’ kṛṣṇa kare antardhāna
antardhāna kari’ mane kare anumāna
After freely enjoying His pastimes, Kṛṣṇa withdrew from view. Disappearing, He reflected within His mind.
(14)
cira-kāla nāhi kari prema-bhakti dāna
bhakti vinā jagatera nāhi avasthāna
“For a long time I have not bestowed prema-bhakti, and without bhakti the world cannot survive.”
(15)
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhāva pāite nāhi śakti
“Everyone in the world worships Me through vidhi-bhakti (regulated devotion), but through such vidhi-bhakti they have no power to attain the moods of Vraja.”
(16)
aiśvarya-jñānete saba jagat miśrita
aiśvarya-śithila-preme nāhi mora prīta
“Because knowledge of My sovereignty is mixed into everyone’s worship in this world, their prema becomes weakened by awe and reverence, and I take no pleasure in that.”
Amṛta-pravāha Bhāṣya
“Until now I have not bestowed prema-bhakti upon the world. By studying the śāstra, people in the world worship Me through vidhi-bhakti. However, My supreme mood, vraja-bhāva, cannot be attained through vidhi-bhakti. In vidhi-bhakti, awareness of My majesty is predominant. When prema is mixed with feelings of My majesty, it becomes weakened – in other words, it lacks depth and intensity. Therefore, I am not pleased with such prema.”
(17)
aiśvarya-jñāne vidhi-bhajana kariyā
vaikuṇṭhake yāya catur-vidha mukti pāñā
“By worshiping according to vidhi, with knowledge of His majesty, one goes to Vaikuṇṭha and attains the four kinds of liberation.”
Amṛta-pravāha Bhāṣya
“By worshiping in the mood of awe and reverence, following the path of vidhi, one attains the four kinds of liberation – sārṣṭi, sārūpya, sāmīpya, and sālokya – and goes to Vaikuṇṭha. Even the devotees who follow the path of vidhi do not pray for sāyujya-mukti, the liberation of becoming one with Brahman. However, when they attain prema-bhakti, devotees abandon even those four kinds of liberation and remain absorbed in the bliss of serving Me. That kind of prema-bhakti, which transcends vidhi-bhakti, is what I desire to manifest and propagate in this world. I will establish the dharma of Kali-yuga, which is nāma-saṅkīrtana, and by bestowing it upon the world together with the moods of dāsya, sakhya, vātsalya, and śṛṅgāra, I will make all people dance. By accepting the mood of a devotee, you will also instruct the jīvas of the world through your own conduct.”
(18)
sārṣṭi, sārūpya, āra sāmīpya, sālokya
sāyujya nā laya bhakta yāte brahma-aikya
“These are sārṣṭi, sārūpya, sāmīpya, and sālokya. A devotee never accepts sāyujya, for it means becoming one with Brahman.”
Amṛta-pravāha Bhāṣya
sārṣṭi — attaining equal opulence with Viṣṇu; sārūpya — attaining bodily features like Viṣṇu, such as four arms; sāmīpya — residing in proximity to Viṣṇu; sālokya — dwelling in the same world as Viṣṇu.
(19)
yuga-dharma pravartāimu nāma-saṅkīrtana
cāri bhāva-bhakti diyā nācāmu bhuvana
“I will establish the yuga-dharma of nāma-saṅkīrtana. Endowing the world with the four devotional moods, I will make the whole universe dance.”
(20)
āpani karimu bhakta-bhāva aṅgīkāre
āpani ācari’ bhakti śikhāimu sabāre
“I will personally accept the mood of a devotee, and by practicing bhakti Myself, I will teach it to everyone.”
(21)
āpane nā kaile dharma śikhāna nā yāya
ei ta’ siddhānta gītā-bhāgavate gāya
“If one does not practice dharma oneself, one cannot teach it to others. This is the conclusion sung in the Gītā and the Bhāgavata.”
(22)
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham
O descendant of Bharata, whenever there is a decline in dharma and a rise of adharma, I personally appear. (Bhagavad-gītā 4.7)
Amṛta-pravāha Bhāṣya
“O Arjuna, whenever there is a decline of dharma and a rise of adharma, at those times I manifest Myself.”
(23)
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge
To protect the pious living beings and to put an end to malevolence, I appear in every age to establish dharma. (Bhagavad-gītā 4.8)
Amṛta-pravāha Bhāṣya
“For the protection of the sādhus, the destruction of the wicked, and the establishment of dharma, I appear in every age.”
(24)
utsīdeyur ime lokā na kuryāṁ karma ced aham
saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ
If I do not act properly, then the general populace will be ruined and I will be the cause of unwanted progeny. In this way I will cause the destruction of all beings. (Bhagavad-gītā 3.24)
Amṛta-pravāha Bhāṣya
“If I do not protect the system of prescribed duties by performing actions Myself, this world would be destroyed, and I would become the cause of annihilation of living beings.”
(25)
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
However a great man conducts himself, common men will follow. Accordingly, whatever standards he sets by his actions, others will follow in his footsteps. (Bhagavad-gītā 3.21)
Amṛta-pravāha Bhāṣya
“The conduct of the Supreme Person is what others follow. That which the Supreme Person declares as an ‘authority’ (pramāṇa), everyone observes and follows diligently.
(26)
yuga-dharma-pravartana haya aṁśa haite
āmā vinā anye nāre vraja-prema dite
“The establishment of the yuga-dharma is accomplished by My expansions, but apart from Me, no one is able to bestow vraja-prema.”
Amṛta-pravāha Bhāṣya
“I wish to manifest Myself to spread the yuga-dharma in the form of nāma-saṅkīrtana and vraja-prema. Although the spreading of the yuga-dharma can be done by My partial expansions, no one other than the complete Bhagavān Śrī Kṛṣṇa can bestow vraja-prema.”
(27)
santv avatārā bahavaḥ paṅkaja-nābhasya sarvato-bhadrāḥ
kṛṣṇād anyaḥ ko vā latāsv api prema-do bhavati
Let there be many all-auspicious avatāras of the lotus-naveled Lord – but who other than Kṛṣṇa can bestow prema even upon creepers? (Laghu-bhāgavatāmṛta 1.5.37)
Amṛta-pravāha Bhāṣya
“Even though Bhagavān Paṅkajanābha may have many auspicious avatāras, who besides Kṛṣṇa can bestow prema upon the creepers, in other words, upon His dependents?”
(28)
tāhāte āpana bhakta-gaṇa kari’ saṅge
pṛthivīte avatari’ karimu nānā raṅge
“With My own devotees as My companions, I will descend to the earth and perform many delightful pastimes.”
(29)
eta bhāvi’ kali-kāle prathama sandhyāya
avatīrṇa hailā kṛṣṇa āpani nadīyāya
Thinking in this way, at the juncture of the age of Kali, Kṛṣṇa Himself descended in Nadīyā.
(30)
caitanya-siṁhera navadvīpe avatāra
siṁha-grīva, siṁha-vīrya, siṁhera huṅkāra
The lion-like Caitanya appeared in Navadvīpa – with the neck of a lion, the strength of a lion, and the roar of a lion.
(31)
sei siṁha vasuk jīvera hṛdaya-kandare
kalmaṣa-dvirada nāśe yāṅhāra huṅkāre
That lion, sitting in the core of the jīva’s heart, with His roar, destroys elephantine vices.
Amṛta-pravāha Bhāṣya
Kalmaṣa – sins. Dvirada – elephant.
(32)
prathama līlāya tāṅra ‘viśvambhara’ nāma
bhakti-rase bharila, dharila bhūta-grāma
In His first pastimes, He is called ‘Viśvambhara,’ flooding the world with bhakti-rasa and uplifting all beings.
Amṛta-pravāha Bhāṣya
Bhūta-grāma – all the jīvas.
(33)
ḍubhṛñ dhātura artha — poṣaṇa, dhāraṇa
puṣila, dharila prema diyā tri-bhuvana
The meaning of root-verb ḍubhṛñ is nourishment and sustenance; He nourishes and sustains the three worlds by giving them prema.
Amṛta-pravāha Bhāṣya
The word ‘Viśvambhara’ is derived from the root ḍubhṛñ. The meaning of this root is nourishment and sustenance. By prema, He nourishes and sustains the three worlds.
(34)
śeṣa-līlāya dhare nāma ‘śrī-kṛṣṇa-caitanya’
śrī-kṛṣṇa jānāye saba viśva kaila dhanya
In His final pastime, He was called ‘Śrī Kṛṣṇa Caitanya,’ and by this, He revealed Kṛṣṇa to all, making the entire world blessed.
(35)
tāṅra yugāvatāra jāni’ garga mahāśaya
kṛṣṇera nāma-karaṇe kariyāche nirṇaya
Knowing Him to be the yugāvatāra, Garga Mahāśaya made the decision to name Him Kṛṣṇa.
Amṛta-pravāha Bhāṣya
Garga Mahāśaya, knowing Śrī Kṛṣṇa Caitanya to be the Kali-yuga avatāra, described His features in the following verse.
(36)
āsan varṇās trayo hy asya gṛhṇato ’nu-yugaṁ tanūḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
“He has three colours according to the yuga – white, red, and yellow. Now, he has assumed a blackish hue.” (Śrīmad Bhāgavatam 10.8.13)
Amṛta-pravāha Bhāṣya
“This boy assumed the colours white, red, and yellow in the previous three yugas. Now, in Dvāpara-yuga, He has accepted a dark colour.”
(37)
śukla, rakta, pīta-varṇa — ei tina dyuti
satya-tretā-kali-kāle dharena śrī-pati
“The three colours – white, red, and yellow – the Lord of Lakṣmī assumed in the eras of Satya, Treta, and Kali.”
(38)
idānīṁ dvāpare tiṅho hailā kṛṣṇa-varṇa
ei saba śāstrāgama-purāṇera marma
“Now, in the Dvāpara-yuga, He has assumed a dark colour (kṛṣṇa-varṇa). This is the essence of all the śāstrās, Āgamas, and Purāṇas.”
(39)
dvāpare bhagavān śyāmaḥ pīta-vāsā nijāyudhaḥ
śrīvatsādibhir aṅkaiś ca lakṣaṇair upalakṣitaḥ
In Dvāpara, Bhagavān is dark-hued (śyāma), wears yellow garments, and is known by His own weapons and characteristics, such as the Śrīvatsa mark.
Amṛta-pravāha Bhāṣya
In Dvāpara-yuga, Bhagavān is of a dark complexion, wears yellow, holds a flute as His personal paraphernalia, has the mark of the Śrīvatsa etc. – these are His specific characteristics
(40)
kali-yuge yuga-dharma — nāmera pracāra
tathi lāgi’ pīta-varṇa caitanyāvatāra
In Kali-yuga, the yuga-dharma is the propagation of the Holy Name. For this purpose, the yellow-hued Caitanya-avatāra appears.
(41)
tapta-hema-sama-kānti, prakāṇḍa śarīra
nava-megha jini kaṇṭha-dhvani ye gambhīra
Radiant like molten gold, with a vast body, His voice resounds deeply like a cluster of new rainclouds.
(42)
dairghya-vistāre yei āpanāra hāta
cāri hasta haya ‘mahā-puruṣa’ vikhyāta
One who measures four cubits in height and in breadth by his own hand is renowned as a mahā-puruṣa.
(43)
‘nyagrodha-parimaṇḍala’ haya tāṅra nāma
nyagrodha-parimaṇḍala-tanu caitanya guṇa-dhāma
Śrī Caitanya, the abode of good qualities, is known as nyagrodha-parimaṇḍala, as His form perfectly symmetrical.
Amṛta-pravāha Bhāṣya
“He, whose body is proportioned so that His four arms extend according to the length of His own body, is renowned as a mahā-puruṣa, and His name is nyagrodha-parimaṇḍala.”
(44)
ājānulambita-bhuja kamala-locana
tilaphula-jini-nāsā, sudhāṁśu-vadana
Arms down to the knees, lotus-like eyes, a nose shaped like a sesame seed, and a face as beautiful as the moon.
(45)
śānta, dānta, kṛṣṇa-bhakti-niṣṭhā-parāyaṇa
bhakta-vatsala, suśīla, sarva-bhūte sama
He is peaceful, gentle, devoted to kṛṣṇa-bhakti, affectionate to devotees, of good character, equal to all living beings.
(46)
candanera aṅgada-bālā, candana-bhūṣaṇa
nṛtya-kāle pari’ karena kṛṣṇa-saṅkīrtana
His arms are smeared with sandalwood paste, and He is adorned with sandalwood ornaments, which He wears when at the time of dancing in kṛṣṇa-saṅkīrtana.
(47)
ei saba guṇa lañā muni vaiśampāyana
sahasra-nāme kaila tāṅra nāma-gaṇana
Accepting all these qualities, Vaiśampāyana Muni included His name in the Sahasra-Nāma.
(48)
dui līlā caitanyera — ādi āra śeṣa
dui līlāya cāri cāri nāma viśeṣa
Śrī Caitanya’s pastimes are of two kinds – the early pastimes and the final pastimes. He has four special names in each of these two pastimes.
(49)
suvarṇa-varṇo hemāṅgo varāṅgaś candanāṅgadī
sannyāsa-kṛc chamaḥ śānto niṣṭhā-śānti-parāyaṇaḥ
“He is of a golden hue, with a golden body, arms the colour of sandalwood. He practices renunciation; He is peaceful, devoted to steadfastness and tranquillity.” (Viṣṇu-Sahasra-nāma)
Amṛta-pravāha Bhāṣya
“He is golden-coloured, with limbs like molten gold, perfectly formed in all parts, adorned with a sandalwood garland – these four qualities are visible in His household pastimes. Endowed with the virtues of a renunciant, contemplative of the mysteries of Hari, steadfast in the great yajña of hari-kīrtana, devoted entirely to the supreme mood of peace, and uninterested in the non-devotee monistic philosophy.”
(50)
vyakta kari’ bhāgavate kahe bāra bāra
kali-yuge dharma — nāma-saṅkīrtana sāra
The Bhāgavatam clearly states repeatedly – “In Kali-yuga, the essence of dharma is nāma-saṅkīrtana.”
(51)
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
In the age of Kali, the Supreme appears with a non-blackish complexion, chanting the Names of Kṛṣṇa, accompanied by His limbs (direct manifestations), sub-limbs (servants), weapons, and intimate companions. Those who possess great intelligence worship Him through the saṅkīrtana-yajña. (Śrīmad Bhāgavatam 11.5.32)
Amṛta-pravāha Bhāṣya
“Wise persons worship that Mahā-puruṣa, whose mouth always utters the Name of Kṛṣṇa, whose complexion is non-black (i.e., golden), and who is surrounded by His limbs, sub-limbs, weapons, and associates – by means of the sacrifice consisting chiefly of saṅkīrtana.”
Śrī Jīva, in his Krama Sandarbha, says:
tviṣā kāntyā yo ha kṛṣṇo gauras taṁ kalau sumedhaso yajanti. gauratvaṁ cāsya—
āsan varṇās trayo hāsya gṛhṇato ’nuyugaṁ tanūḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
ity atra pariśeṣa-pramāṇa-labdham. “idānīm” etad avatārāspada-tvenābhikhyāte dvāpare “kṛṣṇatāṁ gataḥ” ity ukteḥ, śukla-raktayoḥ satya-tretā-gatatvena darśitaṁ pītasyātītatvaṁ prācīnāvatāra-apekṣayā. atra śrī-kṛṣṇasya paripūrṇa-rūpatvena vakṣyamāṇatvād yugāvatāratvam – tasmin sarve ’py avatārā antarbhūtā iti tat-tat-prayojanaṁ tasminn ekasminn eva sidhyatīty apekṣayā. tad evaṁ yad dvāpare kṛṣṇo ’vatarati, tad eva kalau śrī-gauro ’py avataratīti svārasyalabdheḥ, śrī-kṛṣṇa-āvirbhāva-viśeṣa evāyaṁ gaura iti āyāti, tad-avyabhicārāt. tad etad āvirbhāvatvaṁ tasya svayam eva viśeṣaṇadvārā vyakti.“kṛṣṇa-varṇam” – kṛṣṇety etau varṇau ca yatra; yasmin śrī-kṛṣṇa-caitanya-deva-nāmni kṛṣṇatvābhivyañjakaṁ kṛṣṇeti-varṇa-yugalaṁ prayuktam astīti arthaḥ. tṛtīye śrīmad-uddhava-vākye“samāhūtāḥ” ity-ādi-padye “śriyaḥ savarṇena” ity atra ṭīkāyāṁ –“śriyo rukmiṇyāḥ samāna-varṇa-dvayaṁ vācakaṁ yasya saḥ, śriyaḥ savarṇo rukmīty api dṛśyate” iti. yathā – kṛṣṇaṁ varṇayati, tādṛśa-sva-paramānanda-vilāsa-smaraṇollāsa-vaśatayā svayaṁ gāyati, parama-kāruṇikatayā ca sarvebhyo ’pi lokebhyas tam evopadiśati yastaṁ. athavā, svayam eva kṛṣṇaṁ gauraṁ tviṣā sva-śobhā-viśeṣeṇaiva kṛṣṇopadeṣṭāraṁ ca, yad-darśanenaiva sarveṣāṁ śrī-kṛṣṇaḥ sphuratīty arthaḥ; kiṁ vā, sarva-loka-draṣṭāva kṛṣṇaṁ gauram api bhakta-viśeṣa-dṛṣṭau ‘tviṣā’ prakāśa-viśeṣeṇa kṛṣṇa-varṇaṁ, tādṛśa-śyāmasundaram eva santam ity arthaḥ. tasmāt tasmin sarvathā śrī-kṛṣṇa-rūpasyaiva prakāśāt tasyaivāvirbhāva-viśeṣaḥ sa iti bhāvaḥ. tasya bhagavattvam eva spaṣṭayati –“sāṅgopāṅgāstra pārṣadam” – aṅgāny eva paramamanoharatvād upāṅgāni,
bhūṣaṇādīni; mahāprabhāvatvāt tāny evāstrāṇi; sarvadaivaika-sthāsa-vāsitvāt tāny eva pārṣadāḥ; bahubhir mahānubhāvair asakṛd eva tathā dṛṣṭo ’sāv iti gauḍa-barendra-baṅga-utkalādi-deśīyānāṁ mahāprasiddheḥ; yad vā, atyanta-premāspadatvāt tat-tulyā eva pārṣadāḥ –
śrīmad-advaitācārya-mahānubhāva-caraṇa-prabhṛtayaḥ—taiḥ saha vartamānam iti cārthāntareṇa vyaktam. tam eva stutam kaiḥ yajanti? yajñaiḥ pūjā-sambhāraiḥ –“na yatra yajñeśa-makhā mahotsavāḥ” ity ukteḥ. tatra ca viśeṣeṇen tam evābhidheyaṁ vyañakti—
“saṅkīrtanam;” bahubhir militvā tad-gāna-sukhaṁ śrī-kṛṣṇa-gānaṁ tat-pradhānaiḥ; tathā saṅkīrtana-prādhānyasya tad-āśritam eva darśanāt, sa evātrābhidheya iti spaṣṭam. ata eva sahasra-nāmni tad-avatāra-sūcakāni nāmāni kathitāni – “suvarṇa-varṇo hemāṅgo varāṅgaś candanāṅgadī | sannyāsa-kṛcchamaḥ śāntaḥ” ity etāni. darśitaṁ caitat paramavidagdha-śiromaṇinā śrī-sārvabhauma-bhaṭṭācāryeṇa – “kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ prāduṣkarttuṁ kṛṣṇa-caitanya-nāmā āvirbhūtas tasya pādāravinde gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ.”iti sarva-saṁvādinīyām.
By tviṣā, that is, by His bodily lustre, He who is akṛṣṇa (not black) – meaning of a golden (gaura) complexion – is worshipped in the age of Kali by persons of fine intelligence. This golden complexion of His is spoken of by Garga Muni to Nanda Mahārāja:
In each age, your son, who assumes a bodily form, has had three colours – white, red, and golden.
By the statement, “Now He has attained a black (kṛṣṇa) colour,” it is established, by this very evidence, that among the four colours, apart from white, red, and black, the remaining one is golden (pīta). The word idānīm (‘now’) refers to the period of the present avatāra, namely Dvāpara-yuga; and on account of the statement ‘He has attained a black colour,’ together with the fact that in Satya and Tretā He assumed white and red respectively, the golden colour is shown to belong to an earlier avatāra of the Lord – specifically the one in Kali-yuga who bears a golden complexion.
Idānīṁ (now), means, “In the period of the present avatāra, which is described as Dvāpara-yuga, He has attained a dark complexion.” Because in Satya and Tretā-yugas He attained white and red complexions respectively, this passage indicates that the golden-complexioned avatāra of Bhagavān (appearing in Kali-yuga) belongs to a prior time relative to the present discussion. Here, it is stated that in order to show that Śrī Kṛṣṇa – who will be fully explained later – possesses such a status as the yugāvatāra that within Him all avatāras are included, and that the necessity of all those avatāras is fulfilled in Him alone. In this way, it is understood that in the same Catur-yuga when Śrī Kṛṣṇa descends in Dvāpara, Śrī Gaurasundara also descends in the Kali-yuga that immediately follows. Since there is never any exception to this, it is concluded that Śrī Gaurasundara is a specific manifestation of Śrī Kṛṣṇa Himself. The nature of that appearance is itself personally described by that best of ṛṣis, through the specific epithets spoken by him in connection with Him (Śrī Gaura). For example, kṛṣṇa-varṇaṁ – that is, He in whom the two syllables kṛ and ṣṇa are present – meaning, in whose name, ‘Śrī Kṛṣṇa Caitanyadeva’, those two syllables are applied, indicating His status as Kṛṣṇa.
(To demonstrate that this type of explanation is not imaginary, he gives the following illustration) – for example, in the Third Canto of Śrīmad Bhāgavatam, in the samāhṛta śloka spoken by Uddhava, there is the phrase śriyaḥ sa-varṇena. Śrīdhara Svāmī states in his commentary – “He (namely, Rukmī) who is denoted by the same two syllables as Śrī, or Rukmiṇī.” Here the meaning of the verse is as follows – “The kings were assembled by Rukmī, whose name contains the same two syllables as the name Śrī Rukmiṇī.” Thus, just as śriyaḥ sa-varṇaḥ is seen to mean Rukmī, in the same manner, the present explanation is understood.
Or else, the term kṛṣṇa-varṇa means, ‘He who describes the name ‘Kṛṣṇa’ – in other words, being impelled by joy arising from remembrance of His own supreme blissful līlā, He Himself chants that very Name, and, out of supreme compassion, He instructs all people in that Name – He is that Śrī Gaurasundara.
Or, although He himself is akṛṣṇa (not black) – that is, gaura (golden), yet by tviṣā – by his own distinctive effulgence alone, He is the propagator of instructions concerning Kṛṣṇa. In other words, He by whose sight there arises in everyone the manifestation of Śrī Kṛṣṇa’s name, form, qualities, etc.
Or, although in the sight of everyone He is akṛṣṇa, in other words, gaura, yet in the sight of particular devotees, by tviṣā – through a specific mode of manifestation – He remains as kṛṣṇa-varṇaṁ (of a dark complexion), which means exactly in the form of Śyāmasundara – He is that Śrī Gaurasundara.
Therefore, since the manifestation of the very form of Śrī Kṛṣṇa is within Him in every sense, He alone is a special appearance of Śrī Kṛṣṇa Himself – this is the intended meaning.
His divinity is made explicit by the statement, sāṅgopāṅgāstra-pārṣadam. Because His non-different aṅgas (manifestations) are supremely enchanting, and because the upāṅgas or ornaments, etc., are endowed with great potency, all of these are therefore astras (weapons); and because they always reside exclusively in His immediate proximity, all of these are also pārṣadas (associates).
That many, many mahājanas have repeatedly beheld such a form of His, endowed with divine splendour, is especially well known even among the inhabitants of regions such as Gauḍa, Varendra, Vanga, Utkala, etc.
Or again, according to another meaning, He is expressed as being present along with exceedingly beloved and highly influential associates such as Śrī Advaita Ācārya, who are like His aṅgas, upāṅgas, and astras. Indeed then, in what ways do those who are extremely wise (sumedha) worship that Gaurasundara? By means of worshipful paraphernalia in the form of yajña – because the statement sung by the gods themselves (Śrīmad Bhāgavatam 5.19.23) is the proof – “That place where the great festival in the form of kṛṣṇa-kīrtana does not occur is not fit to be dwelt in, even if it be the abode of the Devas.” There, through the descriptive term saṅkīrtana-prāyaiḥ, that yajña whose chief feature is saṅkīrtana alone is being expressed as the means of worship. Saṅkīrtana means the joy of chanting the glories of the Lord, specifically śrī-kṛṣṇa-kīrtana, performed by many people together – that is the principal offering in this yajña. Since the predominance of saṅkīrtana is observed among those who have taken shelter of Śrī Caitanya, therefore that alone is the means of worship – this is clear.
Thus, in the Śrī Viṣṇu-sahasranāma, names indicative of His avatāra, such as ‘golden-complexioned,’ ‘having a golden body,’ ‘well-built’, ‘adorned with sandalwood ornaments,’ ‘one who accepts sannyāsa,’ ‘peaceful,’ etc. are stated.
The crest-jewel among great scholars, Śrī Sārvabhauma Bhaṭṭācārya Mahāśaya, has also expressed this – “May the bee of my mind become deeply absorbed in the lotus feet of He who, having appeared with the name Śri Kṛṣṇa Caitanya, has again manifested His own bhakti-yoga, which had disappeared over time.”
(52)
śuna, bhāi, ei saba caitanya-mahimā
ei śloke kahe tāṅra mahimāra sīmā
Listen, brothers – all this is the glory of Śrī Caitanya. In this śloka, the limits of His glories are described.
(53)
‘kṛṣṇa’ ei dui varṇa sadā yāṅra mukhe
athavā, kṛṣṇake tiṅho varṇe nija sukhe
Kṛṣ-ṇa – these two syllables are always on His lips; or, He utters the name ‘Kṛṣṇa’ out of His own joy.
(54)
kṛṣṇa-varṇa-śabdera artha dui ta pramāṇa
kṛṣṇa vinu tāṅra mukhe nāhi āise āna
There are two authoritative meanings of the term kṛṣṇa-varṇa: apart from Kṛṣṇa, nothing else comes from His mouth.
Amṛta-pravāha Bhāṣya
In the original verse, if someone takes the word kṛṣṇa-varṇa to mean that the worshipable Person of the age of Kali is Kṛṣṇa (in other words, possessed of a dark complexion), then that meaning cannot stand because of the other adjective tviṣā’kṛṣṇam (not black in complexion).
(55)
keha tāṅre bale yadi kṛṣṇa-varaṇa
āra viśeṣaṇe tāra kare nivāraṇa
If someone says that He is of a dark colour (kṛṣṇa-varṇa), another adjective is given which excludes that meaning.
(56)
deha-kāntye haya teṅho akṛṣṇa-varaṇa
akṛṣṇa-varaṇe kahe pīta-varaṇa
The complexion of His body is not of a dark hue (akṛṣṇa). By saying, ‘Not of a dark hue’ means that His complexion is golden.
(57)
kalau yaṁ vidvāṁsaḥ sphuṭam abhiyajante dyuti-bharād
akṛṣṇāṅgaṁ kṛṣṇaṁ makha-vidhibhir utkīrtana-mayaiḥ
upāsyaṁ ca prāhur yam akhila-caturthāśrama-juṣāṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
In this age of Kali, the wise clearly worship He whose radiant limbs are not dark, yet who is Kṛṣṇa Himself, who is celebrated through the sacrificial method of kīrtana, who is declared to be worshipable for all who those of the fourth āśrama. May that Lord, appearing in the form of Śrī Caitanya, bestow His supreme mercy upon us. (Dvitīya Caitanyāṣṭakam 1)
Amṛta-pravāha Bhāṣya
“In the age of Kali, learned scholars clearly worship He who is akṛṣṇa (not black), in other words, Śrī Kṛṣṇa who has taken the form of Gaura with the overwhelming effulgence of Śrī Rādhikā’s bhāva, through the yajña of kīrtana. He is the sole object of worship (upāsya-tattva) for the devotees of the fourth āśrama, the paramahaṁsa stage. May that form of the Supreme Person, Śrī Caitanya, quickly show mercy upon us.”
(58)
pratyakṣa tāṅhāra tapta-kāñcanera dyuti
yāṅhāra chaṭāya nāśe ajñāna-tamastati
His effulgence is directly perceived to be like molten gold. By His lustre, the darkness of ignorance is dispelled.
Amṛta-pravāha Bhāṣya
Ajñāna–tamastati – the expansion of the darkness of ignorance.
(59)
jīvera kalmaṣa-tamo nāśa karibāre
aṅga-upāṅga-nāma nānā astra dhare
To destroy the dense darkness of the jīva’s vices, He manifests various ‘weapons’ in the form of His names, devotees, and associates.
(60)
bhaktira virodhī karma-dharma vā adharma
tāhāra ’kalmaṣa’ nāma, sei mahā-tamaḥ
Activities that are religious or irreligious which oppose bhakti are called the jīva’s vices, and they consist of great darkness.
Amṛta-pravāha Bhāṣya
Whether it is dharma or adharma, wherever any action opposes bhakti, there it is called kalmaṣa – that is the great darkness.
(61)
bāhu tuli’ hari bali’ prema-dṛṣṭye cāya
kariyā kalmaṣa nāśa premete bhāsāya
Raising His arms and calling out ‘Hari!’, He gazes with eyes full of prema. Destroying these vices, He inundates all with divine love.
(62)
smitālokaḥ śokaṁ harati jagatāṁ yasya parito
girāṁ tu prārambhaḥ kuśala-paṭalīṁ pallavayati
padālambhaḥ kaṁ vā praṇayati na hi prema-nivahaṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
He whose mellow smile removes the sorrow of the world, the beginning of whose speech causes clusters of auspiciousness to blossom. Can it be that the touch of His feet leads to an abundance of prema? May that Lord, appearing in the form of Śrī Caitanya, bestow His supreme mercy upon us. (Dvitīya Caitanyāṣṭakam 8)
Amṛta-pravāha Bhāṣya
“May that form of Śrī Caitanya, whose smiling glance completely dispels the sorrows of the world, whose speech gives rise to the blossoming of the creeper-like bhakti of the virtuous, and at whose lotus feet all the secrets of love are nurtured, shower abundant mercy upon us.”
(63)
śrī-aṅga, śrī-mukha yei kare daraśana
tāra pāpa-kṣaya haya, pāya prema-dhana
One who beholds His transcendental limbs and His divine face – such a person’s vices are destroyed, and he attains the wealth of prema.
(64)
anya avatāre saba sainya-śastra saṅge
caitanya-kṛṣṇera sainya aṅga-upāṅge
All other avatāras are accompanied by armies and weapons, but the army of Kṛṣṇa Caitanya consists of His plenary parts and associates.
(65)
sadopāsyaḥ śrīmān dhṛta-manuja-kāyaiḥ praṇayitāṁ
vahadbhir gīr-vāṇair giriśa-parameṣṭhi-prabhṛtibhiḥ
sva-bhaktebhyaḥ śuddhāṁ nija-bhajana-mudrām upadiśan
sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam
The Devas, headed by Śiva and Brahmā, accepted the garb of ordinary men in the pastimes of Śrī Caitanyadeva in order to eternally worship Him with heartfelt affection. He instructed His devotees on His own pure worship. Will I ever again behold that beautiful figure of Śrī Caitanya? (Prathama Caitanyāṣṭakam 1)
Amṛta-pravāha Bhāṣya
“Śrī Caitanyadeva, who is the beloved of devatās such as Śiva and Brahmā when they assume human forms, is always the object of worship for all jīvas. Will that Śrī Caitanyadeva, who instructed His devotees in the pure method of devotional worship, ever again become visible to my eyes?”
(66)
āṅgopāṅga astra kare sva-kārya-sādhana
‘aṅga’-śabdera artha āra śuna diyā mana
His plenary parts and associates act as His weapons to accomplish His purposes. Now listen attentively to the meaning of the word aṅga.”
(67)
‘aṅga’-śabde aṁśa kahe śāstra-paramāṇa
aṅgera avayava ‘upāṅga’-vyākhyāna
The śāstra gives evidence that the word aṅga means ‘a manifestation’ (aṁśa), and the limbs of that aṅga are explained as ‘sub-manifestations’ (upāṅga).
Amṛta-pravāha Bhāṣya
Apart from the previously stated meaning of the word aṅga, there is another meaning also, namely, by the word aṅga is meant aṁśa (a portion).
Paramāna means pramāna.
Limbs (i.e., parts) of an aṅga are called upāṅga.
(68)
nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā
You are Nārāyaṇa, the indwelling Ātmā within all beings, the witness of all worlds. Nārāyaṇa means ‘He who rests upon the waters produced from Nara (Garbhodakaśāyī Viṣṇu),’ and this is indeed true. However, that manifestation is not separate from You, nor is it a product of māyā. (Śrīmad Bhāgavatam 10.14.14)
(69)
jala–śāyī antaryāmī yei nārāyaṇa
seho tomāra aṁśa, tumi mūla nārāyaṇa
That Nārāyaṇa, the indwelling monitor, who lies upon the waters – He too is Your manifestation. You are the original Nārāyaṇa.
(70)
‘aṅga’-śabde aṁśa kahe, seho satya haya
māyā-kārya nahe — saba cid-ānanda-maya
The word aṅga means ‘manifestation’ and this is certainly true. They are not products of māyā – they are all of the nature of pure spiritual bliss (cit-ānanda-maya).
Amṛta-pravāha Bhāṣya
The word aṅga means the three Puruṣas such as Kāraṇābdhiśāyī. They are fully composed of consciousness and bliss, the true Supreme Lords – not some principle created by māyā. Therefore, Advaita and Nityānanda are the two aṅgas of the Lord.
(71)
advaita, nityānanda — caitanyera dui aṅga
aṅgera avayava-gaṇa kahiye upāṅga
Advaita and Nityānanda are the two manifestations of Śrī Caitanya, and the associates who are the limbs of these manifestations are called upāṅgas.
(72)
aṅgopāṅga tīkṣṇa astra prabhura sahite
sei saba astra haya pāṣaṇḍa dalite
These manifestations (aṅga) and associates (upaṅga) are the Lord’s sharp weapons. All these weapons are there for the destruction of the atheists.
(73)
nityānanda gosāi sākṣāt haladhara
advaita ācārya gosāi sākṣāt īśvara
Nityānanda Gosāi is directly Balarāma, the wielder of the plough. Advaita Ācārya Gosāi is directly the Supreme Lord.
Amṛta-pravāha Bhāṣya
Sākṣāt īśvara – this means He is directly an avatāra of Mahā-Viṣṇu.
(74)
śrīvāsādi pāriṣada sainya saṅge lañā
dui senā-pati bule kīrtana kariyā
Accompanied by Śrīvāsa and the other associates, His army, these two commanders move about performing kīrtana.
(75)
pāṣaṇḍa-dalana-vānā nityānanda rāya
ācārya-huṅkāre pāpa-pāṣaṇḍī palāya
The atheists are crushed by the features of Nityānanda Rāya, and by the roar of Advaita Ācārya, wicked atheists flee in fear.
Amṛta-pravāha Bhāṣya
Vānā – a feature, an instrument, like a trumpet or kettledrum; a mark by which the destruction of the atheists is made manifest.
(76)
saṅkīrtana-pravartaka śrī-kṛṣṇa-caitanya
saṅkīrtana-yajñe tāṅre bhaje, sei dhanya
Śrī Kṛṣṇa Caitanya is the inaugurator of saṅkīrtana. One who worships Him through the saṅkīrtana-yajña is indeed blessed.
(77)
sei ta’ sumedhā, āra kubuddhi saṁsāra
sarva-yajña haite kṛṣṇa-nāma-yajña sāra
He is most intelligent (sumedha) – others in this world have a crooked mentality. Among all sacrifices, the sacrifice of kṛṣṇa-nāma is the most important.
(78)
koṭi aśvamedha eka kṛṣṇa nāma sama
yei kahe, se pāṣaṇḍī, daṇḍe tāre yama
One utterance of kṛṣṇa-nāma is equal to millions of aśvamedha sacrifices. Whoever denies this is an atheist, and Yama will punish him.
Amṛta-pravāha Bhāṣya
One who worships Śrī Kṛṣṇa Caitanya through the saṅkīrtana-yajña is truly sumedhā – in other words, he is endowed with good intelligence; and in this world, those who do not worship Him in that way are completely foolish. The yajña of kṛṣṇa-nāma is the essence of all yajñas. One kṛṣṇa-nāma cannot be compared with even crores of aśvamedha sacrifices. Whoever considers them equal is an atheist, and Yama chastises him.
(79)
‘bhāgavata-sandarbha’-granthera maṅgalācaraṇe
e-śloka jīva-gosāñi kariyāchena vyākhyāne
In the maṅgalācaraṇa of the book, Bhāgavata-sandarbha, Jīva Gosvāmī has given an explanation of this very śloka.
(80)
antaḥ kṛṣṇaṁ bahir gauraṁ darśitāṅgādi-vaibhavam
kalau saṅkīrtanādyaiḥ sma kṛṣṇa-caitanyam āśritāḥ
Internally, He is Kṛṣṇa and externally, He is Gaura. In this Kali-yuga He has revealed His opulences such as His manifestations and associates, through saṅkīrtana and other practices. We take shelter of Śrī Kṛṣṇa Caitanya. (Tattva Sandarbha 2)
Amṛta-pravāha Bhāṣya
“In Kali-yuga, through limbs such as saṅkīrtana, we take shelter of Kṛṣṇa Caitanya, who is characterised by the opulence of His aṅgas and upāṅgas, who is directly Kṛṣṇa internally, and externally possesses the form of Gaurā.”
(81)
upa-purāṇeha śuni śrī-kṛṣṇa-vacana
kṛpā kari vyāsa prati kariyāchena kathana
We hear in the Upa-purāṇas the words of Śrī Kṛṣṇa, spoken mercifully to Vyāsa.
(82)
aham eva kvacid brahman sannyāsāśramam āśritaḥ
hari-bhaktiṁ grāhayāmi kalau pāpa-hatān narān
“O brāhmaṇa! At some time I Myself accept the sannyāsa-āśrama. In Kali-yuga I will give hari-bhakti even to men ruined by sin.”
Amṛta-pravāha Bhāṣya
“O brāhmaṇa! In a specific Kali-yuga, adopting the sannyāsa āśrama, I shall bestow hari-bhakti upon human beings who have been destroyed by sin.”
(83)
bhāgavata, bhārata-śāstra, āgama, purāṇa
caitanya-kṛṣṇa-avatāre prakaṭa pramāṇa
The Bhāgavatam, Mahābhārata, Āgamas, and Purāṇas – all give explicit evidence for the avatāra or Kṛṣṇa Caitanya.
Amṛta-pravāha Bhāṣya
In the Bhāgavatam, with statements such as kṛṣṇa-varṇaṁ tviṣākṛṣṇam, āsan varṇās trayo, and channaḥ kalau, in the Mahābhārata, with statements such as sambhavāmi yuge yuge and sannyāsa-kṛt śamaḥ śāntaḥ, in the Vedas, with statements such as mahān prabhur vai puruṣaḥ and yadā paśyaḥ paśyati rukma-varṇaṁ, in numerous tantrika statements conforming to the āgamas such as māyāpure bhaviṣyāmi śacī-sutaḥ, and in the Upa-purāṇas with statements such as aham eva – Śrī Kṛṣṇa Caitanya’s status as an avatāra has been directly established.
(84)
pratyakṣe dekhaha nānā prakaṭa prabhāva
alaukika karma, alaukika anubhāva
One can directly perceive the various kinds of His manifested influence – His uncommon deeds and His uncommon experiences.
(85)
dekhiyā nā dekhe yata abhaktera gaṇa
ulūke nā dekhe yena sūryera kiraṇa
The non-devotees, though seeing, do not see, just as an owl cannot see the rays of the sun.
Amṛta-pravāha Bhāṣya
Ulūka – a particular kind of owl that is blind during the daytime. Being unable to see the rays of the sun, it cannot acknowledge the existence of the sun.
(86)
tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ
sattvena sāttvikatayā prabalaiś ca śāstraiḥ
prakhyāta-daiva-paramārtha-vidāṁ mataiś ca
naivāsura-prakṛtayaḥ prabhavanti boddhum
Even with your most exalted character, form, and deeds, your purity, the pure and compelling śāstras, and the opinions of the distinguished knowers of spirituality – none of these can be understood by those of a demoniac temperament. (Stotra-ratna 12)
Amṛta-pravāha Bhāṣya
“O Bhagavān, devotees such as Vyāsa, who are knowers of the truth of Your avatāra and knowers of the Supreme Reality, are able to know You through powerful sāttvika śāstras, and by observing Your character, form, conduct, and supremely sāttvika disposition. But jīvas possessing a demoniac nature, endowed with rājasika and tāmasika qualities, are not capable of knowing You.”
(87)
āpanā lukāite kṛṣṇa nānā yatna kare
tathāpi tāṅhāra bhakta jānaye tāṅhāre
Kṛṣṇa may attempt to hide Himself in various ways, yet His devotees still recognise Him.
(88)
ullaṅghita-trividha-sīma-samātiśāyi-
sambhāvanaṁ tava parivraḍhima-svabhāvam
māyā-balena bhavatāpi niguhyamānaṁ
paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ
Those possessing unalloyed ecstatic love for You constantly see Your true nature, which is beyond the three kinds of limitation and the possibility of your having any equal or superior, which is concealed by the māyā potency. (Stotra-ratna 13)
Amṛta-pravāha Bhāṣya
“O Bhagavān, all things are bound by the three limits of place, time, and thought, yet because Your intrinsic nature is equipoised and completely without any limitation, it exists beyond those three kinds of constraints. By the power of māyā You conceal that nature, yet Your exclusive devotees are always qualified to behold You.”
(89)
asura-svabhāve kṛṣṇe kabhu nāhi jāne
lukāite nāre kṛṣṇa bhakta-jana-sthāne
Those of a demoniac nature can never know Kṛṣṇa, but Kṛṣṇa cannot hide Himself
from His devotees.
(90)
dvau bhūta-sargau loke ’smin daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ
There are two types of people born into this world – the deva and the asura. The devotees of Viṣṇu are known as devas and those that are the opposite are asuras. (Padma Purāṇa)
Amṛta-pravāha Bhāṣya
“In this world there are two classes of created beings, divided as ‘divine’ and ‘demonic. The devotees of Viṣṇu are ‘divine’, and those who are not devotees of Viṣṇu are the opposite – that is, of an asurika nature.”
(91)
ācārya gosāi prabhura bhakta-avatāra
kṛṣṇa-avatāra-hetu yāṅhāra huṅkāra
Advaita Ācārya Gosāi is the Lord’s devotee-avatāra. It was His loud call that was the very cause of Kṛṣṇa’s descent.
(92)
kṛṣṇa yadi pṛthivīte karena avatāra
prathame karena guru-vargera sañcāra
When Kṛṣṇa descends to earth, He first arranges for a succession of elders to appear.
(93)
pitā mātā guru ādi yata mānya-gaṇa
prathame karena sabāra pṛthivīte janama
His father, mother, guru, and all respectable associates – He causes all of them to take birth in the world first.
(94)
mādhava-īśvara-purī, śacī, jagannātha
advaita ācārya prakaṭa hailā sei sātha
Thus Mādhava and Īśvara Purī, Śacī, Jagannātha, and Advaita Ācārya all appeared.
(95)
prakaṭiyā dekhe ācārya sakala saṁsāra
kṛṣṇa-bhakti gandha-hīna viṣaya-vyavahāra
Upon appearing, Advaita Ācārya saw the entire world – it was engrossed in mundanity and devoid of even a trace of kṛṣṇa-bhakti.
(96)
keha pāpe, keha puṇye kare viṣaya-bhoga
bhakti-gandha nāhi, yāte yāya bhava-roga
Some were sinful and some were pious, but they were all absorbed in sense enjoyment. There was not a trace of bhakti, by which the disease of material existence vanishes.
Amṛta-pravāha Bhāṣya
Even before the direct descent of Bhagavān, there was guru-vargera sañcāra – in other words, His elders were made to take birth on the earth. Along with other seniors, Śrī Mādhavendra Purī, Śrī Īśvara Purī, Śrī Śacī, Śrī Jagannātha, and Śrī Advaita Ācārya became manifest. Advaita Ācārya, having appeared, observed that the entire world was absorbed in sin and mundane piety and devoid of kṛṣṇa-bhakti. All the jīvas were engaging in sense enjoyment, but they did not combine that with kṛṣṇa-bhakti by which the disease of worldly existence is removed.
(97)
loka-gati dekhi’ ācārya karuṇa-hṛdaya
vicāra karena, lokera kaiche hita haya
Seeing the destination of the world, with a merciful-heart, the Ācārya reflected, ‘How will the welfare of the people be accomplished?”
(99)
āpani śrī-kṛṣṇa yadi karena avatāra
āpane ācari’ bhakti karena pracāra
“If Śrī Kṛṣṇa Himself were to descend, He could personally practise bhakti and thereby propagate it.
(99)
nāma vinu kali-kāle dharma nāhi āra
kali-kāle kaiche habe kṛṣṇa avatāra
“In the age of Kali, there is no dharma other than the Holy Name, so how will Kṛṣṇa descend in Kali-yuga?”
(100)
śuddha-bhāve kariba kṛṣṇera ārādhana
nirantara sadainye kariba nivedana
“I shall worship Kṛṣṇa in a pure mood, and continuously, with great humility, I shall offer prayers.”
(101)
āniyā kṛṣṇere karoṅ kīrtana sañcāra
tabe se ‘advaita’ nāma saphala āmāra
“Only by bringing Kṛṣṇa and causing the propagation of kīrtana, will the name ‘Advaita’ become meaningful for me.”
(102)
kṛṣṇa vaśa karibena kon ārādhane
vicārite eka śloka āila tāṅra mane
Reflecting on the question of by what worship Kṛṣṇa may be propitiated, a single śloka then came to his mind.
(103)
tulasī-dala-mātreṇa jalasya culukena vā
vikrīṇīte svam ātmānaṁ bhaktebhyo bhakta-vatsalaḥ
The Lord is most affectionate towards His devotees, and gives Himself to one who simply offers Him a tulasī leaf and a palmful of water. (Gautamīya Tantra)
Amṛta-pravāha Bhāṣya
“When a devotee offers Him a single tulasī leaf and a mere sip of water with bhakti, Śrī Kṛṣṇa, out of His love for His devotees, becomes indebted to them.”
In some texts, these two verses are seen:
sāgrajaṁ tulasī-patraṁ dvi-dalaṁ kṣudram eva ca
mañjarī sā tu vikhyātā praśastā kṛṣṇa-pūjane
yathā rādhā priyā viṣṇos tathā ca mañjarī hareḥ
tasmād dadyāt prayatnena candanena tu miśritām
A tulasī leaf together with its stem, having two small leaves, and indeed the mañjarī (bud) — that is well-known and highly praised for the worship of Kṛṣṇa. Just as Rādhā is dear to Viṣṇu, so the mañjarī is dear to Hari. Therefore, it should be offered with care, mixed with sandalwood paste.
(104-105)
ei ślokārtha ācārya karena vicāraṇa
kṛṣṇake tulasī-jala deya yei jana
tāra ṛṇa śodhite kṛṣṇa karena cintana —
‘jala-tulasīra sama kichu ghare nāhi dhana’
Advaita Ācārya deliberated the meaning of this śloka. Whoever offers Kṛṣṇa tulasī and water – to repay that debt, Kṛṣṇa Himself begins to think, “In My house there is no wealth equal to water and tulasī.”
(106)
tabe ātmā veci’ kare ṛṇera śodhana
eta bhāvi’ ācārya karena ārādhana
“Thus, selling even His very Self, He repays that debt.” Thinking thus, Advaita Ācārya began his worship.
(107)
gaṅgā-jala, tulasī-mañjarī anukṣaṇa
kṛṣṇa-pāda-padma bhāvi’ kare samarpaṇa
Constantly meditating on Kṛṣṇa’s lotus feet, he made offerings of Gaṅgā water and tulasī-mañjarīs.
Amṛta-pravāha Bhāṣya
To the person who gives water and tulasī to Kṛṣṇa, being unable to repay that debt, He repays the debt by giving His own very form in exchange. Thus, in order to cause the direct personal form of Kṛṣṇa to descend, Advaita Ācārya continued to offer Gaṅgā water together with tulasī-mañjarīs at the lotus feet of Kṛṣṇa.
(108)
kṛṣṇera āhvāna kare kariyā huṅkāra
e-mate kṛṣṇere karāila avatāra
He invoked Kṛṣṇa with a thunderous roar. In this way, he caused Kṛṣṇa to descend.
(109)
caitanyera avatāre ei mukhya hetu
bhaktera icchāya avatare dharma-setu
This was the principal cause of Śrī Caitanya’s descent. By the desire of a devotee, the bridge of dharma descends.
Amṛta-pravāha Bhāṣya
Kṛṣṇa, who is the bridge of dharma, descends according to the desire of His devotee. The avatāra of Śrī Caitanya occurs in response to the prayer of the supreme devotee Advaita Ācārya.
(110)
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad yad dhiyā ta urugāya vibhāvayanti
tat tad vapuḥ praṇayase sad-anugrahāya
O Lord, You dwell in lotus-like hearts of those persons permeated by bhakti-yoga through the path of hearing and seeing. O Lord who is highly praised, out of mercy, whatever form they meditate upon You with loving intelligence, that very form You assume. (Śrīmad Bhāgavatam 3.9.11)
Amṛta-pravāha Bhāṣya
Brahmā said, “O Lord! You always sport upon the paths of the devotee’s sight and hearing. You always reside in the lotus-hearts of those purified by bhakti-yoga. O He who is highly praised! Whatever eternal form the devotees constantly contemplate within their hearts, out of Your mercy toward them, You precisely manifest that very form.”
(111)
ei ślokera artha kahi saṅkṣepera sāra
bhaktera icchāya kṛṣṇera sarva avatāra
Stated briefly, the essential meaning of this śloka is this – all of Kṛṣṇa’s avatāras descend according to the desire of His devotees.
(112)
caturtha ślokera artha haila suniścite
avatīrṇa hailā gaura prema prakāśite
The meaning of the fourth śloka has thus been firmly established. Gaura descended in order to manifest prema
(113)
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇa dāsa
Placing his hope in the lotus feet of Śrī Rūpa and Śrī Raghunātha, Kṛṣṇa Dāsa narrates the Caitanya-caritāmṛta.
Thus ends the Amṛta-pravāha commentary to the third chapter
Ādi-Līlā Chapter Three
The Essence of the Third Chapter
In this section, the causes of Śrī Caitanya’s advent have been discussed. At the conclusion of Kṛṣṇa’s pastimes, the manifestation of the four rasas of dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and śṛṅgāra (conjugal love) are meant to be relished in the world in a particular way. Considering this, Śrī Kṛṣṇa Himself advented in the form of a devotee to demonstrate to the world the process of savouring all these transcendental rasas of prema-bhakti. Nāma-saṅkīrtana is the foremost dharma in Kali-yuga, and it can only be revealed by the yugāvatāra, yet the prema-bhakti found in the four aforementioned rasas can be directly bestowed by no avatāra except for Kṛṣṇa-candra Himself. For this reason, Kṛṣṇa-candra personally took birth in Navadvīpa. The statements from the Bhāgavatam have been cited as evidence that Kṛṣṇa Himself would take birth. Due to the characteristics of a great personality, Śrī Caitanya has been established as the direct avatāra of Bhagavān. It has also been shown that Kṛṣṇa Caitanya, along with His associates – Advaita, Nityānanda, Śrīvāsa, and other devotees – descended into the world to propagate hari-bhakti. Caitanya-avatāra is superior to all other avatāras in the world; therefore, He is confidential. He can be perceived by bhakti only; in other words, only a devotee can behold Him in the mood of devotion. He takes great care to keep that superior truth of His concealed, however, He reveals Himself to the exalted devotees. In the Vedas, Purāṇas, and other śāstras, He is kept concealed, and His future appearance is only indicated through hints and allusions. This clearly reveals the confidential nature and special superiority of His appearance. Advaita Ācārya, along with the other members of the guru-varga, saw clearly that the world had become extremely bereft of kṛṣṇa-bhakti. In such a situation, no partial avatāra could descend to accomplish the welfare of the world – only the direct advent of Kṛṣṇa would ensure the world’s auspiciousness. Considering this, placing the water and tulasī leaves at the lotus feet of Kṛṣṇa, he began to roar to induce that unparalleled kṛṣṇa-tattva to advent. In response to the prayers of His pure and simple devotee, Kṛṣṇa manifested Himself in His supreme form, the ultimate object of meditation. Thus, in response to the loving call of the pure devotee Advaita Ācārya, Gaurāṅga has descended to bestow prema upon the world.
(1)
śrī-caitanya-prabhuṁ vande yat-pādāśraya-vīryataḥ
saṅgṛhṇāty ākara-vrātād ajñaḥ siddhānta-san-maṇīn
I offer my respects unto Lord Śrī Caitanya – by the strength of taking shelter at His lotus feet, even a fool can collect the greatest jewels of philosophical conclusions from the mine of the śāstras.
Amṛta-pravāha Bhāṣya
“I offer my respectful obeisance to Śrī Caitanya Prabhu, by the strength of taking shelter at His lotus feet, even an ignorant person can collect the most excellent gems of siddhānta from the mine of the śāstras.”
(2)
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
Glories, glories to Śrī Caitanya. Glories to Nityānanda. Glories to Advaita-candra. Glories to the devotees of Śrī Gaura.
(3)
tṛtīya ślokera artha kaila vivaraṇa
caturtha ślokera artha śuna bhakta-gaṇa
The meaning of the third śloka has been explained. Listen, O devotees, to the meaning of the fourth śloka.
(4)
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart. (Vidagdha Mādhava 1.2)
Amṛta-pravāha Bhāṣya
“May Śacī-nandana Hari, resplendent like a cluster of golden rays, enliven your hearts. He has descended in the age of Kali to give that which was never granted previously – the treasure of His own ujjvala-rasa.
(5)
pūrṇa bhagavān kṛṣṇa vrajendra-kumāra
goloke vrajera saha nitya vihara
Kṛṣṇa, the fully complete Bhagavān, the Son of the king of Vraja, eternally enjoys pastimes in Goloka, which includes Vraja.
(6)
brahmāra eka dine tiṅho eka-bāra
avatīrṇa hañā karena prakaṭa vihara
Once in a day of Brahmā, He descends and performs His pastimes.
Amṛta-pravāha Bhāṣya
Kṛṣṇa, the Son of the king of Vraja, who has been established as the fully complete Bhagavān in the previous section, eternally enjoys pastimes in Goloka, the opulent abode of Gokula, along with all the paraphernalia of the transcendental rasas of Vraja. This is called aprakṛta-vihāra (unmanifest pastimes). Having descended into the world, He manifests His pastimes once in a day of Brahmā – in other words, in every kalpa.
(7)
satya, tretā, dvāpara, kali, cāri-yuga jāni
sei cāri-yuge divya eka-yuga māni
Know that Satya, Tretā, Dvāpara, and Kali are the four yugas, and understand that each of these four yugas make up a single divya-yuga.
(8)
ekāttara catur-yuge eka manv-antara
caudda manvantara brahmāra divasa bhitara
Seventy-one catur-yugas make one manvantara, and fourteen manvantaras are contained within a day of Brahmā.
(9)
‘vaivasvata’nāma ei saptama manvantara
sātāiśa catur-yuga tāhāra antara
The seventh manvantara is called ‘Vaivasvata,’ and it contains seventy-one catur-yugas.
(10)
aṣṭāviṁśa catur-yuge dvāparera śeṣe
vrajera sahite haya kṛṣṇera prakāśe
At the end of the twenty-eighth catur-yuga, Kṛṣṇa manifests Himself along with Vraja.
Amṛta-pravāha Bhāṣya
At the end of the Dvāpara-yuga of the twenty-eighth catur-yuga in the Vaivasvata manvantara, Kṛṣṇa appears together with all the elements of His vraja-tattva.
(11)
dāsya, sakhya, vātsalya, śṛṅgāra — cāri rasa
cāri bhāvera bhakta yata kṛṣṇa tāra vasa
Dāsya, sakhya, vātsalya, and śṛṅgāra are the four rasas. Kṛṣṇa becomes controlled by the devotees who embody these four bhāvas.
Amṛta-pravāha Bhāṣya
Rasa is the essential substance of kṛṣṇa-līlā. Rasa is of five kinds – śānta, dāsya, sakhya, vātsalya, and śṛṅgāra. Among these, Kṛṣṇa is completely controlled by the devotees in the four rasas of dāsya, sakhya, vātsalya, and śṛṅgāra.
(12)
dāsa-sakhā-pitā-mātā-kāntā-gaṇa lañā
vraje krīḍā kare kṛṣṇa premāviṣṭa hañā
Bringing His servants, friends, parents, and beloveds, Kṛṣṇa sports in Vraja, absorbed in prema.
(13)
yatheṣṭa vihari’ kṛṣṇa kare antardhāna
antardhāna kari’ mane kare anumāna
After freely enjoying His pastimes, Kṛṣṇa withdrew from view. Disappearing, He reflected within His mind.
(14)
cira-kāla nāhi kari prema-bhakti dāna
bhakti vinā jagatera nāhi avasthāna
“For a long time I have not bestowed prema-bhakti, and without bhakti the world cannot survive.”
(15)
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhāva pāite nāhi śakti
“Everyone in the world worships Me through vidhi-bhakti (regulated devotion), but through such vidhi-bhakti they have no power to attain the moods of Vraja.”
(16)
aiśvarya-jñānete saba jagat miśrita
aiśvarya-śithila-preme nāhi mora prīta
“Because knowledge of My sovereignty is mixed into everyone’s worship in this world, their prema becomes weakened by awe and reverence, and I take no pleasure in that.”
Amṛta-pravāha Bhāṣya
“Until now I have not bestowed prema-bhakti upon the world. By studying the śāstra, people in the world worship Me through vidhi-bhakti. However, My supreme mood, vraja-bhāva, cannot be attained through vidhi-bhakti. In vidhi-bhakti, awareness of My majesty is predominant. When prema is mixed with feelings of My majesty, it becomes weakened – in other words, it lacks depth and intensity. Therefore, I am not pleased with such prema.”
(17)
aiśvarya-jñāne vidhi-bhajana kariyā
vaikuṇṭhake yāya catur-vidha mukti pāñā
“By worshiping according to vidhi, with knowledge of His majesty, one goes to Vaikuṇṭha and attains the four kinds of liberation.”
Amṛta-pravāha Bhāṣya
“By worshiping in the mood of awe and reverence, following the path of vidhi, one attains the four kinds of liberation – sārṣṭi, sārūpya, sāmīpya, and sālokya – and goes to Vaikuṇṭha. Even the devotees who follow the path of vidhi do not pray for sāyujya-mukti, the liberation of becoming one with Brahman. However, when they attain prema-bhakti, devotees abandon even those four kinds of liberation and remain absorbed in the bliss of serving Me. That kind of prema-bhakti, which transcends vidhi-bhakti, is what I desire to manifest and propagate in this world. I will establish the dharma of Kali-yuga, which is nāma-saṅkīrtana, and by bestowing it upon the world together with the moods of dāsya, sakhya, vātsalya, and śṛṅgāra, I will make all people dance. By accepting the mood of a devotee, you will also instruct the jīvas of the world through your own conduct.”
(18)
sārṣṭi, sārūpya, āra sāmīpya, sālokya
sāyujya nā laya bhakta yāte brahma-aikya
“These are sārṣṭi, sārūpya, sāmīpya, and sālokya. A devotee never accepts sāyujya, for it means becoming one with Brahman.”
Amṛta-pravāha Bhāṣya
sārṣṭi — attaining equal opulence with Viṣṇu; sārūpya — attaining bodily features like Viṣṇu, such as four arms; sāmīpya — residing in proximity to Viṣṇu; sālokya — dwelling in the same world as Viṣṇu.
(19)
yuga-dharma pravartāimu nāma-saṅkīrtana
cāri bhāva-bhakti diyā nācāmu bhuvana
“I will establish the yuga-dharma of nāma-saṅkīrtana. Endowing the world with the four devotional moods, I will make the whole universe dance.”
(20)
āpani karimu bhakta-bhāva aṅgīkāre
āpani ācari’ bhakti śikhāimu sabāre
“I will personally accept the mood of a devotee, and by practicing bhakti Myself, I will teach it to everyone.”
(21)
āpane nā kaile dharma śikhāna nā yāya
ei ta’ siddhānta gītā-bhāgavate gāya
“If one does not practice dharma oneself, one cannot teach it to others. This is the conclusion sung in the Gītā and the Bhāgavata.”
(22)
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham
O descendant of Bharata, whenever there is a decline in dharma and a rise of adharma, I personally appear. (Bhagavad-gītā 4.7)
Amṛta-pravāha Bhāṣya
“O Arjuna, whenever there is a decline of dharma and a rise of adharma, at those times I manifest Myself.”
(23)
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge
To protect the pious living beings and to put an end to malevolence, I appear in every age to establish dharma. (Bhagavad-gītā 4.8)
Amṛta-pravāha Bhāṣya
“For the protection of the sādhus, the destruction of the wicked, and the establishment of dharma, I appear in every age.”
(24)
utsīdeyur ime lokā na kuryāṁ karma ced aham
saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ
If I do not act properly, then the general populace will be ruined and I will be the cause of unwanted progeny. In this way I will cause the destruction of all beings. (Bhagavad-gītā 3.24)
Amṛta-pravāha Bhāṣya
“If I do not protect the system of prescribed duties by performing actions Myself, this world would be destroyed, and I would become the cause of annihilation of living beings.”
(25)
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
However a great man conducts himself, common men will follow. Accordingly, whatever standards he sets by his actions, others will follow in his footsteps. (Bhagavad-gītā 3.21)
Amṛta-pravāha Bhāṣya
“The conduct of the Supreme Person is what others follow. That which the Supreme Person declares as an ‘authority’ (pramāṇa), everyone observes and follows diligently.
(26)
yuga-dharma-pravartana haya aṁśa haite
āmā vinā anye nāre vraja-prema dite
“The establishment of the yuga-dharma is accomplished by My expansions, but apart from Me, no one is able to bestow vraja-prema.”
Amṛta-pravāha Bhāṣya
“I wish to manifest Myself to spread the yuga-dharma in the form of nāma-saṅkīrtana and vraja-prema. Although the spreading of the yuga-dharma can be done by My partial expansions, no one other than the complete Bhagavān Śrī Kṛṣṇa can bestow vraja-prema.”
(27)
santv avatārā bahavaḥ paṅkaja-nābhasya sarvato-bhadrāḥ
kṛṣṇād anyaḥ ko vā latāsv api prema-do bhavati
Let there be many all-auspicious avatāras of the lotus-naveled Lord – but who other than Kṛṣṇa can bestow prema even upon creepers? (Laghu-bhāgavatāmṛta 1.5.37)
Amṛta-pravāha Bhāṣya
“Even though Bhagavān Paṅkajanābha may have many auspicious avatāras, who besides Kṛṣṇa can bestow prema upon the creepers, in other words, upon His dependents?”
(28)
tāhāte āpana bhakta-gaṇa kari’ saṅge
pṛthivīte avatari’ karimu nānā raṅge
“With My own devotees as My companions, I will descend to the earth and perform many delightful pastimes.”
(29)
eta bhāvi’ kali-kāle prathama sandhyāya
avatīrṇa hailā kṛṣṇa āpani nadīyāya
Thinking in this way, at the juncture of the age of Kali, Kṛṣṇa Himself descended in Nadīyā.
(30)
caitanya-siṁhera navadvīpe avatāra
siṁha-grīva, siṁha-vīrya, siṁhera huṅkāra
The lion-like Caitanya appeared in Navadvīpa – with the neck of a lion, the strength of a lion, and the roar of a lion.
(31)
sei siṁha vasuk jīvera hṛdaya-kandare
kalmaṣa-dvirada nāśe yāṅhāra huṅkāre
That lion, sitting in the core of the jīva’s heart, with His roar, destroys elephantine vices.
Amṛta-pravāha Bhāṣya
Kalmaṣa – sins. Dvirada – elephant.
(32)
prathama līlāya tāṅra ‘viśvambhara’ nāma
bhakti-rase bharila, dharila bhūta-grāma
In His first pastimes, He is called ‘Viśvambhara,’ flooding the world with bhakti-rasa and uplifting all beings.
Amṛta-pravāha Bhāṣya
Bhūta-grāma – all the jīvas.
(33)
ḍubhṛñ dhātura artha — poṣaṇa, dhāraṇa
puṣila, dharila prema diyā tri-bhuvana
The meaning of root-verb ḍubhṛñ is nourishment and sustenance; He nourishes and sustains the three worlds by giving them prema.
Amṛta-pravāha Bhāṣya
The word ‘Viśvambhara’ is derived from the root ḍubhṛñ. The meaning of this root is nourishment and sustenance. By prema, He nourishes and sustains the three worlds.
(34)
śeṣa-līlāya dhare nāma ‘śrī-kṛṣṇa-caitanya’
śrī-kṛṣṇa jānāye saba viśva kaila dhanya
In His final pastime, He was called ‘Śrī Kṛṣṇa Caitanya,’ and by this, He revealed Kṛṣṇa to all, making the entire world blessed.
(35)
tāṅra yugāvatāra jāni’ garga mahāśaya
kṛṣṇera nāma-karaṇe kariyāche nirṇaya
Knowing Him to be the yugāvatāra, Garga Mahāśaya made the decision to name Him Kṛṣṇa.
Amṛta-pravāha Bhāṣya
Garga Mahāśaya, knowing Śrī Kṛṣṇa Caitanya to be the Kali-yuga avatāra, described His features in the following verse.
(36)
āsan varṇās trayo hy asya gṛhṇato ’nu-yugaṁ tanūḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
“He has three colours according to the yuga – white, red, and yellow. Now, he has assumed a blackish hue.” (Śrīmad Bhāgavatam 10.8.13)
Amṛta-pravāha Bhāṣya
“This boy assumed the colours white, red, and yellow in the previous three yugas. Now, in Dvāpara-yuga, He has accepted a dark colour.”
(37)
śukla, rakta, pīta-varṇa — ei tina dyuti
satya-tretā-kali-kāle dharena śrī-pati
“The three colours – white, red, and yellow – the Lord of Lakṣmī assumed in the eras of Satya, Treta, and Kali.”
(38)
idānīṁ dvāpare tiṅho hailā kṛṣṇa-varṇa
ei saba śāstrāgama-purāṇera marma
“Now, in the Dvāpara-yuga, He has assumed a dark colour (kṛṣṇa-varṇa). This is the essence of all the śāstrās, Āgamas, and Purāṇas.”
(39)
dvāpare bhagavān śyāmaḥ pīta-vāsā nijāyudhaḥ
śrīvatsādibhir aṅkaiś ca lakṣaṇair upalakṣitaḥ
In Dvāpara, Bhagavān is dark-hued (śyāma), wears yellow garments, and is known by His own weapons and characteristics, such as the Śrīvatsa mark.
Amṛta-pravāha Bhāṣya
In Dvāpara-yuga, Bhagavān is of a dark complexion, wears yellow, holds a flute as His personal paraphernalia, has the mark of the Śrīvatsa etc. – these are His specific characteristics
(40)
kali-yuge yuga-dharma — nāmera pracāra
tathi lāgi’ pīta-varṇa caitanyāvatāra
In Kali-yuga, the yuga-dharma is the propagation of the Holy Name. For this purpose, the yellow-hued Caitanya-avatāra appears.
(41)
tapta-hema-sama-kānti, prakāṇḍa śarīra
nava-megha jini kaṇṭha-dhvani ye gambhīra
Radiant like molten gold, with a vast body, His voice resounds deeply like a cluster of new rainclouds.
(42)
dairghya-vistāre yei āpanāra hāta
cāri hasta haya ‘mahā-puruṣa’ vikhyāta
One who measures four cubits in height and in breadth by his own hand is renowned as a mahā-puruṣa.
(43)
‘nyagrodha-parimaṇḍala’ haya tāṅra nāma
nyagrodha-parimaṇḍala-tanu caitanya guṇa-dhāma
Śrī Caitanya, the abode of good qualities, is known as nyagrodha-parimaṇḍala, as His form perfectly symmetrical.
Amṛta-pravāha Bhāṣya
“He, whose body is proportioned so that His four arms extend according to the length of His own body, is renowned as a mahā-puruṣa, and His name is nyagrodha-parimaṇḍala.”
(44)
ājānulambita-bhuja kamala-locana
tilaphula-jini-nāsā, sudhāṁśu-vadana
Arms down to the knees, lotus-like eyes, a nose shaped like a sesame seed, and a face as beautiful as the moon.
(45)
śānta, dānta, kṛṣṇa-bhakti-niṣṭhā-parāyaṇa
bhakta-vatsala, suśīla, sarva-bhūte sama
He is peaceful, gentle, devoted to kṛṣṇa-bhakti, affectionate to devotees, of good character, equal to all living beings.
(46)
candanera aṅgada-bālā, candana-bhūṣaṇa
nṛtya-kāle pari’ karena kṛṣṇa-saṅkīrtana
His arms are smeared with sandalwood paste, and He is adorned with sandalwood ornaments, which He wears when at the time of dancing in kṛṣṇa-saṅkīrtana.
(47)
ei saba guṇa lañā muni vaiśampāyana
sahasra-nāme kaila tāṅra nāma-gaṇana
Accepting all these qualities, Vaiśampāyana Muni included His name in the Sahasra-Nāma.
(48)
dui līlā caitanyera — ādi āra śeṣa
dui līlāya cāri cāri nāma viśeṣa
Śrī Caitanya’s pastimes are of two kinds – the early pastimes and the final pastimes. He has four special names in each of these two pastimes.
(49)
suvarṇa-varṇo hemāṅgo varāṅgaś candanāṅgadī
sannyāsa-kṛc chamaḥ śānto niṣṭhā-śānti-parāyaṇaḥ
“He is of a golden hue, with a golden body, arms the colour of sandalwood. He practices renunciation; He is peaceful, devoted to steadfastness and tranquillity.” (Viṣṇu-Sahasra-nāma)
Amṛta-pravāha Bhāṣya
“He is golden-coloured, with limbs like molten gold, perfectly formed in all parts, adorned with a sandalwood garland – these four qualities are visible in His household pastimes. Endowed with the virtues of a renunciant, contemplative of the mysteries of Hari, steadfast in the great yajña of hari-kīrtana, devoted entirely to the supreme mood of peace, and uninterested in the non-devotee monistic philosophy.”
(50)
vyakta kari’ bhāgavate kahe bāra bāra
kali-yuge dharma — nāma-saṅkīrtana sāra
The Bhāgavatam clearly states repeatedly – “In Kali-yuga, the essence of dharma is nāma-saṅkīrtana.”
(51)
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
In the age of Kali, the Supreme appears with a non-blackish complexion, chanting the Names of Kṛṣṇa, accompanied by His limbs (direct manifestations), sub-limbs (servants), weapons, and intimate companions. Those who possess great intelligence worship Him through the saṅkīrtana-yajña. (Śrīmad Bhāgavatam 11.5.32)
Amṛta-pravāha Bhāṣya
“Wise persons worship that Mahā-puruṣa, whose mouth always utters the Name of Kṛṣṇa, whose complexion is non-black (i.e., golden), and who is surrounded by His limbs, sub-limbs, weapons, and associates – by means of the sacrifice consisting chiefly of saṅkīrtana.”
Śrī Jīva, in his Krama Sandarbha, says:
tviṣā kāntyā yo ha kṛṣṇo gauras taṁ kalau sumedhaso yajanti. gauratvaṁ cāsya—
āsan varṇās trayo hāsya gṛhṇato ’nuyugaṁ tanūḥ
śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ
ity atra pariśeṣa-pramāṇa-labdham. “idānīm” etad avatārāspada-tvenābhikhyāte dvāpare “kṛṣṇatāṁ gataḥ” ity ukteḥ, śukla-raktayoḥ satya-tretā-gatatvena darśitaṁ pītasyātītatvaṁ prācīnāvatāra-apekṣayā. atra śrī-kṛṣṇasya paripūrṇa-rūpatvena vakṣyamāṇatvād yugāvatāratvam – tasmin sarve ’py avatārā antarbhūtā iti tat-tat-prayojanaṁ tasminn ekasminn eva sidhyatīty apekṣayā. tad evaṁ yad dvāpare kṛṣṇo ’vatarati, tad eva kalau śrī-gauro ’py avataratīti svārasyalabdheḥ, śrī-kṛṣṇa-āvirbhāva-viśeṣa evāyaṁ gaura iti āyāti, tad-avyabhicārāt. tad etad āvirbhāvatvaṁ tasya svayam eva viśeṣaṇadvārā vyakti.“kṛṣṇa-varṇam” – kṛṣṇety etau varṇau ca yatra; yasmin śrī-kṛṣṇa-caitanya-deva-nāmni kṛṣṇatvābhivyañjakaṁ kṛṣṇeti-varṇa-yugalaṁ prayuktam astīti arthaḥ. tṛtīye śrīmad-uddhava-vākye“samāhūtāḥ” ity-ādi-padye “śriyaḥ savarṇena” ity atra ṭīkāyāṁ –“śriyo rukmiṇyāḥ samāna-varṇa-dvayaṁ vācakaṁ yasya saḥ, śriyaḥ savarṇo rukmīty api dṛśyate” iti. yathā – kṛṣṇaṁ varṇayati, tādṛśa-sva-paramānanda-vilāsa-smaraṇollāsa-vaśatayā svayaṁ gāyati, parama-kāruṇikatayā ca sarvebhyo ’pi lokebhyas tam evopadiśati yastaṁ. athavā, svayam eva kṛṣṇaṁ gauraṁ tviṣā sva-śobhā-viśeṣeṇaiva kṛṣṇopadeṣṭāraṁ ca, yad-darśanenaiva sarveṣāṁ śrī-kṛṣṇaḥ sphuratīty arthaḥ; kiṁ vā, sarva-loka-draṣṭāva kṛṣṇaṁ gauram api bhakta-viśeṣa-dṛṣṭau ‘tviṣā’ prakāśa-viśeṣeṇa kṛṣṇa-varṇaṁ, tādṛśa-śyāmasundaram eva santam ity arthaḥ. tasmāt tasmin sarvathā śrī-kṛṣṇa-rūpasyaiva prakāśāt tasyaivāvirbhāva-viśeṣaḥ sa iti bhāvaḥ. tasya bhagavattvam eva spaṣṭayati –“sāṅgopāṅgāstra pārṣadam” – aṅgāny eva paramamanoharatvād upāṅgāni,
bhūṣaṇādīni; mahāprabhāvatvāt tāny evāstrāṇi; sarvadaivaika-sthāsa-vāsitvāt tāny eva pārṣadāḥ; bahubhir mahānubhāvair asakṛd eva tathā dṛṣṭo ’sāv iti gauḍa-barendra-baṅga-utkalādi-deśīyānāṁ mahāprasiddheḥ; yad vā, atyanta-premāspadatvāt tat-tulyā eva pārṣadāḥ –
śrīmad-advaitācārya-mahānubhāva-caraṇa-prabhṛtayaḥ—taiḥ saha vartamānam iti cārthāntareṇa vyaktam. tam eva stutam kaiḥ yajanti? yajñaiḥ pūjā-sambhāraiḥ –“na yatra yajñeśa-makhā mahotsavāḥ” ity ukteḥ. tatra ca viśeṣeṇen tam evābhidheyaṁ vyañakti—
“saṅkīrtanam;” bahubhir militvā tad-gāna-sukhaṁ śrī-kṛṣṇa-gānaṁ tat-pradhānaiḥ; tathā saṅkīrtana-prādhānyasya tad-āśritam eva darśanāt, sa evātrābhidheya iti spaṣṭam. ata eva sahasra-nāmni tad-avatāra-sūcakāni nāmāni kathitāni – “suvarṇa-varṇo hemāṅgo varāṅgaś candanāṅgadī | sannyāsa-kṛcchamaḥ śāntaḥ” ity etāni. darśitaṁ caitat paramavidagdha-śiromaṇinā śrī-sārvabhauma-bhaṭṭācāryeṇa – “kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ prāduṣkarttuṁ kṛṣṇa-caitanya-nāmā āvirbhūtas tasya pādāravinde gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ.”iti sarva-saṁvādinīyām.
By tviṣā, that is, by His bodily lustre, He who is akṛṣṇa (not black) – meaning of a golden (gaura) complexion – is worshipped in the age of Kali by persons of fine intelligence. This golden complexion of His is spoken of by Garga Muni to Nanda Mahārāja:
In each age, your son, who assumes a bodily form, has had three colours – white, red, and golden.
By the statement, “Now He has attained a black (kṛṣṇa) colour,” it is established, by this very evidence, that among the four colours, apart from white, red, and black, the remaining one is golden (pīta). The word idānīm (‘now’) refers to the period of the present avatāra, namely Dvāpara-yuga; and on account of the statement ‘He has attained a black colour,’ together with the fact that in Satya and Tretā He assumed white and red respectively, the golden colour is shown to belong to an earlier avatāra of the Lord – specifically the one in Kali-yuga who bears a golden complexion.
Idānīṁ (now), means, “In the period of the present avatāra, which is described as Dvāpara-yuga, He has attained a dark complexion.” Because in Satya and Tretā-yugas He attained white and red complexions respectively, this passage indicates that the golden-complexioned avatāra of Bhagavān (appearing in Kali-yuga) belongs to a prior time relative to the present discussion. Here, it is stated that in order to show that Śrī Kṛṣṇa – who will be fully explained later – possesses such a status as the yugāvatāra that within Him all avatāras are included, and that the necessity of all those avatāras is fulfilled in Him alone. In this way, it is understood that in the same Catur-yuga when Śrī Kṛṣṇa descends in Dvāpara, Śrī Gaurasundara also descends in the Kali-yuga that immediately follows. Since there is never any exception to this, it is concluded that Śrī Gaurasundara is a specific manifestation of Śrī Kṛṣṇa Himself. The nature of that appearance is itself personally described by that best of ṛṣis, through the specific epithets spoken by him in connection with Him (Śrī Gaura). For example, kṛṣṇa-varṇaṁ – that is, He in whom the two syllables kṛ and ṣṇa are present – meaning, in whose name, ‘Śrī Kṛṣṇa Caitanyadeva’, those two syllables are applied, indicating His status as Kṛṣṇa.
(To demonstrate that this type of explanation is not imaginary, he gives the following illustration) – for example, in the Third Canto of Śrīmad Bhāgavatam, in the samāhṛta śloka spoken by Uddhava, there is the phrase śriyaḥ sa-varṇena. Śrīdhara Svāmī states in his commentary – “He (namely, Rukmī) who is denoted by the same two syllables as Śrī, or Rukmiṇī.” Here the meaning of the verse is as follows – “The kings were assembled by Rukmī, whose name contains the same two syllables as the name Śrī Rukmiṇī.” Thus, just as śriyaḥ sa-varṇaḥ is seen to mean Rukmī, in the same manner, the present explanation is understood.
Or else, the term kṛṣṇa-varṇa means, ‘He who describes the name ‘Kṛṣṇa’ – in other words, being impelled by joy arising from remembrance of His own supreme blissful līlā, He Himself chants that very Name, and, out of supreme compassion, He instructs all people in that Name – He is that Śrī Gaurasundara.
Or, although He himself is akṛṣṇa (not black) – that is, gaura (golden), yet by tviṣā – by his own distinctive effulgence alone, He is the propagator of instructions concerning Kṛṣṇa. In other words, He by whose sight there arises in everyone the manifestation of Śrī Kṛṣṇa’s name, form, qualities, etc.
Or, although in the sight of everyone He is akṛṣṇa, in other words, gaura, yet in the sight of particular devotees, by tviṣā – through a specific mode of manifestation – He remains as kṛṣṇa-varṇaṁ (of a dark complexion), which means exactly in the form of Śyāmasundara – He is that Śrī Gaurasundara.
Therefore, since the manifestation of the very form of Śrī Kṛṣṇa is within Him in every sense, He alone is a special appearance of Śrī Kṛṣṇa Himself – this is the intended meaning.
His divinity is made explicit by the statement, sāṅgopāṅgāstra-pārṣadam. Because His non-different aṅgas (manifestations) are supremely enchanting, and because the upāṅgas or ornaments, etc., are endowed with great potency, all of these are therefore astras (weapons); and because they always reside exclusively in His immediate proximity, all of these are also pārṣadas (associates).
That many, many mahājanas have repeatedly beheld such a form of His, endowed with divine splendour, is especially well known even among the inhabitants of regions such as Gauḍa, Varendra, Vanga, Utkala, etc.
Or again, according to another meaning, He is expressed as being present along with exceedingly beloved and highly influential associates such as Śrī Advaita Ācārya, who are like His aṅgas, upāṅgas, and astras. Indeed then, in what ways do those who are extremely wise (sumedha) worship that Gaurasundara? By means of worshipful paraphernalia in the form of yajña – because the statement sung by the gods themselves (Śrīmad Bhāgavatam 5.19.23) is the proof – “That place where the great festival in the form of kṛṣṇa-kīrtana does not occur is not fit to be dwelt in, even if it be the abode of the Devas.” There, through the descriptive term saṅkīrtana-prāyaiḥ, that yajña whose chief feature is saṅkīrtana alone is being expressed as the means of worship. Saṅkīrtana means the joy of chanting the glories of the Lord, specifically śrī-kṛṣṇa-kīrtana, performed by many people together – that is the principal offering in this yajña. Since the predominance of saṅkīrtana is observed among those who have taken shelter of Śrī Caitanya, therefore that alone is the means of worship – this is clear.
Thus, in the Śrī Viṣṇu-sahasranāma, names indicative of His avatāra, such as ‘golden-complexioned,’ ‘having a golden body,’ ‘well-built’, ‘adorned with sandalwood ornaments,’ ‘one who accepts sannyāsa,’ ‘peaceful,’ etc. are stated.
The crest-jewel among great scholars, Śrī Sārvabhauma Bhaṭṭācārya Mahāśaya, has also expressed this – “May the bee of my mind become deeply absorbed in the lotus feet of He who, having appeared with the name Śri Kṛṣṇa Caitanya, has again manifested His own bhakti-yoga, which had disappeared over time.”
(52)
śuna, bhāi, ei saba caitanya-mahimā
ei śloke kahe tāṅra mahimāra sīmā
Listen, brothers – all this is the glory of Śrī Caitanya. In this śloka, the limits of His glories are described.
(53)
‘kṛṣṇa’ ei dui varṇa sadā yāṅra mukhe
athavā, kṛṣṇake tiṅho varṇe nija sukhe
Kṛṣ-ṇa – these two syllables are always on His lips; or, He utters the name ‘Kṛṣṇa’ out of His own joy.
(54)
kṛṣṇa-varṇa-śabdera artha dui ta pramāṇa
kṛṣṇa vinu tāṅra mukhe nāhi āise āna
There are two authoritative meanings of the term kṛṣṇa-varṇa: apart from Kṛṣṇa, nothing else comes from His mouth.
Amṛta-pravāha Bhāṣya
In the original verse, if someone takes the word kṛṣṇa-varṇa to mean that the worshipable Person of the age of Kali is Kṛṣṇa (in other words, possessed of a dark complexion), then that meaning cannot stand because of the other adjective tviṣā’kṛṣṇam (not black in complexion).
(55)
keha tāṅre bale yadi kṛṣṇa-varaṇa
āra viśeṣaṇe tāra kare nivāraṇa
If someone says that He is of a dark colour (kṛṣṇa-varṇa), another adjective is given which excludes that meaning.
(56)
deha-kāntye haya teṅho akṛṣṇa-varaṇa
akṛṣṇa-varaṇe kahe pīta-varaṇa
The complexion of His body is not of a dark hue (akṛṣṇa). By saying, ‘Not of a dark hue’ means that His complexion is golden.
(57)
kalau yaṁ vidvāṁsaḥ sphuṭam abhiyajante dyuti-bharād
akṛṣṇāṅgaṁ kṛṣṇaṁ makha-vidhibhir utkīrtana-mayaiḥ
upāsyaṁ ca prāhur yam akhila-caturthāśrama-juṣāṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
In this age of Kali, the wise clearly worship He whose radiant limbs are not dark, yet who is Kṛṣṇa Himself, who is celebrated through the sacrificial method of kīrtana, who is declared to be worshipable for all who those of the fourth āśrama. May that Lord, appearing in the form of Śrī Caitanya, bestow His supreme mercy upon us. (Dvitīya Caitanyāṣṭakam 1)
Amṛta-pravāha Bhāṣya
“In the age of Kali, learned scholars clearly worship He who is akṛṣṇa (not black), in other words, Śrī Kṛṣṇa who has taken the form of Gaura with the overwhelming effulgence of Śrī Rādhikā’s bhāva, through the yajña of kīrtana. He is the sole object of worship (upāsya-tattva) for the devotees of the fourth āśrama, the paramahaṁsa stage. May that form of the Supreme Person, Śrī Caitanya, quickly show mercy upon us.”
(58)
pratyakṣa tāṅhāra tapta-kāñcanera dyuti
yāṅhāra chaṭāya nāśe ajñāna-tamastati
His effulgence is directly perceived to be like molten gold. By His lustre, the darkness of ignorance is dispelled.
Amṛta-pravāha Bhāṣya
Ajñāna–tamastati – the expansion of the darkness of ignorance.
(59)
jīvera kalmaṣa-tamo nāśa karibāre
aṅga-upāṅga-nāma nānā astra dhare
To destroy the dense darkness of the jīva’s vices, He manifests various ‘weapons’ in the form of His names, devotees, and associates.
(60)
bhaktira virodhī karma-dharma vā adharma
tāhāra ’kalmaṣa’ nāma, sei mahā-tamaḥ
Activities that are religious or irreligious which oppose bhakti are called the jīva’s vices, and they consist of great darkness.
Amṛta-pravāha Bhāṣya
Whether it is dharma or adharma, wherever any action opposes bhakti, there it is called kalmaṣa – that is the great darkness.
(61)
bāhu tuli’ hari bali’ prema-dṛṣṭye cāya
kariyā kalmaṣa nāśa premete bhāsāya
Raising His arms and calling out ‘Hari!’, He gazes with eyes full of prema. Destroying these vices, He inundates all with divine love.
(62)
smitālokaḥ śokaṁ harati jagatāṁ yasya parito
girāṁ tu prārambhaḥ kuśala-paṭalīṁ pallavayati
padālambhaḥ kaṁ vā praṇayati na hi prema-nivahaṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
He whose mellow smile removes the sorrow of the world, the beginning of whose speech causes clusters of auspiciousness to blossom. Can it be that the touch of His feet leads to an abundance of prema? May that Lord, appearing in the form of Śrī Caitanya, bestow His supreme mercy upon us. (Dvitīya Caitanyāṣṭakam 8)
Amṛta-pravāha Bhāṣya
“May that form of Śrī Caitanya, whose smiling glance completely dispels the sorrows of the world, whose speech gives rise to the blossoming of the creeper-like bhakti of the virtuous, and at whose lotus feet all the secrets of love are nurtured, shower abundant mercy upon us.”
(63)
śrī-aṅga, śrī-mukha yei kare daraśana
tāra pāpa-kṣaya haya, pāya prema-dhana
One who beholds His transcendental limbs and His divine face – such a person’s vices are destroyed, and he attains the wealth of prema.
(64)
anya avatāre saba sainya-śastra saṅge
caitanya-kṛṣṇera sainya aṅga-upāṅge
All other avatāras are accompanied by armies and weapons, but the army of Kṛṣṇa Caitanya consists of His plenary parts and associates.
(65)
sadopāsyaḥ śrīmān dhṛta-manuja-kāyaiḥ praṇayitāṁ
vahadbhir gīr-vāṇair giriśa-parameṣṭhi-prabhṛtibhiḥ
sva-bhaktebhyaḥ śuddhāṁ nija-bhajana-mudrām upadiśan
sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam
The Devas, headed by Śiva and Brahmā, accepted the garb of ordinary men in the pastimes of Śrī Caitanyadeva in order to eternally worship Him with heartfelt affection. He instructed His devotees on His own pure worship. Will I ever again behold that beautiful figure of Śrī Caitanya? (Prathama Caitanyāṣṭakam 1)
Amṛta-pravāha Bhāṣya
“Śrī Caitanyadeva, who is the beloved of devatās such as Śiva and Brahmā when they assume human forms, is always the object of worship for all jīvas. Will that Śrī Caitanyadeva, who instructed His devotees in the pure method of devotional worship, ever again become visible to my eyes?”
(66)
āṅgopāṅga astra kare sva-kārya-sādhana
‘aṅga’-śabdera artha āra śuna diyā mana
His plenary parts and associates act as His weapons to accomplish His purposes. Now listen attentively to the meaning of the word aṅga.”
(67)
‘aṅga’-śabde aṁśa kahe śāstra-paramāṇa
aṅgera avayava ‘upāṅga’-vyākhyāna
The śāstra gives evidence that the word aṅga means ‘a manifestation’ (aṁśa), and the limbs of that aṅga are explained as ‘sub-manifestations’ (upāṅga).
Amṛta-pravāha Bhāṣya
Apart from the previously stated meaning of the word aṅga, there is another meaning also, namely, by the word aṅga is meant aṁśa (a portion).
Paramāna means pramāna.
Limbs (i.e., parts) of an aṅga are called upāṅga.
(68)
nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā
You are Nārāyaṇa, the indwelling Ātmā within all beings, the witness of all worlds. Nārāyaṇa means ‘He who rests upon the waters produced from Nara (Garbhodakaśāyī Viṣṇu),’ and this is indeed true. However, that manifestation is not separate from You, nor is it a product of māyā. (Śrīmad Bhāgavatam 10.14.14)
(69)
jala–śāyī antaryāmī yei nārāyaṇa
seho tomāra aṁśa, tumi mūla nārāyaṇa
That Nārāyaṇa, the indwelling monitor, who lies upon the waters – He too is Your manifestation. You are the original Nārāyaṇa.
(70)
‘aṅga’-śabde aṁśa kahe, seho satya haya
māyā-kārya nahe — saba cid-ānanda-maya
The word aṅga means ‘manifestation’ and this is certainly true. They are not products of māyā – they are all of the nature of pure spiritual bliss (cit-ānanda-maya).
Amṛta-pravāha Bhāṣya
The word aṅga means the three Puruṣas such as Kāraṇābdhiśāyī. They are fully composed of consciousness and bliss, the true Supreme Lords – not some principle created by māyā. Therefore, Advaita and Nityānanda are the two aṅgas of the Lord.
(71)
advaita, nityānanda — caitanyera dui aṅga
aṅgera avayava-gaṇa kahiye upāṅga
Advaita and Nityānanda are the two manifestations of Śrī Caitanya, and the associates who are the limbs of these manifestations are called upāṅgas.
(72)
aṅgopāṅga tīkṣṇa astra prabhura sahite
sei saba astra haya pāṣaṇḍa dalite
These manifestations (aṅga) and associates (upaṅga) are the Lord’s sharp weapons. All these weapons are there for the destruction of the atheists.
(73)
nityānanda gosāi sākṣāt haladhara
advaita ācārya gosāi sākṣāt īśvara
Nityānanda Gosāi is directly Balarāma, the wielder of the plough. Advaita Ācārya Gosāi is directly the Supreme Lord.
Amṛta-pravāha Bhāṣya
Sākṣāt īśvara – this means He is directly an avatāra of Mahā-Viṣṇu.
(74)
śrīvāsādi pāriṣada sainya saṅge lañā
dui senā-pati bule kīrtana kariyā
Accompanied by Śrīvāsa and the other associates, His army, these two commanders move about performing kīrtana.
(75)
pāṣaṇḍa-dalana-vānā nityānanda rāya
ācārya-huṅkāre pāpa-pāṣaṇḍī palāya
The atheists are crushed by the features of Nityānanda Rāya, and by the roar of Advaita Ācārya, wicked atheists flee in fear.
Amṛta-pravāha Bhāṣya
Vānā – a feature, an instrument, like a trumpet or kettledrum; a mark by which the destruction of the atheists is made manifest.
(76)
saṅkīrtana-pravartaka śrī-kṛṣṇa-caitanya
saṅkīrtana-yajñe tāṅre bhaje, sei dhanya
Śrī Kṛṣṇa Caitanya is the inaugurator of saṅkīrtana. One who worships Him through the saṅkīrtana-yajña is indeed blessed.
(77)
sei ta’ sumedhā, āra kubuddhi saṁsāra
sarva-yajña haite kṛṣṇa-nāma-yajña sāra
He is most intelligent (sumedha) – others in this world have a crooked mentality. Among all sacrifices, the sacrifice of kṛṣṇa-nāma is the most important.
(78)
koṭi aśvamedha eka kṛṣṇa nāma sama
yei kahe, se pāṣaṇḍī, daṇḍe tāre yama
One utterance of kṛṣṇa-nāma is equal to millions of aśvamedha sacrifices. Whoever denies this is an atheist, and Yama will punish him.
Amṛta-pravāha Bhāṣya
One who worships Śrī Kṛṣṇa Caitanya through the saṅkīrtana-yajña is truly sumedhā – in other words, he is endowed with good intelligence; and in this world, those who do not worship Him in that way are completely foolish. The yajña of kṛṣṇa-nāma is the essence of all yajñas. One kṛṣṇa-nāma cannot be compared with even crores of aśvamedha sacrifices. Whoever considers them equal is an atheist, and Yama chastises him.
(79)
‘bhāgavata-sandarbha’-granthera maṅgalācaraṇe
e-śloka jīva-gosāñi kariyāchena vyākhyāne
In the maṅgalācaraṇa of the book, Bhāgavata-sandarbha, Jīva Gosvāmī has given an explanation of this very śloka.
(80)
antaḥ kṛṣṇaṁ bahir gauraṁ darśitāṅgādi-vaibhavam
kalau saṅkīrtanādyaiḥ sma kṛṣṇa-caitanyam āśritāḥ
Internally, He is Kṛṣṇa and externally, He is Gaura. In this Kali-yuga He has revealed His opulences such as His manifestations and associates, through saṅkīrtana and other practices. We take shelter of Śrī Kṛṣṇa Caitanya. (Tattva Sandarbha 2)
Amṛta-pravāha Bhāṣya
“In Kali-yuga, through limbs such as saṅkīrtana, we take shelter of Kṛṣṇa Caitanya, who is characterised by the opulence of His aṅgas and upāṅgas, who is directly Kṛṣṇa internally, and externally possesses the form of Gaurā.”
(81)
upa-purāṇeha śuni śrī-kṛṣṇa-vacana
kṛpā kari vyāsa prati kariyāchena kathana
We hear in the Upa-purāṇas the words of Śrī Kṛṣṇa, spoken mercifully to Vyāsa.
(82)
aham eva kvacid brahman sannyāsāśramam āśritaḥ
hari-bhaktiṁ grāhayāmi kalau pāpa-hatān narān
“O brāhmaṇa! At some time I Myself accept the sannyāsa-āśrama. In Kali-yuga I will give hari-bhakti even to men ruined by sin.”
Amṛta-pravāha Bhāṣya
“O brāhmaṇa! In a specific Kali-yuga, adopting the sannyāsa āśrama, I shall bestow hari-bhakti upon human beings who have been destroyed by sin.”
(83)
bhāgavata, bhārata-śāstra, āgama, purāṇa
caitanya-kṛṣṇa-avatāre prakaṭa pramāṇa
The Bhāgavatam, Mahābhārata, Āgamas, and Purāṇas – all give explicit evidence for the avatāra or Kṛṣṇa Caitanya.
Amṛta-pravāha Bhāṣya
In the Bhāgavatam, with statements such as kṛṣṇa-varṇaṁ tviṣākṛṣṇam, āsan varṇās trayo, and channaḥ kalau, in the Mahābhārata, with statements such as sambhavāmi yuge yuge and sannyāsa-kṛt śamaḥ śāntaḥ, in the Vedas, with statements such as mahān prabhur vai puruṣaḥ and yadā paśyaḥ paśyati rukma-varṇaṁ, in numerous tantrika statements conforming to the āgamas such as māyāpure bhaviṣyāmi śacī-sutaḥ, and in the Upa-purāṇas with statements such as aham eva – Śrī Kṛṣṇa Caitanya’s status as an avatāra has been directly established.
(84)
pratyakṣe dekhaha nānā prakaṭa prabhāva
alaukika karma, alaukika anubhāva
One can directly perceive the various kinds of His manifested influence – His uncommon deeds and His uncommon experiences.
(85)
dekhiyā nā dekhe yata abhaktera gaṇa
ulūke nā dekhe yena sūryera kiraṇa
The non-devotees, though seeing, do not see, just as an owl cannot see the rays of the sun.
Amṛta-pravāha Bhāṣya
Ulūka – a particular kind of owl that is blind during the daytime. Being unable to see the rays of the sun, it cannot acknowledge the existence of the sun.
(86)
tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ
sattvena sāttvikatayā prabalaiś ca śāstraiḥ
prakhyāta-daiva-paramārtha-vidāṁ mataiś ca
naivāsura-prakṛtayaḥ prabhavanti boddhum
Even with your most exalted character, form, and deeds, your purity, the pure and compelling śāstras, and the opinions of the distinguished knowers of spirituality – none of these can be understood by those of a demoniac temperament. (Stotra-ratna 12)
Amṛta-pravāha Bhāṣya
“O Bhagavān, devotees such as Vyāsa, who are knowers of the truth of Your avatāra and knowers of the Supreme Reality, are able to know You through powerful sāttvika śāstras, and by observing Your character, form, conduct, and supremely sāttvika disposition. But jīvas possessing a demoniac nature, endowed with rājasika and tāmasika qualities, are not capable of knowing You.”
(87)
āpanā lukāite kṛṣṇa nānā yatna kare
tathāpi tāṅhāra bhakta jānaye tāṅhāre
Kṛṣṇa may attempt to hide Himself in various ways, yet His devotees still recognise Him.
(88)
ullaṅghita-trividha-sīma-samātiśāyi-
sambhāvanaṁ tava parivraḍhima-svabhāvam
māyā-balena bhavatāpi niguhyamānaṁ
paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ
Those possessing unalloyed ecstatic love for You constantly see Your true nature, which is beyond the three kinds of limitation and the possibility of your having any equal or superior, which is concealed by the māyā potency. (Stotra-ratna 13)
Amṛta-pravāha Bhāṣya
“O Bhagavān, all things are bound by the three limits of place, time, and thought, yet because Your intrinsic nature is equipoised and completely without any limitation, it exists beyond those three kinds of constraints. By the power of māyā You conceal that nature, yet Your exclusive devotees are always qualified to behold You.”
(89)
asura-svabhāve kṛṣṇe kabhu nāhi jāne
lukāite nāre kṛṣṇa bhakta-jana-sthāne
Those of a demoniac nature can never know Kṛṣṇa, but Kṛṣṇa cannot hide Himself
from His devotees.
(90)
dvau bhūta-sargau loke ’smin daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ
There are two types of people born into this world – the deva and the asura. The devotees of Viṣṇu are known as devas and those that are the opposite are asuras. (Padma Purāṇa)
Amṛta-pravāha Bhāṣya
“In this world there are two classes of created beings, divided as ‘divine’ and ‘demonic. The devotees of Viṣṇu are ‘divine’, and those who are not devotees of Viṣṇu are the opposite – that is, of an asurika nature.”
(91)
ācārya gosāi prabhura bhakta-avatāra
kṛṣṇa-avatāra-hetu yāṅhāra huṅkāra
Advaita Ācārya Gosāi is the Lord’s devotee-avatāra. It was His loud call that was the very cause of Kṛṣṇa’s descent.
(92)
kṛṣṇa yadi pṛthivīte karena avatāra
prathame karena guru-vargera sañcāra
When Kṛṣṇa descends to earth, He first arranges for a succession of elders to appear.
(93)
pitā mātā guru ādi yata mānya-gaṇa
prathame karena sabāra pṛthivīte janama
His father, mother, guru, and all respectable associates – He causes all of them to take birth in the world first.
(94)
mādhava-īśvara-purī, śacī, jagannātha
advaita ācārya prakaṭa hailā sei sātha
Thus Mādhava and Īśvara Purī, Śacī, Jagannātha, and Advaita Ācārya all appeared.
(95)
prakaṭiyā dekhe ācārya sakala saṁsāra
kṛṣṇa-bhakti gandha-hīna viṣaya-vyavahāra
Upon appearing, Advaita Ācārya saw the entire world – it was engrossed in mundanity and devoid of even a trace of kṛṣṇa-bhakti.
(96)
keha pāpe, keha puṇye kare viṣaya-bhoga
bhakti-gandha nāhi, yāte yāya bhava-roga
Some were sinful and some were pious, but they were all absorbed in sense enjoyment. There was not a trace of bhakti, by which the disease of material existence vanishes.
Amṛta-pravāha Bhāṣya
Even before the direct descent of Bhagavān, there was guru-vargera sañcāra – in other words, His elders were made to take birth on the earth. Along with other seniors, Śrī Mādhavendra Purī, Śrī Īśvara Purī, Śrī Śacī, Śrī Jagannātha, and Śrī Advaita Ācārya became manifest. Advaita Ācārya, having appeared, observed that the entire world was absorbed in sin and mundane piety and devoid of kṛṣṇa-bhakti. All the jīvas were engaging in sense enjoyment, but they did not combine that with kṛṣṇa-bhakti by which the disease of worldly existence is removed.
(97)
loka-gati dekhi’ ācārya karuṇa-hṛdaya
vicāra karena, lokera kaiche hita haya
Seeing the destination of the world, with a merciful-heart, the Ācārya reflected, ‘How will the welfare of the people be accomplished?”
(99)
āpani śrī-kṛṣṇa yadi karena avatāra
āpane ācari’ bhakti karena pracāra
“If Śrī Kṛṣṇa Himself were to descend, He could personally practise bhakti and thereby propagate it.
(99)
nāma vinu kali-kāle dharma nāhi āra
kali-kāle kaiche habe kṛṣṇa avatāra
“In the age of Kali, there is no dharma other than the Holy Name, so how will Kṛṣṇa descend in Kali-yuga?”
(100)
śuddha-bhāve kariba kṛṣṇera ārādhana
nirantara sadainye kariba nivedana
“I shall worship Kṛṣṇa in a pure mood, and continuously, with great humility, I shall offer prayers.”
(101)
āniyā kṛṣṇere karoṅ kīrtana sañcāra
tabe se ‘advaita’ nāma saphala āmāra
“Only by bringing Kṛṣṇa and causing the propagation of kīrtana, will the name ‘Advaita’ become meaningful for me.”
(102)
kṛṣṇa vaśa karibena kon ārādhane
vicārite eka śloka āila tāṅra mane
Reflecting on the question of by what worship Kṛṣṇa may be propitiated, a single śloka then came to his mind.
(103)
tulasī-dala-mātreṇa jalasya culukena vā
vikrīṇīte svam ātmānaṁ bhaktebhyo bhakta-vatsalaḥ
The Lord is most affectionate towards His devotees, and gives Himself to one who simply offers Him a tulasī leaf and a palmful of water. (Gautamīya Tantra)
Amṛta-pravāha Bhāṣya
“When a devotee offers Him a single tulasī leaf and a mere sip of water with bhakti, Śrī Kṛṣṇa, out of His love for His devotees, becomes indebted to them.”
In some texts, these two verses are seen:
sāgrajaṁ tulasī-patraṁ dvi-dalaṁ kṣudram eva ca
mañjarī sā tu vikhyātā praśastā kṛṣṇa-pūjane
yathā rādhā priyā viṣṇos tathā ca mañjarī hareḥ
tasmād dadyāt prayatnena candanena tu miśritām
A tulasī leaf together with its stem, having two small leaves, and indeed the mañjarī (bud) — that is well-known and highly praised for the worship of Kṛṣṇa. Just as Rādhā is dear to Viṣṇu, so the mañjarī is dear to Hari. Therefore, it should be offered with care, mixed with sandalwood paste.
(104-105)
ei ślokārtha ācārya karena vicāraṇa
kṛṣṇake tulasī-jala deya yei jana
tāra ṛṇa śodhite kṛṣṇa karena cintana —
‘jala-tulasīra sama kichu ghare nāhi dhana’
Advaita Ācārya deliberated the meaning of this śloka. Whoever offers Kṛṣṇa tulasī and water – to repay that debt, Kṛṣṇa Himself begins to think, “In My house there is no wealth equal to water and tulasī.”
(106)
tabe ātmā veci’ kare ṛṇera śodhana
eta bhāvi’ ācārya karena ārādhana
“Thus, selling even His very Self, He repays that debt.” Thinking thus, Advaita Ācārya began his worship.
(107)
gaṅgā-jala, tulasī-mañjarī anukṣaṇa
kṛṣṇa-pāda-padma bhāvi’ kare samarpaṇa
Constantly meditating on Kṛṣṇa’s lotus feet, he made offerings of Gaṅgā water and tulasī-mañjarīs.
Amṛta-pravāha Bhāṣya
To the person who gives water and tulasī to Kṛṣṇa, being unable to repay that debt, He repays the debt by giving His own very form in exchange. Thus, in order to cause the direct personal form of Kṛṣṇa to descend, Advaita Ācārya continued to offer Gaṅgā water together with tulasī-mañjarīs at the lotus feet of Kṛṣṇa.
(108)
kṛṣṇera āhvāna kare kariyā huṅkāra
e-mate kṛṣṇere karāila avatāra
He invoked Kṛṣṇa with a thunderous roar. In this way, he caused Kṛṣṇa to descend.
(109)
caitanyera avatāre ei mukhya hetu
bhaktera icchāya avatare dharma-setu
This was the principal cause of Śrī Caitanya’s descent. By the desire of a devotee, the bridge of dharma descends.
Amṛta-pravāha Bhāṣya
Kṛṣṇa, who is the bridge of dharma, descends according to the desire of His devotee. The avatāra of Śrī Caitanya occurs in response to the prayer of the supreme devotee Advaita Ācārya.
(110)
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad yad dhiyā ta urugāya vibhāvayanti
tat tad vapuḥ praṇayase sad-anugrahāya
O Lord, You dwell in lotus-like hearts of those persons permeated by bhakti-yoga through the path of hearing and seeing. O Lord who is highly praised, out of mercy, whatever form they meditate upon You with loving intelligence, that very form You assume. (Śrīmad Bhāgavatam 3.9.11)
Amṛta-pravāha Bhāṣya
Brahmā said, “O Lord! You always sport upon the paths of the devotee’s sight and hearing. You always reside in the lotus-hearts of those purified by bhakti-yoga. O He who is highly praised! Whatever eternal form the devotees constantly contemplate within their hearts, out of Your mercy toward them, You precisely manifest that very form.”
(111)
ei ślokera artha kahi saṅkṣepera sāra
bhaktera icchāya kṛṣṇera sarva avatāra
Stated briefly, the essential meaning of this śloka is this – all of Kṛṣṇa’s avatāras descend according to the desire of His devotees.
(112)
caturtha ślokera artha haila suniścite
avatīrṇa hailā gaura prema prakāśite
The meaning of the fourth śloka has thus been firmly established. Gaura descended in order to manifest prema
(113)
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇa dāsa
Placing his hope in the lotus feet of Śrī Rūpa and Śrī Raghunātha, Kṛṣṇa Dāsa narrates the Caitanya-caritāmṛta.
Thus ends the Amṛta-pravāha commentary to the third chapter
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