Lord Caitanya appeared with the sentiment of Rādhā. He preached the dharma of this age-the chanting of the holy name and pure love of God. (220) In the mood of Śrīmatī Rādhārāṇī, He also fulfilled His own desires. This is the principal reason for His appearance. (221) Lord Śrī Kṛṣṇa Caitanya is Kṛṣṇa [Vrajendra- kumāra], the embodiment of rasas. He is amorous love personified. (222) He made His appearance to taste that conjugal mellow and incidentally to broadcast all the rasas. (223) “My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish- black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.” (224)

Lord Śrī Kṛṣṇa Caitanya is the abode of rasa. He Himself tasted the sweetness of rasa in endless ways. (225) Thus He initiated the dharma for the Age of Kali. The devotees of Lord Caitanya know all these truths. (226) Advaita Ācārya, Lord Nityānanda, Śrīvāsa Paṇḍita, Gadādhara Paṇḍita, Svarūpa Dāmodara, Murāri Gupta, Haridāsa Ṭhākura and all the other devotees of Śrī Kṛṣṇa Caitanya bowing down with devotion, I hold their lotus feet on my head. (227-228) I have given a hint of the sixth verse. Now please hear as I reveal the meaning of that original verse. (229) “Desiring to understand the glory of Rādhārāṇī’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 Śrīmatī Śacī- devī, as the moon appeared from the ocean.” (230)

All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them. (231) Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not. (232) Anyone who has captured Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions. (233) All these conclusions are like the newly grown twigs of a mango tree; they are always pleasing to the devotees, who in this way resemble cuckoo birds. (234) The camellike nondevotees cannot enter into these topics. Therefore there is special jubilation in my heart. (235) For fear of them I do not wish to speak, but if they do not understand, then what can be happier in all the three worlds?(236) Therefore after offering obeisances to the devotees, for their satisfaction I shall speak without hesitating.(237)

Once Lord Kṛṣṇa considered within His heart, “Everyone says that I am complete bliss, full of all rasas. (238) All the world derives pleasure from Me. Is there anyone who can give Me pleasure? (239) “One who has a hundred times more qualities than Me could give pleasure to My mind. (240) “One more qualified than Me is impossible to find in the world. But in Rādhā alone I feel the presence of one who can give Me pleasure. (241) “Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed, and although it gives pleasure to the three worlds, seeing Rādhārāṇī gives pleasure to My eyes. (242 243) “The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Śrīmatī Rādhārāṇī. (244)

“Although My body lends fragrance to the entire creation, the scent of Rādhārāṇī’s limbs captivates My mind and heart.(245) “Although the entire creation is full of different tastes because of Me, I am charmed by the nectarean taste of the lips of Śrīmatī Rādhārāṇī.(246) “And although My touch is cooler than ten million moons, I am refreshed by the touch of Śrīmatī Rādhikā.(247) “Thus although I am the source of happiness for the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul.(248) “In this way My affectionate feelings for Śrīmatī Rādhārāṇī may be understood, but on analysis I find them contradictory. (249) “My eyes are fully satisfied when I look upon Śrīmatī Rādhārāṇī, but by looking upon Me, She becomes even more advanced in satisfaction.(250) “The flutelike murmur of the bamboos rubbing against one another steals Rādhārāṇī’s consciousness, for She thinks it to be the sound of My flute. And She embraces a tamāla tree, mistaking it for Me. (251)

“‘I have gotten the embrace of Śrī Kṛṣṇa,’ She thinks, ‘so now My life is fulfilled.’ Thus She remains immersed in pleasing Kṛṣṇa, taking the tree in Her arms. (252) “When a favorable breeze carries to Her the fragrance of My body, She is blinded by love and tries to fly into that breeze. (253) “When She tastes the betel chewed by Me, She merges in an ocean of joy and forgets everything else. (254) “Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association. (255) “Seeing the luster of Her complexion after Our pastimes together, I forget My own identity in happiness. (256) “The sage Bharata has said that the mellows of lover and beloved are equal. But he does not know the mellows of My Vṛndāvana. (257) “The happiness I feel when meeting Rādhārāṇī is a hundred times greater than the happiness I get from meeting others. (258)

“‘My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities.’ (259) “‘Her eyes are enchanted by the beauty of Lord Kṛṣṇa, the enemy of Kaṁsa. Her body thrills in pleasure at His touch. Her ears are always attracted to His sweet voice, Her nostrils are enchanted by His fragrance, and Her tongue hankers for the nectar of His soft lips. She hangs down her lotuslike face, exercising self- control only by pretense, but She cannot help showing the external signs of Her spontaneous love for Lord Kṛṣṇa.’ (260)

“Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Śrīmatī Rādhārāṇī. (261) “I am always eager to taste the joy that Rādhārāṇī derives from Me. (262) “In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness. (263) “Formerly I appeared in the world to taste mellows, and I tasted the mellows of pure love in various ways.(264) “I taught devotional service that springs from the devotees’ spontaneous love by demonstrating it with My pastimes. (265) “But these three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position. (266) “Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled. (267) “Therefore, assuming Rādhārāṇī’s sentiments and bodily complexion, I shall descend to fulfill these three desires.” (268)

In this way Lord Kṛṣṇa came to a decision. Simultaneously, the time came for the incarnation of the age. (269) At that time Śrī Advaita was earnestly worshiping Him. Advaita attracted Him with His loud calls. (270) First Lord Kṛṣṇa made His parents and elders appear. Then Kṛṣṇa Himself, with the sentiments and complexion of Rādhikā, appeared in Navadvīpa, like the full moon, from the womb of mother Śacī, which is like an ocean of pure milk. (271 272) Meditating on the lotus feet of Śrī Rūpa Gosvāmī, I have thus explained the sixth verse. (273) I can support the explanation of these two verses [verses 5 and 6 of the First Chapter] with a verse by Śrī Rūpa Gosvāmī. (274)

“Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love possessed by one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace.” (275) Thus the auspicious invocation, the essential nature of the truth of Lord Caitanya, and the need for His appearance have been set forth in six verses. (276) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (277)

This is a description of His second desire. Now please listen as I describe the third. (159) This conclusion of rasa is extremely deep. Only Svarūpa Dāmodara knows much about it. (160) Anyone else who claims to know it must have heard it from him, for he was the most intimate companion of Lord Caitanya Mahāprabhu. (161) The love of the gopīs is called rūḍha- bhāva. It is pure and spotless. It is not at any time lust. (162) “The pure love of the gopīs has become celebrated by the name ‘lust.’ The dear devotees of the Lord, headed by Śrī Uddhava, desire to taste that love.” (163) Lust and love have different characteristics, just as iron and gold have different natures. (164)

The desire to gratify one’s own senses is kāma [lust], but the desire to please the senses of Lord Kṛṣṇa is prema [love]. (165) The object of lust is only the enjoyment of one’s own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful. (166) Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self- gratification and the path of varṇāśrama- dharma, which is difficult to give up-the gopīs have forsaken all these, along with their families, and suffered their relatives’ punishment and scolding, all for the sake of serving Lord Kṛṣṇa. They render loving service to Him for the sake of His enjoyment. (167-169) That is called firm attachment to Lord Kṛṣṇa. It is spotlessly pure, like a clean cloth that has no stain. (170) Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. (171)

Thus there is not the slightest taint of lust in the gopīs’ love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment. (172) “O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.” (173) The gopīs do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Kṛṣṇa. (174) They renounced everything for Kṛṣṇa. They have pure attachment to giving Kṛṣṇa pleasure. (175) “O My beloved gopīs, you have renounced social customs, scriptural injunctions and your relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me.” (176)

Lord Kṛṣṇa has a promise from before to reciprocate with His devotees according to the way they worship Him. (177) “In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.” (178) That promise has been broken by the worship of the gopīs, as Lord Kṛṣṇa Himself admits. (179) “O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” (180)

Now, whatever affection we see the gopīs show for their own bodies, know it for certain to be only for the sake of Lord Kṛṣṇa. (181) [The gopīs think:] “I have offered this body to Lord Kṛṣṇa. He is its owner, and it brings Him enjoyment. (182) “Kṛṣṇa finds joy in seeing and touching this body.” It is for this reason that they cleanse and decorate their bodies. (183) “O Arjuna, there are no greater receptacles of deep love for Me than the gopīs, who cleanse and decorate their bodies because they consider them Mine.” (184)There is another wonderful feature of the emotion of the gopīs. Its power is beyond the comprehension of the intelligence. (185)

When the gopīs see Lord Kṛṣṇa, they derive unbounded bliss, although they have no desire for such pleasure. (186) The gopīs taste a pleasure ten million times greater than the pleasure Lord Kṛṣṇa derives from seeing them. (187) The gopīs have no inclination for their own enjoyment, and yet their joy increases. That is indeed a contradiction. (188) For this contradiction I see only one solution: the joy of the gopīs lies in the joy of their beloved Kṛṣṇa. (189) When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also. (190) [The gopīs think:] “Kṛṣṇa has obtained so much pleasure by seeing me.” That thought increases the fullness and beauty of their faces and bodies. (191) The beauty of Lord Kṛṣṇa increases at the sight of the beauty of the gopīs. And the more the gopīs see Lord Kṛṣṇa’s beauty, the more their beauty increases. (192)

In this way a competition takes place between them in which no one acknowledges defeat. (193) Kṛṣṇa, however, derives pleasure from the beauty and good qualities of the gopīs. And when the gopīs see His pleasure, the joy of the gopīs increases. (194) Therefore we find that the joy of the gopīs nourishes the joy of Lord Kṛṣṇa. For that reason the fault of lust is not present in their love. (195) “I worship Lord Keśava. Coming back from the forest of Vraja, He is worshiped by the gopīs, who mount the roofs of their palaces and meet Him on the path with a hundred manners of dancing glances and gentle smiles. The corners of His eyes wander, like large black bees, around the gopīs’ breasts.” (196) There is another natural symptom of the gopīs’ love that shows it to be without a trace of lust. (197) The love of the gopīs nourishes the sweetness of Lord Kṛṣṇa. That sweetness in turn increases their love, for they are greatly satisfied. (198)

The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire for personal gratification. (199) Whenever there is unselfish love, that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Kṛṣṇa, the devotee becomes angry toward such ecstasy. (200-201) “Śrī Dāruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Kṛṣṇa.” (202) “The lotus- eyed Rādhārāṇī powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda.” (203) Furthermore, pure devotees never forsake the loving service of Lord Kṛṣṇa to aspire for their own personal pleasure through the five kinds of liberation. (204)

“Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me, who reside in the hearts of all. (205) “These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way. (206) “My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.” (207) “My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?” (208) The natural love of the gopīs is devoid of any trace of lust. It is faultless, bright and pure, like molten gold. (209) The gopīs are the helpers, teachers, friends, wives, dear disciples, confidantes and serving maids of Lord Kṛṣṇa. (210)

“O Pārtha, I speak to you the truth. The gopīs are My helpers, teachers, disciples, servants, friends and consorts. I do not know what they are not to Me.” (211) The gopīs know Kṛṣṇa’s desires, and they know how to render perfect loving service for His enjoyment. They perform their service expertly for the satisfaction of their beloved. (212) “O Pārtha, the gopīs know My greatness, My loving service, respect for Me, and My mentality. Others cannot really know these.” (213) Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. (214)”Just as Rādhā is dear to Lord Kṛsṇa, so Her bathing place [Rādhā- kuṇḍa] is dear to Him. She alone is His most beloved of all the gopīs.” (215)

“O Pārtha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are especially glorious because among them is My Śrīmatī Rādhārāṇī.” (216) All the other gopīs help increase the joy of Kṛṣṇa’s pastimes with Rādhārāṇī. The gopīs act as the instruments of Their mutual enjoyment. (217) Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure. (218) “Lord Kṛṣṇa, the enemy of Kaṁsa, left aside the other gopīs during the rāsa dance and took Śrīmatī Rādhārāṇī to His heart, for She is the helper of the Lord in realizing the essence of His desires.” (219)

To explain the sixth verse, I shall first give a hint of its meaning. (101) The Lord came to propagate saṅkīrtana. That is an external purpose, as I have already indicated. (102) There is a principal cause for Lord Kṛṣṇa’s appearance. It grows from His own engagements as the foremost enjoyer of loving exchanges. (103) That most confidential cause is threefold. Svarūpa Dāmodara has revealed it. (104) Svarūpa Gosāñi is the most intimate associate of the Lord. He therefore knows all these topics well. (105)

The heart of Lord Caitanya is the image of Śrī Rādhikā’s emotions. Thus feelings of pleasure and pain arise constantly therein. (106) In the final portion of His pastimes, Lord Caitanya was obsessed with the madness of separation from Lord Kṛṣṇa. He acted in erroneous ways and talked deliriously. (107) Just as Rādhikā went mad at the sight of Uddhava, so Lord Caitanya was obsessed day and night with the madness of separation. (108) At night He talked incoherently in grief with His arms around Svarūpa Dāmodara’s neck. He spoke out His heart in ecstatic inspiration. (109) Whenever a particular sentiment arose in His heart, Svarūpa Dāmodara satisfied Him by singing songs or reciting verses of the same nature. (110)

To analyze these pastimes is not necessary now. Later I shall describe them in detail. (111) Formerly in Vraja Lord Kṛṣṇa displayed three ages, namely childhood, boyhood and adolescence. His adolescence is especially significant. (112) Parental affection made His childhood fruitful. His boyhood was successful with His friends. (113) In youth He tasted the essence of rasa, fulfilling His desires in pastimes like the rāsa dance with Śrīmatī Rādhikā and the other gopīs. ( 114) In His youth Lord Kṛṣṇa made all three of His ages, and the entire universe, successful by His pastimes of amorous love like the rāsa dance. (115)

“Lord Madhusūdana enjoyed His youth with pastimes on autumn nights in the midst of the jewellike milkmaids. Thus He dispelled all the misfortunes of the world.” (116) “Lord Kṛṣṇa made Śrīmatī Rādhārāṇī close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Śrī Rādhā and Her friends.” (117) “O Paurṇamāsī, if Lord Hari had not descended in Mathurā with Śrīmatī Rādhārāṇī, this entire creation-and especially Cupid, the demigod of love would have been useless.” (118)

Even though Lord Kṛṣṇa, the abode of all mellows, had previously in this way chewed the essence of the mellows of love, still He was unable to fulfill three desires, although He made efforts to taste them. (119-120) I shall explain His first desire. Kṛṣṇa says, “I am the primary cause of all rasas. (121) “I am the full spiritual truth and am made of full joy, but the love of Śrīmatī Rādhārāṇī drives Me mad. (122) “I do not know the strength of Rādhā’s love, with which She always overwhelms Me. (123) “The love of Rādhikā is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.” (124)

“O my beloved friend Vṛndā, where are you coming from?” “I am coming from the feet of Śrī Hari.” “Where is He?” “In the forest on the bank of Rādhā- kuṇḍa.” “What is He doing there?” “He is learning dancing.” “Who is His master?” “Your image, Rādhā, revealing itself in every tree and creeper in every direction, is roaming like a skillful dancer, making Him dance behind.” (125) “Whatever pleasure I get from tasting My love for Śrīmatī Rādhārāṇī, She tastes ten million times more than Me by Her love. (126) “Just as I am the abode of all mutually contradictory characteristics, so Rādhā’s love is always full of similar contradictions. (127) “Rādhā’s love is all- pervading, leaving no room for expansion. But still it is expanding constantly. (128)

“There is certainly nothing greater than Her love. But Her love is devoid of pride. That is the sign of its greatness. (129) “Nothing is purer than Her love. But its behavior is always perverse and crooked.” (130) “All glories to Rādhā’s love for Kṛṣṇa, the enemy of the demon Mura! Although it is all- pervading, it tends to increase at every moment. Although it is important, it is devoid of pride. And although it is pure, it is always beset with duplicity.” (131) “Śrī Rādhikā is the highest abode of that love, and I am its only object. (132) “I taste the bliss to which the object of love is entitled. But the pleasure of Rādhā, the abode of that love, is ten million times greater. (133) “My mind races to taste the pleasure experienced by the abode, but I cannot taste it, even by My best efforts. How may I taste it? (134) “If sometime I can be the abode of that love, only then may I taste its joy.” (135)

Thinking in this way, Lord Kṛṣṇa was curious to taste that love. His eager desire for that love increasingly blazed in His heart. (136) That is one desire. Now please hear of another. Seeing His own beauty, Lord Kṛṣṇa began to consider. (137) “My sweetness is wonderful, infinite and full. No one in the three worlds can find its limit. (138) “Only Rādhikā, by the strength of Her love, tastes all the nectar of My sweetness. (139) “Although Rādhā’s love is pure like a mirror, its purity increases at every moment. (140) “My sweetness also has no room for expansion, yet it shines before that mirror in newer and newer beauty. (141) “There is constant competition between My sweetness and the mirror of Rādhā’s love. They both go on increasing, but neither knows defeat. (142)

“My sweetness is always newer and newer. Devotees taste it according to their own respective love. (143) “If I see My sweetness in a mirror, I am tempted to taste it, but nevertheless I cannot. (144) “If I deliberate on a way to taste it, I find that I hanker for the position of Rādhikā.” (145) “Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.” (146) The beauty of Kṛṣṇa has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kṛṣṇa Himself. (147) All minds are attracted by hearing His sweet voice and flute, or by seeing His beauty. Even Lord Kṛṣṇa Himself makes efforts to taste that sweetness. (148)

The thirst of one who always drinks the nectar of that sweetness is never satisfied. Rather, that thirst increases constantly. (149) Such a person, being unsatisfied, begins to blaspheme Lord Brahmā, saying that he does not know the art of creating well and is simply inexperienced. (150) He has not given millions of eyes to see the beauty of Kṛṣṇa. He has given only two eyes, and even those eyes blink. How then shall I see the lovely face of Kṛṣṇa? (151) [The gopīs said:] “O Kṛṣṇa, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful curling hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool.” “The gopīs saw their beloved Kṛṣṇa at Kurukṣetra after a long separation. They secured and embraced Him in their hearts through their eyes, and they attained a joy so intense that not even perfect yogīs can attain it. The gopīs cursed the creator for creating eyelids that interfered with their vision.” (153)

There is no consummation for the eyes other than the sight of Kṛṣṇa. Whoever sees Him is most fortunate indeed. (154) [The gopīs said:] “O friends, those eyes that see the beautiful faces of the sons of Mahārāja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vṛndāvana. For those who have eyes, we think there is no greater object of vision.” (155)

[The women of Mathurā said:] “What austerities must the gopīs have performed? With their eyes they always drink the nectar of the form of Lord Kṛṣṇa, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self- perfect, ever fresh and extremely rare.” (156) The sweetness of Lord Kṛṣṇa is unprecedented, and its strength is also unprecedented. Simply by one’s hearing of such beauty, the mind becomes unsteady. (157) Lord Kṛṣṇa’s own beauty attracts Lord Kṛṣṇa Himself. But because He cannot fully enjoy it, His mind remains full of sorrow. (158)

To accept ecstatic love is the main reason He appeared and reestablished the religious system for this age. I shall now explain that reason. Everyone please listen. (53) Having first given hints about the verse describing the principal reason why the Lord appeared, now I shall manifest its full meaning. (54) “The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure- giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.” (55)

Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. (56) Now, to enjoy rasa, They have appeared in one body as Lord Caitanya Mahāprabhu. (57) Therefore I shall first delineate the position of Rādhā and Kṛṣṇa. From that description the glory of Lord Caitanya will be known. (58) Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī. (59) That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees. (60) Lord Kṛṣṇa’s body is eternal [sat], full of knowledge [cit] and full of bliss [ānanda]. His one spiritual energy manifests three forms. (61) Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge. (62) “O Lord, You are the support of everything. The three attributes modes, which cause happiness, misery and mixtures of the two, do not exist in You, hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material – for You have no material qualities.” (63)

The essential portion of the sandhinī potency is śuddha- sattva. Lord Kṛṣṇa’s existence rests upon it. (64) Kṛṣṇa’s mother, father, abode, house, bedding, seats and so on are all transformations of śuddha- sattva. (65) “The condition of pure goodness [śuddha- sattva], in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme vasudeva. In that pure state the Supreme Rādhārāṇī to assist in the Lord’s pastimes. (80) Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kṛṣṇa taste all the sweetness of the rāsa dance and other pastimes. (81) Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be- all and end- all of Govinda, and the crest jewel of all His consorts. (82)

“The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all- attractive Personality of Godhead. She is the primeval internal potency of the Lord.” (83) “Devī” means “resplendent and most beautiful.” Or else it means “the lovely abode of the worship and love sports of Lord Kṛṣṇa.” (84) “Kṛṣṇa- mayī” means “one whose within and without are Lord Kṛṣṇa.” She sees Lord Kṛṣṇa wherever She casts Her glance. (85) Or “kṛṣṇa- mayī” means that She is identical with Lord Kṛṣṇa, for She embodies the mellows of love. The energy of Lord Kṛṣṇa is identical with Him. (86) Her worship [ārādhana] consists of fulfilling the desires of Lord Kṛṣṇa. Therefore the Purāṇas call Her Rādhikā. (87) “Truly the Personality of Godhead has been worshiped by Her. Therefore Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind.” (88)

Therefore Rādhā is parama- devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe. (89) I have already explained the meaning of “sarva- lakṣmī.” Rādhā is the original source of all the goddesses of fortune. (90) Or “sarva- lakṣmī” indicates that She fully represents the six opulences of Kṛṣṇa. Therefore She is the supreme energy of Lord Kṛṣṇa. (91) The word “sarva- kānti” indicates that all beauty and luster rest in Her body. All the lakṣmīs derive their beauty from Her. (92) “Kānti” may also mean “all the desires of Lord Kṛṣṇa.” All the desires of Lord Kṛṣṇa rest in Śrīmatī Rādhārāṇī. (93) Śrīmatī Rādhikā fulfills all the desires of Lord Kṛṣṇa. This is the meaning of “sarva- kānti.” (94)

Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all. (95) Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. (96) They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent. (97) Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes. (98) To promulgate prema- bhakti [devotional service in love of Godhead], Kṛṣṇa appeared as Śrī Kṛṣṇa Caitanya with the mood and complexion of Śrī Rādhā. Thus I have explained the meaning of the fifth verse. (99-100)

“Kṛṣṇa manifests His eternal humanlike form and performs His pastimes to show mercy to the devotees. Having heard such pastimes, one should engage in service to Him.” (34) Here the use of the verb “bhavet,” which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty. (35) Just as these desires are the fundamental reason for Kṛṣṇa’s appearance whereas destroying the demons is only an incidental necessity, so for Śrī Kṛṣṇa Caitanya, the Supreme Personality of Godhead, promulgating the dharma of the age is incidental. (36- 37)

When the Lord desired to appear for another reason, the time for promulgating the religion of the age also arose. (38) Thus with two intentions the Lord appeared with His devotees and tasted the nectar of prema with the congregational chanting of the holy name. (39) Thus He spread kīrtana even among the untouchables. He wove a wreath of the holy name and prema, with which He garlanded the entire material world. (40) In this way, assuming the sentiment of a devotee, He preached devotional service while practicing it Himself. (41) Four kinds of devotees are the receptacles of the four kinds of mellows in love of God, namely servitude, friendship, parental affection and conjugal love. (42) Each kind of devotee feels that his sentiment is the most excellent, and thus in that mood he tastes great happiness with Lord Kṛṣṇa. (43)

But if we compare the sentiments in an impartial mood, we find that the conjugal sentiment is superior to all others in sweetness. (44) “Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love.” (45) Therefore I call it madhura- rasa. It has two further divisions, namely wedded and unwedded love. (46) There is a great increase of mellow in the unwedded conjugal mood. Such love is found nowhere but in Vraja. (47) This mood is unbounded in the damsels of Vraja, but among them it finds its perfection in Śrī Rādhā. (48)

Her pure, mature love surpasses that of all others. Her love is the cause of Lord Kṛṣṇa’s tasting the sweetness of the conjugal relationship. (49) Therefore Lord Gaurāṅga, who is Śrī Hari Himself, accepted the sentiments of Rādhā and thus fulfilled His own desires. (50) “Lord Caitanya is the shelter of the demigods, the goal of the Upaniṣads, the be- all and end- all of the great sages, the beautiful shelter of His devotees, and the essence of the love of the lotus- eyed gopīs. Will He again be the object of my vision?” (51) “Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love of one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace.” (52)

By the mercy of Lord Caitanya Mahāprabhu, even a foolish child can fully describe the real nature of Lord Kṛṣṇa, the enjoyer of the pastimes of Vraja, according to the vision of the revealed scriptures. (1) All glory to Lord Caitanya Mahāprabhu! All glory to Lord Nityānanda! All glory to Śrī Advaita Ācārya! And all glory to all the devotees of Lord Caitanya! (2) I have described the meaning of the fourth verse. Now, O devotees, kindly hear the explanation of the fifth verse. (3) Just to explain the original verse, I shall first suggest its meaning. (4) I have given the essential meaning of the fourth verse: this incarnation [Śrī Caitanya Mahāprabhu] descends to propagate the chanting of the holy name and spread love of God. (5)

Although this is true, this is but the external reason for the Lord’s incarnation. Please hear one other reason-the confidential reason-for the Lord’s appearance. (6) The scriptures proclaim that Lord Kṛṣṇa previously descended to take away the burden of the earth. (7) To take away this burden, however, is not the work of the Supreme Personality of Godhead. The maintainer, Lord Viṣṇu, is the one who protects the universe. (8) But the time to lift the burden of the world mixed with the time for Lord Kṛṣṇa’s incarnation. (9) When the complete Supreme Personality of Godhead descends, all other incarnations of the Lord meet together within Him. (10) Lord Nārāyaṇa, the four primary expansions [Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha], Matsya and the other līlā incarnations, the yuga- avatāras, the manvantara incarnations and as many other incarnations as there are – all descend in the body of Lord Kṛṣṇa. In this way the complete Supreme Godhead, Lord Kṛṣṇa Himself, appears. (11-12) At that time, therefore, Lord Viṣṇu is present in the body of Lord Kṛṣṇa, and Lord Kṛṣṇa kills the demons through Him. (13)

Thus the killing of the demons is but secondary work. I shall now speak of the main reason for the Lord’s incarnation. (14) The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all. (15-16) [Lord Kṛṣṇa thought:] “All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me. (17) “If one regards Me as the Supreme Lord and himself as a subordinate, I do not become subservient to his love, nor can it control Me. (18) “In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is My natural behavior. (19)

“‘In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.’ (20) “If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him. (21 22) “‘Devotional service rendered to Me by the living beings revives their eternal life. O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have obtained My favor.’ (23) “Mother sometimes binds Me as her son. She nourishes and protects Me, thinking Me utterly helpless. (24) “My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man are You? You and I are equal.’ (25) “If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas. (26) “Taking these pure devotees with Me, I shall descend and sport in various wonderful ways, unknown even in Vaikuṇṭha. I shall broadcast such pastimes by which even I am amazed. (28)

“The influence of yogamāyā will inspire the gopīs with the sentiment that I am their paramour. (29)”Neither the gopīs nor I shall notice this, for our minds will always be entranced by one another’s beauty and qualities. (30) “Pure attachment will unite us even at the expense of moral and religious duties [dharma]. Destiny will sometimes bring us together and sometimes separate us. (31) “I shall taste the essence of all these rasas, and in this way I shall favor all the devotees. (32) “Then, by hearing about the pure love of the residents of Vraja, devotees will worship Me on the path of spontaneous love, abandoning all rituals of religiosity and fruitive activity.” (33)

Lord Śrī Kṛṣṇa Caitanya is the initiator of saṅkīrtana [congregational chanting of the holy name of the Lord]. One who worships Him through saṅkīrtana is fortunate indeed. (77) Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord’s holy name is the most sublime. (78) One who says that ten million aśvamedha sacrifices are equal to the chanting of the holy name of Lord Kṛṣṇa is undoubtedly an atheist. He is sure to be punished by Yamarāja. (79)

In the auspicious introduction to the Bhāgavata- sandarbha, Śrīla Jīva Gosvāmī has given the following verse as an explanation. (80) “I take shelter of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, who is outwardly of a fair complexion but is inwardly Kṛṣṇa Himself. In this Age of Kali He displays His expansions [His aṅgas and upāṅgas] by performing congregational chanting of the holy name of the Lord.” In the Upapurāṇas we hear Śrī Kṛṣṇa showing His mercy to Vyāsadeva by speaking to him as follows. (82) “O learned brāhmaṇa, sometimes I accept the renounced order of life to induce the fallen people of the Age of Kali to accept devotional service to the Lord.” (83) Śrīmad- Bhāgavatam, the Mahābhārata, the Purāṇas and other Vedic literatures all give evidence to prove that Lord Śrī Kṛṣṇa Caitanya Mahāprabhu is the incarnation of Kṛṣṇa. (84)

One can also directly see Lord Caitanya’s manifest influence in His uncommon deeds and uncommon Kṛṣṇa conscious realization. (85) But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. (86) “O my Lord, those influenced by demoniac principles cannot realize You, although You are clearly the Supreme by dint of Your exalted activities, forms, character and uncommon power, which are confirmed by all the revealed scriptures in the quality of goodness and the celebrated transcendentalists in the divine nature.” (87) Lord Śrī Kṛṣṇa tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is. (88)

“O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances.” (89) Those whose nature is demoniac cannot know Kṛṣṇa at any time, but He cannot hide Himself from His pure devotees. (90) “There are two classes of men in the created world. One consists of the demoniac and the other of the godly. The devotees of Lord Viṣṇu are the godly, whereas those who are just the opposite are called demons.” (91) Advaita Ācārya Gosvāmī is an incarnation of the Lord as a devotee. His loud calling was the cause for Kṛṣṇa’s incarnation. (92)

Whenever Śrī Kṛṣṇa desires to manifest His incarnation on earth, first He creates the incarnations of His respectable predecessors. (93) Thus respectable personalities such as His father, mother and spiritual master all take birth on earth first. (94) Mādhavendra Purī, Īśvara Purī, Śrīmatī Śacīmātā and Śrīla Jagannātha Miśra all appeared with Śrī Advaita Ācārya. (95) Advaita Ācārya having appeared, He found the world devoid of devotional service to Śrī Kṛṣṇa because people were engrossed in material affairs. (96) Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death. (97) Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people’s benefit. (98)

[Advaita Ācārya thought:] “If Śrī Kṛṣṇa were to appear as an incarnation, He Himself could preach devotion by His personal example. (99) “In this Age of Kali there is no religion other than the chanting of the holy name of the Lord, but how in this age will the Lord appear as an incarnation? (100) “I shall worship Kṛṣṇa in a purified state of mind. I shall constantly petition Him in humbleness. (101) “My name, ‘Advaita,’ will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name.” (102) While He was thinking about how to propitiate Kṛṣṇa by worship, the following verse came to His mind. (103) “Śrī Kṛṣṇa, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulasī leaf and a palmful of water.” (104) Advaita Ācārya considered the meaning of the verse in this way: “Not finding any way to repay the debt He owes to one who offers Him a tulasī leaf and water, Lord Kṛṣṇa thinks, ‘There is no wealth in My possession that is equal to a tulasī leaf and water.’ (105-106)

“Thus the Lord liquidates the debt by offering Himself to the devotee.” Considering in this way, the Ācārya began worshiping the Lord. (107) Thinking of the lotus feet of Śrī Kṛṣṇa, He constantly offered tulasī buds in water from the Ganges. (108) He appealed to Śrī Kṛṣṇa with loud calls and thus made it possible for Kṛṣṇa to appear. (109) Therefore the principal reason for Śrī Caitanya’s descent is this appeal by Advaita Ācārya. The Lord, the protector of religion, appears by the desire of His devotee. (110) “O my Lord, You always dwell in the vision and hearing of Your pure devotees. You also live in their lotuslike hearts, which are purified by devotional service. O my Lord, who are glorified by exalted prayers, You show special favor to Your devotees by manifesting Yourself in the eternal forms in which they welcome You.” (111)

The essence of the meaning of this verse is that Lord Kṛṣṇa appears in all His innumerable eternal forms because of the desires of His pure devotees. (112) Thus I have surely determined the meaning of the fourth verse. Lord Gaurāṅga [Lord Caitanya] appeared as an incarnation to preach unalloyed love of God. (113) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (114)

One who measures four cubits in height and in breadth by his own hand is celebrated as a great personality. (42) Such a person is called nyagrodha- parimaṇḍala. Śrī Caitanya Mahāprabhu, who personifies all good qualities, has the body of a nyagrodha- parimaṇḍala. (43)His arms are long enough to reach His knees, His eyes are just like lotus flowers, His nose is like a sesame flower, and His face is as beautiful as the moon. (44) He is peaceful, self- controlled and fully devoted to the transcendental service of Lord Śrī Kṛṣṇa. He is affectionate toward His devotees, He is gentle, and He is equally disposed toward all living beings. (45)

He is decorated with sandalwood bangles and armlets and anointed with the pulp of sandalwood. He especially wears these decorations to dance in śrī- kṛṣṇa- saṅkīrtana. (46) Recording all these qualities of Lord Caitanya, the sage Vaiśampāyana included His name in the Viṣṇu- sahasra- nāma. (47) The pastimes of Lord Caitanya have two divisions-the early pastimes līlās.[ādi- līlā] and the later pastimes [śeṣa- līlā]. He has four names in each of these two. (48) “In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyāsa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees.” (49)

In Śrīmad- Bhāgavatam it is repeatedly and clearly said that the essence of religion in the Age of Kali is the chanting of the holy name of Kṛṣṇa. (50) “O King, in this way people in Dvāpara- yuga worshiped the Lord of the universe. In Kali- yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me. (51) “In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.” (52) My dear brothers, please hear all these glories of Lord Caitanya. This verse clearly summarizes His activities and characteristics. (53) The two syllables “kṛṣ- ṇa” are always in His mouth; or, He constantly describes Kṛṣṇa with great pleasure. (54)

These are two meanings of the word “kṛṣṇa- varṇa.” Indeed, nothing else but Kṛṣṇa issues from His mouth. If someone tries to describe Him as being of blackish complexion, the next adjective [tviṣā akṛṣṇam] immediately restricts him. (56) His complexion is certainly not blackish. Indeed, His not being blackish indicates that His complexion is yellow. (57) “By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now nonblackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.” (58)

One can vividly see His glowing complexion of molten gold, which dispels the darkness of ignorance. (59) The sinful life of the living beings results from ignorance. To destroy that ignorance, He has brought various weapons, such as His plenary associates, His devotees and the holy name. (60) The greatest ignorance consists of activities, whether religious or irreligious, that are opposed to devotional service. They are to be known as sins [kalmaṣa]. (61) Raising His arms, chanting the holy name and looking upon all with deep love, He drives away all sins and floods everyone with love of Godhead. (62) “May the Supreme Personality of Godhead in the form of Lord Śrī Caitanya bestow His causeless mercy upon us. His smiling glance at once drives away all the bereavements of the world, and His very words enliven the auspicious creepers of devotion by expanding their leaves. Taking shelter of His lotus feet invokes transcendental love of God at once.” (63)

Anyone who looks upon His beautiful body or beautiful face becomes freed from all sins and obtains the wealth of love of Godhead. (64) In other incarnations the Lord descended with armies and weapons, but in this incarnation His soldiers are His plenary parts and associates. (65) “Lord Śrī Caitanya Mahāprabhu is always the most worshipable Deity of the demigods, including Lord Śiva and Lord Brahmā, who came in the garb of ordinary men, bearing love for Him. He instructs His own pure devotional service to His own devotees. Will He again be the object of my vision?” (66) His plenary parts and associates perform the work of weapons as their own specific duties. Please hear from me another meaning of the word “aṅga.” (67) According to the evidence of the revealed scriptures, a bodily limb [aṅga] is also called a part [aṁśa], and a part of a limb is called a partial part [upāṅga]. (68)

“O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest life. Are You not, therefore, my father, Nārāyaṇa? ‘Nārāyaṇa’ refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā.” (69) The manifestation of the Nārāyaṇa who predominates in everyone’s heart, as well as the Nārāyaṇa who lives in the waters [Kāraṇa, Garbha and Kṣīra], is Your plenary portion. You are therefore the original Nārāyaṇa. (70) The word “aṅga” indeed refers to plenary portions. Such manifestations should never be considered products of material nature, for they are all transcendental, full of knowledge and full of bliss. (71) Śrī Advaita Prabhu and Śrī Nityānanda Prabhu are both plenary portions of Lord Caitanya. Thus They are the limbs [aṅgas] of His body. The parts of these two limbs are called the upāṅgas. (72)

Thus the Lord is equipped with sharp weapons in the form of His parts and plenary portions. All these weapons are competent enough to crush the faithless atheists. (73) Śrī Nityānanda Gosāñi is directly Haladhara [Lord Balarāma], and Advaita Ācārya is the Personality of Godhead Himself. (74) These two captains, with Their soldiers such as Śrīvāsa Ṭhākura, travel everywhere, chanting the holy name of the Lord. (75) Lord Nityānanda’s very features indicate that He is the subduer of the unbelievers. All sins and unbelievers flee from the loud shouts of Advaita Ācārya. (76)

I offer my respectful obeisances to Śrī Caitanya Mahāprabhu. 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. (1) to All glories to Lord Caitanya! All glories Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya! (2) I have given the purport of the third verse. Now, O devotees, please listen to the meaning of the fourth with full attention. (3)

“May the Supreme Lord who is known as the son of Śrīmatī Śacī- devī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.” (4) Lord Kṛṣṇa, the son of the King of Vraja, is the Supreme Lord. He eternally enjoys transcendental pastimes in His eternal abode, Goloka, which includes Vrajadhāma. (5) Once in a day of Brahmā, He descends to this world to manifest His transcendental pastimes. (6)

We know that there are four ages [yugas], namely Satya, Tretā, Dvāpara and Kali. These four together constitute one divya- yuga. (7) Seventy- one divya- yugas constitute one manv- antara. There are fourteen manv- antaras in one day of Brahmā. (8) The present Manu, who is the seventh, is called Vaivasvata [the son of Vivasvān]. Twenty- seven divya- yugas [27 x 4,320,000 solar years] of his age have now passed. (9) At the end of the Dvāpara- yuga of the twenty- eighth divya- yuga, Lord Kṛṣṇa appears on earth with the full paraphernalia of His eternal Vraja- dhāma. (10) Servitude [dāsya], friendship [sakhya], parental affection [vātsalya] and conjugal love [śṛṅgāra] are the four transcendental mellows [rasas]. By the devotees who cherish these four mellows, Lord Kṛṣṇa is subdued. (11) Absorbed in such transcendental love, Lord Śrī Kṛṣṇa enjoys in Vraja with His devoted servants, friends, parents and conjugal lovers. (12)

Lord Kṛṣṇa enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:(13) “For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless. (14) “Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhūmi. (15) “Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me. (16) “By performing such regulated devotional service in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation. (17)

“These liberations are sārṣṭi [achieving opulences equal to those of the Lord], sārūpya [having a form the same as the Lord’s], sāmīpya [living as a personal associate of the Lord] and sālokya [living on a Vaikuṇṭha planet]. Devotees never accept sāyujya, however, since that is oneness with Brahman. (18) “I shall personally inaugurate the religion of the age-nāma- saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service. (19) “I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself. (20) “Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gītā and Bhāgavatam. (21)

“‘Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. (22) “‘To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.’ (23) “‘If I did not show the proper principles of religion, all these worlds would fall into ruin. I would be the cause of unwanted population and would spoil all these living beings.’ (24) “‘Whatever actions a great man performs, common people follow. And whatever standards he sets by exemplary acts, all the world pursues.’ (25) “My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja. (26)

“‘There may be many all- auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?’ (27) “Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes.” (28) Thinking thus, the Personality of Godhead, Śrī Kṛṣṇa Himself, descended at Nadia early in the Age of Kali. (29) Thus the lionlike Lord Caitanya has appeared in Navadvīpa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. (30) May that lion be seated in the core of the heart of every living being. Thus with His resounding roar may He drive away one’s elephantine vices. (31) In His early pastimes He is known as Viśvambhara because He floods the world with the nectar of devotion and thus saves the living beings. (32)

The verbal root “ḍubhṛñ” [which is the root of the word “viśvambhara”] indicates nourishing and maintaining. He [Lord Caitanya] nourishes and maintains the three worlds by distributing love of God. (33) In His later pastimes He is known as Lord Śrī Kṛṣṇa Caitanya. He blesses the whole world by teaching about the name and fame of Lord Śrī Kṛṣṇa. (34) Knowing Him [Lord Caitanya] to be the incarnation for Kali- yuga, Garga Muni, during the naming ceremony of Kṛṣṇa, predicted His appearance. (35) “This boy [Kṛṣṇa] has three other colors-white, red and yellow-as He appears in different ages. Now He has appeared in a transcendental blackish color.” (36) White, red and yellow-these are the three bodily lusters that the Lord, the husband of the goddess of fortune, assumes in the ages of Satya, Tretā and Kali respectively. (37)

Now, in the Dvāpara- yuga, the Lord had descended in a blackish hue. This is the essence of the statements in the Purāṇas and other Vedic literatures with reference to the context. (38) “In the Dvāpara- yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Śrīvatsa. This is how His symptoms are described.” (39) The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya. (40) The luster of His expansive body resembles molten gold. The deep sound of His voice conquers the thundering of newly assembled clouds. (41)

“The Personality of Godhead Śrī Kṛṣṇa enjoys Himself in six primary expansions. His two manifestations are prābhava and vaibhava. (97) “His incarnations are of two kinds, namely partial and empowered. He appears in two ages-childhood and boyhood. (98) “The Personality of Godhead Śrī Kṛṣṇa, who is eternally an adolescent, is the primeval Lord, the source of all incarnations. He expands Himself in these six categories of forms to establish His supremacy throughout the universe. (99) “In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them. (100)

“The cit- śakti, which is also called svarūpa- śakti or antaraṅga- śakti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia. (101) “The external energy, called māyā- śakti, is the cause of innumerable universes with varied material potencies. (102) “The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions. (103) “These are the principal manifestations and expansions of the Personality of Godhead and His three energies. They are all emanations from Śrī Kṛṣṇa, the Transcendence. They have their existence in Him. (104) “Although the three puruṣas are the shelter of all the universes, Lord Kṛṣṇa is the original source of the puruṣas. (105)

“Thus the Personality of Godhead Śrī Kṛṣṇa is the original, primeval Lord, the source of all other expansions. All the revealed scriptures accept Śrī Kṛṣṇa as the Supreme Lord. (106) “‘Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’ (107) “You know all the conclusions of the scriptures very well. You create these logical arguments just to agitate me.” (108) That same Lord Kṛṣṇa, the fountainhead of all incarnations, is known as the son of the King of Vraja. He has descended personally as Lord Śrī Caitanya Mahāprabhu. (109)

Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him Kṣīrodakaśāyī Viṣṇu does not add to His glory. (110) But such words from the lips of a sincere devotee cannot be false. All possibilities abide in Him, for He is the primeval Lord. (111) All other incarnations are situated in potential form in the original body of the primeval Lord. Thus according to one’s opinion, one may address Him as any one of the incarnations. (112) Some say that Śrī Kṛṣṇa is directly Nara- Nārāyaṇa. Others say that He is directly Vāmana. (113) Some say that Kṛṣṇa is the incarnation of Kṣīrodakaśāyī Viṣṇu. None of these statements is impossible; each is as correct as the others. (114)

Some call Him Hari, or the Nārāyaṇa of the transcendental world. Everything is possible in Kṛṣṇa, for He is the primeval Lord. (115) I offer my obeisances unto the feet of all who hear or read this discourse. Kindly hear with attention the conclusion of all these statements. (116) A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Śrī Kṛṣṇa. (117)

By such conclusive studies I know the glories of Lord Caitanya. Only by knowing these glories can one become strong and fixed in attachment to Him. (118) Just to enunciate the glories of Śrī Caitanya Mahāprabhu, I have tried to describe the glories of Śrī Kṛṣṇa in detail. (119) The conclusion is that Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa, the son of the King of Vraja. (120) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (121)