Sri Chaitanya Mahaprabhu

Sri Gaurasundara, the crown-jewel of all incarnations :

 

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Internal reason for Lord Gauranga’s advent

In the first verse of this Caitanyastakam, Sri Raghunatha dasa, whose heart is agitated by anxious feelings of separation, describes the original reason for Sri Gauranga’s advent and expresses his desire to see Sriman Mahaprabhu again.

The Original Personality of Godhead, Sri Krishna, became very eager to taste the nectar of His own sweetness in the mood of His dear most girlfriend Sri Radha, after He saw His own incomparable reflection in a jewelled mirror in Vraja“.

Srila Rupa Gosvami translates Krishna’s feelings at that moment as follows in his ‘Lalita Madhava’-play (Act VIII):
aparikalita purvaù kaS camatkara kari
sphurati mama gariyan esa madhurya puraù
ayam aham api hanta preksya yam lubdha cetaù
sarabhasam upabhoktum kamaye radhikeva

When Krishna once saw His own extraordinary sweetness reflected in a jewelled wall, He was amazed and said: “How unprecedented and astonishing is this deep and indescribable sweetness of Mine! Alas! When I see it, even I become greedy to enjoy its sweetness, just like Radhika!”

sva madhurya dekhi Krishna korena vicara
ananta adbhuta purna mora madhurima;
trijagate ihara keho nahi paya sima
ei prema dvare nitya radhika ekali;
amara madhuryamrta asvade sakali

When Krishna beheld His own sweetness, He thought to Himself: “My sweetness is endless, wonderful, and complete, and no one in the three worlds can find its limit. Through Her great love only Radhika can always relish all the nectar of My sweetness.”

darpanadye dekhi yadi apana madhuri;
asvadite lobha hoy asvadite nari
vicara koriye yadi asvada upaya;
radhika svarupa hoite tabe mone dhaya

When I see My own sweetness in the mirror, I become eager to taste it, but I can’t. After due consideration, I find that the only way to relish this sweetness is through the constitution of Sri Radhika.” (Caitanya Caritamrta adi ch. 4)

According to Sriman Mahaprabhu’s intimate associate Srila Svarupa Damodara, there were three unfulfilled desires, which were the main causes for Sri Krishna to accept the mood and complexion of Srimati Radharani and to descend as Sri Caitanya Mahaprabhu. It is thus described in Sri Svarupa Gosvami’s notebook:

Sri radhayaù pranaya mahima kidrSo vanayair va
svadyo yenadbhuta madhurima kidrSo va madiyaù
saukhyam casya mad anubhavataù kidrSam veti lobhas
tad bhavaòhyaù samajani Saci garbha sindhau harinduù

How glorious is Sri Radha love for Me? How does She relish My wonderful sweetness through this love? How much bliss does She experience from relishing My sweetness?

With these three kinds of sacred greed, Lord Hari, enriched with the feelings of Srimati Radhika, appeared like the  moon from mother Saci’s ocean-like womb! To relish this threefold happiness, Vrajendra-Nandana appeared in the holy abode of Navadvipa in Gaura-desa (West-Bengal) as  Sri Gaurasundara in the first phase of Kali-yuga, with the mood and the golden complexion of Srimati Radhika, and He was filled with unprecedented devotional mellows.

Lord Chaitanya appeared to preach Raganuga Bhakti

prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
rasika-sekhara krsna parama-karuna
ei dui hetu haite icchara udgama

The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellow of love of God, and He wanted to propagate devotional service in the world on the platform of raganuga path . Thus He is known as supremely jubilant and as the most merciful of all.” (Sri Caitanya-caritamrta Adi 4.15-16)


External reason for advent of Lord Gauranga:

From Chaitanya Charitamrita Chapter 3 :

At the end of the Dvapara-yuga of the twenty-eighth divya-yuga, Lord Krsna appears on earth with the full paraphernalia of His eternal Vraja-dhama.  Servitude [dasya], friendship [sakhya], parental affection [vatsalya] and conjugal love [sringara] are the four transcendental mellows [rasas]. By the devotees who cherish these four mellows, Lord Krsna is subdued.
Absorbed in such transcendental love, Lord Sri Krsna enjoys in Vraja with His devoted servants, friends, parents and conjugal lovers. Lord Krsna enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:

“For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless. “Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi. “Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me. “By performing such regulated devotional service in awe and veneration, one may go to Vaikuntha and attain the four kinds of liberation. “These liberations are sarasti [achieving opulences equal to those of the Lord], sarupya [having a form the same as the Lord’s], samipya [living as a personal associate of the Lord] and salokya [living on a Vaikuntha planet]. Devotees never accept sayujya, however, since that is oneness with Brahman.

I shall personally inaugurate the religion of the age — nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service.I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gita and Bhagavatam.

‘Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself. ‘

‘To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.’

If I did not show the proper principles of religion, all these worlds would fall into ruin. I would be the cause of unwanted population and would spoil all these living beings. Whatever actions a great man performs, common people follow. And whatever standards he sets by exemplary acts, all the world pursues. My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja.

There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls? Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes.

Thinking thus, the Personality of Godhead, Sri Krsna Himself, descended at Nadia early in the Age of Kali.  Thus the lionlike Lord Caitanya has appeared in Navadvipa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion.

Knowing Him [Lord Caitanya] to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance. This boy [Krsna] has three other colors — white, red and yellow — as He appears in different ages. Now He has appeared in a transcendental blackish color. White, red and yellow — these are the three bodily lusters that the Lord, the husband of the goddess of fortune, assumes in the ages of Satya, Treta and Kali respectively.  Now, in the Dvapara-yuga, the Lord had descended in a blackish hue. This is the essence of the statements in the Pura?as and other Vedic literatures with reference to the context.  In the Dvapara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Srivatsa. This is how His symptoms are described.The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya.


Lord Gauranga predicted in the vedic scriptues

In scriptures like the Srutis, Smritis, Puranas, Samhitas as well as Srimad Bhagavata, we can find lots of evidence about Sri Gauranga being the
Original Personality of Godhead.

In the 6th Prapathaka of the Purusa Bodhini Sruti in the Atharva Veda it is seen:

saptame gaura varna visnor
ityanena sva Saktya caikyam
etya prante pratar avatirya
saha dvaiù svam anusiksayati

In the 7th Manvantara, or the Vaivasvata Manvantara, Sri Krishna will attain oneness with the essence of His pleasure potency, Sri Radha, and will descend with His associates in the first part of the Kali – age to teach His devotees the hare-Krishnakirtana.”

In the Svetasvatara Upanisad (3.12) we see:

mahan prabhur vai purusaù sattvasyaisa pravartakaù
sunirmalam imam praptim isano jyotir avyayaù

He who promulgates sattva or visuddha sattva is Mahaprabhu. He is the greatest purusa, or human-shaped avatara. This isana, Who is most pure, meaning free from desires for personal happiness like sense gratification or liberation, and who just bestows pure prema bhakti, is effulgent and eternal.

In the Mundakopanisad (3.1.3) we find these words:

yada paSyaù pasyate rukma varnam
kartaram iSam purusam brahma yonim
tada vidvan punya pape vidhuya
niranjanaù paramam samyam upaiti

Bhavarthaù: Simply by being initiated in the mantra of this maha purusa, Who has a golden complexion, Who is the only performer of creation, maintenance and destruction and the bestower of all benedictions, Who descended in a human form in a brahmana-family, a human being can become free from material life, which consists of piety and virtue. The threefold miseries, such as adhyatmika, are then uprooted and he will be blessed with the supreme peace.”

A meditation on Sri Gauranga is described in the Uttara Vibhaga (63) of the Gopala Tapani Sruti:

hiranmayam saumya-tanum sva bhaktayabhaya-pradam
dhyayen manasi mam nityam venu Srngadharam tu va

Always meditate on Mahaprabhu, the sannyasi Who carries a bamboo rod, Whose brahmana-body is of golden complexion and Who bestows fearlessness upon His devotees.”

The Brhan Naradiya Purana says (5.35):

aham eva kalau vipra nityam prachanna vigrahaù
bhagavad bhakta rupena lokan raksami sarvada

The Lord said: “O brahmana! I always protect all people in the age of Kali in a hidden form as a devotee – meaning, I cover My body with the complexion and the bhava of Sri Radha.”

Sri Krishna says in an Upapurana:

aham eva kvacid brahman sannyasaSramam aSritaù
hari bhaktim grahayami kalau papa hatan naran

O brahmana! In the Kali-yuga (the one appearing in the 28th Catur-yuga at the end of the Vaivasvata Manvantara), I always take shelter of the sannyasa-aSrama to bestow Haribhakti to the sinful people.

In the ninth Padala of the Kapila Tantra, it is seen how Sri Krishna shows to Sri Radha His Gaura-vigraha in a dream, which is full of bhakti rasa and which is endowed with Her bhava and luster:

radha bhava kanti yutam murtim ekam prakaSayan
svapne tu darSayamasa radhikayai svayam prabhuù

In the Sri Visnu-sahasra-nama-Stotram, the omniscient Maha-Muni Sri Vaisampayana has clearly mentioned Sri Gauranga’s avatara

suvarna varno hemango varanga candanangadi
sannyasa krc chamaù Santaù nisöha Santi parayanaù

In Sri Caitanya Caritamrta (adi 3) we can find a very beautiful explanation of this verse:

tapta hema sama kanti – prakanòa Sarira;
ajanulambita bhuja – kamala locana;
tila phula jini nasa – sudhamSu vadana
Santa danta Krishna bhakti nisöha parayana;
bhakta vatsala, suSila sarva bhute sama
candanera angada bala, candana bhusana;
nrtya kale pori korena Krishna sankirtana

“His powerful body has the luster of molten gold, His arms stretch down to His knees and He has lotus like eyes. His nose is more beautiful than a sesame flower and His face shines like the moon. He is peaceful, self-controlled, and fixed in devotion to Krishna. He is kind upon the devotees, well-mannered and equipoised to all living beings. His ornaments, which He wears during the performance of Krishna-sankirtana, are made of sandalwood.”

In the urdhamnaya Samhita is written:

kalau purandarat Sacyaù gaura rupo vibhuù smrtaù
mahaprabhur iti khyataù sarva lokaika pavanaù

In the age of Kali, the Lord will descend in a golden form from  Saci-devi and will become famous as ‘Mahaprabhu’, the purifier of the whole world“.

In Srimad Bhagavata, the essence of the Vedanta, Sri Prahlada MahaSaya has mentioned, that Sri Gauranga will come, concealing His original form with the bhava and luster of His Beloved –

ittham nr-tiryag rsi deva rsavatarair
lokan vibhavayasi hamsi jagat pratipan
dharmam mahapurusa pasi yuganuvrttam
channaù kalau yad abhavas tri-yugo’tha sa tvam

Sri Prahlada Mahasaya said: “O Maha-purusa! In this way, You descend as a human being, as an animal, a sage, a demigod and a fish to protect the people and to destroy the demons, who wish to wreak havoc. Thus You protect religious principles according to the yuga. But in the Kali-yuga You are channa, hidden, and (although You are not openly manifest to protect the saints and destroy the demons like in other Yugas) You promulgate the Yuga-dharma of Sri Harinama-Sankirtana. Hence You are known as Tri-yuga: He who openly descends in the Satya-, Treta- and Dvapara-yuga and who descends in a hidden way in the Kali-yuga.” (Bhag. 7.9.38)

When Sri Garga Muni, who is a trikala-darsi (seer of past, present and future), performed the name-giving ceremony of Sri Krishna, he clearly predicted a golden complexioned avatara in the age of Kali –

asan varnas trayo hyasya grhnato’nuyugam tanuù
Suklo raktas tatha pita idanim Krishnatam gataù

Sri Gargacarya said: “O Nanda! This son of Yours descends age after age and in each age He has another complexion. In the Satya-yuga He is white, in Treta He is red and in Kali yuga He is yellow. Now, in Dvapara-yuga He has attained a blackish complexion.” These words of Garga indicate, that Bhagavan will appear in Kali-yuga as Sri Gauranga.

One of the omniscient Nava Yogendras, rsi Kara-bhajana, clearly mentioned Sri Gauranga and His associates when he told Maharaja Nimi about the avataras in Kali:

Krishna-varnam tvisaKrishnam sangopangastra parsadam
yajnaiù sankirtana prayair yajanti hi sumedhasaù

Srimat Kaviraja Gosvamipada revealed a very beautiful explanation of this verse:

Suno bhai! ei sab caitanya-mahima;
ei Sloka kohe tara mahimara sima
‘Krishna’ ei dui varna sada yara mukhe;
athava Krishnake tenho varne nija sukhe
Krishna-varna Sabdera artha dui to pramana;
Krishna vinu tara mukhe nahi aise ana
keho tare bole yadi ‘Krishna-varana’;
ara viSesane tara kore nivarana
deha kantye hoy tenho aKrishna-varana;
aKrishna varane kohe – pita varana

“O brother, listen to all the glories of Sri Caitanya! This verse describes the limit of His glories! The two syllables kr-sna are always in His mouth, or: He always describes Krishna for His own bliss. There are two meanings of the word Krishna-varna. Nothing else but Krishna comes from His mouth. If someone tries to describe Him as being of blackish complexion, the other adjective (tvisa aKrishnam) will stop him. His complexion is not blackish. Actually the word aKrishna varna means that He is yellow.”

jivera kalmasa tamo naSa koribare;
anga upanga nama nana astra dhare
bhaktira virodhi – karma dharma va adharma;
tahara kalmasa nama – sei mahatama
bahu tuli hari boli prema drste caya;
koriya kalmasa naSa premete bhasaya
Sri anga Sri mukha yei kore daraSana;
tara papa ksaya hoy pay prema dhana
anya avatare saba sainya Sastra sange;
caitanya krsnera sainya anga upange
angopanga astra kore sva karya sadhana;
anga Sabdera artha ara Suno diya mana

“He wears different weapons, named anga and upanga (His associates and devotees), to destroy the darkness of the peoples’ kalmasa. These kalmasas are the irreligious or religious activities, which are opposed to the principles of pure devotion – this is compared to deep darkness. Raising His arms and saying ‘Hari’, He looks around with great love, destroying kalmasas and making everyone float in prema. The sins of anyone, who simply sees His divine body and His divine face, are destroyed and they attain the treasure of prema. All other avataras appear with armies and weapons, but the army of Sri Krishna Caitanya consists of His devotees and associates. With these weapons He accomplishes His work.

Now listen to another meaning of the word anga:”

advaita nityananda caitanyera dui anga;
angera avayava gana kohiye ‘upanga’
angopanga tiksna astra prabhura sahite;
sei sab astra hoy pasanòa dalite
nityananda gosai – saksat haladhara;
advaita acarya gosai saksat iSvara
Srivasadi parisada sainya sange loiya;
dui senapati bule kirtana koriya
pasanòa dalana-bana nityananda raya;
acarya hunkare papa pasanòi palaya
sankirtana pravartaka Sri Krishna caitanya;
sankirtana yajne tare sei dhanya
sei to sumedha ara kubuddhi samsara;
sarva yajna hoite Krishna nama yajna sara

“Advaita and Nityananda are Lord Caitanya’s two angas (limbs), and the different other limbs are called upanga. With these sharp weapons of His angas and upangas the Lord pierces the atheists and heretics. Nityananda Gosai is Balarama Himself and Advaita Gosai is Lord Siva Himself. Taking along these two generals and His troops, consisting of associates like Srivasa, He wanders around performing sankirtana. Nityananda Raya is the destroyer of the atheists and heretics
and the roaring of (Advaita) acarya Gosai causes the sins of the atheists to flee. Sri Krishna Caitanya promulgates the sankirtana, and those
who are blessed take part in that sankirtana sacrifice. These people are intelligent, while the fools remain in material existence. Of all sacrifices the Krishna-nama yajna is the best.” (C.C. adi Chapter 3)

Srila Raghunatha dasa Gosvami prays: “Will that son of mother Saci ever cross the path of my eyes again?”

One may ask here: “A famous personality is always
introduced in relation to his father. Why then has the blessed
writer of this book introduced here Sri Caitanya Mahaprabhu
as the son of His mother?” The answer to this is: “Srila
Raghunatha dasa Gosvami has received mercy from
Mahaprabhu like one could only receive from a mother,
therefore he has introduced the Lord here in relation to His
mother. There can´t be a person in the entire world more
merciful than a mother. A mother’s love is unconditional and
everlasting.

Sri Raghunatha dasa thinks: “Although I was completely unqualified Sri Gaurasundara gave me mercy like only a mother could and He has blessed me completely. Will that son of mother Saci cross the path of my eyes again? Will I never see His merciful appearance again?”

vrndavana kunjavane, niramala darapane,
heri Krishna apanara rupa.
madhurya asvada chale, rai anga kanti jale,
òhakilen apana svarupa

“In Vrndavana’s kunja-garden Krishna beheld His own form in a spotless mirror, and to be able to taste that sweetness, He concealed His own form with the lustrous aura of Rai’s body.”

bhava angikara kori, gaura kanti rupa dhari,
gauòa-deSe Sri nandanandana.
sada Krishna Krishna bole, bhakta sange kutuhole,
dekhibo ki se Sacinandanan

“Accepting Sri Radhika’s mood and lustrous golden form, Sri Nandanandana appeared in the land of Bengal. Will I see that Sacinandana again, Who is always eagerly chanting with His devotees `Krishna! Krishna!´”

Finally :

“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions” (S.B. 11.5.32)

Some envious devotees in other authenticated sampradaya try to diminish the glory of Sri Cahitanya Mahaprabhu by stating that the scriptural references can mean even to the other great acharyas . With all respect to the great acharyas , their spiritual identities have been clearly explained in scriptures . Promoting the glories of the holy name and Harinaam sankirtan (congregational chanting to worship the incarnation of Godhead)as the  only means in kaliyuga was the special characteristic teachings of the golden avataar Sri Chaitanya Mahaprabhu(Who showed this by his own example ). Not any of the other acharyas has done it .Any broad minded analysis will reveal this fact. It is natural (as per Bhag. 7.9.38 “But in the Kali-yuga You are channa, hidden”) others apart from his own loving devotees may not be able to recognize him . But it is really unfortunate if others are trying to diminish His glories even after belonging to genuine sampradayas. [Additional text by the blogger ]

 


Lord Gauranga’s gift of Ujjvala Prem Rasa

This vine of devotion, which Sriman Mahaprabhu gave to the people of the world, yields the fruit of brilliant rasa, the amorous love of Vraja, particularly the rasa of the most confidential personal service of Srimati Radharani, named manjari-bhava-sadhana. This great gift was not given before by any other descension of God; even the wise men who were experts in devotion to God did not know this secret fruit of the vine of devotion. They used to practice vaidhi-bhakti, regulated devotion to God, out of fear and respect for the Supreme Lord, and even if there were any raga-bhaktas in the Vraja-bhava before Mahaprabhu’s descension, they all would be serving Krishna in the mood of a servant or a friend. Nobody knew the secret of the sweet devotional love of the gopis for Krishna, what to speak of the topmost madana-maha-bhava of Sri Radha, the crown jewel of all the gopis! The wish-yielding vine of devotion revealed by Mahaprabhu was also hidden in the Vedas.

In the Bhagavata Purana it is described that Uddhava Mahasaya was stunned when he witnessed the glorious love of the gopis and he prayed that he might take birth as a shrub or a bush in Vraja so that he might get the foot dust of the gopis on his head. In this way, he revealed the glories of the gopis to the whole world:

ya dustyajam svajanam arya-patham ca hitva
bhejur mukunda padavim Srutibhir vimrgyam

“The best way to attain Mukunda’s lotus feet is to give up one’s relatives and the path of traditional virtue, thus following in the footsteps of the spontaneous gopis. This path is vainly sought for even by the Vedas, even nowadays!”

This verse shows that there is no limit to the glories of the gopis’ relish of extra-marital love for Krishna and that there is no other way to learn it.

In the Vamana Purana, some incidents in the gopis’ previous lives are described.

It is said there that in their previous births, they were the presiding deities of the Vedas who became greedy to attain the mood of the gopis. They began to worship Krishna in the spontaneous way of raga-bhakti and thus they took their next births in Vraja as gopis, where they attained Krishna’s devotional service. But even they kept this ecstatic attainment hidden in the baskets of their hearts, that’s why it is said Sruter guòham: “It is hidden in the Vedas”

In the pre-Caitanya era there was a cult of sakhi-bhava (love for Krishna as a participating amorous consort) preached by great devotees like the poet Jayadeva, Candidasa, Vidyapati, Bilvamangala and others, but the manjari-bhava-sadhana, the personal and exclusive service of Sri Radha, was a new gift, introduced by Sri Gaurasundara and the acaryas who took shelter of His lotus feet.

The seed of this vine of devotion is given by a Gaudiya Vaisnava saint or guru and it is sprinkled by the water of hearing, chanting and remembering, so that the vine will ultimately bear the ripened, delicious fruits of Radha-dasyabhava. This is the premojjvala-rasa- phalam mentioned in the verse.

When Will the son of mother Saci, Who very mercifully revealed in Bengal the vine of devotion, which bears the fruits of ujjvala-prema-rasa (the flavours of amorous love), which is hidden in the Vedas and which was not previously known even to the wise men who were experts in devotion to God, cross the path of my eyes again? (Chaitanyastakam verse 4)

 


Lord Gauragna is the most merciful avataar of Krishna.

One may ask now: “Why did Sriman Mahaprabhu reveal this confidential bhakti-kalpalata, which is not perceived even by the great sages or the Vedas, to the degraded and sinful people of the present age of Kali (quarrel)? The plain reason is that Sriman Mahaprabhu is the fully independent and most merciful descension of God, therefore it is said here: krpalus tam gauòe prabhur ati krpabhiù prakaöayan. “The completely independent and capable Sriman Mahaprabhu has most mercifully revealed this in Bengal.”
The mercy of the Lord completely erases the candidate’s unworthiness. The krpa-sakti (power of compassion) is the crown jewel of all the Lord’s innate potencies and makes Him truly worthy of the title Bhagavan, the Qualified One. This mercy-potency finds its culmination in the Lord´s giving something that precious to an undeserving soul.

In Sriman Mahaprabhu this krpa-Sakti is again manifest to its fullest extent, not tolerating any distinction. Upset as He was about the misery the living entities in Kali must go through, He gives to them ecstatic love, particularly the love of the gopis who serve Sri Radharani, which makes sense-enjoyment and even liberation insignificant, and which is practiced by the process of hearing and chanting. All glories to Sri Gaurahari’s mercy to the fallen souls! Sripada desires to see again the lotus feet of this merciful Sri Gaurahari.

Srila Prabodhananda Sarasvati has written:
patrapatra vicaranam na kurute na svam param viksyate
deyadeya vimarsako nahi na va kala pratiksaù prabhuù
sadyo yaù Sravaneksane pranamana dhyanadina durlabham
datte bhakti-rasam sa eva bhagavan gauraù param me gatiù
(Caitanya Candramrta – 77)

He does not consider who is worthy or unworthy, who is His own or who is an outsider, who it should be given to and who it shouldn’t be or whether the time is right or not. The Lord at once gives the flavour of devotion, which is difficult to attain even by hearing the glories of the Lord, seeing the Deity, offering obeisances, meditating, or other practices. That Lord Gaura is my only shelter!

Mahaprabhu will thrust a humble and pure-hearted surrendered devotee in the vast and celebrated rasa-ocean of love of Krishna, particularly the sweet love of Vraja and most particularly, the love of the manjaris for Sri Radhika, which is known as the highest love in the kingdom of God, both in quality and in quantity. How large the ocean of love of Krishna is, is described in Caitanya Caritamrta:

Suddha prema sukha sindhu, paya tara eka bindu, sei bindu jagat òubaya.

“Just one drop from the blissful ocean of pure love of Krishna can inundate the entire world”.

Srila Raghunatha offers this blessing to the reciter of this stotra(Chaitanyastakam):

Suddha citte yei jana, koroye asöaka paöhana,
dainya yara sarva Sresöha dhana
krpa kori gaurahari, radha dasya dana kori,
Krishna preme kore nimajjana

Lord Gaurahari mercifully bestows His greatest treasure, Sri Radha’s service, on a pure-hearted person who humbly recites these eight verses, and thus immerses him in the ocean of love of Krishna.”


Importance of meditating on Lord Gauranga’s pastimes

In the Caitanya-candramrita 78, Srila Prabodhananda Sarasvati states –

As much as an aspirant devotee develops devotion for the Lord Gauranga by the grace of those intimate with him, that is the extent to which the ocean of nectar of love for the service of Srimati Radharani manifests suddenly in his heart.

The purport is that as much as a devotee experiences Mahaprabhu directly through devotion, that is the extent to which he will realize the nature and extent of Radhara?i’s maha-bhava and its different external manifestations.The glory of Radha’s love for Krsna will be comprehended by the aspirant devotees through Mahaprabhu to the fullest extent and as a result he will know and feel love for Her as Her maidservant.– (Srila Kunjabihari Das Babaji Maharaj in Manjari swarupa Nirupana)

Since it is not possible to perceive the pastimes of Sri-Sri Radha-Govinda without meditating on the pastimes of Sri-Sri Gauranga, later the resident of Govardhana, Srila Krishna das Siddha Baba, was visited by Sri Radharani Herself, Who ordered Him to publish something that would suit meditation on Sri-Sri Gaura-Govinda’s ashtakalin lila.   After receiving this order from his worshipable goddess, Srila Siddha Baba compiled the Sri Gaura Govinda Lilamrita Gutika, making the manual completely fit for the practice of lila smarana. To make the assembly of sadhakas relish the ashtakalin lila rasa through the realisations of the mahajanas, Srila Siddha Baba compiled a large anthology of ashtakalin lila called ‘Bhavana Sara Sangraha’. In this way the mahajanas of yore largely increased the jewel-storehouse of Sri-Sri Gaura-Govinda’s ashtakalin lilas, which make up the confidential worship of the raganugiya gaudiya vaishnavas who have taken shelter of Sriman Mahaprabhu’s lotus feet. —–   (Srila Ananta Das Babaji Maharaj in PBC 55 Commentary.)


Source :

1. Taken from a section of Srila Ananta Das bababji Maharaj’s comentary on Sri Caitanyastakam .
2. External reason for advent of Lord Gauranga taken from Chaitanya Charitamrita.

Note: More detailed work of Srila Ananta Das babaji Maharaj on Lord Gauranga is depicted in the book “Teen Bancha”. This book is in Bengali and currently no English translation is available.

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