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)

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)