gaurabdhir etair amuna vitirnais
[Sri Caitanya Mahaprabhu, who is known as Gauranga, is the ocean
of all conclusive knowledge in devotional service. He empowered Sri
Ramananda Raya, who may be likened to a cloud of devotional service.
This cloud was filled with the water of all the conclusive purports
of devotional service and was empowered by the ocean to spread this
water over the sea of Sri Caitanya Mahaprabhu Himself. Thus the ocean
of Caitanya Mahaprabhu became filled with the jewels of the knowledge
of pure devotional service. (Caitanya-caritamrta Madhya-lila
The confidential meanings of this verse are herein explained in great
detail. Here we find the word gaurabdhir (gaura-abdhi),
which means that Sri Caitanya Mahaprabhu is like an ocean. This ocean
is unlimitedly deep. And it is endless; it has no shores. This ocean
has amrta, which has two meanings. The natural meaning is nectar and
another meaning is water. Nectar is most appropriate here, because
Sri Caitanya Mahaprabhu is the ultimate limit of the nectar of rasa
(transcendental mellow taste in loving relationships).
Lord Krsna has been described in the Upanisads: raso vai sah, rasam
hy evayam labdhvanandi bhavati (Taittiriya Upanisad 2.7.1) Krsna
is the embodiment of rasa, the taste of rasa and the object of rasa.
If one realizes this rasa, he will become completely blissful and
satisfied. Krsna is the reservoir of pleasure and relationships, but
here, in the form of Sri Caitanya Mahaprabhu, He is compared to an
ocean. Why? The ocean is salty, so this is not the reason. In the
ocean there are many snakes, timingila fish, sharks, crocodiles and
dangerous animals, but the ocean of rasa of Sri Caitanya Mahaprabhu
is not like that. The nectar of that ocean is so tasty that it completely
minimizes and criticizes the value of ordinary nectar. It is most
The ocean of Caitanya Mahaprabhu is full of astonishment. It is miraculous.
Nothing is equal to or greater than it, and it is unprecedented. These
are the specialties of the ocean of Sri Caitanya Mahaprabhu (Gaura-rupi-sagara).
The above-mentioned verse contains the words sva-bhakti-siddhanta-cayamrtani.
Here the word sva means Krsna. Sva-bhakti
means the bhakti which is performed for Krsna Krsna is the
object. This bhakti is of four types; dasya (servitor) sakhya (friendship),
vatsalya, (parental) and madhurya (conjugal).
What Mother Yasoda feels in her heart is not known to Krsna. Moreover,
although from His point of view He can relish the love that the gopis
of Vrndavana have for Him, He cannot understand how they feel
within their hearts. That is not possible for Him. In order to understand
these feelings, He Himself had to appear, taking the sentiment and
complexion of Srimati Radhika.
But this was not enough. He had to take shelter of Srimati Visakha
devi, Srimati Radhikas very dear friend whose moods are similar
to Hers, in the form of Srila Raya Ramananda. Then, by staying in
Sri Gambira in the association of Lalita and Visakha, in their forms
of Sri Svarupa Damodara Gosvami and Raya Ramananda respectively, and
hearing from them, He could realize something directly. Without
their mercy and assistance, it would not have been possible.
Srimati Radhika Herself also came and stayed here, in the form of
Sri Gadadhara Pandita. She observed Krsna in the form of Sri Caitanya
Mahaprabhu to see, Is He playing My role correctly? Perhaps
there will be some defect. Srimati Radhika was therefore present
as Gadadhara Pandita, watching and giving advice.
Krsna had three desires that He could not fulfill in His form as Krsna:
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
[Desiring to understand the glory of Radharani's love, the wonderful
qualities in Him that She alone relishes through Her love, and the
happiness She feels when She realizes the sweetness of His love, the
Supreme Lord Hari, richly endowed with Her emotions, appeared from
the womb of Srimati Saci-devi, as the moon appeared from the ocean.
(Sri Caitanya-caritamrta Adi-lila 1.6)]
How deep is the love of Srimati Radhika? Krsna Himself did not know.
Therefore He appeared as Sri Caitanya Mahaprabhu.
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
[The loving affairs of Sri Radha and Krsna are transcendental
manifestations of the Lord's internal pleasure-giving potency. Although
Radha and Krsna are one in Their identity, They separated Themselves
eternally. Now these two transcendental identities have again united,
in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested
Himself with the sentiment and complexion of Srimati Radharani although
He is Krsna Himself. (Sri Caitanya-caritamrta Adi-lila 1.6)]
When Krsna appeared as Sri Caitanya Mahaprabhu, He brought with Him
Srimati Radhikas bhava and complexion. He brought Her mood and
complexion, but can He taste or realize it? And to what degree does
He understand it? Srimati Radhika and Her associates came to help
The example is given in this first verse, that Sri Caitanya Mahaprabhu
is like an ocean of bhakti-siddhanta (the conclusive truths of pure
devotion). By the influence of the sun, the ocean infuses its water
within a cloud. Similarly, Sri Caitanya Mahaprabhu infused all bhakti-siddhanta
in the heart of Srila Raya Ramananda.
Before they met, Lord Krsna in the form of Sri Caitanya Mahaprabhu
had not realized Srimati Radhikas moods. There is a vast difference
between jnana, knowing something intellectually, and vijnana, realizing
it. In Srimad Bhagavatam Lord Narayana inspired four-headed Lord Brahma:
yavan aham yatha-bhavo
astu te mad-anugrahat
[All of Me, namely My actual eternal form and My transcendental
existence, color, qualities and activitieslet all be awakened
within you by factual realization, out of My causeless mercy.
(Srimad Bhagavatam 2.9.32)]
As far as I am to be realized, may My name, form, qualities
and loving pastimes be awakened in your heart by My blessings.
Without the mercy of the Supreme Lord, Sri Guru and pure Vaisnavas,
the realization of bhakti-tattva (the truths of pure devotional service)
is impossible even for Lord Krsna Himself.
The ocean has the power to manifest jewels. When the ocean is full
of jewels it is called ratnalaya, a repository of precious jewels. When
the rain falls at the time of the constellation of stars called svati-naksatra,
it has a special potency, for the potential of the ocean to manifest
jewels becomes realized at that time.
Here, the rain of svati-naksatra is Sri Ramananda Rayas explanation
of all bhakti-siddhanta. When the clouds of Ramananda Raya sprinkled
the rain of explanation on the ocean of Sri Caitanya Mahaprabhu, His
heart became the repository of jewels. Those jewels were the "anubhava
yukta siddhanta". "Anubhava" means "realization",
"yukta" means "combined with" and siddhanta"
means "conclusive knowledge". The bhakti-siddhanta that Sri
Caitanya Mahaprabhu inspired within the heart of Ramananda Raya
became anubhava-yukta. In other words, His theoretical knowledge of
how Srimati Radhika feels when she is rendering service to Sri Krsna
became realized knowledge. The realization of Radhikas mood
came in the heart of Sri Caitanya Mahaprabhu, He tasted it, and He
began to realize the desires for which He appeared within this world.
This is istagosthi. Sri Caitanya Mahaprabhu and Sri Raya Ramananda
are about to have a wonderful conversation on the bank of the Godavari,
so all should come with me there by heart and we should
all arrive together at that place.
The author of Sri Caitanya-caritamrta, Sri Krsnadasa Kaviraja Gosvami,
after offering his obeisances to this conversation says:
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
[Glory to Sri Caitanya and Nityananda! Glory to Advaitacandra!
And glory to all the devotees of Sri Gaura Lord Caitanya]!
Without glorifying the Lord and His associates and procuring their
blessings, we cannot enter into this very confidential discussion.
According to His previous behavior, Sri Caitanya Mahaprabhu was traveling.
Wherever He went He would meet with people and give them the same
yare dekha, tare kaha `krsna'-upadesa
amara ajnaya guru hana tara' ei desa
["Instruct everyone to follow the orders of Lord Sri Krsna as
they are given in the Bhagavad-gita and Srimad-Bhagavatam. In this
way become a spiritual master and try to liberate everyone in this
land." (Sri Caitanya-caritamrta Madhya-lila 7.128)
To whomever you see and whomever you meet, give them the teachings
of Sri Krsna and tell them about Sri Krsna. On My order you should
become a guru, a teacher, and liberate everyone in this entire land.
Sri Caitanya Mahaprabhu was singing, dancing and preaching everywhere
He went; and all would become enlivened, He would convert everyone
He met to Vaisnavism, and they would realize the nature of the soul
as being servant of Krsna. He told them to engage in proper devotional
behavior and also to preach.
Preaching is one type of bhakti. Therefore, all the gurus in our disciplic
succession, such as Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila
Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura and
Bhaktivedanta Svami Prabhupada, have engaged in their own devotional
practices and have also given their energy in preaching to others.
In this way, Sri Caitanya Mahaprabhu distributed prema.
There is a verse in Sri Caitanya-caritamrta which states:
emana krpalu nahi suni tribhuvane
krsna-prema haya yanra dura darasane
[There is noone as merciful as Sri Caitanya Mahaprabhu.
Even if someone would see Him from far away, that person
would become infused with krsna-prema.]
Another verse states, How can you conquer the heart of Sri Caitanya
Mahaprabhu? Dont criticize anyone. Have no concern for the nature
and activities of others, but rather always chant harinama without
committing offense to any living entity.
We should not think that preaching is karma-kanda (fruitive activity).
If one is not practicing, then his preaching is like karma; but if
he is practicing, this is not true. Those who practice but dont
preach are somewhat better than those who preach but dont practice.
Those who follow the proper system of devotional service, and also
preach, are the best of all. We should try to have association of
such a Vaisnava who practices and preaches, whose character is impeccable,
who has no attachment to anything in this material world and who is
expert at telling hari-katha. By associating and hearing from such
a Vaisnava, one will have a sphurti of Krsna in his heart.
When Sri Caitanya Mahaprabhu came to the temple of Jiyada-nrsimha
He was singing and dancing in ecstacy:
sri-nrsimha, jaya nrsimha, jaya jaya nrsimha
prahladesa jaya padma-mukha-padma-bhrnga
["All glories to Nrsimhadeva! All glories to Nrsimhadeva, who
is the Lord of Prahlada Maharaja and, like a honeybee, is always engaged
in beholding the lotuslike face of the goddess of fortune. (Sri
Caitanya-caritamrta Madhya-lila 8.5)]
"All glories to Sri Nrsimhadeva. He is the Lord of Sri Prahlada
Maharaja. The face of Laksmi devi (Padma) is like a lotus flower,
and that Laksmi is rendering service to Him. All the moods
of her service are expressed by the beauty of her face; and Lord Nrsimhadeva
has become like a bumblebee, tasting that nectar. There is a question
Sri Caitanya Mahaprabhu is absorbed in radha-bhava and He sings about
Lord Krsnas names and pastimes. So why is He now chanting,
prahladesa jaya padma-mukha-padma-bhrnga?
His absorbtion is quite uncommon. It is transcendental, not material.
He knows that Lord Nrsimhadeva, Ramacandra, Vamanadeva and all other
incarnations are not different from Krsna. They are Krsna Himself.
To taste the specialities of different types of love Krsna has appeared
in different forms. Due to this fact, there is no rasa that He
or Sri Caitanya Mahaprabhu cannot taste.
Who is Padma? Padma is none other than a partial manifestation of
the service moods of Srimati Radhika, just as Sita devi is a partial
manifestation of Her moods. When Lord Vamanadeva appeared, he was
served by Laksmi devi. This Laksmi is also a partial manifestation
of the moods of Srimati Radhika.
Krsna can taste all varieties of moods, and Sri Caitanya Mahaprabhu
can as well. If He would not have been able to taste all varieties
of moods, there would be some deficiency in Him. There is no deficiency
in Him at all. He is complete.
The conditioned souls in this world are suffering, and Krsna comes
here in various incarnations to deliver them. Why? There is some
rasa in this too. Srila Bhaktivinoda Thakura has explained this in
Jaiva Dharma, wherein Vrajanatha asked Sri Raghunatha dasa Babaji,
Why is this pastime of the Lord going on that jivas are
suffering so much in this world? Sri Raghunatha dasa Babaji
replied, Krsna is complete, so there cannot be any pastime missing
in Him. There is one kind of taste in giving mercy to those who are
helpless and hopeless and have no chance. This is one kind of
mellow that Krsna tastes. All kinds of mellows can be tasted by Sri
Krsna and Srimati Radhika otherwise there would be some deficiency.
Editorial advisors: Sripad Madhava Maharaja and Sripad Brajanatha
Translator: Sripad Aranya Maharaja
Transcriber: Vasanti dasi
Typist: Anita dasi and Vrnda dasi
Editor: Syamarani dasi