Chaitanya Charitamrta | Madhya Lila | Chapter 20 | Section 138

“O Sanātana, now hear from Me about the yuga- avatāras, the incarnations for the millenniums. First of all, there are four yugas—Satya- yuga, Tretā- yuga, Dvāpara- yuga and Kali- yuga. (329) “In the four yugas—Satya, Tretā, Dvāpara and Kali— the Lord incarnates in four colors: white, red, black and yellow respectively. These are the colors of the incarnations in different millenniums. (330) “‘This child formerly had three colors according to the prescribed color for different millenniums. Formerly He was white, red and yellow, and now He has assumed a blackish color.’ (331) “‘In Satya- yuga the Lord appeared in a body colored white, with four arms and matted hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland of rudrākṣa beads. He carried a rod and a waterpot, and He was a brahmacārī.’ (332)

“‘In Tretā- yuga, the Lord appeared in a body that had a reddish hue and four arms. There were three distinctive lines on His abdomen, and His hair was golden. His form manifested the Vedic knowledge, and He bore the symbols of a sacrificial spoon, ladle and so on.’ (333) “As the white incarnation, the Lord taught religion and meditation. He offered benedictions to Kardama Muni, and in this way He showed His causeless mercy. (334) “In Satya- yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people’s occupational duty in Tretā- yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation. (335) “In Dvāpara- yuga the people’s occupational duty was to worship the lotus feet of Kṛṣṇa. Therefore Lord Kṛṣṇa, appearing in a blackish body, personally induced people to worship Him. (336)

“‘In 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 the mark of Śrīvatsa. That is how His symptoms are described.’ (337) “‘I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.’ (338) “By this mantra, the people worship Lord Kṛṣṇa in Dvāpara- yuga. In Kali- yuga the occupational duty of the people is to chant congregationally the holy name of Kṛṣṇa. (339) “In the Age of Kali, Lord Kṛṣṇa assumes a golden color and, accompanied by His personal devotees, introduces hari- nāma- saṅkīrtana, the chanting of the Hare Kṛṣṇa mantra. By this process He delivers love for Kṛṣṇa to the general populace. (340) “Lord Kṛṣṇa, the son of Nanda Mahārāja, personally introduces the occupational duty of the Age of Kali. He personally chants and dances in ecstatic love, and thus the entire world chants congregationally. (341)

“‘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.’ (342) “In the other three yugas—Satya, Tretā and Dvāpara—people perform different types of spiritual activities. Whatever results they achieve in that way, they can achieve in Kali- yuga simply by chanting the Hare Kṛṣṇa mahā- mantra. (343) “‘My dear King, although Kali- yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā- mantra, one can become free from material bondage and be promoted to the transcendental kingdom.’ (344)

“‘Whatever result was obtained in Satya- yuga by meditating on Viṣṇu, in Tretā- yuga by performing sacrifices and in Dvāpara- yuga by serving the Lord’s lotus feet can also be obtained in Kali- yuga simply by chanting the Hare Kṛṣṇa mahā- mantra.’ (345) “‘Whatever is achieved by meditation in Satya- yuga, by the performance of yajña in Tretā- yuga or by the worship of Kṛṣṇa’s lotus feet in Dvāpara- yuga is also obtained in the Age of Kali simply by chanting the glories of Lord Keśava.’ (346) “‘Those who are advanced and highly qualified and are interested in the essence of life know the good qualities of Kali- yuga. Such people worship the Age of Kali because in this age one can advance in spiritual knowledge and attain life’s goal simply by chanting the Hare Kṛṣṇa mahā- mantra.’ (347)

“As stated before when I described the incarnations of the material modes [guṇa- avatāras], one should consider that these incarnations also are unlimited and that no one can count them. (348) “Thus I have given a description of the incarnations of the four different yugas.” After hearing all this, Sanātana Gosvāmī gave an indirect hint to the Lord. (349) Sanātana Gosvāmī had been a minister under Nawab Hussain Shah, and he was undoubtedly as intelligent as Bṛhaspati, the chief priest of the heavenly kingdom. Due to the Lord’s unlimited mercy, Sanātana Gosvāmī questioned Him without hesitation. (350) Sanātana Gosvāmī said, “I am a very insignificant living entity. I am low and poorly behaved. How can I understand who is the incarnation for this Age of Kali?” (351)

Śrī Caitanya Mahāprabhu replied, “As in other ages an incarnation is accepted according to the directions of the śāstras, in this Age of Kali an incarnation of God should be accepted in that way. (352) “The Vedic literatures composed by the omniscient Mahāmuni Vyāsadeva are evidence of all spiritual existence. Only through these revealed scriptures can all conditioned souls attain knowledge. (353) “An actual incarnation of God never says ‘I am God’ or ‘I am an incarnation of God.’ The great sage Vyāsadeva, knowing all, has already recorded the characteristics of the avatāras in the śāstras. (354) “‘The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead.’ (355)

“By two symptoms—personal characteristics and marginal characteristics—the great sages can understand an object. (356) “Bodily features, nature and form are the personal characteristics. Knowledge of His activities provides the marginal characteristics. (357) “In the auspicious invocation at the beginning of Śrīmad- Bhāgavatam, Śrīla Vyāsadeva has described the Supreme Personality of Godhead by these symptoms. (358) “‘O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all- pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.’ (359)

“In this invocation from Śrīmad- Bhāgavatam, the word ‘param’ indicates Lord Kṛṣṇa, the Supreme Personality of Godhead, and the word ‘satyam’ indicates His personal characteristics. (360) “In that same verse it is stated that the Lord is the creator, maintainer and annihilator of the cosmic manifestation and that He enabled Lord Brahmā to create the universe by infusing him with the knowledge of the Vedas. It is also stated that the Lord has full knowledge, directly and indirectly, that He knows past, present and future, and that His personal energy is separate from māyā, the illusory energy. (361) “All these activities are His marginal characteristics. Great saintly persons understand the incarnations of the Supreme Personality of Godhead by the indications of the two characteristics known as svarūpa and taṭastha. All the incarnations of Kṛṣṇa should be understood in this way. (362)

“At the time of Their appearance, the incarnations of the Lord are known in the world because people can consult the śāstras to understand an incarnation’s chief characteristics, known as svarūpa and taṭastha. In this way the incarnations become known to great saintly persons.” (363) Sanātana Gosvāmī, “The color of the personality in whom the characteristics of the Lord are found is yellowish. His activities include the distribution of love of Godhead and the chanting of the holy names of the Lord. (364) “The incarnation of Kṛṣṇa for this age is indicated by these symptoms. Please confirm this definitely so that all my doubts will go away.” (365) Śrī Caitanya Mahāprabhu replied, “O Sanātana, you must give up your intelligent tricks. Now just try to understand the description of the śaktyāveśa- avatāras. (366) “There are unlimited śaktyāveśa- avatāras of Lord Kṛṣṇa. Let Me describe the chief among them. (367)

“Empowered incarnations are of two types—primary and secondary. The primary ones are directly empowered by the Supreme Personality of Godhead and are called incarnations. The secondary ones are indirectly empowered by the Supreme Personality of Godhead and are called vibhūti. (368) “Some śaktyāveśa- avatāras are the four Kumāras, Nārada, Mahārāja Pṛthu and Paraśurāma. When a living being is empowered to act as Lord Brahmā, he is also considered a śaktyāveśa- avatāra. (369) “Lord Śeṣa in the spiritual world of Vaikuṇṭha and, in the material world, Lord Ananta, who carries innumerable planets on His hoods, are two primary empowered incarnations. There is no need to count the others, for they are unlimited. (370) “The power of knowledge was invested in the four Kumāras, and the power of devotional service was invested in Nārada. The power of creation was invested in Lord Brahmā, and the power to carry innumerable planets was invested in Lord Ananta. (371) “The Supreme Personality of Godhead invested the power of personal service in Lord Śeṣa, and He invested the power to rule the earth in King Pṛthu. Lord Paraśurāma received the power to kill rogues and miscreants. (372)

“‘Whenever the Lord is present in someone by portions of His various potencies, the living entity representing the Lord is called a śaktyāveśa- avatāra—that is, an incarnation invested with special power.’ (373) “As explained in the Eleventh Chapter of the Bhagavad- gītā, Kṛṣṇa has spread Himself all over the universe in many personalities through specific powers, known as vibhūti. (374) “‘Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.’ (375) “‘But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.’ (376) “Thus I have explained specifically empowered incarnations. Now please hear about the characteristics of Lord Kṛṣṇa’s childhood, boyhood and youth. (377) “As the son of Mahārāja Nanda, Lord Kṛṣṇa is by nature the paragon of kiśora [youth]. He chooses to exhibit His pastimes at that age. (378) “Before His personal appearance, the Lord causes some of His devotees to appear as His mother, father and intimate associates. He then appears later as if He were taking birth and growing from a baby to a child and gradually into a youth. (379)

“‘The Supreme Personality of Godhead is eternally enjoying Himself, and He is the shelter of all kinds of devotional service. Although His ages are various, His age known as kiśora [pre- youth] is best of all.’ (380) “When Lord Kṛṣṇa appears, from moment to moment He exhibits His different pastimes, beginning with the killing of Pūtanā. All these pastimes are eternally being demonstrated one after another. (381) “The consecutive pastimes of Kṛṣṇa are being manifested in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifested at every moment in one universe or another. (382) “Thus the Lord’s pastimes are like the flowing Ganges water. In this way all the pastimes are manifested by the son of Nanda Mahārāja. (383) “Lord Kṛṣṇa exhibits His pastimes of childhood, boyhood and pre- youth. When He reaches pre- youth, He continues to exist eternally to perform His rāsa dance and other pastimes. (384) “Descriptions of Kṛṣṇa’s eternal pastimes are in all the revealed scriptures. But one cannot understand how they are continuing eternally. (385)

“Let me give an example by which people may understand Lord Kṛṣṇa’s eternal pastimes. An example can be found in the zodiac. (386) “The sun moves across the zodiac day and night and crosses the oceans between the seven islands one after the other. (387) “According to Vedic astronomical calculations, the rotation of the sun consists of sixty daṇḍas, and it is divided into thirty- six hundred palas. (388) “The sun rises in steps consisting of sixty palas. Sixty palas equal one daṇḍa, and eight daṇḍas comprise one prahara. (389) “The day and the night are divided into eight praharas—four belonging to the day and four belonging to the night. After eight praharas, the sun rises again. (390) “Just as there is an orbit of the sun, there is an orbit of Kṛṣṇa’s pastimes, which are manifested one after the other. During the lifetime of fourteen Manus, this orbit expands through all the universes, and gradually it returns. Thus Kṛṣṇa moves with His pastimes through all the universes, one after another. (391)

“Kṛṣṇa remains within a universe for 125 years, and He enjoys His pastimes both in Vṛndāvana and Dvārakā. (392) “The cycle of His pastimes turns like a wheel of fire. Thus Kṛṣṇa exhibits His pastimes one after the other in every universe. (393) “Kṛṣṇa’s pastimes—appearance, childhood, boyhood and youth—are all manifested, beginning with the killing of Pūtanā and extending to the end of the mauṣala- līlā, the annihilation of the Yadu dynasty. All of these pastimes are rotating in every universe. (394) “Since all Kṛṣṇa’s pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the Vedas and Purāṇas. (395) “The spiritual abode known as Goloka, which is a pasturing land for surabhi cows, is as powerful and opulent as Kṛṣṇa. By the will of Kṛṣṇa, the original Goloka and Gokula dhāmas are manifested with Him in all the universes. (396) “The eternal pastimes of Kṛṣṇa are continuously taking place in the original Goloka Vṛndāvana planet. These same pastimes are gradually manifested within the material world, in each and every brahmāṇḍa. (397)

“Kṛṣṇa is complete in the spiritual sky [Vaikuṇṭha], He is more complete in Mathurā and Dvārakā, and He is most complete in Vṛndāvana, Vraja, due to His manifesting all His opulences. (398) “‘This is stated in the dramatic literatures as “perfect,” “more perfect” and “most perfect.” Thus Lord Kṛṣṇa manifests Himself in three ways—perfect, more perfect and most perfect. (399) “‘When the Supreme Personality of Godhead does not manifest all His transcendental qualities, He is called complete. When all the qualities are manifested, but not fully, He is called more complete. When He manifests all His qualities in fullness, He is called most complete. This is the version of all learned scholars in the devotional science. (400) “‘The most complete qualities of Kṛṣṇa are manifested within Vṛndāvana, and His complete and more complete qualities are manifested in Dvārakā and Mathurā.’ (401)

“Lord Kṛṣṇa is the most complete Supreme Personality of Godhead in Vṛndāvana. Elsewhere all His expansions are either complete or more complete. (402) “Thus I have briefly described Kṛṣṇa’s manifestation of transcendental forms. This subject matter is so large that even Lord Ananta cannot describe it fully. (403) “In this way Kṛṣṇa’s transcendental forms are expanded unlimitedly. No one can count them. Whatever I have explained is simply a little glimpse. It is like showing the moon through the branches of a tree.” (404) Whoever hears or recites these descriptions of the expansions of Kṛṣṇa’s body is certainly a very fortunate man. Although this is very difficult to understand, one can nonetheless acquire some knowledge about the different features of Kṛṣṇa’s body. (405) 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. (406)