The truth indicated in this verse [text 30] is the essence of Śrīmad- Bhāgavatam. This conclusion, through synonyms, applies everywhere.(59) Not knowing that Brahman, Paramātmā and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways. (60) Because Nārāyaṇa has four hands whereas Kṛṣṇa looks just like a man, they say that Nārāyaṇa is the original God whereas Kṛṣṇa is but an incarnation. (61) In this way their arguments appear in various forms, but the poetry of the Bhāgavatam expertly refutes them all. (62)

“Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead.” (63) My dear brothers, kindly listen to the explanation of this verse and consider its meaning: the one original entity is known in His three different features. (64) Lord Kṛṣṇa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features-as Brahman, Paramātmā and Bhagavān. (65) The import of this verse has stopped you from arguing. Now listen to another verse of Śrīmad- Bhāgavatam. (66)

“All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa- avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.” (67) The Bhāgavatam describes the symptoms and deeds of the incarnations in general and counts Śrī Kṛṣṇa among them. (68) This made Sūta Gosvāmī greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms. (69) All the incarnations of Godhead are plenary portions or parts of the plenary portions of the puruṣa- avatāras, but the primeval Lord is Śrī Kṛṣṇa. He is the Supreme Personality of Godhead, the fountainhead of all incarnations. (70) An opponent may say, “This is your interpretation, but actually the Supreme Lord is Nārāyaṇa, who is in the transcendental realm. (71) “He [Nārāyaṇa] incarnates as Lord Kṛṣṇa. This is the meaning of the verse as I see it. There is no need for further consideration.” (72)

To such a misguided interpreter we may reply, “Why should you suggest such fallacious logic? An interpretation is never accepted as evidence if it opposes the principles of scripture. (73) “‘One should not state a predicate before its subject, for it cannot thus stand without proper support.’ (74) “If I do not state a subject, I do not state a predicate. First I speak the former and then I speak the latter. (75) “The predicate of a sentence is what is unknown to the reader, whereas the subject is what is known to him. (76) For example, we may say, ‘This vipra is a greatly learned man.’ In this sentence, the vipra is the subject, and the predicate is his erudition. (77) “The man’s being a vipra is known, but his erudition is unknown. Therefore the person is identified first and his erudition later. (78)

“In the same way, all these incarnations were known, but whose incarnations they are was unknown. (79) “First the word ‘ete’ [‘these’] establishes the subject [the incarnations]. Then ‘plenary portions of the puruṣa- avatāras’ follows as the predicate. (80) “In the same way, when Kṛṣṇa was first counted among the incarnations, specific knowledge about Him was still unknown. (81) “Therefore first the word ‘kṛṣṇa’ appears as the subject, followed by the predicate, describing Him as the original Personality of Godhead. (82) “This establishes that Śrī Kṛṣṇa is the original Personality of Godhead. The original Personality of Godhead is therefore necessarily Kṛṣṇa. (83) “Had Kṛṣṇa been the plenary portion and Nārāyaṇa the primeval Lord, the statement of Sūta Gosvāmī would have been reversed. (84) “Thus he would have said, ‘Nārāyaṇa, the source of all incarnations, is the original Personality of Godhead. He has appeared as Śrī Kṛṣṇa.’ (85)

“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages. (86) “You say something contradictory and become angry when this is pointed out. Your explanation has the defect of a misplaced object. This is an unconsidered adjustment. (87) “Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated svayaṁ bhagavān, or the primeval Lord. (88) “When from one candle many others are lit, I consider that one the original. (89) “Kṛṣṇa, in the same way, is the cause of all causes and all incarnations. Please hear another verse to defeat all misinterpretations. (90)

“‘Here [in Śrīmad- Bhāgavatam] ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahmā, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity, (6) prescribed duties for law- abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others. To distinguish this ultimate shelter from the other nine subjects, the mahājanas have described these nine, directly or indirectly, through prayers or direct explanations.’ (91-92)

“To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter. (93) “The Personality of Godhead Śrī Kṛṣṇa is the shelter and abode of everything. All the universes rest in His body. (94) “‘The Tenth Canto of Śrīmad- Bhāgavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.’ (95) “One who knows the real feature of Śrī Kṛṣṇa and His three different energies cannot remain ignorant about Him. (96)

I offer my obeisances to Sri Caitanya Mahāprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is full of the crocodiles of various theories. (1) O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Kṛṣṇa’s holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river’s flowing produces a melodious sound that gladdens their ears. (2)

All glories to Lord Śrī Caitanya Mahāprabhu and Lord Śrī Nityānanda! All glories to Advaitacandra, and all glories to the devotees of Lord Gaurāṅga! (3) Let me describe the meaning of the third verse [of the first fourteen]. It is an auspicious vibration that describes the Absolute Truth. (4) What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him. (5) Impersonal Brahman, the localized Paramātmā and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates. (6) A predicate always follows its subject. Now I shall explain the meaning of this verse according to the revealed scriptures. (7)

Kṛṣṇa, the original form of the Personality of Godhead, is the summum bonum of the all- pervading Viṣṇu. He is all- perfect knowledge and all- perfect bliss. He is the Supreme Transcendence. (8) He whom Śrīmad- Bhāgavatam describes as the son of Nanda Mahārāja has descended to earth as Lord Caitanya. (9) In terms of His various manifestations, He is known in three features, called the impersonal Brahman, the localized Paramātmā and the original Personality of Godhead. (10) “Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead.” (11) What the Upaniṣads call the transcendental, impersonal Brahman is the realm of the glowing effulgence of the same Supreme Person. (12)

As with the naked eye one cannot know the sun except as a glowing substance, merely by philosophical speculation one cannot understand Lord Kṛṣṇa’s transcendental varieties. (13) “I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.” (14) [Lord Brahmā said:] “The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda. (15) “I worship Govinda. He is my Lord. Only by His grace am I empowered to create the universe.” (16) “Naked saints and sannyāsīs who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka.” (17)

He who is described in the yoga- śāstras as the indwelling Supersoul [ātmā antar- yāmī] is also a plenary portion of Govinda’s personal expansion. (18) As the one sun appears reflected in countless jewels, so Govinda manifests Himself [as Paramātmā] in the hearts of all living beings. (19) [The Personality of Godhead, Śrī Kṛṣṇa, said:] “What more shall I say to you? I live throughout this cosmic manifestation merely by My single plenary portion.” (20) [Grandfather Bhīṣma said:] “As the one sun appears differently situated to different seers, so also do You, the unborn, appear differently represented as the Paramātmā in every living being. But when a seer knows himself to be one of Your own servitors, no longer does he maintain such duality. Thus I am now able to comprehend Your eternal forms, knowing well the Paramātmā to be only Your plenary portion.” (21)

That Govinda personally appears as Caitanya Gosāñi. No other Lord is as merciful in delivering the fallen souls. (22) Lord Nārāyaṇa, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune. (23) The Personality of Godhead is He who is described as the Absolute Whole in the Vedas, Bhāgavatam, Upaniṣads and other transcendental literatures. No one is equal to Him. (24) Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun. (25) Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramātmā. (26) Thus one may understand the glories of the Lord through different modes of worship, as the analogy of the sun illustrates. (27) Nārāyaṇa and Śrī Kṛṣṇa are the same Personality of Godhead, but although They are identical, Their bodily features are different. (28)

This Personality of Godhead [Śrī Kṛṣṇa] has two hands and holds a flute, whereas the other [Nārāyaṇa] has four hands, with conch, wheel, mace and lotus. (29) “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.” (30) After Brahmā had offended Kṛṣṇa by stealing His playmates and calves, he begged the Lord’s pardon for his offensive act and prayed for the Lord’s mercy. (31) “I took birth from the lotus that grew from Your navel. Thus You are both my father and my mother, and I am Your son. (32) “Parents never take seriously the offenses of their children. I therefore beg Your pardon and ask for Your benediction.” (33) Śrī Kṛṣṇa said, “O Brahmā, your father is Nārāyaṇa. I am but a cowherd boy. How can you be My son?” (34) Brahmā replied, “Are You not Nārāyaṇa? You are certainly Nārāyaṇa. Please listen as I state the proofs. (35) “All the living beings within the material and spiritual worlds are ultimately born of You, for You are the Supersoul of them all. (36)

“As the earth is the original cause and shelter of all pots made of earth, so You are the ultimate cause and shelter of all living beings. (37) “The word ‘nāra’ refers to the aggregate of all the living beings, and the word ‘ayana’ refers to the refuge of them all. (38) “You are therefore the original Nārāyaṇa. This is one reason; please listen as I state the second. (39 “The direct Lords of the living beings are the puruṣa incarnations. But Your opulence and power are more exalted than Theirs. (40) “Therefore You are the primeval Lord, the original father of everyone. They [the puruṣas] are protectors of the universes by Your power. (41) “Since You protect those who are the shelters of all living beings, You are the original Nārāyaṇa. (42) “O my Lord, O Supreme Personality of Godhead! Kindly hear my third reason. There are countless universes and fathomless transcendental Vaikuṇṭhas. (43)

“Both in this material world and in the transcendental world, You see all the deeds of all living beings, in the past, present and future. Since You are the witness of all such deeds, You know the essence of everything. (44) “All the worlds exist because You oversee them. None can live, move or have their being without Your supervision. (45) “You oversee the wanderings of all living beings. For this reason also, You are the primeval Lord Nārāyaṇa.” (46) Kṛṣṇa said, “Brahmā, I cannot understand what you are saying. Lord Nārāyaṇa is He who sits in the hearts of all living beings and lies down in the waters of the Kāraṇa Ocean.” (47) Brahmā replied, “What I have said is true. The same Lord Nārāyaṇa who lives on the waters and in the hearts of all living beings is but a plenary portion of You. (48) “The Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī forms of Nārāyaṇa all create in cooperation with the material energy. In this way They are attached to māyā. (49)

“These three Viṣṇus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first puruṣa. (50) “Garbhodakaśāyī Viṣṇu is the Supersoul of the aggregate of living entities, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of each individual living being. (51) “Superficially we see that these puruṣas have a relationship with māyā, but above them, in the fourth dimension, is Lord Kṛṣṇa, who has no contact with the material energy. (52) “‘In the material world the Lord is designated as virāṭ, hiraṇyagarbha and kāraṇa. But beyond these three designations, the Lord is ultimately in the fourth dimension.’ (53) “Although these three features of the Lord deal directly with the material energy, none of Them are touched by it. They are all beyond illusion. (54)

“‘This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.’ (55) “You are the ultimate shelter of these three plenary portions. Thus there is not the slightest doubt that You are the primeval Nārāyaṇa. (56) “The source of these three features is the Nārāyaṇa in the spiritual sky. He is Your vilāsa expansion. Therefore You are the ultimate Nārāyaṇa.” (57) Therefore according to the authority of Brahmā, the Nārāyaṇa who is the predominating Deity in the transcendental world is but the vilāsa feature of Kṛṣṇa. This has now been conclusively proved. (58)

Now I have worshiped all th1e various levels of devotees. Worshiping them is the source of all good fortune. (82) In the first verse I have invoked a general benediction, but in the second I have prayed to the Lord in a particular form. (83) “I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.” (84)

Śrī Kṛṣṇa and Balarāma, the Personalities of Godhead, who formerly appeared in Vṛndāvana and were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauḍadeśa [West Bengal], being compassionate for the fallen state of the world. (85-86) The appearance of Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda has surcharged the world with happiness. (87) As the sun and moon drive away darkness by their appearance and reveal the nature of everything, these two brothers dissipate the darkness of ignorance covering the living beings and enlighten them with knowledge of the Absolute Truth. (88-89) The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation. (90)

“The great scripture Śrīmad- Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad- Bhāgavatam.” (91) The foremost process of cheating is to desire to achieve liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Kṛṣṇa. (92)

“The prefix ‘pra’ [in the verse from Śrīmad- Bhāgavatam] indicates that the desire for liberation is completely rejected.” (93) All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the darkness of ignorance. (94) By the grace of Lord Caitanya and Lord Nityānanda, this darkness of ignorance is removed and the truth is brought to light. (95) The Absolute Truth is Śrī Kṛṣṇa, and loving devotion to Śrī Kṛṣṇa exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss. (96)

The sun and moon dissipate the darkness of the external world and thus reveal external material objects like pots and plates. (97) But these two brothers [Lord Caitanya and Lord Nityānanda] dissipate the darkness of the inner core of the heart, and thus They help one meet the two kinds of bhāgavatas [persons or things in relationship with of the bhāgavatas is the great scripture Śrīmad- Bhāgavatam, and the other is the pure devotee absorbed in the mellows of loving devotion. (99) Through the actions of these two bhāgavatas the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee’s love. (100) The first wonder is that both brothers appear simultaneously, and the other is that They illuminate the innermost depths of the heart. (101)

These two, the sun and moon, are very kind to the people of the world. Thus for the good fortune of all, They have appeared on the horizon of Bengal. (102) Let us therefore worship the holy feet of these two Lords. Thus one can be rid of all difficulties on the path of self- realization. (103) I have invoked the benediction of the Lords with these two verses [texts 1 and 2 of this chapter]. Now please hear attentively the purport of the third verse. (104) I purposely avoid extensive description for fear of increasing the bulk of this book. I shall describe the essence as concisely as possible. (105) “Essential truth spoken concisely is true eloquence.” (106) Simply hearing submissively will free one’s heart from all the faults of ignorance, and thus one will achieve deep love for Kṛṣṇa. This is the path of peace. (107)

If one patiently hears about the glories of Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Prabhu-and Their devotees, devotional activities, names and fame, along with the mellows of Their transcendental loving exchanges-one will learn the essence of the Absolute Truth. Therefore I have described these [in the Caitanya- caritāmṛta] with logic and discrimination. (108-109) 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. (110)

Having offered obeisances unto the Lord and all His associates, I shall now try to explain these six diversities in one. (43) Although I know that my spiritual master is a servitor of Śrī Caitanya, I know Him also as a plenary manifestation of the Lord. (44) According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kṛṣṇa. Lord Kṛṣṇa in the form of the spiritual master delivers His devotees. (45)

“One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.” (46) One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord. (47) “O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features-externally as the ācārya and internally as the Supersoul-to deliver the embodied living being by directing him how to come to You.” (48) “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” (49)

The Supreme Personality of Godhead [svayaṁ bhagavān] taught Brahmā and made him self- realized. (50) “Please hear attentively what I shall speak to you, for transcendental knowledgee about Me is not only scientific but also full of mysteries. (51) “By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes. (52) “Prior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally. (53) “What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections. (54) “As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them. (55) “A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know the all- pervading truth.” (56)

“All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī [Rādhārāṇī] enjoys the transcendental mellow of an eternal consort.” (57) Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself. (58) One should therefore avoid bad company and associate only with devotees. With their realized instructions, such saints can cut the knot connecting one with activities unfavorable to devotional service.” (59) “The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion.” (60) A pure devotee constantly engaged in the loving service of the Lord is identical with the Lord, who is always seated in his heart. (61)

“Saints are My heart, and only I am their hearts. They do not know anyone but Me, and therefore I do not recognize anyone besides them as Mine.” (62) “Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.” (63) Such pure devotees are of two types: personal associates [pāriṣats] and neophyte devotees [sādhakas]. (64) There are three categories of incarnations of Godhead: partial incarnations, qualitative incarnations and empowered incarnations. The puruṣas and Matsya are examples of partial incarnations. (65-66) Brahmā, Viṣṇu and Śiva are qualitative incarnations. Empowered incarnations are those like the Kumāras, King Pṛthu and Mahā- muni Vyāsa [the compiler of the Vedas].(67) The Personality of Godhead exhibits Himself in two kinds of forms: prakāśa and vilāsa. (68) When the Personality of Godhead expands Himself in many forms, all nondifferent in Their features, as Lord Kṛṣṇa did when He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms [prakāśa- vigrahas]. (69-70)

“It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.” (71) “When Lord Kṛṣṇa, surrounded by groups of cowherd girls, began the festivities of the rāsa dance, the Lord of all mystic powers placed Himself between each two girls.” (72) “When the cowherd girls and Kṛṣṇa thus joined together, each girl thought that Kṛṣṇa was dearly embracing her alone. To behold this wonderful pastime of the Lord’s, the denizens of heaven and their wives, all very eager to see the dance, flew in the sky in their hundreds of airplanes. They showered flowers and beat sweetly on drums.” (73-74) “If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa- vigrahas of the Lord.” (75)

But when the numerous forms are slightly different from one another, they are called vilāsa- vigrahas. (76) “When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilāsa- vigrahas.” (77) Examples of such vilāsa- vigrahas are Baladeva, Nārāyaṇa in Vaikuṇṭha- dhāma, and the catur- vyūha-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. (78) The energies [consorts] of the Supreme Lord are of three kinds: the Lakṣmīs in Vaikuṇṭha, the queens in Dvārakā and the gopīs in Vṛndāvana. The gopīs are the best of all, for they have the privilege of serving Śrī Kṛṣṇa, the primeval Lord, the son of the King of Vraja. (79-80) The personal associates of the primeval Lord, Śrī Kṛṣṇa, are His devotees, who are identical with Him. He is complete with His entourage of devotees. (81)

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, Śrī Kṛṣṇa Caitanya.(1) I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all. (2)

What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him. (3) May the Supreme Lord who is known as the son of Śrīmatī Śacī- devī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.(4)

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. (5) 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. (6) May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions. (7)

I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur- vyūha [consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation. (8) I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes. (9) I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets. (10)

I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart. (11) Lord Advaita Ācārya is the incarnation of Mahā- Viṣṇu, whose main function is to create the cosmic world through the actions of māyā. (12) Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him. (13) I offer my obeisances unto the Supreme Lord, Kṛṣṇa, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee and devotional energy. (14)

Glory to the all- merciful Rādhā and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me. (15) In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā- Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them. (16) Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore in Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction. (17) Glory to Śrī Caitanya and Nityānanda! Glory to Advaitacandra! And glory to all the devotees of Śrī Gaura [Lord Caitanya]! (18)

These three Deities of Vṛndāvana [Madana- mohana, Govinda and Gopīnātha] have absorbed the heart and soul of the Gauḍīya Vaiṣṇavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart. (19) In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions. (20) Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires. (21) The invocation involves three processes: defining the objective, offering benedictions and offering obeisances. (22) The first two verses offer respectful obeisances, generally and specifically, to the Lord, who is the object of worship. (23) In the third verse I indicate the Absolute Truth, who is the ultimate substance. With such a description, one can visualize the Supreme Truth. (24) In the fourth verse I have invoked the benediction of the Lord upon all the world, praying to Lord Caitanya for His mercy upon all. (25)

In that verse I have also explained the external reason for Lord Caitanya’s incarnation. But in the fifth and sixth verses I have explained the prime reason for His advent. (26) In these six verses I have described the truth about Lord Caitanya, whereas in the next five I have described the glory of Lord Nityānanda. (27) The next two verses describe the truth of Advaita Prabhu, and the following verse describes the Pañca- tattva [the Lord, His plenary portion, His incarnation, His energies and His devotees]. (28) These fourteen verses, therefore, offer auspicious invocations and describe the Supreme Truth. (29) I offer my obeisances unto all my Vaiṣṇava readers as I begin to explain the intricacies of all these verses. (30) I request all my Vaiṣṇava readers to read and hear with rapt attention this narration of Śrī Kṛṣṇa Caitanya as inculcated in the revealed scriptures. (31) Lord Kṛṣṇa enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one. (32)

I therefore worship the lotus feet of these six diversities of the one truth by invoking their benedictions. (33) 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, Śrī Kṛṣṇa Caitanya. (34) I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters. (35) My instructing spiritual masters are Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Bhaṭṭa Raghunātha, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. (36)

These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet. (37) There are innumerable devotees of the Lord, of whom Śrīvāsa Ṭhākura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet. (38) Advaita Ācārya is the Lord’s partial incarnation, and therefore I offer my obeisances millions of times at His lotus feet. (39) Śrīla Nityānanda Rāma is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet. (40) I offer my respectful obeisances unto the internal potencies of the Lord, of whom Śrī Gadādhara Prabhu is the foremost. (41) Lord Śrī Kṛṣṇa Caitanya Mahāprabhu is the Personality of Godhead Himself, and therefore I offer innumerable prostrations at His lotus feet. (42)