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The Spiritual Masters
Sri Caitanya Mahaprabhu is none other than the combined form of Sri Radha and Krsna.
He is the life of those devotees who strictly follow in the footsteps of Srila Rupa Gosvami.
Srila Rupa Gosvami and Srila Sanatana Gosvami are the two principal followers of Srila Svarupa Damodara Gosvami, who acted as the most confidential servitor of Lord Sri Krsna Caitanya Mahaprabhu, known as Visvambhara in His early life.
A direct disciple of Srila Rupa Gosvami was Srila Raghunatha dasa Gosvami.
The author of Sri Caitanya-caritamrta, Srila Krsnadasa Kaviraja Gosvami, stands as the direct disciple of Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami.
The direct disciple of Srila Krsnadasa Kaviraja Gosvami was Srila Narottama dasa Thakura, who accepted Srila Visvanatha Cakravarti as his servitor.
Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, who initiated Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji, the spiritual master of Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine master of our humble self.
Since we belong to this chain of disciplic succession from Sri Caitanya Mahaprabhu, this edition of Sri Caitanya-caritamrta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself.
Lord Sri Caitanya Mahaprabhu does not belong to the mundane plane of the three qualitative modes.
He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being.
Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Sri Caitanya Mahaprabhu.
What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds.
The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above.
Any deviation from that line will bewilder the reader’s understanding of the mystery of Sri Caitanya-caritamrta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic scriptures such as the Upanisads and Vedanta-sutra and their natural commentaries such as Srimad-Bhagavatam and the Bhagavad-gita.
This edition of Sri Caitanya-caritamrta is presented for the study of sincere scholars who are really seeking the Absolute Truth.
It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort.
It does not deviate even slightly from the revealed scriptures, and therefore anyone who follows in the disciplic line will be able to realize the essence of this book simply by the method of aural reception.
The First Chapter of Sri Caitanya-caritamrta begins with fourteen Sanskrit verses that describe the Absolute Truth.
Then the next three Sanskrit verses describe the principal Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji.
The first of the fourteen verses is a symbolic representation of the Supreme Truth, and the entire First Chapter is in actuality devoted to this single verse, which describes Lord Caitanya in His six different transcendental expansions.
The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master.
They are identical because both of them are phenomenal manifestations of the Supreme Truth.
Next described are the devotees, who are divided into two classes, namely, the apprentices and the graduates.
Next are the incarnations (avataras) of the Lord, who are explained to be nondifferent from the Lord.
These incarnations are considered in three divisions-incarnations of the potency of the Lord, incarnations of His qualities, and incarnations of His authority.
In this connection, Lord Sri Krsna’s direct manifestations and His manifestations for transcendental pastimes are discussed.
Next considered are the potencies of the Lord, of which three principal manifestations are described: the consorts in the kingdom of God (Vaikuntha), the queens of Dvaraka-dhama and, highest of all, the damsels of Vrajadhama.
Finally, there is the Supreme Lord Himself, who is the fountainhead of all these manifestations.
Lord Sri Krsna and His plenary expansions are all in the category of the Lord Himself, the energetic Absolute Truth, whereas His devotees, His eternal associates, are His energies.
The energy and energetic are fundamentally one, but since their functions are differently exhibited, they are simultaneously different also.
Thus the Absolute Truth is manifested in diversity in one unit.
This philosophical truth, which is pursuant to the Vedanta-sutra, is called acintya-bhedabheda-tattva, or the conception of simultaneous oneness and difference.
In the latter portion of this chapter, the transcendental position of Sri Caitanya Mahaprabhu and that of Srila Nityananda Prabhu are described with reference to the above theistic facts.
Preface
There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Krsna in the Bhagavad-gita.
The teachings of Lord Caitanya are practical demonstrations of Lord Krsna’s teachings.
Lord Krsna’s ultimate instruction in the Bhagavad-gita is that everyone should surrender unto Him, Lord Krsna.
Krsna promises to take immediate charge of such a surrendered soul.
The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Ksirodakasayi Visnu, but this maintenance is not direct.
However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge.
A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master.
In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord’s protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.
The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them.
At the conclusion of the Ninth Chapter of the Bhagavad-gita, Lord Krsna directly says, “Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me, and worship Me.
Being completely absorbed in Me, surely you will come to Me.” (Bg.9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, unmanifest, eternal, unborn truth rather than the Personality of Godhead.
The impersonalist Mayavadi philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead.
If one desires to understand the sun as it is, one must first face the sunshine and then the sun globe, and after entering into that globe, one may come face to face with the predominating deity of the sun.
Due to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine.
The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead.
Lord Caitanya therefore teaches direct worship of Lord Krsna, who appeared as the foster child of the King of Vraja.
He also suggests that the place known as Vrndavana is as good as Lord Krsna because there is no difference between the name, quality, form, pastimes, entourage and paraphernalia of Lord Krsna and Lord Krsna Himself.
That is the absolute nature of the Absolute Truth.
Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja.
These damsels (gopis, or cowherd girls) simply loved Krsna without a motive for material or spiritual gain.
Lord Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Personality of Godhead.
Lord Caitanya’s teachings are identical to those given by Lord Kapila, the original propounder of sankhya-yoga, the sankhya system of philosophy.
This authorized system of yoga recommends meditation on the transcendental form of the Lord.
There is no question of meditating on something void or impersonal.
One can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures.
Such meditation is called perfect samadhi.
This perfect samadhi is verified at the end of the Sixth Chapter of the Bhagavad-gita, where Lord Krsna says, “And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me-he is the most intimately united with Me in yoga and is the highest of all.
That is My opinion.” (Bg.6.47) Lord Caitanya instructed the mass of people in the sankhya philosophy of acintya-bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation.
Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord.
He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form.
Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration.
As one practices this sound vibration, one passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage.
In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination.
When one is situated on the transcendental stage, one attains the most coveted position-the stage of loving God.
Lord Caitanya taught that this is the highest stage of perfection for human beings.
Yoga practice is essentially meant for controlling the senses.
The central controlling factor of all the senses is the mind; therefore one first has to practice controlling the mind by engaging it in Krsna consciousness.
The gross activities of the mind are expressed through the external senses, either for the acquiring of knowledge or for the functioning of the senses in accordance with the will.
The subtle activities of the mind are thinking, feeling and willing.
Depending on one’s consciousness, the individual is either polluted or clear.
If one’s mind is fixed on Krsna (His name, quality, form, pastimes, entourage and paraphernalia), all one’s activities-both subtle and gross-become favorable.
The Bhagavad-gita’s process of purifying consciousness is the process of fixing one’s mind on Krsna by talking of His transcendental activities, cleansing His temple, going to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and Tulasi leaves offered Him, engaging in activities for the Lord’s interest, etc.
No one can bring the activities of the mind and senses to a stop, but one can purify these activities through a change in consciousness.
This change is indicated in the Bhagavad-gita when Krsna tells Arjuna of the knowledge of yoga whereby one can work without fruitive results: “O son of Prtha, when you act in such knowledge you can free yourself from the bondage of works.” (Bg.2.39) A human being is sometimes restricted in sense gratification due to certain circumstances, such as disease, but this is not the prescription for giving up sense gratification.
Without knowing the actual process by which the mind and senses can be controlled, less intelligent men either try to stop the mind and senses by force, or they give in to them and are carried away by the waves of sense gratification.
The regulative principles and rules of yoga-the various sitting postures and breathing exercises performed in an attempt to withdraw one’s senses from the sense objects-are methods meant for those who are too much engrossed in the bodily conception of life.
The intelligent man who is situated in Krsna consciousness does not try to forcibly stop his senses from acting.
Rather, he engages his senses in the service of Krsna.
No one can stop a child from playing by leaving him inactive.
A child can be stopped from engaging in nonsense by being engaged in superior activities.
The forceful restraint of sense activities by the eight principles of yoga is recommended for inferior men.
Being engaged in the superior activities of Krsna consciousness, superior men naturally retire from the inferior activities of material existence.
In this way Lord Caitanya teaches the science of Krsna consciousness.
That science is absolute.
Dry mental speculators try to restrain themselves from material attachment, but it is generally found that the mind is too strong to be controlled and that it drags them down to sensual activities.
A person in Krsna consciousness does not run this risk.
One has to engage one’s mind and senses in Krsna conscious activities, and Lord Caitanya teaches one how to do this in practice.
Before accepting sannyasa (the renounced order), Lord Caitanya was known as Visvambhara.
The word visvambhara refers to one who maintains the entire universe and who leads all living entities.
This maintainer and leader appeared as Lord Sri Krsna Caitanya to give humanity these sublime teachings.
Lord Caitanya is the ideal teacher of life’s prime necessities.
He is the most munificent bestower of love of Krsna.
He is the complete reservoir of all mercies and good fortune.
As confirmed in Srimad-Bhagavatam, the Bhagavad-gita, the Mahabharata, and the Upanisads, Krsna is the Supreme Personality of Godhead Himself and is worshipable by everyone in this age of disagreement.
Everyone can join in His sankirtana movement.
No previous qualification is necessary.
Just by following His teachings, anyone can become a perfect human being.
If a person is fortunate enough to be attracted by Lord Caitanya’s features, he is sure to be successful in his life’s mission.
In other words, those who are interested in attaining spiritual existence can easily be released from the clutches of maya by the grace of Lord Caitanya.
The teachings presented in this book are nondifferent from the Lord.
Engrossed in the material body, the conditioned soul increases the pages of history by all kinds of material activities.
The teachings of Lord Caitanya can help human society stop such unnecessary and temporary activities.
By these teachings, humanity can be elevated to the topmost platform of spiritual activity.
These spiritual activities actually begin after liberation from material bondage.
Such liberated activities in Krsna consciousness constitute the goal of human perfection.
The false prestige one acquires by attempting to dominate material nature is illusory.
Illuminating knowledge can be acquired from the teachings of Lord Caitanya, and by such knowledge one can advance in spiritual existence.
Everyone has to suffer or enjoy the fruits of his activity; no one can check the laws of material nature that govern such things.
As long as one is engaged in fruitive activity, one is sure to be baffled in the attempt to attain the ultimate goal of life.
I sincerely hope that by understanding the teachings of Lord Caitanya, human society will experience a new light of spiritual life, which will open the field of activity for the pure soul
om tat sat
A.C.
Bhaktivedanta Swami
March 14, 1968
The Birthday of Lord Caitanya
Sri Sri Radha-Krsna Temple
New York, N.Y.
Introduction
(Originally delivered as five morning lectures on the Caitanya-caritamrta-the authoritative biography of Lord Caitanya Mahaprabhu by Krsnadasa Kaviraja Gosvami-before the International Society for Krishna Consciousness, New York City, April 10-14, 1967.) The word caitanya means “living force.” As living entities, we can move, but a table cannot because it does not possess living force.
Movement and activity may be considered signs or symptoms of the living force.
Indeed, it may be said that there can be no activity without the living force.
Although the living force is present in the material condition, it is not amrta, immortal.
The words caitanya-caritamrta, then, may be translated as “the character of the living force in immortality.” But how is this living force displayed immortally? It is not displayed by man or any other creature in this material universe, for none of us are immortal in these bodies.
We possess the living force, we perform activities, and we are immortal by our nature and constitution, but the material condition into which we have been put does not allow our immortality to be displayed.
It is stated in the Katha Upanisad that eternality and the living force belong both to ourselves and God.
Although this is true in that both God and ourselves are immortal, there is a difference.
As living entities, we perform many activities, but we have a tendency to fall down into material nature.
God has no such tendency.
Being all-powerful, He never comes under the control of material nature.
Indeed, material nature is but one display of His inconceivable energies.
From the ground we may see only clouds in the sky, but if we fly above the clouds we can see the sun shining.
From the sky, skyscrapers and cities seem very tiny; similarly, from God’s position this entire material creation is insignificant.
The tendency of the conditioned living entity is to come down from the heights, where everything can be seen in perspective.
God, however, does not have this tendency.
The Supreme Lord is not subject to fall down into illusion (maya), any more than the sun is subject to fall beneath the clouds.
Because the Supreme Lord is not subject to illusion, He is unconditioned; because we, as finite living entities, are prone to fall into illusion, we are called conditioned.
Impersonalist philosophers (Mayavadis) maintain that both the living entity and God Himself are under the control of maya when they come into this material world.
This may be true of the living entity, but it is not true of God, for in all instances the material energy is working under His direction.
Those who think the Supreme Lord is subject to material conditioning are called fools by Krsna Himself in the Bhagavad-gita (9.11): avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram “Fools deride Me when I descend in the human form.
They do not know My transcendental nature as the Supreme Lord of all that be.” (Bg.9.11) Lord Caitanya Mahaprabhu should not be considered one of us.
He is Krsna Himself, the supreme living entity, and as such He never comes under the cloud of maya.
Krsna, His expansions and even His higher devotees never fall into the clutches of illusion.
Lord Caitanya came to earth simply to preach krsna-bhakti, love of Krsna.
In other words, He is Lord Krsna Himself teaching the living entities the proper way to approach Krsna.
He is like a teacher who, seeing a student doing poorly, takes up a pencil and writes, saying, “Do it like this: A, B, C.” From this one would not foolishly think that the teacher is learning his ABC’s.
Similarly, although Lord Caitanya appears in the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always remember that Lord Caitanya is Krsna (God) Himself teaching us how to become Krsna conscious, and we must study Him in that light.
In the Bhagavad-gita (18.66) Lord Krsna sets forth the highest religious principle in this way: sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah “Abandon all varieties of religion and just surrender unto Me.
I shall deliver you from all sinful reactions.
Do not fear.” This may seem to be a simple instruction to follow, but invariably our reaction is, “Oh, surrender? Give up? But I have so many responsibilities.” And maya, illusion, says to us, “Don’t do it, or you’ll be out of my clutches.
Just stay in my clutches, and I’ll kick you.” It is a fact that we are constantly being kicked by maya, just as the male ass is kicked in the face by the she-ass when he comes for sex.
Similarly, cats and dogs are always fighting and whining when they have sex.
These are the tricks of nature.
Even an elephant in the jungle is caught by the use of a trained she-elephant who leads him into a pit.
Maya has many activities, and in the material world her strongest shackle is the female.
Of course, in actuality we are neither male nor female, for these designations refer only to the outer dress, the body.
We are all actually Krsna’s servants.
In conditioned life, however, we are shackled by iron chains in the form of beautiful women.
Thus every male is bound by sex life, and therefore when one attempts to gain liberation from the material clutches, one must first learn to control the sex urge.
Unrestricted sex puts one fully in the clutches of illusion.
Lord Caitanya Mahaprabhu officially renounced this illusion at the age of twenty-four, although His wife was sixteen and His mother seventy and He was the only male member of the family.
Although He was a brahmana and was not rich, He took sannyasa, the renounced order of life, and thus extricated Himself from family entanglement.
If we wish to become fully Krsna conscious, we have to give up the shackles of maya.
Or, if we remain with Maya, we should live in such a way that we will not be subject to illusion.
It is not necessary for a man to abandon his family, for there were many householders among Lord Caitanya’s closest devotees.
What must be renounced is the propensity for material enjoyment.
Although Lord Caitanya approved of a householder having regulated sex in marriage, He was very strict with those in the renounced order, and He even banished Junior Haridasa for glancing lustfully at a woman.
The point is that one must take up a particular path and stick to it, obeying all the rules and regulations necessary for success in spiritual life.
Lord Caitanya’s mission was to teach the path of Krsna consciousness to all men and thereby enable them to partake of the immortality of spiritual life.
From the Caitanya-caritamrta we learn how Lord Caitanya taught people to become immortal, and thus the title may be properly translated as “the immortal character of the living force.” The supreme living force is the Supreme Personality of Godhead.
He is also the supreme entity.
There are innumerable living entities, and all of them are individuals.
This is very easy to understand: We are all individual in thought and desires, and the Supreme Lord is also an individual person.
He is different, though, in that He is the leader, the one whom no one can excel.
Among the minute living entities, one being can excel another in one capacity or another.
Like each of these living entities, the Lord is an individual, but He is different in that He is the supreme individual.
God is also infallible, and in the Bhagavad-gita He is addressed as Acyuta, which means “He who never falls down.” This name is indicated because in the Bhagavad-gita Arjuna had fallen into delusion but Krsna had not.
We often hear it said that God is infallible, and in the Bhagavad-gita (14.19) Krsna states, nanyam gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so ’dhigacchati “When a person properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.” (Bg.14.19) Thus we should not think that Krsna is overpowered by the material potency when He is in the material world.
Krsna and His incarnations are not under the control of material nature.
They are totally free.
Indeed, in Srimad-Bhagavatam one who has a godly nature is actually defined as one who is not affected by the modes of material nature, although in material nature.
If even a devotee can attain this freedom, then what to speak of the Supreme? The real question is, How can we remain unpolluted by material contamination while in the material world? It was Rupa Gosvami who explained that we can remain uncontaminated while in the world if we simply make it our ambition to serve Krsna.
One may then justifiably ask, “How can I serve?” Obviously this is not simply a matter of meditation, which is just an activity of the mind, but of practical work.
Love of Krsna’s service can be attained only by working for Krsna.
In such work, we should leave no resource unused.
Whatever is there, whatever we have, should be used for Krsna.
We can use everything: typewriters, automobiles, airplanes, missiles-anything.
If we simply speak to people about Krsna consciousness, we are also rendering service.
If our minds, senses, speech, money and energies are thus engaged in the service of Krsna, we cannot be considered to exist in material nature.
By virtue of spiritual consciousness, or Krsna consciousness, we transcend the platform of material nature.
It is a fact that Krsna, His expansions and His devotees-that is, those who work for Him-are not in material nature, although people with a poor fund of knowledge think that they are.
The Caitanya-caritamrta teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal.
The Mayavadis, who hold to the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk.
However, the Vaisnavas, who are devotees of Krsna, contend that when one reaches the stage of realization, he really begins to talk “Previously we only talked of nonsense,” the Vaisnava says “Now let us begin our real talks, talks of Krsna.” The Mayavadis are also fond of using the example of the waterpot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound.
But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible.
A waterpot is not an active living force, but we are.
Ever-silent meditation may be adequate for a waterpot, but not for us.
Indeed, when a devotee realizes how much he has to say about Krsna, twenty-four hours in a day are not sufficient.
It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed.
The Caitanya-caritamrta shows that there are many wonderful things to discover by glorifying the Supreme.
In the beginning of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami writes, “I offer my respects to my spiritual masters.” He uses the plural here to indicate the disciplic succession.
It is not that he offers obeisances to his spiritual master alone but to the whole parampara, the chain of disciplic succession beginning with Lord Krsna Himself.
Thus the guru is addressed in the plural to show the author’s highest respect for all the Vaisnavas.
After offering obeisances to the disciplic succession, the author pays obeisances to all other devotees, Godbrothers, the expansions of Godhead and the first manifestation of Krsna’s energy.
Lord Caitanya Mahaprabhu (sometimes called Krsna Caitanya) is the embodiment of all of these; He is God, guru, devotee and the expansion of God.
As His associate Nityananda, He is the first manifestation of energy; as Advaita, He is an incarnation; as Gadadhara, He is the internal potency; and as Srivasa, He is the marginal living entity.
Thus Krsna should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Ramanujacarya.
In the Visistadvaita philosophy, God’s energies, expansions and incarnations are considered to be oneness in diversity.
In other words, God is not separate from all of these; everything together is God.
Actually, the Caitanya-caritamrta is not intended for the novice, for it is the postgraduate study of spiritual knowledge.
Ideally, one begins with the Bhagavad-gita and advances through Srimad-Bhagavatam to the Caitanya-caritamrta.
Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritamrta is considered to be on the highest platform.
Every verse in it is perfectly composed.
Indeed, Lord Caitanya and Lord Nityananda are compared to the sun and the moon in that They dissipate the darkness of the material world.
In this instance both the sun and the moon have risen together, and it is proper to offer obeisances directly to Lord Caitanya and Lord Nityananda.
In the Western world, where the glories of Lord Caitanya are relatively unknown, one may inquire, “Who is Krsna Caitanya?” The scriptural conclusion in answer to that question is that He is the Supreme Personality of Godhead.
Generally, in the Upanisads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Isopanisad, where, after a description of the all-pervading, we find the following verse: hiranmayena patrena
satyasyapihitam mukham
tat tvam pusann apavrnu
satya-dharmaya drstaye “O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence.
Kindly remove that covering and exhibit Yourself to Your pure devotee.” (Sri Isopanisad 15) The impersonalists do not have the power to go beyond the effulgence of God and arrive at the personality from whom this effulgence is emanating.
At the end of the Isopanisad, however, there is a hymn to the Personality of Godhead.
It is not that the impersonal Brahman is denied; it is also described, but that Brahman is considered to be the glaring effulgence of the body of Lord Caitanya.
In other words, Sri Krsna Caitanya is the basis of the impersonal Brahman.
It is also stated by Krsna in the Bhagavad-gita (14.27) that the impersonal Brahman rests on Him: brahmano hi pratisthaham.
The Paramatma, or Supersoul, who is present within the heart of every living entity and within every atom of the universe, is but the partial representation of Lord Caitanya.
Sri Krsna Caitanya is therefore the basis of Brahman and the Supreme Personality of Godhead as well.
As the Supreme He is full in six opulences: wealth, fame, strength, beauty, knowledge and renunciation.
In short, we should know that He is Krsna, God, and that nothing is equal to or greater than Him.
There is nothing superior to be conceived.
He is the Supreme Person.
It was Rupa Gosvami, a confidential devotee taught for more than ten days continuously by Lord Caitanya, who wrote: namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah “I offer my respectful obeisances unto the Supreme Lord Sri Krsna Caitanya, who is more magnanimous than any other avatara, even Krsna Himself, because He is bestowing freely what no one else has ever given-pure love of Krsna.” It is not that Lord Caitanya teaches a long and elaborate path to God realization.
He is completely spiritual, and He begins from the point of surrender to Krsna.
He does not pursue the paths of karma-yoga or jnana-yoga or hatha-yoga but begins at the end of material existence, at the point where one gives up all material attachment.
In the Bhagavad-gita Krsna begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion.
The Mayavadis would have all talk cease there, but at that point the real discussion only begins.
It is the Vedanta-sutra which begins, athato brahma-jijnasa: “Now let us begin to inquire about the Supreme Absolute Truth.” Rupa Gosvami thus praises Lord Caitanya as the most munificent incarnation of all, for He gives the greatest gift by indicating the highest form of devotional service.
In other words, He answers the most important inquiries that anyone can make.
There are different stages of devotional service and God realization.
Strictly speaking, anyone who accepts the existence of God is situated in devotional service.
To acknowledge that God is great is something, but not much.
Lord Caitanya, preaching as an acarya, a great teacher, taught that we can enter into a relationship with God and actually become God’s friend.
In the Bhagavad-gita Krsna showed Arjuna His universal form because Arjuna was His “very dear friend.” Upon seeing Krsna as the Lord of the universes, however, Arjuna actually asked Krsna to forgive the familiarity of his friendship.
Lord Caitanya goes beyond this point.
Through Lord Caitanya we can become friends with Krsna, and there is no limit to this friendship.
We can become friends of Krsna not in awe or adoration but in complete freedom.
We can even relate to God as His father.
This is not only the philosophy of the Caitanya-caritamrta but of Srimad-Bhagavatam as well.
There are no other scriptures in the world in which God is treated as the son of a devotee.
Usually God is seen as the almighty father who supplies the demands of His sons.
The great devotees, however, sometimes treat God as a son in their execution of devotional service.
The son demands, and the father supplies, and in supplying Krsna the devotee becomes like a father.
Instead of taking from God, we give to God.
It was in this relationship that Krsna’s mother, Yasoda, told the Lord, “Here, eat this or You’ll die.
Eat nicely.” In this way Krsna, although the proprietor of everything, depends on the mercy of His devotee.
This is a uniquely high level of friendship, in which the devotee actually believes himself to be the father of Krsna.
However, Lord Caitanya’s greatest gift was His teaching that Krsna can be actually treated as one’s lover.
In this relationship the Lord is so much attached that He expresses His inability to reciprocate.
Krsna was so obliged to the gopis, the cowherd girls of Vrndavana, that He felt unable to return their love “I cannot repay your love,” He told them “I have no more assets to return.” Thus devotional service is performed on this excellent platform, and knowledge of the devotee’s relationship to Krsna as lover and beloved was given by Caitanya Mahaprabhu.
Therefore Rupa Gosvami wrote of Lord Caitanya: “Devotional service in the relationship of lover and beloved is the highest platform, the glorious platform Lord Caitanya has contributed, and it was never given by any previous incarnation or acarya.
Lord Caitanya is Krsna in a yellow complexion, and He is Sacinandana, the son of mother Saci.
May you always keep Him in your hearts.
It will be easy to understand Krsna through Him.” Thus Caitanya Mahaprabhu came to deliver Krsna.
His method of deliverance was not meditation, fruitive activities or scriptural study, but love.
We have often heard the phrase “love of Godhead.” How far this love of Godhead can actually be developed can be learned from the Vaisnava philosophy.
Theoretical knowledge of love of God can be found in many places and in many scriptures, but what that love of Godhead actually is and how it is developed can be found in Vaisnava literature.
It is the unique and highest development of love of God that is given by Caitanya Mahaprabhu.
Even in this material world we can have a little sense of love.
How is this possible? It is due to the love which is found in the Godhead.
Whatever we find within our experience within this conditioned life is situated in the Supreme Lord, who is the ultimate source of everything.
In our original relationship with the Supreme Lord there is real love, and that love is reflected pervertedly through material conditions.
Our real love is continuous and unending, but because that love is reflected pervertedly in this material world, it lacks continuity and is inebriating.
If we want real, transcendental love, we have to transfer our love to the supreme lovable object-the Supreme Personality of Godhead.
This is the basic principle of Krsna consciousness.
In material consciousness we are trying to love that which is not at all lovable.
We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs.
Thus love that does not have Krsna as its object leads downward.
It is not that Krsna, or God, is something obscure or something that only a few chosen people can attain.
Caitanya Mahaprabhu informs us that in every country and in every scripture there is some hint of love of Godhead.
Unfortunately, no one knows what love of Godhead actually is.
The Vedic scriptures, however, are different in that they can direct the individual in the proper way to love God.
Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is.
Although they officially promote love of Godhead, they have no idea how to execute it.
But Caitanya Mahaprabhu gives a practical demonstration of how to love God in a conjugal relationship.
Taking the part of Srimati Radharani, Caitanya Mahaprabhu tried to love Krsna as Radharani loved Him.
Krsna was always amazed by Radharani’s love “How does Radharani give Me such pleasure?” He would ask.
In order to study Radharani, Krsna lived in Her role and tried to understand Himself.
This is the secret of Lord Caitanya’s incarnation.
Caitanya Mahaprabhu is Krsna, but He has taken the mood and role of Radharani to show us how to love Krsna.
Thus He is addressed, “I offer my respectful obeisances unto the Supreme Lord, who is absorbed in Radharani’s thoughts.” This brings up the question of who Srimati Radharani is and what Radha-Krsna is.
Actually Radha-Krsna is the exchange of love.
This is not ordinary love; Krsna has immense potencies, of which three are principal: the internal, the external and the marginal potencies.
In the internal potency there are three divisions: samvit, hladini and sandhini.
The hladini potency is the pleasure potency.
All living entities have this pleasure-seeking potency, for all beings are trying to have pleasure.
This is the very nature of the living entity.
At present we are trying to enjoy our pleasure potency by means of the body in this material condition.
By bodily contact we are attempting to derive pleasure from material sense objects.
We should not think, however, that Krsna, who is always spiritual, tries to seek pleasure on this material plane like us.
In the Bhagavad-gita Krsna describes the material universe as a nonpermanent place full of miseries.
Why, then, would He seek pleasure in the material form? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception.
In order to learn how Krsna’s pleasure can be obtained, we must read the Tenth Canto of Srimad-Bhagavatam, in which Krsna’s pleasure potency is displayed in His pastimes with Radharani and the damsels of Vraja.
Unfortunately, unintelligent people turn at once to the sports of Krsna in the Dasama-skandha, the Tenth Canto.
Krsna’s embracing Radharani or His dancing with the cowherd girls in the rasa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust.
They incorrectly think that Krsna is like themselves and that He embraces the gopis just as an ordinary man embraces a young girl.
Some people thus become interested in Krsna because they think that His religion allows indulgence in sex.
This is not krsna-bhakti, love of Krsna, but prakrta-sahajiya-materialistic lust.
In order to avoid such errors, we should understand what Radha-Krsna actually is.
Radha and Krsna display Their pastimes through Krsna’s internal energy.
The pleasure potency of Krsna’s internal energy is a most difficult subject matter, and unless one understands what Krsna is, one cannot understand it.
Krsna does not take any pleasure in this material world, but He has a pleasure potency.
Because we are part and parcel of Krsna, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter.
Krsna, however, does not make such a vain attempt.
The object of Krsna’s pleasure potency is Radharani; Krsna exhibits His potency, or energy as Radharani and then engages in loving affairs with Her.
In other words, Krsna does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Radharani.
Thus Krsna manifests Himself as Radharani in order to exhibit His internal pleasure potency.
Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.
It is not that Radharani is separate from Krsna.
Radharani is also Krsna, for there is no difference between the energy and the energetic.
Without energy, there is no meaning to the energetic, and without the energetic, there is no energy.
Similarly, without Radha there is no meaning to Krsna, and without Krsna there is no meaning to Radha.
Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord.
Thus the Lord and His potency are always referred to as Radha-Krsna.
Similarly, those who worship the name of Narayana first of all utter the name of Laksmi, as Laksmi-Narayana.
Similarly, those who worship Lord Rama first of all utter the name of Sita.
In any case-Sita-Rama, Radha-Krsna, Laksmi-Narayana-the potency always comes first.
Radha and Krsna are one, and when Krsna desires to enjoy pleasure, He manifests Himself as Radharani.
The spiritual exchange of love between Radha and Krsna is the actual display of the internal pleasure potency of Krsna.
Although we speak of “when” Krsna desires, just when He did desire we cannot say.
We only speak in this way because in conditioned life we take it that everything has a beginning; however, in the absolute, or spiritual, life there is neither beginning nor end.
Yet in order to understand that Radha and Krsna are one and that They also become divided, the question “When?” automatically comes to mind.
When Krsna desired to enjoy His pleasure potency, He manifested Himself in the separate form of Radharani, and when He wanted to understand Himself through the agency of Radha, He united with Radharani, and that unification is called Lord Caitanya.
Why did Krsna assume the form of Caitanya Mahaprabhu? It is explained that Krsna desired to know the glory of Radha’s love “Why is She so much in love with Me?” Krsna asked “What is My special qualification that attracts Her so? And what is the actual way in which She loves Me?” It seems strange that Krsna, as the Supreme, should be attracted by anyone’s love.
We search after the love of a woman or a man because we are imperfect and lack something.
The love of a woman, that potency and pleasure, is absent in man, and therefore a man wants a woman, but this is not the case with Krsna, who is full in Himself.
Thus Krsna expressed surprise: “Why am I attracted by Radharani? And when Radharani feels My love, what is She actually feeling?” In order to taste the essence of that loving affair, Krsna appeared just as the moon appears on the horizon of the sea.
Just as the moon was produced by the churning of the sea, by the churning of spiritual love affairs the moon of Caitanya Mahaprabhu appeared.
Indeed, Lord Caitanya’s complexion was golden, just like the moon.
Although this is figurative language, it conveys the meaning behind the appearance of Caitanya Mahaprabhu.
The full significance of His appearance will be explained in later chapters.
The manifestations of the Supreme are also explained in the Caitanya-caritamrta.
After offering respects to Lord Caitanya, Krsnadasa Kaviraja next offers them to Lord Nityananda.
He explains that Lord Nityananda is a manifestation of Sankarsana, who is the origin of Maha-Visnu.
Krsna’s first manifestation is as Balarama, then He is manifest as Sankarsana, and after Sankarsana He is manifest as Pradyumna.
In this way so many expansions take place.
Although there are many expansions, Lord Sri Krsna is the origin, as confirmed in the Brahma-samhita.
He is like the original candle from which many thousands and millions of candles are lit.
Although any number of candles can be lighted, the original candle still retains its identity as the origin.
In this way Krsna expands Himself into so many lights, and all these expansions are called visnu-tattva.
Visnu is a large light, and we are small lights, but all are expansions of Krsna.
When it is necessary to create the material universes, Visnu expands Himself as Maha-Visnu.
Maha-Visnu lies down in the Causal Ocean and breathes all the universes from His nostrils.
Thus from Maha-Visnu and the Causal Ocean all the universes spring, and all these universes float in the Causal Ocean.
In this regard there is the story of Vamana, who, when He took three steps, stuck His foot through the covering of the universe.
Water from the Causal Ocean flowed through the hole that His foot made, and it is said that that flow of water became the river Ganges.
Therefore the Ganges is accepted as the most sacred water of Visnu and is worshiped by all Hindus from the Himalayas down to the Bay of Bengal.
Maha-Visnu is actually an expansion of Balarama, who is Krsna’s first expansion and, in the Vrndavana pastimes, His brother.
In the maha-mantra-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare-the word Rama refers to Balarama.
Since Lord Nityananda is an expansion of Balarama, Rama also refers to Lord Nityananda.
Thus Hare Krsna, Hare Rama addresses not only Krsna and Balarama but Lord Caitanya and Lord Nityananda as well.
The subject matter of the Caitanya-caritamrta primarily deals with what is beyond this material creation.
The cosmic material expansion is called maya, illusion, because it has no eternal existence.
Because it is sometimes manifested and sometimes not manifested, it is regarded as illusory.
But beyond this temporary manifestation there is a higher nature, as indicated in the Bhagavad-gita (8.20): paras tasmat tu bhavo ’nyo
’vyakto ’vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati “Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter.
It is supreme and is never annihilated.
When all in this world is annihilated, that part remains as it is.” That supreme nature is beyond the manifested (vyakta) and unmanifested (avyakta).
This superior nature beyond both creation and annihilation is the living force, which is manifest in the bodies of all living entities.
The body itself is composed of inferior nature, matter, but it is the superior nature that is moving the body.
The symptom of that superior nature is consciousness.
Thus in the spiritual world, where everything is composed of the superior nature, everything is conscious.
In the material world inanimate objects are not conscious, but in the spiritual world this is not so.
There a table is conscious, the land is conscious, the trees are conscious-everything is conscious.
It is not possible to imagine how far this material manifestation extends.
In the material world everything is calculated by imagination or by some imperfect method, but the Vedic literature gives information of what lies beyond the material universe.
Those who believe in experimental knowledge may doubt the Vedic conclusions, for they cannot even calculate how far this universe extends, nor can they reach far into the universe itself.
It is not possible to obtain information of anything beyond this material nature by experimental means.
That which is beyond our power of conception is called acintya, inconceivable.
It is useless to argue or speculate about what is inconceivable.
If it is truly inconceivable, it is not subject to speculation or experimentation.
Our energy is limited, and our sense perception is limited; therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable.
Knowledge of the superior nature must simply be accepted without argument.
How is it possible to argue about something to which we have no access? The method for understanding transcendental subject matter is given by Lord Krsna Himself in the Bhagavad-gita, where Krsna tells Arjuna at the beginning of the Fourth Chapter: imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave ’bravit “I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.” (Bg.4.1) This is the method of parampara, or disciplic succession.
Similarly, Srimad-Bhagavatam explains that Krsna imparted knowledge into the heart of Brahma, the first created creature within the universe.
Brahma imparted those lessons to his disciple Narada, and Narada imparted that knowledge to his disciple Vyasadeva.
Vyasadeva imparted it to Madhvacarya, and from Madhvacarya the knowledge has come down to Madhavendra Puri, to Isvara Puri, and from him to Caitanya Mahaprabhu.
One may ask that if Caitanya Mahaprabhu is Krsna Himself, then why did He need a spiritual master? Of course He did not need a spiritual master, but because He was playing the role of an acarya (one who teaches by example), He accepted a spiritual master.
Even Krsna Himself accepted a spiritual master, for that is the system.
In this way the Lord sets the example for men.
We should not think, however, that the Lord takes a spiritual master because He is in want of knowledge.
He is simply stressing the importance of accepting the disciplic succession.
The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect.
Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission.
In Srimad-Bhagavatam it is stated that Krsna, the Absolute Truth, the Personality of Godhead, transmitted transcendental knowledge into the heart of Brahma.
This, then, is one way knowledge is received-through the heart.
Thus there are two processes by which one may receive knowledge: One depends upon the Supreme Personality of Godhead, who is situated as the Supersoul within the heart of all living entities, and the other depends upon the guru, or spiritual master, who is an expansion of Krsna.
Thus Krsna transmits information both from within and from without.
We simply have to receive it.
If knowledge is received in this way, it doesn’t matter whether it is inconceivable or not.
In Srimad-Bhagavatam there is a great deal of information given about the Vaikuntha planetary systems, which are beyond the material universe.
Similarly, a great deal of inconceivable information is given in the Caitanya-caritamrta.
Any attempt to arrive at this information through experimental knowledge will fail.
The knowledge simply has to be accepted.
According to the Vedic method, sabda, or transcendental sound, is regarded as evidence.
Sound is very important in Vedic understanding, for, if it is pure, it is accepted as authoritative.
Even in the material world we accept a great deal of information which is sent thousands of miles by telephone or radio.
In this way we also accept sound as evidence in our daily lives.
Although we cannot see the informant, we accept his information as valid on the basis of sound.
Sound vibration, then, is very important in the transmission of Vedic knowledge.
The Vedas inform us that beyond this cosmic manifestation there are extensive planets and the spiritual sky.
This material manifestation is regarded as only a small portion of the total creation.
The material manifestation includes not only this universe but innumerable others as well, but all the material universes combined comprise only one fraction of the total creation.
The majority of the creation is situated in the spiritual sky.
In that sky innumerable planets float, and these are called Vaikunthalokas.
In every Vaikunthaloka Narayana presides in the form of His four-armed expansions: Sankarsana, Pradyumna, Aniruddha and Vasudeva.
As stated before, the material universes are manifested by the Lord in the form of Maha-Visnu.
Just as a husband and wife combine to beget offspring, Maha-Visnu combines with His wife maya, or material nature.
This is confirmed in the Bhagavad-gita (14.4), where Krsna states: sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita “It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” Visnu impregnated Maya, the material nature, simply by glancing at her.
This is the spiritual method.
Materially we are limited to impregnating by only one particular part of our body, but the Supreme Lord, Krsna or Maha-Visnu, can impregnate any part by any part.
Simply by glancing the Lord can conceive countless living entities in the womb of the material nature.
The Brahma-samhita confirms that the spiritual body of the Supreme Lord is so powerful that any part of His body can perform the functions of any other part.
We can touch only with our hands or skin, but Krsna can touch just by glancing.
We can only see with our eyes; we cannot touch or smell with them.
Krsna, however, can smell and also eat with His eyes.
When foods are offered to Krsna, we don’t see Him eating, but He eats simply by glancing at the food.
We cannot imagine how things work in the spiritual world, where everything is spiritual.
It is not that Krsna does not eat or that we imagine that He eats; He actually eats, but His eating is different from ours.
Our eating process will be similar to His when we are completely on the spiritual platform.
On that platform every part of the body can act on behalf of any other part.
Visnu does not require anything in order to create.
He does not require the goddess Laksmi in order to give birth to Brahma, for Brahma is born from a lotus flower that grows from the navel of Visnu.
The goddess Laksmi sits at the feet of Visnu and serves Him.
In this material world sex is required to produce children, but in the spiritual world a man can produce as many children as he likes without having to take help from his wife.
Because we have no experience with spiritual energy, we think that Brahma’s birth from the navel of Visnu is simply a fictional story.
We are not aware that spiritual energy is so powerful that it can do anything and everything.
Material energy is dependent on certain laws, but spiritual energy is fully independent.
Brahma is born from the navel of Garbhodakasayi Visnu, who is but a partial manifestation of Maha-Visnu.
Countless universes reside like seeds within the skin pores of Maha-Visnu, and when He exhales, they are all manifest.
In the material world we have no experience of such a thing, but we do experience a perverted reflection in the phenomenon of perspiration.
We cannot imagine, however, the duration of one breath of Maha-Visnu, for within one breath all the universes are created and annihilated.
Lord Brahma lives only for the duration of one breath, and according to our time scale 4,320,000,000 years constitute only twelve hours of Brahma, and Brahma lives one hundred of his years.
Yet the whole life of Brahma is contained within one breath of Maha-Visnu.
Thus it is not possible for us to imagine the breathing power of the Supreme Lord, Krsna, of whom Maha-Visnu is but a partial manifestation.
Thus Krsnadasa Kaviraja Gosvami discusses Lord Caitanya Mahaprabhu as Sri Krsna Himself, the Supreme Personality of Godhead, and Lord Nityananda as Balarama, the first expansion of Krsna.
Advaitacarya, another principal disciple of Lord Caitanya Mahaprabhu’s, is accepted as an expansion of Maha-Visnu.
Thus Advaitacarya is also the Lord, or, more precisely, an expansion of the Lord.
The word advaita means “nondual,” and His name is such because He is nondifferent from the Supreme Lord.
He is also called acarya, teacher, because He disseminated Krsna consciousness.
In this way He is just like Caitanya Mahaprabhu.
Although Lord Caitanya is Sri Krsna Himself, He appeared as a devotee to teach people in general how to love Krsna.
Similarly, Advaitacarya appeared just to distribute the knowledge of Krsna consciousness.
Thus He is also the Lord incarnated as a devotee.
In the pastimes of Lord Caitanya, Krsna is manifested in five different features, and He and His associates appear as devotees of the Supreme Lord in the form of Sri Krsna Caitanya, Lord Nityananda, Advaitacarya, Sri Gadadhara, and Sri Srivasa.
In all cases, Caitanya Mahaprabhu is the source of energy for all His devotees.
Since this is the case, if we take shelter of Caitanya Mahaprabhu for the successful execution of Krsna consciousness, we are sure to make progress.
One devotional song by Narottama dasa Thakura states, “My dear Lord Caitanya, please have mercy upon me.
There is no one who is as merciful as You.
My plea is most urgent because Your mission is to deliver fallen souls, and no one is more fallen than I.
I beg priority.” The author of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami, was an inhabitant of Vrndavana and a great devotee.
He had been living with his family in Katwa, a small town in the district of Burdwan in Bengal.
His family also worshiped Radha-Krsna, and once when there was some misunderstanding among his family about devotional service, Krsnadasa Kaviraja was advised by Nityananda Prabhu in a dream to leave home and go to Vrndavana.
Although he was very old, he started out that very night and went to live in Vrndavana.
While he was there, he met some of the Gosvamis, principal disciples of Lord Caitanya Mahaprabhu.
He was requested to write the Caitanya-caritamrta by the devotees of Vrndavana.
Although he began this work at a very old age, by the grace of Lord Caitanya he finished it.
Today it remains the most authoritative book on Caitanya Mahaprabhu’s philosophy and life.
When Krsnadasa Kaviraja Gosvami was living in Vrndavana, there were not very many temples.
At that time Madana-mohana, Govindaji and Gopinatha were the three principal temples.
As a resident of Vrndavana, he offered his respects to the Deities in these temples and requested God’s favor: “My progress in spiritual life is very slow, so I’m asking Your help.” In the Caitanya-caritamrta, Krsnadasa first offers his obeisances to Madana-mohana vigraha, the Deity who can help us progress in Krsna consciousness.
In the execution of Krsna consciousness, our first business is to know Krsna and our relationship with Him.
To know Krsna is to know one’s self, and to know one’s self is to know one’s relationship with Krsna.
Since this relationship can be learned by worshiping Madana-mohana vigraha, Krsnadasa Kaviraja Gosvami first establishes his relationship with Him.
When this is established, Krsnadasa begins to worship the functional Deity, Govinda.
Govinda resides eternally in Vrndavana.
In the spiritual world of Vrndavana the buildings are made of touchstone, the cows are known as surabhi cows, givers of abundant milk, and the trees are known as wish-fulfilling trees, for they yield whatever one desires.
In Vrndavana Krsna herds the surabhi cows, and He is worshiped by hundreds and thousands of gopis, cowherd girls, who are all goddesses of fortune.
When Krsna descends to the material world, this same Vrndavana descends, just as an entourage accompanies an important personage.
Because when Krsna comes His land also comes, Vrndavana is not considered to exist in the material world.
Therefore devotees take shelter of the Vrndavana in India, for it is considered to be a replica of the original Vrndavana.
Although one may complain that no kalpa-vrksa, wish-fulfilling trees, exist there, when the Gosvamis were there, kalpa-vrksa were present.
It is not that one can simply go to such a tree and make demands; one must first become a devotee.
The Gosvamis would live under a tree for one night only, and the trees would satisfy all their desires.
For the common man this may all seem very wonderful, but as one makes progress in devotional service, all this can be realized.
Vrndavana is actually experienced as it is by persons who have stopped trying to derive pleasure from material enjoyment “When will my mind become cleansed of all hankering for material enjoyment so I will be able to see Vrndavana?” one great devotee asks.
The more Krsna conscious we become and the more we advance, the more everything is revealed as spiritual.
Thus Krsnadasa Kaviraja Gosvami considered Vrndavana in India to be as good as the Vrndavana in the spiritual sky, and in the Caitanya-caritamrta he describes Radharani and Krsna as seated beneath a wish-fulfilling tree in Vrndavana, on a throne decorated with valuable jewels.
There Krsna’s dear friends, the cowherd boys and the gopis, serve Radha and Krsna by singing, dancing, offering betel nuts and refreshments, and decorating Their Lordships with flowers.
Even today in India people decorate thrones and recreate this scene during the month of July.
Generally at that time people go to Vrndavana to offer their respects to the Deities there.
Krsnadasa Kaviraja Gosvami maintains that the Govinda Deity shows us how to serve Radha and Krsna.
The Madana-mohana Deity simply establishes that “I am Your eternal servant.” With Govinda, however, there is actual acceptance of service, and therefore He is called the functional Deity.
The Gopinatha Deity is Krsna as master and proprietor of the gopis.
He attracted all the gopis, or cowherd girls, by the sound of His flute, and when they came, He danced with them.
These activities are all described in the Tenth Canto of Srimad-Bhagavatam.
These gopis were childhood friends of Krsna, and they were all married, for in India the girls are married by the age of twelve.
The boys, however, are not married before eighteen, so Krsna, who was fifteen or sixteen at the time, was not married.
Nonetheless, He called these girls from their homes and invited them to dance with Him.
That dance is called the rasa-lila dance, and it is the most elevated of all the Vrndavana pastimes.
Krsna is therefore called Gopinatha because He is the beloved master of the gopis.
Krsnadasa Kaviraja Gosvami petitions the blessings of Lord Gopinatha: “May that Gopinatha, the master of the gopis, Krsna, bless you.
May you become blessed by Gopinatha.” The author of the Caitanya-caritamrta prays that just as Krsna attracted the gopis by the sweet sound of His flute, He will also attract the reader’s mind by His transcendental vibration.
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<h3><a class="header" href="#11" id="11">1.1</a></h3>
vande gurun isa-bhaktan
isam isavatarakan
tat-prakasams ca tac-chaktih
krsna-caitanya-samjnakam
SYNONYMS
vande—I offer respectful obeisances; gurun—unto the spiritual masters; isa-bhaktan—unto the devotees of the Supreme Lord; isam—unto the Supreme Lord; isa-avatarakan—unto the incarnations of the Supreme Lord; tat—of the Supreme Lord; prakasan—unto the manifestations; ca—and; tat—of the Supreme Lord; saktih—unto the potencies; krsna-caitanya—Sri Krsna Caitanya; samjnakam—named.
I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies, and the primeval Lord Himself, Sri Krsna Caitanya.
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<h3><a class="header" href="#21" id="21">2.1</a></h3>
sri-caitanya-prabhum vande
balo ’pi yad-anugrahat
taren nana-mata-graha-
vyaptam siddhanta-sagaram
SYNONYMS
sri-caitanya-prabhum—to Lord Sri Caitanya Mahaprabhu; vande—I offer obeisances; balah—an ignorant child; api—even; yat—of whom; anugrahat—by the mercy; taret—may cross over; nana—various; mata—of theories; graha—the crocodiles; vyaptam—filled with; siddhanta—of conclusions; sagaram—the ocean.
I offer my obeisances to Sri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is full of the crocodiles of various theories.
PURPORT
By the mercy of the Supreme Personality of Godhead Sri Caitanya Mahaprabhu, even an inexperienced boy with no educational culture can be saved from the ocean of nescience, which is full of various types of philosophical doctrines that are like dangerous aquatic animals.
The philosophy of the Buddha, the argumentative presentations of the jnanis, the yoga systems of Patanjali and Gautama, and the systems of philosophers like Kanada, Kapila and Dattatreya are dangerous creatures in the ocean of nescience.
By the grace of Sri Caitanya Mahaprabhu one can have real understanding of the essence of knowledge by avoiding these sectarian views and accepting the lotus feet of Krsna as the ultimate goal of life.
Let us all worship Lord Sri Caitanya Mahaprabhu for His gracious mercy to the conditioned souls.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#31" id="31">3.1</a></h3>
sri-caitanya-prabhum vande
yat-padasraya-viryatah
sangrhnaty akara-vratad
ajnah siddhanta-san-manin
SYNONYMS
sri-caitanya-prabhum—to Lord Caitanya Mahaprabhu; vande—I offer my respectful obeisances; yat—of whom; pada-asraya—of the shelter of the lotus feet; viryatah—from the power; sangrhnati—collects; akara-vratat—from the multitude of mines in the form of scriptures; ajnah—a fool; siddhanta—of conclusion; sat-manin—the best jewels.
I offer my respectful obeisances to Sri Caitanya Mahaprabhu.
By the potency of the shelter of His lotus feet, even a fool can collect the valuable jewels of conclusive truth from the mines of the revealed scriptures.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#41" id="41">4.1</a></h3>
sri-caitanya-prasadena
tad-rupasya vinirnayam
balo ’pi kurute sastram
drstva vraja-vilasinah
SYNONYMS
sri-caitanya-prasadena—by the mercy of Lord Caitanya Mahaprabhu; tat—of Him; rupasya—of the form; vinirnayam—complete determination; balah—a child; api—even; kurute—makes; sastram—the revealed scriptures; drstva—having seen; vraja-vilasinah—who enjoys the pastimes of Vraja.
By the mercy of Lord Caitanya Mahaprabhu, even a foolish child can fully describe the real nature of Lord Krsna, the enjoyer of the pastimes of Vraja, according to the vision of the revealed scriptures.
PURPORT
One can ascertain the meaning of this Sanskrit sloka only when one is endowed with the causeless mercy of Lord Caitanya.
Lord Sri Krsna, being the absolute Personality of Godhead, cannot be exposed to the mundane instruments of vision.
He reserves the right not to be exposed by the intellectual feats of nondevotees.
Notwithstanding this truth, even a small child can easily understand Lord Sri Krsna and His transcendental pastimes in the land of Vrndavana by the grace of Lord Caitanya Mahaprabhu.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#51" id="51">5.1</a></h3>
vande ’nantadbhutaisvaryam
sri-nityanandam isvaram
yasyecchaya tat-svarupam
ajnenapi nirupyate
SYNONYMS
vande—let me offer my obeisances; ananta—unlimited; adbhuta—and wonderful; aisvaryam—whose opulence; sri-nityanandam—unto Lord Nityananda; isvaram—the Supreme Personality of Godhead; yasya—whose; icchaya—by the will; tat-svarupam—His identity; ajnena—by the ignorant; api—even; nirupyate—can be ascertained.
Let me offer my obeisances to Lord Sri Nityananda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited.
By His will, even a fool can understand His identity.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#61" id="61">6.1</a></h3>
vande tam srimad-advaita-
caryam adbhuta-cestitam
yasya prasadad ajno ’pi
tat-svarupam nirupayet
SYNONYMS
vande—I offer my respectful obeisances; tam—unto Him; srimat—with all opulences; advaita-acaryam—Sri Advaita Acarya; adbhuta-cestitam—whose activities are wonderful; yasya—of whom; prasadat—by the mercy; ajnah api—even a foolish person; tat-svarupam—His characteristics; nirupayet—may describe.
I offer my respectful obeisances to Sri Advaita Acarya, whose activities are all wonderful.
By His mercy, even a foolish person can describe His characteristics.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#71" id="71">7.1</a></h3>
agaty-eka-gatim natva
hinarthadhika-sadhakam
sri-caitanyam likhyate ’sya
prema-bhakti-vadanyata
SYNONYMS
agati—of the most fallen; eka—the only one; gatim—destination; natva—after offering obeisances; hina—inferior; artha—interest; adhika—greater than that; sadhakam—who can render; sri-caitanyam—unto Lord Sri Caitanya; likhyate—is being written; asya—of the Lord, Sri Caitanya Mahaprabhu; prema—love; bhakti—devotional service; vadanyata—magnanimity.
Let me first offer my respectful obeisances unto Lord Caitanya Mahaprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life.
Thus let me write about His magnanimous contribution of devotional service in love of God.
PURPORT
A person in the conditioned stage of material existence is in an atmosphere of helplessness, but the conditioned soul, under the illusion of maya, or the external energy, thinks that he is completely protected by his country, society, friendship and love, not knowing that at the time of death none of these can save him.
The laws of material nature are so strong that none of our material possessions can save us from the cruel hands of death.
In the Bhagavad-gita (13.9) it is stated, janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam: one who is actually advancing must always consider the four principles of miserable life, namely, birth, death, old age and disease.
One cannot be saved from all these miseries unless he takes shelter of the lotus feet of the Lord.
Sri Caitanya Mahaprabhu is therefore the only shelter for all conditioned souls.
An intelligent person, therefore, does not put his faith in any material possessions, but completely takes shelter of the lotus feet of the Lord.
Such a person is called akincana, or one who does not possess anything in this material world.
The Supreme Personality of Godhead is also known as Akincana-gocara, for He can be achieved by a person who does not put his faith in material possessions.
Therefore, for the fully surrendered soul who has no material possessions on which to depend, Lord Sri Caitanya Mahaprabhu is the only shelter.
Everyone depends upon dharma (religiosity), artha (economic development), kama (sense gratification) and ultimately moksa (salvation), but Sri Caitanya Mahaprabhu, due to His magnanimous character, can give more than salvation.
Therefore in this verse the words hinarthadhika-sadhakam indicate that although by material estimation salvation is of a quality superior to the inferior interests of religiosity, economic development and sense gratification, above salvation there is the position of devotional service and transcendental love for the Supreme Personality of Godhead.
Sri Caitanya Mahaprabhu is the bestower of this great benediction.
Sri Caitanya Mahaprabhu said, prema pum-artho mahan: “Love of Godhead is the ultimate benediction for all human beings.” Srila Krsnadasa Kaviraja Gosvami, the author of Caitanya-caritamrta, therefore first offers his respectful obeisances unto Lord Caitanya Mahaprabhu before describing His magnanimity in bestowing love of Godhead.
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<h3><a class="header" href="#81" id="81">8.1</a></h3>
vande caitanya-devam tam
bhagavantam yad-icchaya
prasabham nartyate citram
lekha-range jado ’py ayam
SYNONYMS
vande—I offer my respectful obeisances; caitanya-devam—unto Lord Sri Caitanya Mahaprabhu; tam—Him; bhagavantam—the Personality of Godhead; yat-icchaya—by whose desires; prasabham—all of a sudden; nartyate—dancing; citram—wonderfully; lekha-range—in the matter of writing; jadah—dull fool; api—although; ayam—this.
I offer my respects to the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, by whose desire I have become like a dancing dog and, although I am a fool, I have suddenly taken to the writing of Sri Caitanya-caritamrta.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#91" id="91">9.1</a></h3>
tam srimat-krsna-caitanya-
devam vande jagad-gurum
yasyanukampaya svapi
mahabdhim santaret sukham
SYNONYMS
tam—unto Him; srimat—with all opulence; krsna-caitanya-devam—unto Lord Krsna Caitanyadeva; vande—I offer obeisances; jagat-gurum—spiritual master of the world; yasya—whose; anukampaya—by the mercy of; sva api—even a dog; maha-abdhim—great ocean; santaret—can swim; sukham—without difficulty.
Let me offer my respectful obeisances unto the spiritual master of the entire world, Lord Sri Krsna Caitanya Mahaprabhu, by whose mercy even a dog can swim across a great ocean.
PURPORT
Sometimes it is to be seen that a dog can swim in the water for a few yards and then come back to the shore.
Here, however, it is stated that if a dog is blessed by Sri Caitanya Mahaprabhu, he can swim across an ocean.
Similarly, the author of Sri Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami, placing himself in a helpless condition, states that he has no personal power, but by the desire of Lord Caitanya, expressed through the Vaisnavas and Madana-mohana vigraha, it is possible for him to cross a transcendental ocean to present Sri Caitanya-caritamrta.
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<h3><a class="header" href="#101" id="101">10.1</a></h3>
sri-caitanya-padambhoja-
madhupebhyo namo namah
kathancid asrayad yesam
svapi tad-gandha-bhag bhavet
SYNONYMS
sri-caitanya—Lord Sri Caitanya Mahaprabhu; pada-ambhoja—the lotus feet; madhu—honey; pebhyah—unto those who drink; namah—respectful obeisances; namah—respectful obeisances; kathancit—a little of it; asrayat—taking shelter of; yesam—of whom; sva—dog; api—also; tat-gandha—the aroma of the lotus flower; bhak—shareholder; bhavet—may become.
Let me repeatedly offer my respectful obeisances unto the beelike devotees who always taste the honey of the lotus feet of Lord Caitanya Mahaprabhu.
If even a doggish nondevotee somehow takes shelter of such devotees, he enjoys the aroma of the lotus flower.
PURPORT
The example of a dog is very significant in this connection.
A dog naturally does not become a devotee at any time, but still it is sometimes found that a dog of a devotee gradually becomes a devotee also.
We have actually seen that a dog has no respect even for the tulasi plant.
Indeed, a dog is especially inclined to pass urine on the tulasi plant.
Therefore the dog is the number one nondevotee.
But Sri Caitanya Mahaprabhu’s sankirtana movement is so strong that even a doglike nondevotee can gradually become a devotee by the association of a devotee of Lord Caitanya.
Srila Sivananda Sena, a great householder devotee of Lord Caitanya Mahaprabhu, attracted a dog on the street while going to Jagannatha Puri.
The dog began to follow him and ultimately went to see Caitanya Mahaprabhu and was liberated.
Similarly, cats and dogs in the household of Srivasa Thakura were also liberated.
Cats and dogs and other animals are not expected to become devotees, but in the association of a pure devotee they are also delivered.
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<h3><a class="header" href="#111" id="111">11.1</a></h3>
nityananda-padambhoja-
bhrngan prema-madhunmadan
natvakhilan tesu mukhya
likhyante katicin maya
SYNONYMS
nityananda—of Lord Sri Nityananda; pada-ambhoja—lotus feet; bhrngan—the bumblebees; prema—of love of Godhead; madhu—by the honey; unmadan—maddened; natva—offering obeisances; akhilan—to all of them; tesu—out of them; mukhyah—the chief; likhyante—being described; katicit—a few of them; maya—by me.
After offering my obeisances unto all of the devotees of Sri Nityananda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#121" id="121">12.1</a></h3>
advaitanghry-abja-bhrngams tan
sarasara-bhrto ’khilan
hitvasaran sara-bhrto
naumi caitanya-jivanan
SYNONYMS
advaita-anghri—the lotus feet of Advaita Acarya; abja—lotus flower; bhrngan—bumblebees; tan—all of them; sara-asara—real and not real; bhrtah—accepting; akhilan—all of them; hitva—giving up; asaran—not real; sara-bhrtah—those who are real; naumi—offer my obeisances; caitanya-jivanan—whose life and soul was Lord Caitanya Mahaprabhu.
The followers of Sri Advaita Prabhu were of two kinds.
Some were real followers, and the others were false.
Rejecting the false followers, I offer my respectful obeisances to Sri Advaita Acarya’s real followers, whose life and soul was Sri Caitanya Mahaprabhu.
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<h3><a class="header" href="#131" id="131">13.1</a></h3>
sa prasidatu caitanya-
devo yasya prasadatah
tal-lila-varnane yogyah
sadyah syad adhamo ’py ayam
SYNONYMS
sah—He; prasidatu—may bestow His blessings; caitanya-devah—Lord Sri Caitanya Mahaprabhu; yasya—of whom; prasadatah—by the grace; tat-lila—His pastimes; varnane—in the description; yogyah—able; sadyah—immediately; syat—becomes possible; adhamah—the most fallen; api—although; ayam—I am.
I wish the grace of Lord Caitanya Mahaprabhu, by whose mercy even one who is fallen can describe the pastimes of the Lord.
PURPORT
To describe Sri Caitanya Mahaprabhu or Lord Sri Krsna, one needs supernatural power, which is the grace and mercy of the Lord.
Without this grace and mercy, one cannot compose transcendental literature.
By dint of the grace of the Lord, however, even one who is unfit for a literary career can describe wonderful transcendental topics.
Description of Krsna is possible for one who is empowered.
Krsna-sakti vina nahe tara pravartana (Cc.Antya 7.11).
Unless endowed with the mercy of the Lord, one cannot preach of the Lord’s name, fame, quality, form, entourage and so on.
It should be concluded, therefore, that the description of Caitanya-caritamrta by Krsnadasa Kaviraja Gosvami manifests specific mercy bestowed upon the author, although he thought of himself as the most fallen.
We should not consider him fallen because he describes himself as such.
Rather, anyone who is able to compose such transcendental literature is our esteemed master.
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<h3><a class="header" href="#141" id="141">14.1</a></h3>
kathancana smrte yasmin
duskaram sukaram bhavet
vismrte viparitam syat
sri-caitanyam namami tam
SYNONYMS
kathancana—somehow or other; smrte—by remembering; yasmin—whom; duskaram—difficult things; sukaram—easy; bhavet—become; vismrte—by forgetting Him; viparitam—just the opposite; syat—become; sri-caitanyam—Lord Sri Caitanya Mahaprabhu; namami—I offer my respectful obeisances; tam—unto Him.
PURPORT
In his book Caitanya-candramrta Srila Prabodhananda Sarasvati says: “One who receives a little favor from the Lord becomes so exalted that he does not care even for liberation, which is sought after by many great scholars and philosophers.
Similarly, a devotee of Lord Caitanya considers residence in the heavenly planets a will-o’-the-wisp.
He surpasses the perfection of mystic yoga power because for him the senses are like snakes with broken fangs.” A snake is a very fearful and dangerous animal because of his poison fangs, but if these fangs are broken the appearance of a snake is no cause for fear.
The yoga principles are meant to control the senses, but there is no scope for the senses of one engaged in the service of the Lord to be dangerous like snakes.
These are the gifts of Sri Caitanya Mahaprabhu.
The Hari-bhakti-vilasa confirms that difficult things become easy to understand if one remembers Sri Caitanya Mahaprabhu and easy things become very difficult to understand if one forgets Him.
We actually see that even those who are very great scientists in the eyes of the general public cannot understand the very simple idea that life comes from life because they do not have the mercy of Caitanya Mahaprabhu.
They defend the false understanding that life comes from matter, although they cannot prove that this is a fact.
Modern civilization, therefore, progressing on the basis of this false scientific theory, is simply creating problems to be solved by the so-called scientists.
The author of Caitanya-caritamrta takes shelter of Lord Caitanya Mahaprabhu to describe the pastimes of His appearance as a child because one cannot write such transcendental literature by mental speculation.
One who writes about the Supreme Personality of Godhead must be especially favored by the Lord.
Simply by academic qualifications it is not possible to write such literature.
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<h3><a class="header" href="#151" id="151">15.1</a></h3>
ku-manah su-manastvam hi
yati yasya padabjayoh
su-mano-’rpana-matrena
tam caitanya-prabhum bhaje
SYNONYMS
ku-manah—a person interested in activities of material sense enjoyment; su-manastvam—the position of a devotee without material desires; hi—certainly; yati—gets; yasya—whose; pada-abjayoh—at the lotus feet; su-manah—the flower of the name sumanas; arpana—offering; matrena—simply by doing so; tam—Him; caitanya-prabhum—Lord Caitanya Mahaprabhu; bhaje—I worship.
I offer my respectful obeisances unto the lotus feet of Lord Caitanya because simply by offering a sumanas flower at His lotus feet even the most ardent materialist becomes a devotee.
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<h3><a class="header" href="#161" id="161">16.1</a></h3>
krpa-sudha-sarid yasya
visvam aplavayanty api
nica-gaiva sada bhati
tam caitanya-prabhum bhaje
SYNONYMS
krpa-sudha—of the nectar of the mercy; sarit—river; yasya—whose; visvam—the whole universe; aplavayanti—inundating; api—although; nica-ga eva—more inclined to the poor and fallen; sada—always; bhati—is manifest; tam—Him; caitanya-prabhum—Lord Sri Caitanya Mahaprabhu; bhaje—I worship.
I worship Lord Sri Caitanya Mahaprabhu, whose nectarean mercy flows like a great river, inundating the entire universe.
Just as a river flows downstream, Lord Caitanya especially extends Himself to the fallen.
PURPORT
Narottama dasa Thakura has sung, sri-krsna-caitanya prabhu daya kara more.
He prays for Lord Caitanya’s mercy because He is the mercy incarnation, having appeared especially to claim the fallen souls.
The more fallen one is, the greater one’s claim to the favor of Lord Sri Caitanya Mahaprabhu.
One must only be very sincere and serious.
Despite being contaminated by all the bad qualities of this Kali-yuga, if one surrenders unto the lotus feet of Sri Caitanya Mahaprabhu, the Lord will surely and certainly deliver him.
The best example is Jagai and Madhai.
In this Age of Kali practically everyone is like Jagai and Madhai, but the sankirtana movement inaugurated by Lord Caitanya Mahaprabhu is still flowing like a great river, inundating the entire world, and thus the International Society for Krishna Consciousness is successfully claiming all fallen souls to free them from contamination.
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<h1 class="menu-title">Caitanya-caritamrta: Adi-lila</h1>
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<h3><a class="header" href="#171" id="171">17.1</a></h3>
vande svairadbhuteham tam
caitanyam yat-prasadatah
yavanah sumanayante
krsna-nama-prajalpakah
SYNONYMS
vande—let me offer my obeisances; svaira—completely independent; adbhuta—and uncommon; iham—whose activities; tam—unto Him; caitanyam—Sri Caitanya Mahaprabhu; yat—of whom; prasadatah—by the mercy; yavanah—even the unclean; sumanayante—are transformed into gentlemen; krsna-nama—of the holy name of Lord Krsna; prajalpakah—taking to the chanting.
Let me offer my respectful obeisances to Sri Caitanya Mahaprabhu, by whose mercy even unclean yavanas become perfectly well-bred gentlemen by chanting the holy name of the Lord.
Such is the power of Lord Sri Caitanya Mahaprabhu.
PURPORT
There is a persistent misunderstanding between caste brahmanas and advanced Vaisnavas, or gosvamis, because caste brahmanas, or smartas, are of the opinion that one cannot become a brahmana unless he changes his body.
As we have discussed several times, it is to be understood that by the supremely powerful potency of the Lord, as described by Krsnadasa Kaviraja Gosvami, everything is possible.
Caitanya Mahaprabhu is as fully independent as Krsna.
Therefore no one can interfere with His activities.
If He wants, by His mercy He can convert even a yavana, an unclean follower of non-Vedic principles, into a perfectly well-behaved gentleman.
This is actually happening in our propagation of the Krsna consciousness movement.
The members of the present Krsna consciousness movement were not born in India, nor do they belong to the Vedic culture, but within the short time of four or five years they have become such wonderful devotees, simply by chanting the Hare Krsna mantra, that even in India they are well received as perfectly well-behaved Vaisnavas wherever they go.
Although less intelligent men cannot understand it, this is the special power of Lord Caitanya Mahaprabhu.
Actually, the body of a Krsna conscious person changes in many ways.
Even in the United States, when our devotees chant on the street, American ladies and gentlemen inquire from them whether they are actually Americans because no one could expect Americans to become such nice devotees all of a sudden.
Even Christian priests are greatly surprised that all these boys from Jewish and Christian families have joined this Krsna consciousness movement; before joining, they never regarded any principles of religion seriously, but now they have become sincere devotees of the Lord.
Everywhere people express this astonishment, and we take great pride in the transcendental behavior of our students.
Such wonders are possible, however, only by the mercy of Sri Caitanya Mahaprabhu.
They are not ordinary or mundane.
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