Çré Gaurahari The Lord of Love

Prema Öhäkura Çré Gaurahari
Çré Gaurahari
The Lord of Love
Çré Radha-Gopal Publishing House

Prema Öhäkura Çré Gaurahari
Çré Gaurahari
The Lord of Love
based on discourses by
Sripad Chaitanya Chandra Das

President of Çré Çré Rädhä-Gopaljiu Temple
in Gadeigiri, Odisha, India
Persons interested in the subject matter of this book are invited to correspond with the publisher:
Çré Radha-Gopal Publishing House

c/o ISKCON Temple Gadeigiri, Balikuda
Dist. Jagatsinghpur, Odisha, India
Email: prema@rgpbooks.com
Website: www.rgpbooks.com
Other titles by
Çré Radha-Gopal Publishing House:
Premäkarsita Kåñëa – “Kåñëa Is Attracted by Love”

Prema-Pradata Çré Guru – “Çré Guru, the Bestower of Love”
© 2017 Çré Radha-Gopal Publishing House
All materials from BBT publications are

© Bhaktivedanta Book Trust International
No part of this book may be reproduced by any means without the written permission of the
publisher.
First printing: 1000 copies

Printed at Balajee Press, Bhubaneswar, Odisha, India
Dedicated to
His Divine Grace

A.C. Bhaktivedanta Swami Prabhupäda
Founder-Ächärya of the International Society

for Kåñëa Consciousness
who has fulfilled the prophecy

of Çré Chaitanya Mahäprabhu
by making His name and teachings
known and worshipped throughout the world
premä-nämädbhutärthaù çravaëa-patha-gataù kasya nämnäà mahimnaù
ko vettä kasya våndävana-vipina-mahä mädhuréñu praveçaù
ko va jänäti rädhäà parama-rasa-camatkära-mädhurya-sémäm
ekaç caitanya-candraù parama-karuëayä sarvam äviçcakära
“Who had heard about the wonderful goal called prema? Who knew
the glories of the holy names? Who had entered the most charming forest
of Våndävana? Who understood Çré Rädhä the highest personification of
the amazing sweetness of the supreme rasa? Only Lord Chaitanya
Chandra by His great mercy has revealed all this.”
(Chaitanya-chandrämåta 130)
CONTENTS
INTRODUCTION
CHAPTER ONE
Gaura-jayanté
CHAPTER TWO
Why Bhagavän Appears As Chaitanya?
CHAPTER THREE
Establishing the Yuga-dharma
CHAPTER FOUR
Gaurahari Gives Vraja-prema
CHAPTER FIVE
Chaitanya-lélä
CHAPTER SIX
The Teachings of Mahäprabhu
CHAPTER SEVEN
Rädhä-bhäva
CHAPTER EIGHT
Gaura-bhajana
APPENDIXES
Sources of Materials
Glossary
Abbreviations
INTRODUCTION
This book, Prema Öhäkura Çré Gaurahari, is compiled from lectures given by Sripad Chaitanya
Chandra Das, the temple president of Çré Çré Rädhä-Gopaljiu temple in Gadeigiri. Chaitanya
Chandra Das is a senior disciple of Çréla Gour Govinda Swami. Gadeigiri is a village in Jagatsinghpur
district of Odisha, India, where Çréla Gour Govinda Swami since childhood worshipped his beloved
Deity Gopal.
Gopal has been worshipped in Gadeigiri for more than three hundred years, and before that the
same Deity had been worshipped in Våndävana. Çréla Gour Govinda Swami used to say that
Gadeigiri was “Gupta Våndävana,” hidden Våndävana, and he prayed to Gopal: “May Your place be
joyful! May prema and änanda (love and bliss) be distributed!” He was very eager to tell others how
they can obtain prema, love of God.
On 1 October 1973 Çréla Gour Govinda Swami, who was then known as Brajabandhu Manik,
wrote in his diary:
“Today I saw a picture of Çré Chaitanya in Banambara’s shop. In that picture I saw Mahäprabhu
clutching the feet of the prema-mäyä-yugala-mürti, the divine loving couple. Çré Chaitanya-deva
started chanting divya-prema-näma, Kåñëa’s divine ecstatic names. He rejected çuñka-jïäna, dry
knowledge. He preached divya-näma-prema. He gave näma-prema to all indiscriminately. Prema-
taraìga, the waves of prema, spread everywhere. Wherever He was going, prema was following.
Even the very hardhearted got a touch of that prema, and their hearts were changed. This is the
wonderful power of prema! By seeing that picture of Çré Chaitanya-deva I got a sparça, a touch of
prema. How can I get a picture of that Çré Chaitanya-deva? By seeing His picture I’ll get a touch of
prema, and from prema I’ll get wonderful inspiration and bliss. Then I can give bliss to others.
Prabhu Gopal, please shower this mercy on me! Give me shelter at the prema-kutir of Çré
Premänandajé! I must drown in that divya-prema and, giving prema to others, pacify the fire in their
hearts!”
This was also the mood of previous spiritual masters in the line of Çré Chaitanya Mahäprabhu.
Çréla Bhaktivinoda Öhäkura, the great Ächärya who has discovered the actual birthplace of Çré
Chaitanya Mahäprabhu and started the spreading of Mahäprabhu’s teachings outside India, has
written in his song Kabe Ha’be Bolo (texts 3 and 8):
dhana jana ära, kobitä-sundaré,

bolibo nä cähi deho-sukha-karé
janme-janme däo, ohe gaurahari!
ahaituké bhakti caraëe tomär
“Neither wealth nor followers, nor beautiful women described in worldly poetry —
none of these bodily pleasures do I covet. O Lord Gaurahari, please give me causeless
devotion to Your lotus feet, birth after birth!”
kabe jébe doyä, hoibe udoya,

nija-sukha bhuli’ sudéna-hådoya
bhakativinoda, koriyä binoya,
çré-äjïä-öahala koribe pracär
“When will compassion for all fallen souls awaken within this Bhaktivinoda, and when
will he thus forget his own happiness and with a meek heart set out to propagate by
humble entreaty the sacred order of Çré Chaitanya Mahäprabhu?”
From 1985 to 1995 Çréla Gour Govinda Swami travelled to other countries to preach love for
Kåñëa. This was one of his services to the mission of his spiritual master, Çré Çrémad A.C.
Bhaktivedanta Swami Prabhupäda, the Founder-Ächärya of the International Society for Kåñëa
Consciousness (ISKCON).
Çréla Gour Govinda Swami often explained that one can develop real love for Kåñëa only by the
mercy of Çré Chaitanya Mahäprabhu. Lord Chaitanya is known as prema-puruñottama, the Supreme
Person who relishes kåñëa-prema and gives it to others. Below are excerpts from Gour Govinda
Swami’s evening darçana in San Diego, California, USA, 10 June 1994.
“Mahäprabhu gives kåñëa-prema through chanting the holy names. Attainment of that prema is
the purpose of this rarely achieved human birth…
ätmendriya-préti-väïchä—täre bali ‘käma’

kåñëendriya-préti-icchä dhare ‘prema’ näma
“The desire to gratify one’s own senses is käma [lust], but the desire to please the
senses of Lord Kåñëa is prema [love]” (CC Ädi 4.165).
Here in the material world there is only lust. There is no prema at all. It is all lust, a perverted
reflection of real love. Prema is there in the abode of the Lord. Mahäprabhu came here and spoke
about it, and He gives that prema through chanting. He gives the highest thing to the people of Kali-
yuga. The people of other yugas cannot have it. It is very difficult on their part to acquire it.
Mahäprabhu has appeared in this special Kali-yuga. He does not come in other Kali-yugas. He
thinks to Himself, “I’ll give the highest thing to the people of this Kali-yuga.” Mahäprabhu is so
wonderfully merciful, wonderfully magnanimous, and wonderfully munificent. He is freely giving
this prema to us. All of Mahäprabhu’s teachings, the entire Chaitanya-charitämåta speak about
rägänugä-bhakti. Mahäprabhu’s teachings are based upon rägänugä-bhakti, and His bhajana is
vipralambha-bhajana, feeling pangs of separation from Kåñëa. Just as the gopés and Rädhäräëé are
crying, Mahäprabhu is also crying, because Mahäprabhu is in Rädhä-bhäva. He is teaching us. This
movement is Mahäprabhu’s movement. The Founder-Ächärya of the International Society for
Krishna Consciousness, our revered spiritual master Çréla Prabhupäda, is a very, very dear, intimate
devotee of Mahäprabhu, a gaura-priya-jana. He is fully empowered by Mahäprabhu. The Western
world is a world of mlechhas and yavanas. How can they get the highest thing, kåñëa-prema? It is
impossible, impossible, impossible! It is impossible for Lord Brahmä to get. So how can the
mlecchas and yavanas get it? Only by Mahäprabhu’s wonderful mercy and the mercy of His dear
devotee, gaura-priya-jana. It is Mahäprabhu’s desire:
påthivéte äche yata nagarädi gräma

sarvatra pracära hoibe mora näma
“In as many towns and villages as there are on the surface of the earth, My holy name
will be preached.”
Mahäprabhu has said that in all towns, villages and corners of the world His name would be
glorified. Gaura is prema-puruñottama. The name of prema-puruñottama will be sung, and there is no
prema? How can someone say that? Just sing the name, jaya sachinandana gaurahari ké jaya! He who
is prema-puruñottama, who is indiscriminately giving kåñëa-prema, how can you sing His name
without prema? That prema is the goal of our life!
And Mahäprabhu’s bhajana-dhära, His process of bhajana, is based on vipralambha-bhäva, feeling

pangs of separation. Just crying, crying, crying.
yugäyitaà nimeñeëa cakñuñä prävåñäyitam

çünyäyitaà jagat sarvaà govinda-viraheëa me
(Çikñäñöakam 7)
What is Mahäprabhu teaching? In separation from Govinda a nimeñeëa, a moment, seems to be a

great yuga. Cakñuñä prävåñäyitam — tears are rolling down from the eyes like torrents of rain.
Çünyäyitaà jagat sarvaà govinda-viraheëa me — when one feels pangs of separation from Govinda,
the whole world seems to be empty. “Where is Govinda? Where is Govinda? Where is Govinda?”
Mahäprabhu says:
kähäì mora präëa-nätha muralé-vadana

kähäì karoì kähäì päì vrajendra-nandana
“Where is the Lord of My life, who is playing His flute? What shall I do now? Where
should I go to find the son of Mahäräja Nanda?” (CC Madhya 2.15)
Mahäprabhu is saying this and crying. "Where shall I go? Where shall I find Kåñëa with a flute
on His lips, murali-vadana Kåñëa? Is there anyone who can help Me to find the son of Nanda
Mahäräja?"
kähäre kahiba, kebä jäne mora duùkha

vrajendra-nandana vinu phäöe mora buka
(CC Madhya 2.16)
“To whom should I speak? Is there any intimate friend before whom I can express the pain I feel
in My heart, the pangs of separation from vrajendra-nandana, the son of Nanda Mahäräja? My heart
is cracking, cracking, cracking! To whom can I speak? Is there anyone who can understand the pain
I feel?” Mahäprabhu says this and cries.
Whose movement is this? It is Mahäprabhu’s movement. He who cries for Kåñëa, He who is
known as prema-puruñottama, it is His movement. Without prema, how can you be in this
movement, bäbä? You cannot be a member of this movement with a dry heart. Simply dry, dry, dry!
Mahäprabhu came and flooded the whole world with the waves of kåñëa-prema. One who cannot
get that prema is déna eva saù, unfortunate, ill-fated, and most degraded.
avatérëe gauracandre vistérëe prema-sägare

su-prakäçita-ratnaughe yo déno déna eva saù
“The advent of Çré Chaitanya Mahäprabhu is like an expanding ocean of divine love.
One who does not collect the valuable jewels within that ocean is certainly the poorest of
the poor.”(Chaitanya-chandrämåta 34)
In 1993 Çréla Gour Govinda Swami started the ISKCON temple project in Gadeigiri and
appointed Chaitanya Chandra Das to be the temple president. Under the supervision of Sripad
Chaitanya Chandra Das the ISKCON temple in Gadeigiri was constructed, and to this day he
remains the president of that temple. Until 1996 Chaitanya Chandra Das was also the president of
the ISKCON temple in Bhubaneswar, the capital of Odisha. Besides that, he accompanied Çréla Gour
Govinda Swami, serving him during preaching tours in Indonesia, Singapore, Malaysia, Australia,
and the USA. After Çréla Gour Govinda Swami’s departure from this world, Sripad Chaitanya
Chandra Das continued to regularly visit Indonesia, Singapore and Australia. Later Sripad Chaitanya
Chandra Das took upon himself the task of speaking the message of his Gurudeva and the previous
ächäryas in those places which Çréla Gour Govinda Swami had not gotten the opportunity to visit.
In 2005 Sripad Chaitanya Chandra Das began visiting and preaching Kåñëa consciousness in
Switzerland and other European countries. By hearing kåñëa-kathä from Sripad Chaitanya Chandra
Das and observing his Vaiñëava qualities, some devotees have become inspired to accept him as
their spiritual master, and now he has disciples in several countries, including Indonesia, India,
Switzerland, and Russia. More information about Sripad Chaitanya Chandra Das can be found at the
end of this book.
From His early years Lord Chaitanya was often called “Gaurahari.” This name appears many
times in Çré Chaitanya-charitämåta. In the Ädi-lélä, Chapter 13, texts 23-25 it is explained how
“Gaurahari” has become one of Chaitanya’s names:
“In His childhood, when the Lord was crying He would stop immediately upon hearing the holy
names Kåñëa and Hari. All the friendly ladies who came to see the child would chant the holy
names, ‘Hari, Hari!’ as soon as the child would cry. When the ladies saw this fun, they enjoyed
laughing and called the Lord ‘Gaurahari.’ From then on, Gaurahari became another of His names.”
In his commentary on Çré Chaitanya-bhägavata Çréla Bhaktisiddhänta Sarasvaté Öhäkura

repeatedly uses the name Gaurahari and gives the following explanation:
“Since Çré Gaurasundara is the Supreme Lord Himself and nondifferent from Lord Hari, His
other name is Gaurahari.” (CB Ädi-khaëòa 6.39 commentary)
Chaitanya Mahäprabhu is Bhagavän Himself, but He has appeared in the role of a devotee to
relish and distribute love of God. Therefore He is called prema-puruñottama or prema-öhäkura, the
Lord of love.
A note on the spelling of Sanskrit, Odia and Bengali words
Most of the Sanskrit, Odia and Bengali words in this book appear in the form of transliteration,
with diacritics. However, we intentionally did not use diacritics in some names and titles. For
example, we have kept the spelling “Chaitanya Chandra Das” because this is the way Sripad
Chaitanya Chandra Das himself writes his name in letters, documents, etc. “Gopal” and “Sripad” are
also without diacritics (and without the last “a”). To make sure that words like “Chaitanya,”
“Çachémätä,” “Ächärya” will be pronounced correctly, we have kept an “h” in them, except those
instances when they appear in quoted verses. Regarding many of the names and other words used in
this book additional information is provided in the glossary.
We want to thank everyone who made this book possible:

First of all we would like to thank our revered spiritual master, Sripad Chaitanya Chandra Das.
Almost every day, year after year, he delivers wonderful lectures based on the instructions of his
Gurudeva and other great followers of Çré Chaitanya Mahäprabhu. It is due to his strong desire to
give to the devotees and others the essence of the teachings of Çréla Gour Govinda Swami, Çréla A.C.
Bhaktivedanta Swami Prabhupäda, Çréla Bhaktisiddhänta Sarasvaté Öhäkura and the previous
ächäryas and due to their mercy that Prema Öhäkura Çré Gaurahari has been published.
We would also like to mention the disciples of Sripad Chaitanya Chandra Das who have been
instrumental in producing this book: Akinchana Vitta Das, Madan Gopal Das, Makhanchor Das,
Punya Sloka Das, Rasänanda Das, Sevamoyi Devi Dasi, Vishakha Devi Dasi. Hare Kåñëa!
— The Publishers
CHAPTER ONE
Gaura-jayanté
Today is a very auspicious day, Çrémän Chaitanya Mahäprabhu’s appearance day. In so many
temples, so many places Vaiñëavas observe this holy appearance day. Gauräìga, Gaurahari,
Viçvambhara, Nimäi Paëòita, Çré Kåñëa Chaitanya — all these are names of Chaitanya Mahäprabhu.
Chaitanya Mahäprabhu appeared in Çrédhäma Mäyäpur, accepting Çré Jagannätha Mishra as His
father and Çachémätä as His mother. He appeared on 18 February 1486 of the Christian era (1407
Sakabda), on the pürëimä, full-moon day, of the Phälguna month. It was Saturday, 5 hours 52
minutes in the evening (17.52). The horoscope of Çré Chaitanya Mahäprabhu can be found in Çréla
Bhaktivinoda Öhäkura’s commentary on the Chaitanya-charitämåta, Ädi-lélä 13.89.
Before Çré Chaitanya Mahäprabhu’s advent, not only Çréla Advaita Ächärya and Çréla Haridäsa
Öhäkura, who were praying to Kåñëa to come and save this world from atheism, but also other
learned Vaiñëavas were waiting for an incarnation of Bhagavän, because there are many places in the
çästras where it is directly or indirectly stated that in the beginning of Kali-yuga the Supreme Lord
will appear in the form of Chaitanya Mahäprabhu to shower mercy on the jévas. Predictions of
Chaitanya Mahäprabhu’s appearance are found in many Puräëas, including Ädi Puräëa, Agni Puräëa,
Bhägavata Puräëa, Bhaviñya Puräëa, Brahma Puräëa, Garuòa Puräëa, Kürma Puräëa, Märkaëòeya
Puräëa, Matsya Puräëa, Närada Puräëa, Nåsiàha Puräëa, Padma Puräëa, Vämana Puräëa, Varäha
Puräëa, Väyu Puräëa, as well as in the Upaniñads and other Vedic sources. Some of these predictions
are as follows.
From the Garuòa Puräëa:
kaleù prathama sandhyäyäm

lakñmé-känto bhaviñyati
däru-brahma-samépa-sthäù
sannyäsé gaura-vigrahaù
“In the first part of Kali-yuga the Supreme Personality of Godhead will appear as
Gaura. First He will become the husband of Lakñmé. Then He will take sannyäsa and stay
near Lord Jagannätha who is the Supreme Brahman in a wooden form.”
From the Märkaëòeya Puräëa:
golokaà ca parityajya
lokänäà träëä-käraëät
kalau gauräìga-rüpena
lélä-lävaëya-vigrahaù
“During Kali-yuga I shall leave Goloka and, to save the inhabitants of the material
world, I shall become the handsome and playful Lord Gauräìga.”
From the Närada Puräëa:
divija bhuvi jayadhvam

jayadhvam bhakta-rüpinaù
kalau saìkértana ärambhe
bhaviñyämi çacé-sutaù
“O demigods, please advent as devotees on the earth in the Age of Kali. I shall appear
there as the son of Çaché to inaugurate the saìkértana movement.”
From the Padma Puräëa:
kaleù prathama- sandhyäyäm

gauräìgothaà mahé-tale
bhägérathé-taöe ramye
bhaviñyämi çacé-sutaù
“I shall appear on this earth in the first part of Kali-yuga in a beautiful place on the
bank of Bhägérathé (Gaìgä). I shall have a golden form and I shall become a son of Çaché.”
From the Vamana Puräëa:
kali-ghora-tamas-channat
sarvän äcära varjitän
çacé-garbhe ca sambhuya
tarayisyämé närada
“O Närada, I shall appear in the womb of Çaché, and I shall save the people, who will give up all
proper conduct, from the terrible darkness of Kali-yuga.”
From the Väyu Puräëa:

çuddho gauraù-su-dirghango
gaìgä-téra-samudbhavaù
dayäluù-kértana-grähé
bhaviñyämi kalau yuge
“In Kali-yuga I shall appear in a place on the bank of the Gaìgä. I shall be very pure
and very merciful. Having a golden complexion, I shall be very tall and shall chant the
holy names.”
paurëamäsyäà phälgunasya
phalguné-åkña-yogataù
bhaviñye gaura-rüpena
çacé-garbhe purandarät
svarnadi-téram ästhäya
navadvépe janäçraye
tatra dvija-kulam präpto
bhaviñyämi janälaye
bhakti-yoga-pradänäya
lokasyänugrahäya ca
sannyäsé-rüpam ästhäya
kåñëa-caitanya-näma-dhåk
“During the month of Phälguna, when the star Phalguné will be conjoined with the full
moon, I shall appear with a golden complexion as a son of Çaché and Purandara Mishra. I
shall take birth in Navadvépa, on the shore of the Gaìgä, in a brähmaëa’s family. I shall
become a sannyäsé and show kindness to the people in general by bestowing bhakti-yoga
upon them. I shall accept the name Kåñëa Chaitanya.”
From the Çvetäçvatara Upaniñad (3.12):
mahän prabhur vai puruñaù

sattvasyaiña pravartakaù
su-nirmaläà imäà präptim
éçäno jyotir avyayaù
“The Supreme Personality of Godhead is Mahäprabhu, who disseminates transcendental
enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahma-
jyoti.”
From the Chaitanya Upaniñad, texts 5, 7, 9, 10:
jähnavé-tére navadvépe golokäkhye dhämni

govindo dvi-bhujo gauraù sarvätmä
mahä-puruño mahätmä mahä-yogé tri-guëätétaù
sattva-rüpo bhaktià loke käsyatéti
“The Supreme Personality of Godhead, Govinda, whose form is transcendental, who is

beyond the influence of the three modes of material nature, and who is the all-pervading
Supersoul residing in the hearts of all living entities, will appear as a great saint and
powerful mystic. He will assume a two-armed form of golden complexion in His abode
called Goloka Våndävana, which is manifest on the bank of the Gaìgä in Navadvépa. He
will disseminate pure devotional service in the world.”
namo vedänta-vedyäya
kåñëäya paramätmane
sarva-caitanya-rüpäya
caitanyäya namo namaù
“We offer our respectful obeisances unto Him, who is understood by Vedänta, who is
Kåñëa, the Supersoul, and whose form is fully transcendental and conscious of everything.
We offer our humble obeisances again and again unto Lord Chaitanya.”
sva-näma-müla-mantreëa sarvaà hlädayati vibhuù
“This supremely powerful Lord spreads bliss everywhere by chanting the basic mantra,
which consists of His own holy names.”
sa eva müla-mantraà japati harir iti kåñëa iti räma iti.
“He chants that main mantra comprised of the names Hari, Kåñëa and Räma.”
It means that He chants the mahä-mantra Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare
Räma Hare Räma Räma Räma Hare Hare.
In Çrémad-Bhägavatam (7.9.38) Prahlada Mahäräja says:
channaù kalau yad abhavas tri-yugo 'tha sa tvam
“In the Age of Kali You sometimes come as a covered incarnation, and therefore You
are known as Triyuga, or the Lord who appears in three yugas.”
As explained in the Chaitanya-charitämåta, Madhya-lélä 6.99-100, it means that in Kali-yuga

there are no lélä-avatäras, but there is a yuga-avatära. This avatära is described in Çrémad-
Bhägavatam (11.5.32):
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
ajanti hi su-medhasaù
“In the Age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Kåñëa. Although His
complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates,
servants, weapons and confidential companions.”
In the Ananta-saàhitä Çivajé says to Pärvatédevé: "To show mercy to the people and give them
devotional service, the Supreme Personality of Godhead will appear in a brähmaëa’s home in
Navadvépa, on the bank of the Gaìgä. Çré Kåñëa Himself, who is the life of Çrématé Rädhäräëé and
who is the Lord of the universe, under whose control it is created, maintained and annihilated,
appears as Gaura, O Maheçvaré”
In the same Ananta-saàhitä Bhagavän Himself predicts:
“In Kali-yuga I shall descend to the earth with My associates. In Navadvépa, which is surrounded
by the Gaìgä, I shall appear in Çachédevé’s womb… My dear associates, who came to this world at
the time of My advent as Kåñëa, will come again during Kali-yuga. To establish the truth of religion,
I shall enjoy many pastimes with them… In this way I shall again reveal the path of devotional
service, which has been lost in the course of time. In this advent of Mine I shall be known as Kåñëa
Chaitanya, Gauräìga, Gaurachandra, Çachésuta, Mahäprabhu, Gaura and Gaurahari. Anyone who
chants these names will develop devotion to Me.”
There is also a description of Chaitanya Mahäprabhu in Çré Viñëu-sahasra-näma (A Thousand

Names of Çré Viñëu), which appears in Chapter 189 of the Däna-dharma-parva of the great epic
Mahäbhärata:
suvarëa-varëo hemäìgo
varäìgaç candanäìgadé
sannyäsa-kåc chamaù çänto
niñöhä-çänti-paräyaëaù
The first half of this verse describes Lord Chaitanya in His early pastimes, as a householder. It
says that He has a golden complexion, His limbs are beautiful, and His body, smeared with the pulp
of sandalwood, looks like molten gold. The second half of this verse speaks about Lord Chaitanya in
His later pastimes. He takes sannyäsa, He is equipoised, peaceful and fixed in devotional service, and
He brings peace to others.
From the Kåñëa-yämala-tantra: puëya-kñetre navadvépe bhaviñyämi çacé-sutaù. “I shall appear in

the holy land of Navadvépa as the son of Çachédevé.”
So, these are some proofs of the fact that Bhagavän has appeared here as Mahäprabhu to spread
hari-näma-saìkértana. Gauräìga Mahäprabhu is the Supreme Personality of Godhead, and His
mission is to give prema, love for Kåñëa, to one and all through chanting of the holy names.
Bhagavän Kåñëa, in order to manifest His magnanimous pastimes, appeared here as Gaurasundara.
Bhagavän is called aja, “unborn.” Bhagavän’s body is eternal, transcendental, and He manifests
here only by His internal potency, yogamäyä-çakti, cit-çakti. Bhagavän’s body is not like our body.
Our body is made of gross elements: earth, water, fire, air, ether. But Mahäprabhu is the Supreme
Personality of Godhead, and His body is apräkåta, transcendental. A transcendental body can be
manifest only by cit-çakti, antaraìgä-çakti, yogamäyä-çakti, the internal potency of Bhagavän.
Therefore we cannot apply the word janma (“birth”) to any descents, any appearances of the
Supreme Personality of Godhead in this world. However, for the Supreme Lord all types of
contradictions can be possible. Bhagavän is called sarva-çaktimän: He has all potencies, and they are
inconceivable, so everything is possible for Him. The word “impossible” cannot be applied to
Bhagavän. Although He has no birth, still He appears here, but these appearances can be possible
only by the sweet will of the Supreme Personality of Godhead. All the activities of Bhagavän are very
wonderful.
In relation to Bhagavän’s appearance, the word janma, “birth,” actually refers to getting a
wonderful body. Bhagavän appears with a very beautiful, transcendental, wonderful body, and that
is called janma. Therefore, although Gauräìga Mahäprabhu and Kåñëa have not taken birth like
human beings, still we say, “Kåñëa-janmäñöamé,” kåñëa-janma, gaura-janma, “Gaura-jayanté.” In
Vaikuëöha planets there is no question of Bhagavän’s birth, because He is present there always,
eternally. Those who have parental love, who want to relish the parental mellow with Bhagavän,
cannot get any relishment in Vaikuëöhaloka, since in Vaikuëöha there is no birth of Bhagavän. But
Bhagavän is eternally present everywhere, even in the material world. Why, then, does He perform
the janma-lélä, birth pastime?
Devotee: To please His bhaktas.
Chaitanya Chandra Das: How?
Devotee: By giving them the chance to experience vätsalya-bhäva.
Chaitanya Chandra Das: Yes. If Bhagavän does not perform His janma pastime, birth pastime,
how will the devotees relish this rasa, parental love? To allow, to enable the devotees to relish this
mellow, Bhagavän performs janma-lélä. Although He is eternal, He takes birth, but that birth is only
for relishing the sweetness of vätsalya-rasa. Both in Navadvépa and in Våndävana Bhagavän’s janma-
lélä, birth pastime, takes place by the mercy of His internal potency, yogamäyä potency.
All the inhabitants of the material world are in bondage, all are conditioned. Therefore, if
anyone takes birth here, that is his punishment. But when Bhagavän Himself comes, that is not a
punishment. Punishment is for those who take birth here due to their strong attachment to mäyä.
But Bhagavän is not like that. We don’t want to get trouble, but because of our fruitive activities we
are forced by the external energy of Bhagavän Kåñëa to take birth here, in this miserable place which
is full of sufferings. But Bhagavän is not forced to come and suffer here. Rather, Bhagavän comes
here to give pleasure to His dear devotees. We come here to suffer, but Bhagavän comes here to give
pleasure to His dear devotees. Therefore our appearance or birth and Bhagavän’s appearance are
totally different. Bhagavän says in the Bhägavad-gétä:
janma karma ca me divyam

evaà yo vetti tattvataù
tyaktvä dehaà punar janma
naiti mäm eti so 'rjuna
(BG 4.9)
“One who knows in absolute consideration that My appearance and My activities are
transcendental will not take birth again in the material world.”
No punar janma. One who knows Bhagavän Kåñëa in tattva, in absolute consideration, who
understands that Kåñëa’s appearance and activities are all transcendental, not material, such a
person will never take birth again in the material world. Thus Bhagavän’s appearance and our
appearance are not the same. Generally the living beings in the material world are bewildered by the
external energy of Bhagavän, bahiraìgä-çakti, mäyä-çakti. Mäyä is so strong that it is very difficult
for us to free ourselves from mäyä’s clutches. We need help, and Bhagavän comes to help us, so that
we can get free from the clutches of mäyä. One who is under the clutches of mäyä cannot relish
transcendental mellows. He cannot know Bhagavän. How can one become free from the influence of
mäyä?
daivé hy eñä guëa-mayé

mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
(BG 7.14)
Bhagavän has said in the Bhagavad-gétä that mäyä-çakti, the illusory energy, which consists of
the three modes of material nature, is His çakti. Therefore it is very difficult to overcome that mäyä,
unless one surrenders unto Him. That’s why Bhagavän comes here, so that the human beings will
worship Him, serve Him and thus become free from mäyä’s clutches. One who has become free from
mäyä’s clutches is very happy, blissful.
So many want to experience the parental mellow, therefore Bhagavän Kåñëa performs janma-lélä
here. It is very sweet and beautiful, and it takes place due to yogamäyä potency. But ordinary living
entities take birth due to the influence of mahämäyä, the external energy of Bhagavän Kåñëa. Since
mahämäyä cannot touch Bhagavän Kåñëa, He does not feel any pain while remaining in His mother’s
womb. But when we are in the womb of the mother, we feel much pain, because we are influenced
by mahämäyä. For a conditioned soul to remain in the womb of a mother is a great misery. From the
seventh month onwards the soul undergoes so much suffering in the womb of his mother.
Therefore he prays, “O Lord, I am suffocating here. Please deliver me, so that I will serve You,
worship You.” But after coming out the jéva forgets Bhagavän Kåñëa, forgets everything and acts in
such a way that again he will have to enter a mother’s womb. The jéva is not able to realize how
much pleasure is there in the ählädiné-çakti. The jéva cannot understand this because he is
bewildered, illusioned. Who holds the ählädiné-çakti, pleasure-giving potency? It belongs to Kåñëa,
the Supreme Personality of Godhead. He holds that ählädiné-çakti. So, if Kåñëa does not come, how
will the jéva get pleasure? No one will get pleasure if Bhagavän does not appear here. This is one of
the reasons for Bhagavän to come to the material world. Pariträëäya sädhünäà (BG 4.8): He wants
to give pleasure to all sädhus, all devotees.
When Bhagavän Kåñëa or Bhagavän Gaurahari comes to this world, He appears with His
ählädiné potency. By this potency He gets pleasure Himself and gives pleasure to everyone. One of
the meanings of the word jayanté is “that which gives pleasure.” We say jaya, jayanté, “Gaura-
jayanté,” “Kåñëa-jayanté.” What is the meaning of jaya?
Devotee: “Victory.”
Chaitanya Chandra Das: When you get victory, what happens to you?
Devotee: I become very happy.
Chaitanya Chandra Das: Yes, very happy, blissful. Very blissful existence is called jaya. When
someone gets victory on the battlefield and is coming back, all greet him: “Jaya!” and there is so
much bliss. Or when we say, “Jaya Gaurahari ké jaya! Jaya Gurudeva ké jaya!” the bliss coming from
Gaurahari and Gurudeva is present there. The last limit of victory, jaya, is victorious bliss. What is
the opposite of jaya?
Devotee: Duùkha.
Chaitanya Chandra Das: No, the opposite of jaya, “victory,” is paräjaya, “defeat.” Jaya paräjaya.
When there is fighting, some will be defeated and some will get victory. But why do we use the
word jaya in connection with Bhagavän’s appearance? Where is the fighting? Why do we speak of
jaya paräjaya, victory and defeat?
Devotee: Because now mäyä will be defeated.
Chaitanya Chandra Das: Yes. We always fight with mäyä-çakti, the mäyic energy, illusory
energy. When mäyä is defeated, then there will be real victory, and then we shall become blissful. As
long as mäyä is not defeated, we are not blissful. The real pleasure, real bliss will come when we
conquer mäyä. Therefore the word jaya is used here.
If we participate in Gaura-jayanté or Kåñëa-jayanté, janma-lélä pastime, then very easily we can

defeat mäyä, conquer mäyä, and get the real bliss. After mäyä is defeated, transcendental love
develops in our hearts. When Gauräìga Mahäprabhu or Bhagavän Kåñëa appears, how can mäyä
remain here? It means that Kåñëa’s appearance pushes mäyä out. So, in order to become free from
mäyä, we must take part in Gaura-jayanté and Kåñëa-jayanté. Then we’ll get transcendental bliss.
Bhagavän performs this appearance lélä, birth lélä, for the pleasure of devotees.
Nowadays conditioned souls, the people of this world, use the word jayanté everywhere:
Gandhi-jayanté, Netaji-jayanté, Nehru-jayanté, Shastri-jayanté, so many jayantés they observe,
celebrate. But this is foolishness. Such jayantés will not help you to come out from the clutches of
mäyä and get real, transcendental pleasure.
One should listen about janma-lélä, jayanté-lélä, from bona fide sources, only then one will
become free from mäyä, from all material contamination. There are professional speakers,
professional singers. They sing, they speak very nicely about the janma of Bhagavän, but by listening
to them we cannot become free from mäyä. If you really want to become free from mäyä, you must
hear about kåñëa-lélä from bona fide sources. A bona fide speaker has listened to a bona fide source,
and thus he can speak about kåñëa-lélä.
There are two types of benefits one will get if he listens about the appearance of the Supreme
Lord. The first is that one will become free from mäyä’s influence, and the second is that one will
develop love for the Supreme, love for Kåñëa. The chief benefit is to get love for Kåñëa. To become
free from mäyä is only a secondary benefit. So, if one listens from a sädhu about the appearance of
Bhagavän, then one will easily become free from mäyä’s influence and develop a loving relationship
with Bhagavän.
Bhagavän is not impersonal, and He has all types of energies. To say that Bhagavän is formless,
that He does not have any form, implies that He has no çakti to appear in a form. But this statement
is wrong, because Bhagavän is sarva-çaktimän, the possessor of all types of çaktis. The appearance of
the Supreme Lord in this world helps us to understand that He has all types of potencies within
Him. He is not niräkära, He is not formless, not impersonal. He is a person, and He has a form.
Being sarva-çaktimän, He has all potencies. Then why can’t He have a form? What is the difficulty?
If we say that Bhagavän has no form, that He is impersonal, then how can He be sarva-çaktimän, the
possessor of all potencies? Since He is sarva-çaktimän, certainly He can have His own form.
Therefore in the beginning of Çrémad-Bhägavatam it is stated, janmädy asya yataù. First of all
there should be sambandha, bhägavat-sambandha, relationship with Bhagavän. Sambandha,
abhidheya, prayojana, these are the main three tattvas in the Vedas. But how will you have
sambandha, a relationship, without a form?! You cannot relate yourself with something formless.
You need a form to relate with. If you have no form, how can I relate to you, with you? So this
impersonalism just means that we don’t want any relationship with Bhagavän.
Bhagavän knows this. But He also knows that without developing a relationship with Him the
jévas cannot get any pleasure. Therefore Bhagavän appears in a particular form, and we celebrate His
janma-lélä, birth pastime. Some people will say, “Hey, they are mad. They are celebrating His birth
pastime, but He has no form. He is niräkära, formless, impersonal. Why are they doing this
nonsense?” But actually it is just the opposite. You are foolish, and you don’t have any sambandha
with Bhagavän. Unless one develops such a sambandha, one cannot relish any mellow. Vätsalya-
sambandha, sakhya-sambandha, däsya-sambandha, mädhurya-sambandha, so many sambandhas are
there. How will you relish, if there is no sambandha, no relationship? But if you think, “Kåñëa is my
son” or “Kåñëa is my friend,” “Kåñëa is my master,” “Kåñëa is my husband,” then some relationship
will develop and some bliss will come. If sambandha is not there, how the bliss will come? Therefore
Bhagavän appears here in a certain form, so that the devotees can develop their relationship with
Him. Otherwise, what is the need for Bhagavän to come, to appear here?
This lélä is possible here, on the earth. It is not possible in Vaikuëöha planets, because the rasa,
the mellow relished by the inhabitants of Vaikuëöha is incomplete. Their relishment of rasa is
incomplete. Therefore the appearance or birth of Bhagavän, His janma-lélä, is not possible in
Vaikuëöha planets. In Vaikuëöhaloka there are only two and half types of mellow: çänta, däsya and
very little sakhya, which is sambhrama, full of awe and reverence. There is no viçrambha-sakhya, no
vätsalya, parental love, no conjugal love in Vaikuëöhaloka. Since the mellow is incomplete in
Vaikuëöhaloka, Bhagavän did not appear there. He appeared in the prison house of Kaàsa,
accepting Vasudeva and Devaké as His father and mother. Yet the rasa, the mellow was not
completely relished in that prison house. Therefore Bhagavän has been brought to Nandaläya,
Nandaräja’s place. Bhagavän appeared in Kaàsa’s prison house, but the festival was held in
Nandaräja’s place.
In Ayodhya the rasa, the mellow is also not complete, so we do not find much sweetness there.
But when Bhagavän Kåñëa appeared in Nandaräja’s place, at that time sweetness increased like
anything. Therefore it is said that pürëatama-prakäça, the most complete manifestation, took place
in Nandaräja’s house. The festival, the relishment of bliss, the sweetness, everything was most
complete there. Thus the most complete appearance of Bhagavän was in Nandaräja’s place. When
Bhagavän Kåñëa appeared in Kaàsa’s prison house, at the same time He also appeared in
Nandaräja’s place. Kåñëa appeared in Nandaräja’s place with complete dvädaça-rasa, twelve types of
mellows. Accepting Yaçodämätä as His mother, Kåñëa appeared in Gokula. When Vasudeva came to
Nandaräja’s place, Kåñëa, the son of Vasudeva, merged into Yaçodämätä’s son Kåñëa, who is the
most complete form of Kåñëa.
Bhagavän Kåñëa is mädhurya-mäyä, full of sweetness, and Bhagavän Gaurahari is audärya-maya,

full of magnanimity. His janma-lélä, birth pastime, is also full of magnanimity. Gaurahari did not
appear at midnight. He appeared in the evening, and it was pürëimä, therefore the full moon arose.
All could relish His janma-lélä, and thus Gaurahari could give pleasure to everyone. When
Gaurahari appeared, saìkértana was going on. Gaurahari first appeared in the heart of bhaktas and
on the tongue of bhaktas, then He appeared outside. At that time there was a lunar eclipse, so
everyone was chanting Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma
Räma Hare Hare. It was the arrangement of Bhagavän that everyone chanted the holy name and
purified their hearts, then they could observe the birth festival, the appearance of Gaurahari nicely.
It is said that Gaurahari is saìkértanaika-pitarau (Chaitanya-bhägavata, Ädi-khaëòa 1.1), the father of
saìkértana. This is the great contribution of the Supreme Lord Gaurahari to the human society.
caitanya-siàhera navadvépe avatära

siàha-gréva, siàha-vérya, siàhera huìkära
sei siàha vasuk jévera hådaya-kandare

kalmaña-dvirada näçe yäìhära huìkäre
(CC Ädi 3.30, 31)
Lord Chaitanya, who is compared to a lion, has appeared in Navadvépa. His neck was like a
lion’s, His strength was like a lion’s, and His roaring was like a lion’s. What is that roaring? Hare
Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare. May that
lion be seated in the core of everyone’s heart and with His resounding roar drive away all the
elephants of sinful desires and reactions.
väsudeva ghoña bole kori joòa hät

jei gaura sei kåñëa sei jagannäth
Çréla Väsudeva Ghosh has written in his song Jaya Jaya Jagannätha Çachira Nandana: “He who is
Gaura, He is Kåñëa, and He is Jagannätha.” There is no difference between Gauräìga Mahäprabhu
and Bhagavän Kåñëa, and there is no difference between Navadvépa-dhäma and Vraja-maëòala.
çré-gauòa-maëòala-bhümi, yebä jäne cintämaëi

tära haya vraja-bhüme väsa
(From Sävaraëa-çré-gaura-mahimä, a song by Çréla Narottama Däsa Öhäkura)
If one thinks that Gauòa-maëòala, Navadvépa-maëòala where Mahäprabhu appeared, is

cintämaëi-dhäma, Goloka Våndävana, then one remains in the real Våndävana. Tära haya vraja-
bhüme väsa. He does not reside in the material world, he resides in Våndävana. So, there is no
difference between Våndävana and Navadvépa-maëòala. In both of them the mellow is complete. But
in Vaikuëöha planets the mellow is not complete, because there is awe and reverence, and there is
fear also. Therefore such relishment like in kåñëa-lélä or gaura-lélä is not possible in Vaikuëöha
planets.
Nandaräja’s son Kåñëa and Çachémätä’s son Gaurahari appear in this world and relish Their own
appearance pastime. They give others the opportunity to relish it as well. The general principle is
that Bhagavän appears according to the desire of His bhaktas. If a bhakta wants to see Bhagavän as
Räma, Bhagavän appears as Räma. If a bhakta wants to see Bhagavän as Kåñëa, then Bhagavän
appears as Kåñëa, and if a bhakta wants to see Bhagavän as Narasiàhadeva, Bhagavän appears as
Narasiàhadeva. The sandhiné-çakti makes arrangements for Bhagavän to appear here. Without çakti
it would not be possible for çaktimän to appear in this world. Besides that, to serve Bhagavän His
çaktis take birth in different places. The predominating Deity of the sandhiné energy is Baladevajé, so
first He appeared in the womb of mother Devaké, and later Bhagavän Kåñëa appeared there.
Similarly, Baladeva’s expansion Viçvarüpa appeared in the womb of Çachémätä in order to serve His
Prabhu Gaurahari. The transcendental birth pastime of Bhagavän is arranged by His spiritual
potency, yogamäyä, without any influence of mahämäyä.
When Kåñëa appeared in Kaàsa’s prison house, what happened? Vasudeva and Devaké, Kåñëa’s
father and mother, offered prayers to Him. Why? Because Kåñëa appeared before them as Näräyaëa,
not as baby Kåñëa. Although they were feeling parental love for Him, it was not at all complete. But
Kåñëa’s relationship with Yaçodämätä and Nanda Mahäräja was complete. Everything was complete
in Nanda Mahäräja’s place. So much affection, so much love. When there is awe and reverence, love
is not complete. If one feels great respect for Kåñëa, how can he climb on Kåñëa’s shoulders? Where
in Odisha both moods are exhibited?
Devotee: In Jagannätha Puré.
Chaitanya Chandra Das: Yes, during the Ratha-yäträ in Jagannätha Puré. When Jagannätha is on
the altar, people respectfully offer praëäma to Him. But when the same Jagannätha comes for the
Ratha-yäträ, everyone plays with Him. Why? Because inside the temple He relishes Vaikuëöha
mellows. In Vaikuëöha He is Bhagavän. But when Jagannätha comes out, the devotees feel that He is
Våndävana Kåñëa, so the mellow and relishment is different.
Kåñëa appeared in Kaàsa’s prison house at midnight, when everyone was sleeping. How many
have celebrated His janma-lélä or, in other words, how many participated in this lélä and got bliss
from it? How many relished it? Therefore, when Bhagavän appeared as Gaurahari, it was in the
evening, just at the sunset, so that everyone could relish it. Moreover, they were chanting:
hare kåñëa hare kåñëa kåñëa kåñëa hare hare

hare räma hare räma räma räma hare hare
It means that svayam-bhagavän came here with hari-näma and made everyone chant hari-näma.
Generally, during a lunar eclipse people chant Hare Kåñëa, saìkértana goes on, then they take bath,
give charity and do some püjä, worship. So, at this very auspicious time Chaitanya Mahäprabhu
appeared. The eyes of those who had seen Mahäprabhu became purified. The tongues of those who
at that time chanted Hare Kåñëa became purified. The hearts of all who took part in that appearance
lélä became purified. Thus purifying everyone, Gauräìga Mahäprabhu has come here.
Earlier Bhagavän appeared many times in this world, but He never showered such mercy.
Neither did anyone see such léläs before Mahäprabhu’s appearance, nor could the ordinary devotees
and other people get such relishment. Therefore Gauräìga Mahäprabhu is greatly magnanimous,
greatly munificent and greatly merciful. In this special Kali-yuga He distributes that which was not
given in any previous age. Anarpita-caréà cirät karuëayävatérëaù kalau samarpayitum unnatojjvala-
rasäà sva-bhakti-çriyam (CC Ädi 1.4). He came to give sva-bhakti, His own bhakti, kåñëa-bhakti. In
this Age of Kali Mahäprabhu very mercifully distributes unnatojjvala-rasa, that bright and sublime
mellow, which was not distributed in any previous yuga. So those who take part in Gaura-jayanté are
extremely fortunate. If one follows the dear devotees of Gauräìga Mahäprabhu and chants the holy
name of the Lord, one will become free from the influence of Kali-yuga. Such a person can easily
overcome mäyä and get transcendental bliss.
CHAPTER TWO
Why Bhagavän Appears as Chaitanya
Sambhavämi yuge yuge means “I appear in every yuga” (BG 4.8). So, Kåñëa also appears in Kali-
yuga. What type of avatära did Kåñëa assume in the present Age of Kali? Chaitanya Mahäprabhu,
who is nondifferent from Kåñëa, came in this Age of Kali, did kértana and distributed love for Kåñëa.
The Lord’s incarnation in the form of Gauräìga Mahäprabhu is the best incarnation. Why? Because
in this gaura-avatära, gauräìga-avatära He did not kill any demons, He only gave prema, love for
Kåñëa, to one and all. Not everyone can understand this avatära. Many people say different things
about Chaitanya Mahäprabhu, but they do not say that Chaitanya Mahäprabhu is Bhagavän, the
Supreme Lord. They say that He was merely a preacher of vaiñëava-dharma. Even in the textbooks
which our children read it is written like that. Only those who become very dear devotees of
Bhagavän Kåñëa can understand Gauräìga Mahäprabhu’s appearance. Mahäprabhu does not kill any
demons, He only kills demoniac qualities. By Mahäprabhu’s mercy all can become free from
demoniac qualities. There were so many demoniac persons, but He did not kill them. He went to
every doorstep and said, “Chant: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare
Räma Räma Räma Hare Hare.”
He preached that everyone should try to develop love for Kåñëa. Because Gauräìga Mahäprabhu
preached prema-dharma, how could He kill demoniac persons? Rather, He removed demoniac
qualities from the hearts. This is the mystery behind this confidential incarnation of Bhagavän. No
one can understand this incarnation immediately. But it is a fact that, whenever Bhagavän appears,
He gives änanda to devotees.
The scripture says that Bhagavän appears in His original form once in a day of Brahmä. If that is
the scriptural statement, then why do we say that Bhagavän Gaurahari, who is nondifferent from
Kåñëa, appears just after Kåñëa’s appearance? It seems to imply that in one day of Brahmä Bhagavän
appears twice, but the scripture says that He appears only one time.
pürëa bhagavän kåñëa vrajendra-kumära

goloke vrajera saha nitya vihära
brahmära eka dine tiìho eka-bära

avatérëa haïä karena prakaöa vihära
(CC Ädi 3.5-3.6)
“Lord Kåñëa, the son of the King of Vraja, is the Supreme Lord. He eternally enjoys
transcendental pastimes in His eternal abode, Goloka, which includes Vrajadhäma. Once
in a day of Brahmä, He descends to this world to manifest His transcendental pastimes.”
When Bhagavän manifests His pastimes in the material world, they are called prakaöa-lélä,
manifest lélä. Kåñëa does prakaöa vihära, prakaöa-lélä, only once in a day of Brahmä. In Brahmä’s one
day there are fourteen manvantaras, fourteen Manus will change, and in each manvantara there is
seventy-one chatur-yuga. Chatur-yuga means four yugas: Satya, Tretä, Dväpara, Kali. In one day of
Brahmä these four yugas come 71 x 14 = 994 times. What is the duration of Kali-yuga?
Devotee: 432 000 years.
Chaitanya Chandra Das: Yes, the duration of Kali-yuga is 432 000 years. The duration of other
yugas is even more, so we cannot imagine how many earthly years pass in one day of Brahmä. It is
mentioned in the çästras that once in a day of Brahmä Kåñëa descends here in Dväpara-yuga, and
once in a day of Brahmä Chaitanya Mahäprabhu comes in Kali-yuga. In Dväpara-yuga the Lord’s
complexion is black, kåñëa-varëa, but in Kali-yuga He has péta-varëa, golden colour.
What is the proof, what is the evidence that Kåñëa descends here? There are so many evidences
given in the Puräëas. In theVäyu Puräëa it is stated that during the twenty-eighth cycle of four
yugas, when Dväpara-yuga was almost finished and dharma was going to be destroyed, spoiled, at
that time Bhagavän Kåñëa appeared in the våñëi-vaàça. Similarly, in the Viñëu Puräëa Muchukunda
refers to Garga Muni’s prediction that during the twenty-eighth chatur-yuga, at the end of Dväpara-
yuga Bhagavän Hari would appear in the yadu-vaàça, Yadu dynasty. Çréla Kåñëadäsa Kaviräja
Gosvämé says more specifically (CC Ädi 3.9-10):
‘vaivasvata’-näma ei saptama manv-antara

sätäiça catur-yuga tähära antara
“The present Manu, who is the seventh, is called Vaivasvata. Twenty-seven chatur-
yugas of his age have now passed.”
añöäviàça catur-yuge dväparera çeñe

vrajera sahite haya kåñëera prakäçe
“At the end of the Dväpara-yuga of the twenty-eighth chatur-yuga, Lord Kåñëa appears
on earth with the full paraphernalia of His eternal Vrajadhäma.”
So, before the present age of Kali, in Dväpara-yuga, Kåñëa appeared here, and in Kali-yuga
Bhagavän came here as Gaurahari. After winding up His lélä in Dväpara-yuga, Kåñëa was sitting in
nitya-goloka-våndävana, eternal Goloka Våndävana, and thinking: “I could not distribute the love of
Vraja, the real bhakti, prema-bhakti, to one and all. I only gave instructions.” In His instructions to
Arjuna, Kåñëa did not explain prema-bhakti. He only said,
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
(BG 18.66)
“Give up all your bodily dharmas and mental speculations and just surrender to Me.” But He did
not describe the development of love, prema-bhakti, loving devotional service. How to give that love
to the human society in the Age of Kali? In Kali-yuga it is very difficult to get love. There is an
increase of lust, anger, quarreling, but love is not there. Therefore Kåñëa thought, “I’ll have to go,
otherwise who can give this love, who can distribute it?” The distribution of love is called prema-
vitaraëa-lélä or prema-däna-lélä.
tähäte äpana bhakta-gaëa kari’ saìge

påthivéte avatari’ karimu nänä raìge
(CC Ädi 3.28)
“I shall come with My associates, My bhaktas, and in many ways I shall do lélä, in
which My only purpose will be to distribute love, prema.”
eta bhävi’ kali-käle prathama sandhyäya

avatérëa hailä kåñëa äpani nadéyäya
(CC Ädi 3.29)
When He thought so, His thoughts began to take a practical shape, and in the first sandhyä, in
the beginning, of Kali-yuga He appeared in Nadéyä.
This lélä of giving prema to one and all Bhagavän could not do in Dväpara-yuga, when He
appeared in the form of Kåñëa. Why?
Devotee: Kåñëa is viñaya-vigraha-bhagavän, the Supreme Lord who is the object of love.
Chaitanya Chandra Das: Yes, Kåñëa is the object of love, the enjoyer. He does not have prema,
therefore somebody should give it to Him. How could Kåñëa give prema, when He did not have it?
But He wanted to distribute vraja-prema, the love of Vraja, which is considered to be the best type of
love. Why is vraja-prema the best prema? Vraja-prema is very pure, spotless. The gopés give love to
Kåñëa selflessly, without any desires of their own. That is the best type of love. So Kåñëa thought, “I
should go and give this prema.”
yuga-dharma-pravartana haya aàça haite

ämä vinä anye näre vraja-prema dite
(CC Ädi 3.26)
The yuga-dharma can be spread by any of His expansions, incarnations, but vraja-prema cannot
be given by anyone except Kåñëa Himself. This is contradictory: He has no prema, but He will give
prema. He has developed the desire to give it, but He doesn’t have that prema. Suppose you need
some money, but you don’t have it. What will you do?
Devotee: Borrow.
Chaitanya Chandra Das: Yes, borrow from a bank or from a friend. Bhagavän Kåñëa does not
have that love, because He is the object of love. But He needs prema in order to give it to others.
Where will He get it from? He will get it from those who have that love. The gopés have such love,
so He will take it from the gopés. If a moneyed man wants to borrow money, he will not go to poor
people. He will go to rich people: “Hey, will you give me one million?” “OK, take it.” Similarly,
Kåñëa needed prema, and He wanted to get it from the one who had more prema than others. Çrématé
Rädhäräëé has more prema than anyone else, and She is the topmost gopé. Therefore He took the
mood of Çrématé Rädhäräëé and the complexion of Çrématé Rädhäräëé.
To develop and distribute love for Kåñëa He appeared in Navadvépa-dhäma with a fair, golden
complexion: tathi lägi’ péta-varëa caitanyävatära (CC Ädi 3.40). With a dark, blackish complexion
He cannot distribute prema. Prema is most sweet, most relishable, but when Kåñëa has a black
complexion, prema is not fully ripened, not so sweet. For example, if you get a green mango, you
can relish it but not completely, because it is not ripened. If someone gives you a very sweet, juicy,
ripened mango, then you can relish it completely. Similarly, Bhagavän thought: “I must go with a
golden complexion to distribute prema. Prema is the topmost relishable thing, most juicy, most
sweet, and I’ll give it through My name.” In the Skanda Puräëa it is stated:
madhura-madhuram etan mangalaà mangalänäà

sakala-nigama-vallé-sat-phalaà cit-svarüpam
sakåd api parigétaà çraddhayä helayä vä
bhågu-vara nara-mätraà tärayet kåñëa-näma
“Lord Kåñëa’s name is the sweetest of sweet things, the most auspicious of auspicious
things, the transcendental fruit of the vine of all Vedic literatures. O best of the Bhågus,
chanted even once, either with faith or neglect, it delivers the chanter.” (Skanda Puräëa,
Prabhäsa-khaëòa, quoted in Hari-bhakti-viläsa, 11.451)
Kåñëa-näma is so sweet. Among all sweet things the most sweet one is kåñëa-näma, and among
all the auspicious activities chanting of kåñëa-näma is the most auspicious activity. By chanting the
holy name anyone can be delivered very easily. Ajämila was such a sinful person, but he was
delivered very easily only by chanting the holy name, even though he was indicating his son, not
Bhagavän. Nara-mätraà tärayet kåñëa-näma. Any type of person can be delivered by chanting the
holy name. One may not relish the nectar, one may not get the love but can be delivered, liberated.
The holy name gives prema, but even if by chanting the holy name someone does not get prema, still
he can attain liberation, mukti.
So, Bhagavän thought that this distribution of prema would be possible only if He assumed a
golden complexion. Therefore He became péta-varëa. Kåñëa-varëa became péta-varëa. Now instead
of black complexion He has golden complexion and He distributes prema, without thinking that
somebody is superior, somebody is inferior, somebody is sinful, somebody is pious. Indiscriminately
He tries to give this prema, love of Godhead. Everyone can get prema. Everyone can get love.
Everyone can chant the holy name. Chaitanya Mahäprabhu’s mission is to give prema to one and all
through the chanting of the holy name.
Besides that, at the end of Dväpara-yuga, when Kåñëa was doing prakaöa-lélä, He developed some
desires. What are those desires?
çré-rädhäyäù praëaya-mahimä kédåço vä anayaivä-

svädyo yenädbhuta-madhurimä kédåço vä madéyaù
saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät
tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù
(CC Ädi 1.6)
What is Rädhä’s praëaya, Rädhä’s love? Praëaya-vikåtir hlädiné çaktir asmäd (CC Ädi 1.5). Prema,
sneha, mäna, praëaya, räga, anuräga, bhäva, mahäbhäva. Love has so many stages. Kåñëa was not
able to know Rädhäräëé’s love for Him, because Kåñëa is viñaya-vigraha, the object of love, whereas
Rädhäräëé is äçraya-vigraha, the abode of love. So Kåñëa cannot understand how much love
Rädhäräëé is giving and what type of love it is.
täìhära prathama väïchä kariye vyäkhyäna

kåñëa kahe — ‘ämi ha-i rasera nidäna
pürëänanda-mäyä ämi cin-mäyä pürëa-tattva

rädhikära preme ämä karäya unmatta
(CC Ädi 4.121-122)
Kåñëa says, “I am the primary cause of all rasas. I am the full spiritual truth, and I am
pürëänanda-mäyä, fully blissful, but the love of Çrématé Rädhäräëé is making Me crazy, mad. Then
how can I say that I am pürëa? I am not pürëa, not complete. Some incompleteness is there in Me.
Since there is incompleteness in Me, how can I say that I am the complete whole?”
nä jäni rädhära preme äche kata bala

ye bale ämäre kare sarvadä vihvala
sei premära çré-rädhikä parama ‘äçraya’

sei premära ämi ha-i kevala ‘viñaya’
viñaya-jätéya sukha ämära äsväda

ämä haite koöi-guëa äçrayera ähläda
äçraya-jätiya sukha päite mana dhäya

yatne äsvädite näri, ki kari upäya
kabhu yadi ei premära ha-iye äçraya

tabe ei premänandera anubhava haya
(CC Ädi 4.123, 132-135)
“I am the object of love. I do not know how much love Rädhäräëé has, and She is the supreme
abode of that love. I don’t have such love. I am viñaya-jätéya, Rädhäräëé is äçraya-jätéya. As the
object of love, I am relishing when someone is extending love. But how much love Rädhäräëé has,
which She gives to Me and by which She gets pleasure, I do not understand. I am the relisher, She
gives Me relishment, and She feels more happiness than Me. How is it possible? What to do? If I
become an abode of love, then I will understand how She is getting so much bliss.” For example, my
wife has cooked rasagulläs and given them to me and my son. We ate all rasagulläs, but she is more
happy than us. Although we ate rasagulläs, we are not as happy as she. Similarly, Kåñëa thought:
“Rädhäräëé is giving all love to Me, and She is happy. If I become like Her, then I shall relish this
love.” Such a desire has developed in Kåñëa.
Then, svädyo yenädbhuta-madhurimä kédåço vä madéyaù. “My beauty, which Rädhäräëé relishes,
what is that beauty?”
ei eka, çuna ära lobhera prakära

sva-mädhurya dekhi’ kåñëa karena vicära
adbhuta, ananta, pürëa mora madhurimä

tri-jagate ihära keha nähi päya sémä
ei prema-dväre nitya rädhikä ekali

ämära mädhuryämåta äsväde sakali
(CC Ädi 4.137-139)
Once Kåñëa was standing in front of a crystal pillar and saw His own reflection. He thought,
“Who is this wonderful boy? So beautiful, so handsome.” Then He moved His head, and the
reflection also moved its head. “Oh, it is My reflection. I am so beautiful, and Rädhäräëé is enjoying
My beauty. She gets so much pleasure by enjoying My beauty. I am not able to enjoy My own
beauty. If I become like Rädhäräëé, then I shall be able to enjoy My beauty also.”
darpaëädye dekhi’ yadi äpana mädhuré

äsvädite haya lobha, äsvädite näri
vicära kariye yadi äsväda-upäya

rädhikä-svarüpa ha-ite tabe mana dhäya
(CC Ädi 4.144, 145)
“If I see My sweetness in a mirror, I am tempted to taste it, but nevertheless I cannot. If
I deliberate on a way to taste it, I find that I hanker for the position of Rädhikä.”
This was Kåñëa’s dvitéya icchä, second desire. Kåñëa was thinking, “I am not able to relish My
own beauty completely, like Rädhäräëé is relishing. So, if I want to relish My own beauty, I’ll have to
assume the svarüpa of Rädhäräëé.”
What was Kåñëa’s third desire? Saukhyaà cäsyä mad-anubhavataù. “What type of pleasure She is
getting due to association with Me? Being the object of love, I am not able to understand these three
things.” Veti lobhät. Therefore He has developed greed, and due to that greed He has become an
abode of love. The object of love became an abode of love. Viñaya-vigraha Bhagavän Kåñëa became
äçraya-vigraha Chaitanya Mahäprabhu. If He assumes the mood of an abode of love, then He can
relish it. Among the abodes of love who is the best one?
Devotee: Rädhäräëé.
Chaitanya Chandra Das: Çrématé Rädhäräëé.

sei gopé-gaëa-madhye uttamä rädhikä
rüpe, guëe, saubhägye, preme sarvädhikä
“Among the gopés, Çrématé Rädhikä is the foremost. She surpasses all in beauty, in good
qualities, in good fortune and, above all, in love.” (CC Ädi 4.214)
Kåñëa thought: “Among all abodes of love the best one is Rädhäräëé. So I’ll assume the mood of
Rädhäräëé, then I can relish this love. If I take the mood of Rädhäräné, I must get the complexion of
Çrématé Rädhäräëé also. Otherwise the mood will not develop.” The çåìgära-rasa-varëa, the colour
of the çåìgära-rasa, when it is not mature, not ripened, is green or black. When çåìgära-rasa is
paripürëa, complete in all respects, then the colour, the complexion will become golden. Therefore
Kåñëa said, “If I do not assume the mood of Çrématé Rädhäräëé, I cannot relish that happiness, three
types of happiness.”
ei tina tåñëä mora nahila püraëa

vijätéya-bhäve nahe tähä äsvädana
rädhikära bhäva-känti aìgékära vine

sei tina sukha kabhu nahe äsvädane
rädhä-bhäva aìgékari’ dhari’ tära varëa

tina-sukha äsvädite haba avatérëa
sarva-bhäve kaila kåñëa ei ta’ niçcaya

hena-käle äila yugävatära-samaya
(CC Ädi 4.266-269)
“ ‘These three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position.
Unless I accept the luster of the ecstatic love of Çré Rädhikä, these three desires cannot be fulfilled.
Therefore, assuming Rädhäräëé’s sentiments and bodily complexion, I shall descend to fulfil these
three desires.’ In this way Lord Kåñëa came to a decision. Simultaneously, the time came for the
incarnation of the age.”
Kåñëa knew that it was the time for the yuga-avatära to appear. So what? He came as yuga-
avatära also. Yuga-dharma pravartäimu näma-saìkértana (CC Ädi 3.19). He came to give näma-
saìkértana, that is the yuga-dharma. In every yuga there is a particular yuga-dharma, and to give, to
establish this yuga-dharma, yuga-avatära comes. Any plenary expansion, any incarnation of
Bhagavän can establish yuga-dharma. There is no need for Bhagavän to come for this purpose in His
original form. But because Bhagavän Kåñëa had three desires which could not be fulfilled unless
Kåñëa came Himself, and because He wanted to distribute that love which no one else could give,
He appeared in the form of Gaurahari, with Çrématé Rädhäräëé’s mood and complexion. Try to
understand this.
pitä-mätä, guru-gaëa, äge avatäri’

rädhikära bhäva-varëa aìgékära kari’
navadvépe çacé-garbha-çuddha-dugdha-sindhu
tähäte prakaöa hailä kåñëa pürëa indu
(CC Ädi 4.271-4.272)
Whenever Kåñëa comes, He sends His mother, father, elder persons first. Then He descends
here. So He descended here accepting the mood and complexion of Çrématé Rädhäräëé. It is said that
pürëa-kåñëa appeared in Navadvépa-dhäma from the womb of Çachémätä. It means that Chaitanya
Mahäprabhu is pürëa-kåñëa. There is no difference between Kåñëa and Mahäprabhu.
Indu means moon, chandra. Why is it written kåñëa pürëa indu? Even when Kåñëa came, it was
not complete. The relishment of love was not complete. But when Mahäprabhu came, it was
completely relished. Therefore He is pürëa indu. Niñkalaìka candra: no kalaìka, no black spot.
“Kåñëa is a thief,” “Kåñëa is a debauchee,” “Kåñëa stole the garments of the gopés, because He
wanted to enjoy their naked beauty.” So many things you will hear about Kåñëa. But Mahäprabhu
was a very strict sannyäsé. No black spot at all. Of course, factually in Kåñëa’s activities there are also
no black spots, but people can criticize. He sent His senior persons first: Çachémätä, Jagannätha
Mishra, Nityänanda Prabhu, Advaita Ächärya Prabhu, etc. They are His associates, elder associates,
and they came first. Then Kåñëa came.
So, the conclusion is that Kåñëa appeared in this Age of Kali, assuming the mood and
complexion of Çrématé Rädhäräëé, which means that Kåñëa and Rädhäräëé both were there. Together
They appeared in Navadvépa-dhäma. Bhagavän Kåñëa is always with çakti. Rädhäräné is çakti, and
Kåñëa is çaktimän. Sometimes, when it is needed, Kåñëa brings çakti out from Him, and then They
do lélä. Now it was the time for çakti and çaktimän to come together, therefore Bhagavän Kåñëa has
appeared in this world as Chaitanya Mahäprabhu. In Dväpara-yuga He appeared here as svayaà-
rüpa-kåñëa, and in this Kali-yuga He appeared here as péta-varëa-dhäré, Gaurahari. Then the
question arises, brahmära eka dine tiìho eka-bära (CC Ädi 3.6): it is stated that Bhagavän comes only
one time in Brahmä’s one day. But we know that Bhagavän has appeared twice: once as Çré Kåñëa in
Dväpara-yuga and once as Gaurahari in Kali-yuga. If we agree that Mahäprabhu has come just after
Kåñëa, then we’ll have to accept that Bhagavän has appeared twice in this day of Brahmä. However,
it is against the scripture.
Let us first discuss the appearance of Kåñëa. How many times He appeared last Dväpara-yuga?
Devotee: One time.
Chaitanya Chandra Das: Twice. One time in Mathurä, one time in Gokula. Kåñëa appeared in
two different places and in two different forms. In Mathurä He appeared in a four-armed form, and
in Gokula He appeared in a two-armed form. Can we disagree that Kåñëa has appeared twice? So we
have to analyse, how these two appearances are still one.
Devotee: They joined. Mathurä Kåñëa entered Gokula Kåñëa.
Chaitanya Chandra Das: Yes. Mathurä Kåñëa merged into Gokula Kåñëa, so They became one.
When Vasudeva brought Bhagavän Kåñëa from Kaàsa’s prison house to Nandaräja’s place, already
Yaçodämätä had given birth to Kåñëa. So Vasudeva’s Kåñëa merged into that Kåñëa, and They
became one. They did not function as two. Therefore it is one appearance of Bhagavän, and His
prakaöa-lélä was one, not two.
In prakaöa-lélä there is relishment of love mellows, prema-rasa-äsvädana, along with killing of

demons, which is called asura-saàhärini-lélä or änuñaìgika-lélä. The word änuñaìgika, anuñaìga
indicates that Kåñëa in Vraja only relishes prema-rasa, but within Him there is Näräyaëa who kills
the demons. This is included and goes on simultaneously, because, when there is a demon, the
prema-rasa, love mellow, cannot be relished. In material life it is also seen that, if a demon is
present, you cannot get love. No happiness, no love, no relishment, because a demoniac person is
there. Therefore Näräyaëa, who is inside Kåñëa, kills the demons, so that Kåñëa can relish the vraja-
prema-rasa, very pure love mellows. Thus in prakaöa-lélä the relishment of love mellows, rasa-
äsvädana, is going on, and at the same time the killing of demons is going on. Who is doing all this?
The same personality who performs the lélä is doing both things. Together this killing of demons
and relishing rasa are called in Sanskrit samagra-prakaöa-lélä, which means the whole, total prakaöa-
lélä. This total prakaöa-lélä is one, not two, and only one time in a day of Brahmä Kåñëa comes.
Brahmära eka dine tiìho eka-bära.
But why then did Bhagavän Çré Kåñëa appear as Gaurahari, with péta-varëa, golden complexion?
Because His desire was incomplete, unfulfilled, asampürëa. What was Bhagavän’s desire when He
appeared here as Gaurahari? Kåñëa came to fulfil the three desires, which originated in vraja-bhümi,
during His vraja-lélä. Therefore gaura-lélä cannot be separated from kåñëa-lélä. It is not different
from vraja-lélä. Since one lélä is not different from the other lélä, how can the lélä-kära, the
performer of the lélä, be different? So, this problem is now solved. There is no difference between
Bhagavän with a black complexion and Bhagavän with a golden complexion, except that with one
complexion He has developed certain desires, and with the other complexion He fulfilled those
desires.
Thus His appearance as Mahäprabhu cannot be separated from vraja-rasa-asvädana, tasting the
essence of vraja-prema. These three desires cannot be separated from Vraja, but Vraja is not the
place where these desires could be fulfilled, because there Kåñëa is the object of love. He cannot
become äçraya-vigraha in Vraja. Therefore Bhagavän Kåñëa had to appear in Navadvépa-dhäma to
become äçraya-vigraha. Although it looks like different léläs, actually it is one lélä, a continuation of
the same lélä.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has explained very nicely that, if someone writes a big
book and cannot include some things in the text of that book, then he puts them in the appendixes.
So we can take navadvépa-lélä as an appendix to vraja-lélä. When Bhagavän Kåñëa wound up His
vraja-lélä, He felt great compassion to the jévas. How will they be able to think about vraja-lélä, the
loving pastimes of Vraja? Because Bhagavän Kåñëa wanted to give that love to one and all, as
Chaitanya Mahäprabhu He manifested the lélä by which one can get that loving mood, Vraja mood.
So, if people follow Mahäprabhu’s line, definitely they will develop love for Kåñëa. That is the real
merciful consideration of Bhagavän Kåñëa. Therefore Mahäprabhu is called adbhuta-käruëya,
adbhuta-audärya, adbhuta-vadänya — wonderfully merciful, wonderfully munificent and
wonderfully magnanimous.
In kåñëa-lélä those who did not have a loving relationship with Bhagavän Kåñëa remained far
away from Him. So in Kåñëa’s time the possibility of coming close to Kåñëa was restricted. But in the
time of Mahäprabhu it was not restricted, which means that anyone who had a desire to develop
love for Kåñëa could develop love for Kåñëa, and this love was being distributed by Mahäprabhu
through hari-näma-saìkértana: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare
Räma Räma Räma Hare Hare.
Materialistic persons cannot understand all these transcendental léläs of Kåñëa. In order to
understand and relish Kåñëa’s transcendental pastimes they have to receive the benediction,
blessings, mercy of a Vaiñëava. Therefore in the Chaitanya-charitämåta it is said:
yäha, bhägavata paòa vaiñëavera sthäne

ekänta äçraya kara caitanya-caraëe
(CC Antya 5.131)
“If you want to understand Çrémad-Bhägavatam, you must approach a self-realized

Vaiñëava and hear from him. You can do this when you have completely taken shelter of
the lotus feet of Çré Chaitanya Mahäprabhu.”
During His pastimes in Vraja the supremely merciful Bhagavän Kåñëa was preaching räga-märga
bhakti. Do you know räga-märga bhakti? What does räga-märga mean?
Devotee: The path of spontaneous attachment to Kåñëa, following in the footsteps of the
Vrajaväsés.
Chaitanya Chandra Das: Kåñëa did so many loving pastimes, prema-lélä. These are all räga-
märga-lélä. Then Kåñëa thought: “This whole world should do räga-märga-bhajana. But if they just
follow Me, what I did, then there will be problems. I had 16108 wives! So they will want to also
have 16108 wives. I stole the garments of the gopés. So the people will steal the garments of the
mätäjés and see their naked beauty.” Such danger is there in räga-marga-bhajana. We cannot do like
that. We are all influenced by mäyä, we are all conditioned souls. We have got material bodies,
material conceptions, everything material. If we just imitate Bhagavän Kåñëa, then we shall be in
danger. But if we follow Mahäprabhu, there will be no danger. In the form of Chaitanya
Mahäprabhu, Bhagavän Himself showed how to render bhakti, prema-bhakti to Kåñëa. To save us
from developing the sahajiyä mood, He behaved just like a sädhaka-bhakta, and He taught us by His
behaviour.
Devotee: Çrématé Rädhäräëé gives the greatest pleasure to Kåñëa. Then why does Kåñëa need all
other rasas?
Chaitanya Chandra Das: Kåñëa has said, ye yathä mäà prapadyante täàs tathaiva bhajämy aham
(BG 4.11). “The way one is trying to give Me pleasure, accordingly I am reciprocating with him.” If
someone wants a friendly mellow, Kåñëa becomes his friend. If someone wants the parental mellow,
Kåñëa becomes a small child. A devotee wants to associate with Kåñëa in a particular rasa, therefore
Kåñëa gives it. Kåñëa wanted to distribute cäri bhäva, four rasas, and He did it when He came as
Chaitanya Mahäprabhu. One can bind up Kåñëa by loving Him in any of these rasas.
CHAPTER THREE
Establishing the Yuga-dharma
Bhagavän Kåñëa had two types of desires: bahiraìgä and antaraìgä. The desire to do something
for the satisfaction of others is bahiraìgä, external. But the desire for something which will give
pleasure to one’s own self, that desire is antaraìgä, internal. Both desires, bahiraìgä and antaraìgä,
were fulfilled when Kåñëa became Chaitanya Mahäprabhu. What is the bahiraìgä desire, external
desire? Kåñëa was thinking how the people, who suffer very much in Kali-yuga, would be delivered.
It is very difficult for them. They cannot do yajïa, nor can they do archana, nor dhyäna, meditation.
So how will they be delivered? An easy method should be given to them. What is that easy method?
Näma. They can chant the name of God. The name was there, God’s name is always there. But the
people in general didn’t know that His name can deliver us in this Age of Kali very easily, and also
that the name can give the same results which we get by doing archana, dhyäna, tapasya or yajïa.
Therefore Bhagavän Kåñëa decided, “I’ll go and start the yuga-dharma.”
kali-yuge ‘dharma’ haya ‘hari-saìkértana’

etad arthe avatérëa çré-çacé-nandana
(CB Ädi-khaëòa 2.22)
“The religious principle for the Age of Kali is the congregational chanting of the holy
names of the Lord. Çré Sachinandana has descended to establish this principle.”
What is saìkértana? Bahubhir militvä kértayati iti saìkértanam. When many persons are together
doing kértana, that is called saìkértana. While giving instructions to Tapana Mishra, Mahäprabhu
said:
kali-yuga-dharma haya näma-saìkértana

cäri yuge cäri dharma jévera käraëa
“In the Age of Kali näma-saìkértana is the yuga-dharma. In the four yugas there are
four types of dharma, religious duties, which are meant for the deliverance of the jévas.”
kåte yad dhyäyato viñëuà

tretäyäà yajato makhaiù
dväpare paricaryäyäà
kalau tad dhari-kértanät
(SB 12.3.52)
In Kåta-yuga, Satya-yuga, the duration of life was 100 000 years, so people could meditate for a
long time, and by meditating on Viñëu they went to Viñëuloka, Vaikuëöha. In Tretä-yuga due to the
degradation of dharma the longevity became only 10 000 years. Tretäyäà yajato makhaiù: in that
age, to get delivered from material existence, they were doing yajïa-karma. In Dväpara-yuga dharma
degraded even more and a human’s longevity became only 1000 years. In that yuga one could attain
perfection by doing viñëu-archana, worshipping the Supreme Lord in His Deity form. But in the Age
of Kali our lifespan is very short, only 100 years or less, and our intelligence is not good. We cannot
properly apply any of those methods. In earlier times there were yäjïika-brähmaëas who expertly
did yajïas in order to satisfy the yajïa-puruña, Lord Viñëu. Every family and the whole society were
getting so much benefit from it. The brähmaëas were very powerful. Whatever they said actually
happened. But nowadays it is not like that, because the brähmaëas don’t do their yajïa-karma. It is
the duty of the brähmaëas to do yajïa-karma in order to please Lord Viñëu. At present the
brähmaëas don’t do it, therefore they are brahma-bandhus or brahma-bruvas, not real, qualified
brähmaëas. Actually in the Age of Kali everybody is a çüdra. Kalau çüdra-sambhava. How, then, can
one perform yajïa in this age? The only yajïa which one can do in Kali-yuga is saìkértana-yajïa,
näma-yajïa. In this age one can please Lord Kåñëa only by chanting His holy name. Therefore it is
recommended in the Age of Kali, and the importance of chanting the holy name was preached by
the Supreme Lord Himself. Bhagavän appeared in Gauòa-maëòala, Navadvépa-maëòala, and spread
the glory of the holy name.
Further in His instructions to Tapana Mishra (CB Ädi-khaëòa 14.143-146) Chaitanya

Mahäprabhu has explained:
sädhya-sädhana-tattva ye kichu sakala

hari-näma-saìkértane milibe sakala
“By congregationally chanting the holy names you will achieve everything, including
the goal of life and the means for attaining it.”
harer näma harer näma harer nämaiva kevalam

kalau nästy eva nästy eva nästy eva gatir anyathä
“In this Age of Kali there is no other means, no other means, no other means for self-
realization than chanting the holy name, chanting the holy name, chanting the holy name
of Lord Hari.” (from Båhan-näradéya Puräëa 3.8.126)
ei çloka näma bali’ laya mahä-mantra

çola-näma batriça-akñara ei tantra
“Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma
Hare Hare. This verse is called the mahä-mantra. It contains sixteen holy names composed
of thirty-two syllables.”
This mahä-mantra is mentioned in the Vedas and specifically recommended for those people
who live in the present age, Kali-yuga:

iti ñoòaçakaà nämnäà

kali-kalmaña-näçanaà
nätaù parataropäyaù
sarva-vedeñu dåçyate
(Kali-santarana Upaniñad 5-6)
“The Hare Kåñëa mantra, consisting of sixteen names, is especially meant for
counteracting the vices of the Age of Kali. After searching through all the Vedic literatures,
one cannot find a method of religion so sublime as the chanting of Hare Kåñëa.”
kalià sabhäjayanty äryä

guëa-jïäù sära-bhäginaù
yatra saìkértanenaiva
sarva-svärtho 'bhilabhyate
(SB 11.5.36)
“Those who are actually advanced in knowledge are able to appreciate the essential
value of the Age of Kali. Such enlightened persons praise Kali-yuga because in this fallen
age all perfection of life can easily be achieved by the performance of saìkértana.”
Hari-kértana is not an ordinary song. Who taught us hari-kértana? Who told us to chant Hare
Kåñëa? Bhagavän Kåñëa Himself taught this. Kåñëa appeared here as Gauräìga Mahäprabhu and
taught us hari-kértana. Mahäprabhu was always doing hari-kértana, and He instructed others,
nirantara kara kåñëa-näma-saìkértana: “Constantly chant the holy name of Kåñëa.” (CC Madhya
15.104, 25.154, 25.198)
kali-yuge yuga-dharma — nämera pracära

tathi lägi’ péta-varëa caitanyävatära
(CC Ädi 3.40)
“In the Age of Kali the yuga-dharma is to spread the holy name. For this purpose the
Supreme Lord, in a yellow colour, has descended as Chaitanya Mahäprabhu.”
During His pastimes in Navadvépa-dhäma Mahäprabhu ordered Nityänanda Prabhu and

Haridäsa Öhäkura to preach the holy name at every doorstep.
prati ghare ghare giyä kara ei bhikñä

`bala kåñëa, bhaja kåñëa, kara kåñëa-sikñä'
iha bai ara na baliba, balai

badina-avasane asi’ amare kahiba
(CB Madhya-khaëòa 13.9-10)
“Go to every house and beg in this way, `Chant the names of Kåñëa, worship Kåñëa,
follow Kåñëa’s instructions.’ Apart from this, you should not speak or have others speak
anything else. At the end of the day come and give Me your report.”
äjïä päi' dui jane bule ghare ghare

“bala kåñëa, gäo kåñëa, bhajaha kåñëere
kåñëa präëa, kåñëa dhana, kåñëa se jévana

hena kåñëa bala bhäi hai' eka-mana”
“Being ordered by Mahäprabhu, both of them, Nityänanda and Haridäsa, went door to
door and requested everyone, ‘Chant the name of Kåñëa, sing the glories of Kåñëa and
engage in the worship of Kåñëa. Kåñëa is your vital force, Kåñëa is your wealth, Kåñëa is
your very life and soul. O brothers, chant the name of Kåñëa with full attention.’”
Chanting Kåñëa’s name with full attention means that one should cry and pray to Kåñëa.
bhakti-yoga, bhakti-yoga, bhakti-yoga-dhana

`bhakti' ei-kåñëa-näma-smaraëa-krandana
(CB Madhya-khaëòa 24.72)
“Devotional service, devotional service, devotional service is the greatest treasure!

Devotional service means crying while remembering Kåñëa’s names.”
By chanting Kåñëa’s names one becomes liberated and attains Kåñëa’s abode.
kaler doña-nidhe räjan

asti hy eko mahän guëaù
kértanäd eva kåñëasya
mukta-saìgaù paraà vrajet
(SB 12.3.51)
“My dear King, although Kali-yuga is an ocean of faults, there is still one good quality
about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can become free from
material bondage and be promoted to the transcendental kingdom.”
kali-käle näma-rüpe kåñëa-avatära

näma haite haya sarva-jagat-nistära
(CC Ädi 17.22)
“In this Age of Kali, the holy name of the Lord, the Hare Kåñëa mahä-mantra, is an
incarnation of Lord Kåñëa. Simply by chanting the holy name, one associates with the Lord
directly. Anyone who does this is certainly delivered.”
In the Age of Kali the yuga-dharma is hari-näma-saìkértana, and to spread this yuga-dharma
Bhagavän Kåñëa has appeared here as Chaitanya Mahäprabhu. He taught that there is no difference
between Kåñëa’s name and Kåñëa Himself: abhinnatvän näma-näminoù. In the Padma Puräëa it is
stated:
näma cintämaëiù kåñëaç

caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto
’bhinnatvän näma-näminoù
“The holy name of Kåñëa is a transcendental wish-fulfilling gem. This name is the
personification of divine rasas. The holy name of Kåñëa is completely pure and eternally
liberated. This is because there is no difference between the name of Kåñëa and Kåñëa
Himself.”
On the day before He took sannyäsa, when all devotees came to Mahäprabhu, He told them:
bala kåñëa, bhaja kåñëa, gäo kåñëa-näma

kåñëa vinu keha kichu nä bhäviha äna
yadi ämä’-prati sneha thäke sabäkära

tabe kåñëa-vyatirikta nä gäibe ära
ki çayane, ki bhojane, kibä jägaraëe

aharniça cinta kåñëa, balaha vadane
This was the final instruction of Mahäprabhu to the inhabitants of Navadvépa:
“Glorify Kåñëa, worship Kåñëa, and chant the name of Kåñëa. Do not think of anything
other than Kåñëa. If you have any affection for Me, then don’t speak about any topics other
than Kåñëa. Whether you are sleeping, eating or waking, day and night think of Kåñëa and
chant His name.”
Those who have love for Mahäprabhu will certainly follow His instruction. If someone is
engaged in chanting kåñëa-näma, doing kåñëa-sevä, he is following Mahäprabhu’s instruction. The
Absolute Truth is Kåñëa. Therefore those who have faith should chant Kåñëa’s name. One who, by
the mercy of the guru, chants kåñëa-näma, gets so much benefit. Why will such a person suffer? By
spreading Kåñëa’s name, Mahäprabhu made everyone sukhé, happy. This is His wonderful mercy.
darçane ‘vaiñëava’ haila, bale ‘kåñëa’ ‘hari’

premäveçe näce loka ürdhva bähu kari’
kåñëa-näma loka-mukhe çuni’ aviräma

sei loka ‘vaiñëava’ kaila anya saba gräma
(CC Madhya 7.116-117)
“Just by seeing Lord Chaitanya Mahäprabhu, everyone became a devotee and began to
chant ‘Kåñëa’ and ‘Hari.’ They all were merged in a great ecstasy of love, and they began to
dance, raising their arms. Always hearing them chant the holy names of Lord Kåñëa, the
residents of all the other villages also became Vaiñëavas.”
When someone chants Hare Kåñëa, those who hear it begin to also chant Hare Kåñëa. In this
way the Hare Kåñëa mahä-mantra spreads everywhere.
påthivé-paryänta yata äche deça-gräma

sarvatra saïcära haibeka mora näma
(CB Antya-khaëòa 4.126)
“In every town and village of the world, the chanting of My name will be heard.”
This is Mahäprabhu’s prophecy. Those who follow Mahäprabhu’s instructions get His mercy. In
Kürma-kñetra one brähmaëa was crying and begging Chaitanya Mahäprabhu, “Let me go with You.”
But Mahäprabhu said, “No, you should remain at home and always chant Kåñëa’s name.” Gåhe rahi’
kåñëa-näma nirantara laibä (CC Madhya 7.127). Similarly, after curing the leper Väsudeva, Çré
Chaitanya Mahäprabhu told him, kabhu tomära nä habe abhimäna nirantara kaha tumi ‘kåñëa’ ‘kåñëa’
näma: “Chant the name of Kåñëa always, then you will never become proud.” (CC Madhya 7.147)
Subuddhi Räya was sprinkled with water from the pitcher of a Muslim and was considered to
have thus been forcibly converted to Islam. When he consulted some brähmaëas at Väräëasé, asking
them what he should do, they advised him to drink hot ghee and in this way give up his life. But
other brähmaëas told him that there was no need for him to give up his life, because he had not
committed any serious sin. Finally, when Chaitanya Mahäprabhu came to Väräëasé, Subuddhi Räya
met Him and asked for His advice.
prabhu kahe, — ihäì haite yäha’ våndävana

nirantara kara kåñëa-näma-saìkértana
eka ‘nämäbhäse’ tomära päpa-doña yäbe

ära ‘näma’ la-ite kåñëa-caraëa päibe
(CC Madhya 25.198-199)
“Lord Chaitanya told him: ‘Go to Våndävana and chant the Hare Kåñëa mantra constantly. When
you come to the nämäbhäse stage of chanting, all your sinful reactions will go away. After you attain
perfection in chanting, you will get shelter at the lotus feet of Kåñëa.’”
When Mahäprabhu was going to Våndävana, He inspired even the birds and animals in the
jungle to chant.
ka-dina pathe vyäghra kariyäche çayana

äveçe tära gäye prabhura lägila caraëa
ka-dina pathe vyäghra kariyäche çayana

äveçe tära gäye prabhura lägila caraëa
(CC Madhya 17.28-29)
“One day a tiger was lying on the path, and Çré Chaitanya Mahäprabhu, walking along
the path in ecstatic love, touched the tiger with His feet. The Lord said, ‘Chant the holy
name of Kåñëa!’ The tiger immediately got up and began to dance and to chant ‘Kåñëa!
Kåñëa!’”
The birds were singing and following Mahäprabhu who was loudly chanting, “Hare Kåñëa Hare
Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare!” All living entities in
that Jharikhaëòa forest — some moving and some standing still — became ecstatic by listening
Mahäprabhu’s chanting of the holy name of Lord Kåñëa. This name gives so much love. As long as
one does not take shelter of the holy name, he cannot understand the glories of this name. Even at
the time of eating or sleeping one can also chant the holy name, one can think about Kåñëa. Çréla
Bhaktivinoda Öhäkura says, “We are all very foolish, but Mahäprabhu is very merciful. He is giving
the holy name to us and asking, ‘Please always chant this holy name.’ We should put faith in
Mahäprabhu’s words, and if we constantly chant the holy name, all our desires will be fulfilled.”
rätri dina näma laya khäite çuite

tähära mahimä vede nähi päre dite
“The Vedas are unable to fully describe the glories of a person who chants the Lord’s
names day and night, even while eating and sleeping.”
We are foolish, but Mahäprabhu is so merciful. He gives us Kåñëa through Kåñëa’s name. We
just need to have çraddhä, faith: “Yes, kåñëa-näma will deliver me.” That faith must be there. Nitäi
näma eneche vraja theke re. Nityänanda Prabhu has gotten this name from Vraja, Våndävana. He
distributes Kåñëa’s name, and the price which He asks is faith. Those who have faith can get this
name.
nitäi ki näma eneche re

nitai näma eneche, nämer häöe,
çraddhä-mülye näm diteche re
“Oh, what a wonderful name Lord Nityänanda has brought! Nitai has brought the
divine name to the marketplace of the holy name, and He is giving away that name for the
mere price of your faith!” (from Gétävalé by Çréla Bhaktivinoda Öhäkura)
In every yuga those who want to establish dharma have to face some obstacles, some opposition.
In Mahäprabhu’s time it also happened. But Mahäprabhu is so merciful, He is the embodiment of
mercy. He showed us how to tolerate everything, how to become merciful towards all päñaëòés, all
rascals and foolish persons. Don’t get angry, don’t react to their foolishness, be merciful to them.
“OK, you are not able to understand who Kåñëa is, but just take this sweet prasäda.” Maybe due to
taking prasäda they will change after some time. In this way Prabhupädaji Mahäräja has turned so
many rascals into kåñëa-bhaktas. Only Bhagavän and His dear devotees can tolerate like this. With
great magnanimity Mahäprabhu was giving hari-näma to everyone.
What did Prakäçänanda Sarasvaté, a Mäyävädé guru, the leader of sannyäsés in Käçé (Väräëasé) say
about Mahäprabhu?
‘sannyäsé’—näma-mätra, mahä-indrajälé!
‘käçépure’ nä vikäbe täìra bhävakäli
(CC. Madhya 17.120)
“He is a sannyäsé in name only. Actually He is a juggler, magician, but His jugglery will
not work here, bäbä. This is Käçé, and we are all learned persons here. We do not need His
jugglery.”
bhävakäli vecite ämi äiläìa käçépure

grähaka nähi, nä vikäya, laïä yäba ghare
bhäré bojhä laïä äiläìa, kemane laïä yäba?

alpa-svalpa-mülya päile, ethäi veciba
(CC Madhya 17.144-145)
When Mahäprabhu was informed about this comment, He replied, “Yes, I came to sell My
jugglery here, in Käçé, but if there is no customer, I’ll have to take it back to My home. What to do?
I came with a heavy load, so how shall I go back home with it? Rather, I shall sell it here, even for a
very low price.”
After some time one brähmaëa invited to his house all the sannyäsés who were staying in Käçé,
including Chaitanya Mahäprabhu. Lord Chaitanya went there and immediately offered obeisances to
other sannyäsés. Then He washed His feet and sat down by the place where He had done so. He did
not go the pandal to sit with Mäyävädé sannyäsés. However, they could see the brilliant effulgence
coming from the body of Chaitanya Mahäprabhu. Therefore they all stood up, and their leader,
Prakäçänanda Sarasvaté, personally called Mahäprabhu and seated Him with great respect in the
midst of the assembly. Then Prakäçänanda Sarasvaté, on behalf of the Mäyävädé sannyäsés, asked
Mahäprabhu: ”Why do You not associate with us? Why do You chant and dance with fanatics,
although, as a sannyäsé, You should study Vedänta?” What did Mahäprabhu say?
prabhu kahe—çuna, çrépäda, ihära käraëa£

guru more mürkha dekhi’ karila çäsana
(CC Ädi 7.71)
Çré Chaitanya Mahäprabhu replied to Prakäçänanda Sarasvaté, “My dear sir, kindly hear
the reason. My spiritual master considered Me a fool, and therefore he chastised Me.”
mürkha tumi, tomära nähika vedäntädhikära

‘kåñëa-mantra’ japa sadä,—ei mantra-sära
kåñëa-mantra haite habe saàsära-mocana

kåñëa-näma haite päbe kåñëera caraëa
näma vinu kali-käle nähi ära dharma

sarva-mantra-sära näma, ei çästra-marma
(CC Ädi 7.72-74)
“My Gurudeva said, ‘You are foolish, therefore You have no right to study Vedänta. Just chant
Kåñëa-näma. By chanting Kåñëa-näma You will be freed from material bondage and attain the lotus
feet of Kåñëa, because this mantra is the essence of all mantras. There is no other dharma in this Age
of Kali, only to chant the Hare Kåñëa mahä-mantra. All the scriptures are saying this.’”
“But then I saw that due to chanting of this holy name I could not control Myself, could not
remain quiet. While chanting the holy name, I was crying, laughing, dancing, rolling on the ground.
So, I approached My guru and asked him: ‘What type of mantra have you given Me? This mantra has
made Me crazy.’ My guru replied:
kåñëa-näma-mahä-mantrera ei ta’ svabhäva

yei jape, tära kåñëe upajaye bhäva
(CC Ädi 7.83)
‘It is the nature of the Hare Kåñëa mahä-mantra that anyone who chants it develops such bhäva
for Kåñëa.’”
“I put strong faith in My guru’s words, and thus I continue to chant the holy name. Kåñëa-näma
makes Me dance, sing and laugh.” Then, on the request of the Mäyävädé sannyäsés, Mahäprabhu
explained the Vedänta-sütra to them. After the sannyäsés heard His explanation, their minds
changed, and on the instruction of Chaitanya Mahäprabhu they began to chant “Kåñëa! Kåñëa!”
always.
Kåñëa-näma is so powerful. When by the mercy of Gurudeva we are able to chant the holy name
nirantara, constantly, then our life becomes successful and we get prema-dhana, the wealth of love
for Kåñëa. Mahäprabhu is very merciful, because He has given us this name, and not only that, He
has put all His çaktis, potencies into it. But we are so unfortunate that we don’t have taste for
chanting the holy name. Kåñëa has given us mercy, Mahäprabhu has given us this mercy, this
formula how to become really happy. He came, He chanted hari-näma, He gave hari-näma to one
and all. Everyone can get love for Kåñëa, everyone can go back home, back to Godhead by chanting
hari-näma, but we have no time, we have no interest. Only this hari-näma-yajïa, saìkértana-yajïa is
recommended in the Age of Kali, nothing else. By chanting the holy name one can get everything.
Although Mahäprabhu is Kåñëa Himself, the Supreme Lord, He was chanting the holy name. He
only spoke about Kåñëa and chanted Kåñëa’s name, cried for Kåñëa, and He wanted us to also do like
that.
CHAPTER FOUR
Gaurahari Gives Vraja-prema
saàsära-sindhu-täraëe hådayaà yadi syät

saìkértanämåta-rase ramate manas cet
premämbudhau vihärane yadi citta-våttir
caitanya-candra-caraëe çaraëaà präyatu
(Chaitanya-chandrämrita 93)
“If one’s heart is set on crossing beyond the ocean of repeated birth and death, if one’s
heart relishes the sweet nectar of kåñëa-saìkértana, and if one’s heart yearns to swim and
sport in the ocean of pure love for Kåñëa, then one should take shelter of Lord Chaitanya
Chandra’s feet.”
What is the topmost necessity for a human being? According to Chaitanya Mahäprabhu, premä
pum-artho mahän. The highest goal and the topmost necessity, prayojana, for a human being is to
have love of God. This human form of life is rarely achieved, but in a human life one can get the
love wealth, premä-dhana, and that is possible only by the mercy of Bhagavän Gaurahari.
Prema-bhakti, loving devotion to Kåñëa, is considered to be the fifth puruñärtha, fifth goal of the
human life. The other four puruñärthas will never give us any satisfaction. As long as one has not
gotten the fifth puruñärtha, prema-puruñärtha, he will not be happy. Only a human being can
understand that this is the real goal of life. Without prema-bhakti everyone is very poor.
“prema-dhana vinä vyartha daridra jévana

’däsa’ kari’ vetana more deha prema-dhana”
(CC Antya 20.37)
“Without love of Godhead, My life is useless. Therefore I pray that You accept Me as
Your servant and give Me the salary of ecstatic love of God.”
This should be our prayer at the lotus feet of Bhagavän Kåñëa. Following the example of
Chaitanya Mahäprabhu, we should very humbly pray to Bhagavän Kåñëa. Kåñëa is so merciful. He
came here as Chaitanya Mahäprabhu to distribute this prema. Çrémän Gauräìga Mahäprabhu is
prema-puruñottama, the Supreme Personality who gives prema, and if we offer our prayers at His
lotus feet, then we shall get kåñëa-prema.
adbhuta-dayälu caitanya—adbhuta-vadänya!
aiche dayälu dätä loke nähi çuni anya
“Çré Chaitanya Mahäprabhu is wonderfully merciful and wonderfully magnanimous.

We have heard of no one else within this world so merciful and charitable.”
sarva-bhäve bhaja, loka, caitanya-caraëa

yähä haite päibä kåñëa-premämåta-dhana
“O people of the world, worship the lotus feet of Çré Chaitanya Mahäprabhu in all
respects. Only in this way will you achieve the nectarean treasure of ecstatic love for
Kåñëa.” (CC Antya 17.68-69)
gaurä pahu nä bhajiyä goinu

prema-ratana-dhana heläya häräinu
“I invited my spiritual death by not worshipping Lord Chaitanya. Due to my neglect, I

have lost the transcendental treasure of love for Kåñëa.” (From the song Gaurä Pahu by
Narottama Däsa Öhäkura)
‘sampattira madhye jévera kon sampatti gaëi?’

‘rädhä-kåñëe prema yäìra, sei baòa dhané’
(CC Madhya 8.247)
Çré Chaitanya Mahäprabhu asked Rämänanda Räya, “Among all the riches of the living entities,
what is the greatest wealth?”
Rämänanda Räya replied, “One who has love for Rädhä and Kåñëa is a very rich person.”
The real wealth is rädhä-kåñëa-prema, love for Rädhä-Kåñëa. In the beginning of the Chaitanya-
charitämåta (CC Ädi 1.5) it is stated:
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd

ekätmänäv api bhuvi purä deha-bhedaà gatau tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam
“The loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the
Lord’s internal pleasure-giving potency. Although Rädhä and Kåñëa are one in Their
identity, They separated Themselves eternally. Now these two transcendental identities
have again united, in the form of Çré Kåñëa Chaitanya. I bow down to Him, who has
manifested Himself with the sentiment and complexion of Çrématé Rädhäräëé although He
is Kåñëa Himself.”
Rädhäräëé has so much love for Kåñëa, and that love can be called vraja-prema. Who can give
vraja-prema to one and all? Unless Bhagavän Kåñëa appears here as Gauräìga, assuming the mood
and complexion of Çrématé Rädhäräëé, no one else can give this vraja-prema.
yuga-dharma-pravartana haya aàça haite

ämä vinä anye näre vraja-prema dite
(CC Ädi 3.27)
“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.”
yuga-dharma pravartäimu näma-saìkértana

cäri bhäva-bhakti diyä näcämu bhuvana
äpani karimu bhakta-bhäva aìgékäre

äpani äcari’ bhakti çikhäimu sabäre
äpane nä kaile dharma çikhäna nä yäya

ei ta’ siddhänta gétä-bhägavate gäya
(CC Ädi 3.19-21)
“I shall personally inaugurate the religion of the age — näma-saìkértana, the

congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing
the four mellows of loving devotional service. I shall accept the role of a devotee, and I shall
teach devotional service by practising it Myself. Unless one practises devotional service
himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the
Gétä and Bhägavatam.”
Bhagavän is sevya-vastu, He is to be served. But He has appeared here as a sevaka, servitor, in

order to teach us bhakti. To teach us this loving devotional service unto the lotus feet of the
Supreme Personality of Godhead, Bhagavän Himself has come. Plenary portions, expansions of
Bhagavän Kåñëa may spread the yuga-dharma, but They cannot give us vraja-prema, that love which
Rädhäräëé and other Vrajaväsés have for Kåñëa. We live in a special Kali-yuga when Bhagavän
appears as Gauräìga Mahäprabhu. This Kali-yuga comes once in a day of Brahmä.
yadi gaura nä hoito, tabe ki hoito,

kemone dharitäm de
rädhär mahimä, prema-rasa-sémä,
jagate jänäto ke
Çré Väsudeva Ghosh, one of the associates of Çré Chaitanya Mahäprabhu, in his song Yadi Gaura
Nä Hoito has written: “If Lord Gaura had not appeared in this Age of Kali, then what would have
become of us? How could we have tolerated living? Who in this universe would have ever learned
about the topmost limits of loving mellows that comprise the glory of Çré Rädhä?”
Chaitanya Mahäprabhu is wonderfully merciful, wonderfully magnanimous, wonderfully

munificent. Therefore all of us should do chaitanya-bhajana. We should offer our prayers at the
lotus feet of Chaitanya Mahäprabhu, and thereby we can get prema-bhakti-dhana, the wealth of
loving devotion.
Being wonderfully magnanimous, Chaitanya Mahäprabhu performed mahä-vadänya-lélä, a great

magnanimous pastime. This pastime is called näma-prema-vitaraëa-lélä. Vitaraëa means
“distribution.” In that lélä Bhagavän exhibits His kåpä-çakti, mercy strength. It is not correct to think
that simply by some sädhana we can get prema. We need mercy, mercy strength from Mahäprabhu.
In this Age of Kali He distributed the holy name, which has so much prema, love. Gauräìga
Mahäprabhu was uttering His own name and crying, “O Kåñëa! O Kåñëa!” Bhagavän is so merciful,
He chanted His own name and He gave it to one and all: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare
Hare, Hare Räma Hare Räma Räma Räma Hare Hare.
That name which comes out of Gauräìga Mahäprabhu’s lotus mouth has both the vipralambha-
rasa and sambhoga-rasa in it. The mellow of separation and the mellow of union — both these rasas
are there in Gauräìga Mahäprabhu, and by serving Him we can obtain them. Therefore we should
worship prema-pradätä, prema-puruñottama Gaurahari, who gives love for Kåñëa to one and all,
without any discrimination. Those who are really fortunate get the parama-puruñärtha, prema, by
worshipping Gaurahari.
It is mentioned in çästras that näma, the name of God, can give us mukti, näma can fulfil all our
desires. But before Mahäprabhu came, no one knew that Bhagavän’s name can give us love, prema.
No one knew that prema is the fifth puruñärtha, supreme puruñärtha, before Gauräìga Mahäprabhu
came. By His wonderful mercy, wonderful magnanimity we are able to know at least something
about vraja-prema. To those who take shelter of His lotus feet, Gauräìga Mahäprabhu will give love
for Kåñëa. In order to get this love wealth we must take shelter of the lotus feet of Gauräìga.
Çréla Narottama Dasa Öhäkura has written in his song Sävaraëa-çré-gaura-mahimä (The Glories
of Çré Gauräìga):
je gauräìgera näma loy, tära hoy premodoy,

täre mui jäi bolihäri
gauräìga-guëete jhure, nitya-lélä täre sphure,
se jana bhakati-adhikäré
gauräìgera saìgi-gaëe, nitya-siddha kori' mäne,

se yäya-vrajendra-süta-päça
é-gauòa-maëòala-bhümi, yebä jäne cintämaëi,
tära haya vraja-bhüme bäsa
gaura-prema-rasärëave, çe taraìge jebä òube,

se rädhä-mädhava-antaraìga
gåhe bä vanete thäke, ‘hä gauräìga’ bo’le òäke,
narottama mäge tära saìga
“One who chants the holy name of Lord Gauräìga develops love of God. I glorify such
a person. Eternal pastimes of Çré Çré Rädhä-Kåñëa manifest to one who sheds tears on
hearing about the transcendental qualities of Lord Gauräìga. Such a person is certainly
eligible to execute pure devotional service. One who accepts the associates of Lord
Gauräìga as eternally perfected personalities will surely get the association of Kåñëa, the
son of the King of Vraja. A person who knows the lands of Gauòa to be made of
transcendental touchstone will obtain his residence in Vraja. Whoever submerges in the
ocean of the mellows of ecstatic love for Gauräìga becomes an intimate associate of Çré Çré
Rädhä-Mädhava. Çré Narottama Däsa Öhäkura humbly begs for the association of anyone
who always cries out the name of Gauräìga, whether he lives at home or in the forest.”
We have to listen about gaura-lélä. Then our heart will be purified, and only when the heart is
purified, Kåñëa will appear in it. The heart of a devotee is Våndävana, the place of Kåñëa’s pastimes.
anyera hådaya — mana, mora mana — våndävana,

‘mane’ ‘vane’ eka kari’ jäni
(CC Madhya 13.137)
“For others there may be no difference between their mind and heart, but for Me there is no
difference between My mind and Våndävana, because in My mind, in My heart Kåñëa always
performs His pastimes.” Våndävanaà parityajya padam ekaà na gacchati. Kåñëa does not go even one
step out of Våndävana, and similarly, He never goes away from the heart of His dear bhakta.
Gauräìga Mahäprabhu is the most merciful incarnation. Without any discrimination He

distributed the hidden treasure, the secret wealth, which was not given to anyone in any previous
yuga. That is näma-prema. Gauräìga Mahäprabhu did näma-prema-vitaraëa-lélä, the pastime of
distribution of the name which gives prema. In His other forms Bhagavän did not distribute prema,
but He did it when He appeared as Gauräìga Mahäprabhu.
va-prema-nämämåtam aty-udäraù
ä-pämaraà yo vitatära gauraù
kåñëo janebhyas tam ahaà prapadye
(CC Madhya 23.1)
“The most munificent Supreme Personality of Godhead, known as Gaurakåñëa,

distributed to everyone — even the lowest of men — His own confidential treasury in the
form of the nectar of love for Himself and the holy name. This was never given to the
people at any time before. I therefore offer my respectful obeisances unto Him.”
As Gauräìga Mahäprabhu, Bhagavän did not kill anyone. Rather, He cleansed the hearts by
giving the holy name to one and all. The holy name is called näma, and Bhagavän Kåñëa is called
nämé. Kåñëa’s name is more merciful than Kåñëa Himself. To understand properly the meaning and
importance of Kåñëa’s name, we should approach a näma-tattva-vit guru. He must be a gaura-priya-
jana, a dear devotee of Gauräìga Mahäprabhu.
What is the mission of dear devotees of Gauräìga Mahäprabhu? They are doing the same thing
which Mahäprabhu was doing. Mahäprabhu was always distributing prema-näma, the holy name
which contains prema, and the dear devotees of Gauräìga Mahäprabhu also distribute prema-näma.
päträpätra-vicära nähi, nähi sthänästhäna

yei yäìhä päya, täìhä kare prema-däna
(CC Ädi 7.23)
Chaitanya Mahäprabhu and His associates do not consider who is a fit candidate and who is not,
which place or time is auspicious and which is not auspicious for this purpose. Wherever they get
the opportunity, Chaitanya Mahäprabhu and His dear devotees distribute love of Godhead.
uòumbara-våkña yena phale sarva aìge

ei mata bhakti-våkñe sarvatra phala läge
müla-skandhera çäkhä ära upaçäkhä-gaëe
lägilä ye prema-phala,—amåtake jine
päkila ye prema-phala amåta-madhura

viläya caitanya-mälé, nähi laya müla
tri-jagate yata äche dhana-ratnamaëi

eka-phalera mülya kari’ tähä nähi gaëi
mäge vä nä mäge keha, pätra vä apätra

ihära vicära nähi jäne, deya mätra
aïjali aïjali bhari’ phele caturdiçe

daridra kuòäïä khäya, mäläkära häse
(CC Ädi 9.25-30)
“As a big fig tree bears fruits all over its body, each part of the tree of devotional service
bore fruit. Since Çré Kåñëa Chaitanya Mahäprabhu was the original trunk, the taste of the
fruits that grew on the branches and subbranches surpassed the taste of nectar. The fruits
ripened and became sweet and nectarean. The gardener, Çré Chaitanya Mahäprabhu,
distributed them without asking any price. All the wealth in the three worlds cannot equal
the value of one such nectarean fruit of devotional service. Not considering who asked for
it and who did not, nor who was fit and who unfit to receive it, Chaitanya Mahäprabhu
distributed the fruits of devotional service. The transcendental gardener, Çré Chaitanya
Mahäprabhu, distributed handful after handful of fruits in all directions, and when the
poor, hungry people ate these fruits, the gardener smiled with great pleasure.”
The gardener, Çré Chaitanya Mahäprabhu, distributes the nectarean fruits of devotional service
without asking for any price, because no one can pay the proper price. All the wealth of this world
cannot be compared to one prema-phala, love fruit. When hungry people eat these fruits, the mälé,
the gardener, is very pleased. When someone chants the holy name, Mahäprabhu becomes happy.
Chaitanya Mahäprabhu has ordered His kåpä-çakti to distribute prema-phala, and He told His
associates:
ekalä mäläkära ämi kähäì kähäì yäba

ekalä vä kata phala päòiyä viläba
ekalä uöhäïä dite haya pariçrama
keha päya, keha nä päya, rahe mane bhrama
ataeva ämi äjïä diluì sabäkäre

yähäì tähäì prema-phala deha’ yäre täre
ataeva saba phala deha’ yäre täre

khäiyä ha-uk loka ajara amare
(CC Ädi 9.34-36, 39)
“I am the only gardener. To how many places can I go? How many fruits can I pick
and distribute? It would certainly be a very laborious task to pick the fruits and distribute
them alone, and still I suspect that some would receive them and others would not.
Therefore I order everyone to distribute the fruits of prema everywhere… Give these fruits
to one and all. Let people eat them and become free from old age and death.”
By Mahäprabhu’s desire the holy name is being distributed, preached all over the world.
Gauräìga Mahäprabhu, Lord Gaurahari, taught that by chanting the holy name we can render the
topmost sevä unto the lotus feet of Bhagavän Kåñëa and we should surrender unto Kåñëa’s lotus feet.
That is the supreme dharma. Gaurahari gave His garland, näma-prema-mälä, to everyone. Näma-
prema-mälä gäìthi’ paräila saàsäre, “He wove a wreath of the holy name and prema, with which He
garlanded the entire material world.” (CC Ädi 4.40) He gave to everyone näma-prema-mälä, the
mälä made out of näma and prema. Just chant the holy name, get bhakti-rasa and bind up Kåñëa in
your heart. The easiest process is given: only chant Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare,
Hare Räma Hare Räma Räma Räma Hare Hare, and you will bind up Kåñëa in your heart. Not with
big endeavors, big efforts, but very easily you can bind up Kåñëa in your heart simply by chanting
Kåñëa-näma. In this Age of Kali through näma-saìkértana, chanting the holy name, one will get love
for Kåñëa.
When a devotee develops love for Kåñëa, then what happens?
kåñëere näcäya premä, bhaktere näcäya

äpane näcaye,—tine näce eka-öhäïi
(CC Antya 18.18)
“Ecstatic love of Kåñëa makes Kåñëa and His devotees dance, and it also dances
personally. In this way, all three dance together in one place.”
The devotee who has prema is dancing, Kåñëa is also dancing, and prema itself is dancing. The
heart of such a devotee becomes a place of Kåñëa’s pastimes, and Kåñëa never leaves it.
So, Kåñëa came as Gauräìga Mahäprabhu, assuming the mood and complexion of Çrématé
Rädhäräëé, in order to give prema to one and all. In kåñëa-lélä this distribution of prema was not
there. Kåñëa relishes different rasas, especially çåìgära-rasa, the conjugal mellow. But Mahäprabhu’s
mission is to give prema, love for Kåñëa, to everyone through chanting the holy name. To manifest
this magnanimous pastime, Kåñëa has appeared here in a golden form. Çyämasundara came as
Gaurasundara. It means that kåñëa-prema became fully ripened in gaura-avatära, when the syäma
colour changed to a golden colour. In gaura-lélä everything became complete.
Bhagavän was indebted and could not pay back His debts to the gopés, who had so much love for
Him. Now, when Kåñëa came as Gaura, He started paying back those debts. It is very difficult to
understand Mahäprabhu’s prema. When our Gurudeva gave such classes, he used to say, “I know
that you are not able to understand these things. But just pray to Mahäprabhu, then one day you
will understand.”
Both Kåñëa and Gauräìga are eternal. Gauräìga is audärya-vigraha — the embodiment of
magnanimity, and Kåñëa is mädhurya-vigraha, the embodiment of conjugal sweetness. Mädhuryaka-
nilaya-Kåñëa, audäryaka-nilaya-gaura. There are two regions in Goloka Våndävana: mädhuryaka-
nilaya and audäryaka-nilaya (nilaya means “abode”). In the mädhurya region Kåñëa is present as the
enjoyer, relisher. In the audärya region Mahäprabhu is present, giving relishment to Kåñëa by
chanting His name. In that place where mädhurya-lélä is more prominent we see Kåñëa, and in that
place where audärya-lélä is more prominent we see Gauräìga Mahäprabhu. Kåñëa’s abode is meant
for mädhurya-lélä, conjugal loving pastimes, and Gauräìga’s abode is meant for audärya-lélä,
wonderful magnanimous pastimes. These two léläs are going on simultaneously and continuously.
Çyämasundara is doing mädhurya-lélä, and Gaurasundara is doing audärya-lélä, but they are not
different from each other. Eka tattva. Gaurachandra and Kåñëachandra are one tattva. The associates
of Çré Kåñëa remain and serve in Kåñëa’s abode, while the associates of Gauräìga Mahäprabhu
remain and serve in Gauräìga’s abode. Those devotees who have audärya-rasa worship Bhagavän
Gaurahari, and those devotees who have mädhurya-rasa worship Bhagavän Kåñëa. Those who
during their sädhana period worship both Çré Kåñëa and Çré Gaurahari, upon attaining perfection
acquire two transcendental forms and serve Çré Kåñëa in His abode and Çré Gaurahari in His abode
simultaneously.
Devotee: When someone just comes to Kåñëa consciousness, with whom he should establish a
relationship first, Kåñëa or Chaitanya?
Chaitanya Chandra Das: Kåñëa is all-attractive. Kåñëa attracts. When someone comes to Kåñëa
consciousness, that is because Kåñëa has attracted this person. After that, in order to develop a
loving relationship with Kåñëa, one has to take shelter at the lotus feet of a dear devotee of
Gauräìga Mahäprabhu. Then he can understand gaura-lélä. Without listening to Mahäprabhu’s dear
devotees one cannot understand Mahäprabhu.
During my boyhood I often heard my uncle speaking about Gaura-Nityänanda. He described so

many léläs, in so many ways, but I did not become interested to understand them. Later, when I
heard from Gurudeva about these léläs, then I remembered what my uncle had said. Also, when I
was very young, I saw a movie about Jagäi and Mädhäi, how they attacked Nityänanda Prabhu.
However, I could not understand anything, especially because that whole movie was in Bengali. But
later on, when I began to listen to my Gurudeva’s lectures, I came to know who are Jagäi and
Mädhäi and who is Nityänanda. So we need the mercy of a gaura-priya-jana to understand Gauräìga
Mahäprabhu. Those who understand Gauräìga Mahäprabhu in absolute consideration will enter
into the prema-räjya, the kingdom of love.
CHAPTER FIVE
Chaitanya-lélä
Who can speak kåñëa-kathä? A Vaiñëava can speak kåñëa-kathä. Therefore we must go to a
Vaiñëava and listen to kåñëa-kathä from him.
yäha, bhägavata paòa vaiñëavera sthäne

ekänta äçraya kara caitanya-caraëe
caitanyera bhakta-gaëera nitya kara ‘saìga’

tabeta jänibä siddhänta-samudra-taraìga
(CC Antya 5.131-132)
Go to a Vaiñëava, listen to his explanations of Çrémad-Bhägavatam and take shelter at the lotus
feet of Chaitanya Mahäprabhu. If you every day associate with the devotees of Chaitanya
Mahäprabhu, then you will start to understand the siddhänta, the çästric conclusions.
We must pray to the lotus feet of Chaitanya Mahäprabhu. That person on whom Chaitanya
Mahäprabhu showers His mercy can understand kåñëa-kathä. Otherwise one will go for achaitanya-
kathä. What kind of qualification do we have? Our only qualification is to listen to chaitanya-kathä.
We should listen about Mahäprabhu, His pastimes and His teachings. Without the mercy of
Chaitanya Mahäprabhu we cannot listen to kåñëa-kathä and develop prema-bhakti. Therefore we
must pray for the mercy of Chaitanya Mahäprabhu. Chaitanya Mahäprabhu is nondifferent from
Kåñëa, but He also listened to kåñëa-kathä. He listened to kåñëa-kathä and spoke kåñëa-kathä.
Gaurahari went to Gayä and listened to kåñëa-kathä, and when He came back from Gayä He started
to speak kåñëa-kathä.
Without proper listening we cannot speak, cannot chant. Only by listening nice stories we
cannot understand the siddhänta. Many narrate nice stories, but how many speak about the
siddhänta? How many speak about the tattva? There are two types of consideration: äpäta-vicära and
tattva-vicära, apparent consideration and absolute consideration. Who speaks äpäta-vicära and who
speaks tattva-vicära? The avaiñëavas speak äpäta-vicära, but Vaiñëavas speak tattva-vicära.
Avaiñëavas do not know the siddhänta, the tattva. They will just sing nicely, speak something very
palatable, and fill their pockets.
avaiñëava-mukhodgérëaà
pütaà hari-kathämåtaà
çravaëaà naiva kartavyaà
sarpocchiñöaà payaù yathä
(From Padma Puräëa, quoted in Hari-bhakti-viläsa)
We should not listen to avaiñëavas. One who is not a Vaiñëava cannot properly speak about
Kåñëa. Listening to avaiñëavas means drinking poison. Sarpocchiñöaà payaù yathä. Hari-kathä
spoken by avaiñëavas is like milk which has been touched by a snake and became poisonous.
Therefore we should listen about Bhagavän’s apräkåta-lélä, transcendental pastimes, only from
Vaiñëavas.
Çréla Kåñëadäsa Kaviräja Gosvämé in his description of Chaitanya Mahäprabhu’s léläs has divided
them into earlier pastimes and later pastimes.
prathama léläya täìra ‘viçvambhara’ näma

bhakti-rase bharila, dharila bhüta-gräma
òubhåï dhätura artha — poñaëa, dhäraëa

puñila, dharila prema diyä tri-bhuvana
(CC Ädi 3.32-3.33)
At the time of his Navadvépa pastimes, before accepting sannyäsa, Lord Chaitanya was known as
Viçvambhara, which means “one who maintains the entire universe.” How did He maintain the
entire universe? By a flood of bhakti-rasa. He filled the world with prema-bhakti-rasa and in this way
saved and nourished the living entities. He Himself chanted hari-näma, and He maintained the
whole world by giving hari-näma to one and all.
In gaura-lélä the Lord’s parents and other devotees could enjoy His childhood pastimes even
more than in kåñëa-lélä. Bhagavän Gaurahari is audärya-maya, full of magnanimity, therefore His
janma-lélä, birth pastime, is also full of magnanimity. Gaurahari did not appear at midnight. He
appeared in the early evening, and all could relish His janma-lélä. At the time when Gaurahari
appeared, there was a lunar eclipse, so everyone was chanting Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa
Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare. It was the arrangement of Bhagavän that
everyone chanted the holy name and purified their hearts. Then they could observe the birth
festival, the appearance of Gaurahari nicely. Kaàsa sent to Vraja many demons who tried to kill
Kåñëa, but the child Gaurahari was not attacked by any demons. Kåñëa became separated from the
inhabitants of Vraja at a very young age, whereas Gaurahari left Navadvépa when He was already
grown up.
çeña-léläya dhare näma ‘çré-kåñëa-caitanya’

çré-kåñëa jänäye saba viçva kaila dhanya
(CC Ädi 3.34)
In His later pastimes, çeña-léläya dhare näma ‘çré-kåñëa-caitanya’, after He took sannyäsa initiation
from Keçava Bhäraté, He became known as Çré Kåñëa Chaitanya. Why did Mahäprabhu take
sannyäsa and what was His mission?
Devotee: To help His followers and preach love.
Chaitanya Chandra Das: His mission was to give Kåñëa to everyone. At the age of sixteen or
seventeen, after His father had expired, Mahäprabhu travelled to Gayä to perform the çräddha
rituals. There He took dékñä, spiritual initiation, from Éçvara Puré, a Vaiñëava sannyäsé and a disciple
of the renowned Mädhavendra Puré. After initiation Mahäprabhu became absorbed in kåñëa-prema,
ecstatic love for Kåñëa. He returned to Navadvépa and started His saìkértana movement. Till the age
of twenty-four He remained in Navadvépa-dhäma, and He was in gåhastha-açrama. In gåhastha-
äçrama He could also execute this mission, but He decided to enter into sannyäsa-açrama, which is
the topmost äçrama. When someone in the topmost äçrama says something, people accept it. If a
sannyäsé says “Chant Hare Kåñëa!” then people will chant this mantra:
harekåñëa harekåñëa kåñëa kåñëa hare hare

Without accepting sannyäsa, if you speak, many will not listen to you. Chaitanyadeva wanted
to crush the pride of the so-called learned persons. He took sannyäsa to explain to the paëòitas,
brähmaëas, what real kåñëa-kathä is. Many of them could not understand what Mahäprabhu was
saying. Now also many cannot understand what Mahäprabhu said. So, in order to preach to the
brähmaëas, paëòitas, and to give Kåñëa to one and all, Mahäprabhu has accepted sannyäsa. After
that He came to Jagannätha Puré.
When Chaitanya Mahäprabhu was still in Navadvépa, He ordered Nityänanda Prabhu and
Haridäsa Öhäkura to go from door to door and teach everyone to chant Hare Kåñëa. Nityänanda
Prabhu and Haridäsa Öhäkura carried out the instructions of Mahäprabhu and thus they bestowed
Mahäprabhu’s mercy on one and all.
While preaching the Hare Kåñëa mahä-mantra, Nityänanda Prabhu and Haridäsa Öhäkura met
two brothers, Jagadänanda and Mädhavänanda, who were known as Jagäi and Mädhäi. They worked
under Kazi, the Muslim administrator, and they were always drunken. These two brothers attacked
Nityänanda Prabhu and Haridäsa Öhäkura. Finally Mädhäi hit Nityänanda Prabhu in the head by a
clay pot and made injury to Nityänanda Prabhu’s forehead, so that blood was coming out. Haridäsa
Öhäkura immediately went to inform Mahäprabhu about this, and Mahäprabhu, because He is
nondifferent from Lord Viñëu, called for Sudarçana chakra. Sudarçana chakra appeared, and its
effulgence was so bright that Jagäi and Mädhäi could not tolerate it. They fell on the ground and
begged forgiveness. Before Sudarçana came to the hand of Mahäprabhu, Nityänanda Prabhu caught
hold of Mahäprabhu’s lotus feet and said, “Please do not develop anger, because in this avatära,
gaura-avatära, You cannot hold any weapon. You have come just to give love to one and all. Now
Jagadänanda and Mädhavänanda understood their fault, therefore they want to take shelter of Your
lotus feet. They want to surrender unto You.” When Nityänanda Prabhu spoke like that,
Mahäprabhu became pacified, and then Sudarçana chakra went back. Jagäi and Mädhäi could see
this whole lélä, how Sudarçana chakra has appeared and then disappeared. They could also see the
effulgence coming from Mahäprabhu’s body. Mahäprabhu forgave Jagäi, but regarding Mädhäi He
said, “He has committed an offence at the lotus feet of Nityänanda, so only Nityänanda can forgive
him.” Then Nityänanda Prabhu said to Mahäprabhu, “If I have earned any sukåti, that sukåti I am
now giving to Mädhäi. Please forgive him. Don’t deprive him of getting prema-dhana.”
In other léläs — räma-lélä, kåñëa-lélä, visnu-lélä — Bhagavän fought with demons, but in gaura-
lélä He cannot fight. Gaura-lélä is prema-däna-lélä. Bhagavän Gaurahari only distributes love to one
and all. Actually Nityänanda Prabhu, remaining in the heart of Mädhäi, has inspired him to hit
Nityänanda. When blood comes from Lord Nityänanda’s head, then Mädhäi will get love. This was a
lélä, like a dramatic performance, and it was made possible by yoga-mäyä. In this way Mädhäi
automatically developed prema, love in his heart. Mädhäi got prema from Gaurahari by the mercy of
Nityänanda Prabhu. Nityänanda said, “By providential arrangement I got hit by Mädhäi, but
Gaurahari, You should bestow mercy on him.” Nityänanda’s body is transcendental. How Mädhäi,
who had a material body, could hit Nityänanda Prabhu? Therefore he never hit Nityänanda Prabhu,
and Nityänanda Prabhu did not get injured. It is like magic. A magician puts a man on the table and
by a saw or sword quickly cuts him into two parts. Later on he unites these parts. A magician is not
God, he cannot give life back. So this cutting is not real, it is just magic.
But if this bloodshed, injury was not real, then why did Mahäprabhu become so angry and why
did Våndävana Däsa Öhäkura describe it? Mahäprabhu and Nityänanda are nondifferent, although
They look differently. Mahäprabhu knows what Nityänanda is thinking, and Nityänanda knows
what Mahäprabhu is thinking. Therefore what They do is inconceivable. Everything comes from
Nityänanda Prabhu because He is Baladeva Saìkarñaëa. By His glance the puruña-avatäras perform
Their léläs. If we know Nityänanda-tattva, Baladeva-tattva, puruña-avatära-tattva, then we shall
become free from material desires. Although Nityänanda is viñaya-vigraha, He performs léläs in the
role of äçrayä-vigraha. Gurudeva is a manifestation of Nityänanda Prabhu, but he is not viñaya-
vigraha. Gurudeva is completely äçrayä-vigraha.
The point is that without the mercy of Nityänanda, who is Balaräma, we shall not be able to see
Chaitanya, who is Kåñëa. After receiving the mercy from Nityänanda Prabhu and Gauräìga
Mahäprabhu Jagäi and Mädhäi became Vaiñëavas, premé-bhaktas. Seeing such a change in Mädhäi
and Jagäi, all the inhabitants of Navadvépa, including those who criticized Mahäprabhu, were
surprised. Still, Mahäprabhu saw that many people did not accept Him and His saìkértana
movement. In order to save them from committing offences against Him, He decided to take
sannyäsa. Mahäprabhu went to Katwa and asked Keçava Bhäraté, who was staying there, to give Him
sannyäsa. He approached Keçava Bhäraté, because Keçava Bhäraté was a disciple of Mädhavendra
Purépäda and chanted hari-näma. When Mahäprabhu decided to take sannyäsa, He did not declare it
publicly. He informed about this only Chandraçekhara Ächärya Prabhu, Nityänanda Prabhu,
Gadädhara Prabhu and several others. Somehow Mahäprabhu consoled His old mother Çachémätä
and His wife Viñëupriyä.
Before taking sannyäsa Mahäprabhu wanted to shave His head. He had beautiful curling hair,
but He wanted to shave His head completely, in order to take sannyäsa. He requested one barber,
“Please shave My head.” But the barber did not want to cut that hair. Then Mahäprabhu said: “You
don’t want Me to go to Vraja? You don’t want Me to go to Kåñëa? You want Me to be bound up in
the material world by this keça, this hair? Please do Me a favour, help Me to go to Kåñëa. If you cut
My hair, you will not have any loss. Rather, you will benefit, you will be liberated. So please do it,
make Me free from this bandhana, this bondage. Let Me go to see Bhagavän Kåñëa, the son of
Mahäräja Nanda!”
In this way Mahäprabhu convinced the barber who was shedding tears and did not want to cut
Mahäprabhu’s beautiful hair. Finally the barber said, “If this is your desire, I shall do it.” After
shaving Him the barber promised that he would never shave anyone else, because he had done this
service to Mahäprabhu. Then Mahäprabhu went to Keçava Bhäraté and took sannyäsa from him. But
first Mahäprabhu uttered the sannyäsa-mantra into Keçava Bhäraté’s ear, then Keçava Bhäraté uttered
that mantra into Mahäprabhu’s ear. Thus Mahäprabhu took sannyäsa, receiving the sannyäsa dress,
rod and waterpot. After that, together with Nityänanda, Gadädhara, Brahmänanda, Mukunda,
Chandraçekhara Ächärya, He went to the bank of the Gaìgä. Mahäprabhu was crying and repeating,
“Ha Kåñëa, ha Kåñëa.” He wanted to go to Våndävana, but Nityänanda Prabhu made a trick and
brought Mahäprabhu to Advaita Ächärya Prabhu’s house in Çäntipura. This was against
Mahäprabhu’s will, so why did Nityänanda Prabhu do it? Why did it happen?
Devotee: Actually in Våndävana Mahäprabhu’s internal desire could not be fulfilled.
Chaitanya Chandra Das: Nityänanda Prabhu wanted to give the Navadvépa devotees an
opportunity to see Mahäprabhu before Mahäprabhu goes to Våndävana. In this way, by the desire of
Nityänanda Prabhu all, except one devotee, got darçana of Mahäprabhu. Who was that one devotee?
Devotee: Viñëupriyä.
Chaitanya Chandra Das: Viñëupriyä, because she was the wife of Chaitanya Mahäprabhu and
could not meet Him after He took sannyäsa. Except Viñëupriyä, everyone could see Mahäprabhu. At
that time Mahäprabhu’s mother, Çachémätä, also went to Advaita Ächärya Prabhu’s house, and she
cooked for Mahäprabhu. Çachémätä gave prasäda to Mahäprabhu every day, and she requested Him
not to go to Våndävana. She said, “Please go to Nélächala.” This request of His mother was the
external cause, but what was the real, internal reason for Mahäprabhu to go to Nélächala, Jagannätha
Puré, instead of going to Våndävana? Why didn’t Mahäprabhu go to stay in Våndävana?
Devotee: Kåñëa wanted to experience that strong love which Rädhäräëé was feeling in separation
from Him. Therefore, as Chaitanya Mahäprabhu, He went to Jagannätha Puré.
Chaitanya Chandra Das: Yes. Jagannätha Puré dhäma is vipralambha-kñetra, the place of
separation. Jagannätha stays there without Rädhäräëé and always laments that She is not with Him.
Mahäprabhu had the mood of Rädhäräëé, who was crying for Kåñëa after He had left Våndävana.
ayi déna-dayärdra nätha he

mathurä-nätha kadävalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham
(CC Madhya 4.197, Antya 8.34)
“O My Lord! O most merciful master! O master of Mathurä! When shall I see You again?
Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what
shall I do now?"
This was the mood of Çrématé Rädhikä, and Mahäprabhu has assumed that mood. Jagannätha
Puré dhäma is the place of separation, viraha. There Kåñëa in the form of Jagannätha is rädhä-viraha-
vidhura, and Kåñëa in the form of Gauräìga Mahäprabhu is kåñëa-viraha-vidhura. Jagannätha
laments due to separation from Rädhä, and Gauräìga Mahäprabhu in the mood of Çrématé Rädhikä
laments due to separation from Kåñëa. So, when Mahäprabhu entered Jagannätha mandira, what
happened?
Devotee: He fainted.
Chaitanya Chandra Das: He fainted because He saw Jagannätha as Çyämasundara playing on the
flute. Feeling rädhä-bhäva, Chaitanya Mahäprabhu wanted to embrace Jagannätha, but He was
stopped, not allowed to do it, and then He fainted. At that time Särvabhauma Bhaööächärya, who was
a paëòita, scholarly person in the assembly of King Pratäparudra, was present in the temple. He saw
the effulgence coming from the body of Chaitanya Mahäprabhu, and he could understand that this
young sannyäsé had not died, He was in bhäva, in trance. By the help of others, Särvabhauma
Bhaööächärya brought Mahäprabhu to his home. After some time, when Mahäprabhu’s followers
came to Särvabhauma’s house and started a loud hari-näma-saìkértana, Mahäprabhu got back His
senses.
Later on Särvabhauma Bhaööächärya proposed to explain the Vedänta-sütra to Chaitanya
Mahäprabhu, and Mahäprabhu very humbly agreed. But after listening to Särvabhauma
Bhaööächärya for seven days, He completely refuted Särvabhauma’s impersonal interpretation of the
Vedänta-sütra. Then Mahäprabhu quoted the famous “ätmäräma” çloka from Çrémad-Bhägavatam,
which says that even liberated souls who are absorbed in spiritual realization also take to the
devotional service of Lord Hari, because the Personality of Godhead has such transcendental
qualities that He attracts the heart of a liberated soul too.
ätmärämäç ca munayo
nirgranthä apy urukrame
kurvanty ahaitukéà bhaktim
ittham-bhüta-guëo hariù
(SB 1.7.10)
The Bhattächärya desired to listen to the explanation of this çloka. Lord Chaitanya asked
Bhattächärya to explain it first, and after that He would explain it. The Bhattächärya explained the
çloka in many different ways chiefly based on logic, because he was the most renowned scholar of
logic at that time. Then, at the request of Särvabhauma Bhaööächärya, Lord Chaitanya explained that
çloka in even more ways, without touching any of the explanations given by the Bhattächärya.
Mahäprabhu did this lélä in order to crush the pride of Särvabhauma Bhaööächärya. So,
Särvabhauma’s pride was crushed and he could understand that this young sannyäsé was not an
ordinary living being. Mahäprabhu mercifully showed Särvabhauma Bhaööächärya His ñaò-bhuja, six-
armed form, in which by two hands He was holding a bow and arrows, by two other hands He was
holding a flute, and by two more hands He was holding a waterpot and a sannyäsé rod, daëòa. It
means that the same Supreme Personality who had come as Lord Rämachandra again came as Lord
Kåñëa, and again came as Lord Chaitanya. When Särvabhauma saw this, he fell on the ground, paid
daëòavat praëäma and offered many prayers to Chaitanya Mahäprabhu. Särvabhauma Bhaööächärya
became a very dear devotee of Mahäprabhu.
Soon after that lélä Chaitanya Mahäprabhu went to South India. He wanted to go there alone,
but on Nityänanda Prabhu’s request Mahäprabhu allowed one devotee to accompany Him. On the
way to South India Lord Gaurahari was chanting:
kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa he

kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa he
kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa rakña mäm
kåñëa kåñëa kåñëa kåñëa kåñëa kåñëa pähi mäm
räma räghava räma räghava räma räghava rakña mäm
kåñëa keçava kåñëa keçava kåñëa keçava pähi mäm
(CC Madhya 7.96)
Rakña mäm, pähi mäm. Why did Mahäprabhu say, “O Kåñëa, o Rämachandra, please protect
Me”? He prayed like this, so that in future anyone who comes to South India will pray to the Lord
for protection, because Mäyäväda philosophy is very strong there. If one goes to South India, there
is possibility that he will become a victim of Mäyäväda philisophy. One who associates with
Mäyävädés will automatically become a tärkika, logician, and engage in argumentation. Mahäprabhu
defeated Särvabhauma Bhaööächärya in Puri, as well as Prakäçhänanda Sarasvaté, the leader of
Mäyävädé sannyäsés in Käçé, but we should not think, “We can also defeat all Mäyävädés.”
In the form of Viñëu the Supreme Lord saved the elephant Gajendra from the clutches of a
crocodile, and in the form of Çré Chaitanya Mahäprabhu He saved the people of South India from
the clutches of various philosophies by converting them into Vaiñëavas. In the Chaitanya-
charitämåta (Madhya 7.109) it is stated:
navadvépe yei çakti nä kailä prakäçe

se çakti prakäçi’ nistärila dakñiëa-deçe
“That potency which Lord Chaitanya did not manifest in Navadvépa, He manifested in
South India and liberated the people there.”
Mahäprabhu could convert followers of various non-Vaiñëava philosophies, even Mäyävädés,

into Vaiñëavas, because He has such çakti, such power. But for us it is very difficult and dangerous,
therefore we should give up this idea, “I shall turn a Mäyävädé into a Vaiñëava.”
In the beginning of His South Indian tour Mahäprabhu visited Kürma-kñetra. When
Mahäprabhu arrived there, many people started coming to see Him. Just by seeing Lord Chaitanya,
they became devotees and began to dance, raising their arms and chanting “Kåñëa” and “Hari” in a
great ecstasy of love. Always hearing them chant the holy names of Lord Kåñëa, the residents of all
other villages also became Vaiñëavas.
Day and night people were coming, and Mahäprabhu was speaking kåñëa-kathä and chanting the
holy name. One leper who lived in that village also wanted to see Mahäprabhu. Due to leprosy his
limbs were falling off. He had no fingers, no toes, and could not walk. He moved by rolling on the
ground, and even that he could not do in the day-time, because people would be disgusted to see
him. He thought, “How can I show my body to Mahäprabhu when I have this leprosy?” Still, that
leper, Väsudeva kuñöhé, was very eager to get Mahäprabhu’s mercy. So at night, when all were
sleeping, he slowly, slowly, rolling on the ground, reached the place where Mahäprabhu was
staying. But before that, on the same night, Mahäprabhu already left this place. Mahäprabhu wanted
to go alone, therefore He left that place at night, because in the day-time crowds of people would
follow Him.
When Mahäprabhu was leaving, the fortunate brähmaëa Kürma, in whose house Mahäprabhu
had been staying, wanted to leave together with Him. But Mahäprabhu told him, gåhe rahi’ kåñëa-
näma nirantara laibä, “Better remain at home and chant the holy name of Kåñëa always.”
yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça
kabhu nä bädhibe tomära viñaya-taraìga

punarapi ei öhäïi päbe mora saìga
(CC Madhya 7.128-129)
“Whomever you see, tell them about Kåñëa’s instructions. In this way, on My order,
become a spiritual master and try to liberate everyone in this land. Then the waves of
materialistic life will not obstruct your spiritual advancement, and you will get My
association again here.”
So, when Väsudeva kuñöhé reached the house of that brähmaëa, he heard that Mahäprabhu had
already left. Väsudeva started crying, “Oh, I am such a degraded soul, I am such an offender,
Mahäprabhu does not want to give darçana to me.” Rolling on the ground, Väsudeva just cried and
finally fainted. Actually he did not faint but went into samädhi, constantly thinking of Chaitanya
Mahäprabhu. Immediately Mahäprabhu returned to that spot, raised the leper Väsudeva from the
ground and embraced him. Väsudeva got back his senses and said, “Mahäprabhu, what are You
doing? I have leprosy. Please don’t touch me.” Mahäprabhu replied, “Where is that leprosy?” Then
Väsudeva saw, “Oh, the leprosy has gone.” By the touch of Mahäprabhu the body of that brähmaëa
Väsudeva became very beautiful. In the same way, when Sanätana Gosvämé was suffering from
eczema, and puss was coming out of his body, Mahäprabhu embraced him, and that eczema
disappeared. So, now Väsudeva Vipra began to glorify Mahäprabhu in many prayers. He said:
“Ordinary living entities cannot show such mercy. You are Éçvara, the Supreme Lord, therefore You
can do this. I have been cured by Your grace, but I am worrying that now, having this nice body, I
can easily become proud.” Then Mahäprabhu told him, “Incessantly chant the holy name of Kåñëa,
then you will never develop pride. Preach about Kåñëa and thus liberate living entities. If you do it,
then very soon Kåñëa will accept you as His devotee.” After instructing Väsudeva in this way, Çré
Chaitanya Mahäprabhu left that place. Then the two brähmaëas, Kürma and Väsudeva, embraced
each other and began to cry, remembering the transcendental qualities of Çré Chaitanya
Mahäprabhu.
Mahäprabhu was very compassionate to everyone, but that compassion, that mercy was without
any fault. There was nothing wrong or bad in it. On the material platform, showing compassion to
others is sometimes harmful for them. You are begging money, and I am very soft-hearted, so I gave
you some Swiss francs. Then you purchased and smoke gaïjä. It means that I did not give you real
mercy. Whenever Mahäprabhu showered mercy on someone, it did not have any bad effects.
Mahäprabhu gave rasas, transcendental mellows, to one and all. Thus He distributed love for Kåñëa.
That is Mahäprabhu’s mercy.
heloddhünita-khedayä viçadayä pronmélad-ämodayä

çämyac-chästra-vivädayä rasa-dayä cittärpitonmädayä
çaçvad-bhakti-vinodayä sa-madayä mädhurya-maryädayä
çré-caitanya dayä-nidhe tava dayä bhüyäd amandodayä
(CC Madhya 10.119)
“O ocean of mercy, Çré Chaitanya Mahäprabhu! Let there be an awakening of Your

auspicious mercy, which easily drives away all kinds of material lamentation by making
everything pure and blissful. Indeed, Your mercy awakens transcendental bliss and covers
all material pleasures. By Your auspicious mercy, quarrels and disagreements arising
among different scriptures are vanquished. Your auspicious mercy pours forth
transcendental mellows and thus causes the heart to jubilate. Your mercy, which is full of
joy, always stimulates devotional service and glorifies conjugal love of God. May
transcendental bliss be awakened within my heart by Your causeless mercy.”
One of Mahäprabhu’s main assistants in distributing love for Kåñëa was Çréla Haridäsa Öhäkura.
Even though Haridäsa Öhäkura came from a Muhammadan family, Chaitanya Mahäprabhu gave
him the title namächärya, “the teacher of chanting the holy name of God.” Since his young age
Haridäsa Öhäkura always chanted hari-näma, the name of the Supreme Lord. He chanted the Lord’s
name 300 000 times every day, without even taking any food or drinking water before he completed
this amount. If you are young, you will say, “We have some biological need also.” But Haridäsa
Öhäkura just remained in the forest and was always engaged in kåñëa-bhajana. Gradually his glories
spread everywhere. “Oh, there is such a vairägé, Haridäsa Öhäkura, he always chants hari-näma.”
When some bhakta’s glories spread, then envy will develop. Everyone appreciated Haridäsa
Öhäkura, praised Haridäsa Öhäkura, but one rich man, Rämachandra Khän, became envious. He was
also famous and he thought that Haridäsa Öhäkura might become more famous than him. So he
called for a beautiful prostitute, gave her many golden coins and said, “Can you change the mind of
Haridäsa Öhäkura, who is so proud of his celibacy?” She replied, “It is not a big task for me.”
Rämacandra Khän became very happy, and that prostitute went to Haridäsa Öhäkura. Haridäsa
Öhäkura was sitting and chanting, when she approached him and said, “I want you as my husband.”
Haridäsa Öhäkura told her, “OK, please sit down here. I am chanting now. Let me finish my
chanting, then I shall pray to Näma Prabhu. If Näma Prabhu approves, showers mercy, then your
desire will be fulfilled.” The prostitute waited for some time, but she saw that Haridäsa Öhäkura’s
chanting of the holy name was not finishing. Then she started dancing and showing some postures
before Haridäsa Öhäkura. In this way she stayed there for three nights. She became tired, but
Haridäsa Öhäkura did not finish his chanting. During these three days she developed some type of
bhakti towards Haridäsa Öhäkura, because she was listening to his chanting and that was acting
inside her heart. After three days she fell at the lotus feet of Haridäsa Öhäkura and begged
forgiveness: “I came with a very bad intention, I just wanted to attract you, so that you would be
blamed by others. But please forgive me and make me your çiñya, your disciple, so that I can also
chant Hare Kåñëa.” I think her name was Hira, Hira Bai. Haridäsa Öhäkura said, “Näma Prabhu has
showered mercy on you, so from today onwards you will be known as Hari Däsé.”
We may think that we also are able to change the mind of mätäjés in this way and give them
dékñä. So we’ll go to some brothel and persuade the prostitutes to chant Hare Kåñëa. But this is
difficult and dangerous for us. Çivajé drank so much poison and became néla-kaëöha, but does it
mean that we can take poison? If we think that we are mahä-bhägavatas who can preach to everyone
and change everyone, then one day we’ll find that we are fallen and those who associate with us also
fall down.
In this regard we can read in Chaitanya-charitämåta the narration about Choöa Haridäsa. Choöa
Haridäsa was a sannyäsé and an associate of Chaitanya Mahäprabhu. One day Choöa Haridäsa was
asked by Bhagavän Ächärya Prabhu: “Mahäprabhu will take prasäda today, but we don’t have rice.
Nearby Mädhavé Devé Däsé is staying. Can you go and get some rice from her?” At that time
Mädhavé Devé Däsé was an old woman and lived like a sannyäsé. So, Choöa Haridäsa was a young
sannyäsé, and being ordered by a senior devotee, Bhagavän Ächärya, Choöa Haridäsa went to that old
and renounced mätäjé to ask for some rice. Mädhavé Devé Däsé gave him basmati rice, then Bhagavän
Ächärya cooked it. Mahäprabhu came, took prasäda and said, “Oh, very nice rice. Wherefrom did
you get it?” Bhagavän Ächärya replied, “Choöa Haridäsa went to Mädhavé Devé Däsé and brought
this rice.” Immediately Mahäprabhu said, “I don’t want to see the face of Chota Haridäsa.”
prabhu kahe,—“vairägé kare prakåti sambhäñaëa

dekhite nä päroì ämi tähära vadana
durvära indriya kare viñaya-grahaëa

däravé prakåti hare munerapi mana
(CC Antya 2.117-218)
Mahäprabhu said, “He is a vairägé, one in the renounced order of life, and he is going to prakåti,
to a woman? How can I see his face? Durvära indriya: the senses are very powerful and can betray us
at any moment. It is stated in the çästra that even if a great sage sees a wooden statue of a woman,
his mind will be attracted.” Also, in the Bhägavatam the following injunction is given:
mäträ svasrä duhiträ vä

nä viviktäsano bhavet
balavän indriya-grämo
vidväàsam api karñati
(SB 9.19.17)
“One should not allow oneself to sit on the same seat even with one’s own mother,
sister or daughter, for the senses are so strong that even if one is very advanced in
knowledge, he may become sexually attracted to her.”
kñudra-jéva saba markaöa-vairägya kariyä

indriya caräïä bule ‘prakåti’ sambhäñiyä”
(CC Antya 2.120)
“Tiny jévas, who accept the renounced order of life like monkeys, go here and there
engaging in sense gratification and talking intimately with women.”
All the devotees became astonished that Mahäprabhu had given such a heavy punishment to
Choöa Haridäsa. They discussed it among themselves and went to Mahäprabhu just to beg mercy for
Choöa Haridäsa. Then Mahäprabhu said:
mora vaça nahe mora mana

prakåti-sambhäñé vairägé nä kare darçana
nija kärye yäha sabe, chäòa våthä kathä

punaù yadi kaha ämä nä dekhibe hethä
(CC Antya 2.124-125)
“My mind is not under My control. It does not like to see anyone in the renounced
order who talks intimately with women. You should all tend to your respective
engagements. Give up this useless talk. If you speak like this again, I shall go away, and
you will no longer see Me here.”
The Vaiñëavas became frightened that Mahäprabhu would really go away and then they would
lose His association. So they just kept quiet, thinking that perhaps after some time Mahäprabhu’s
mind would change. Choöa Haridäsa also had this hope. But even after one year had passed,
Mahäprabhu didn’t shower mercy on him. Then Choöa Haridäsa thought, “What is the use of this
body? If it cannot serve Mahäprabhu, better I should give up this body.” He went to Prayag, Triveëé-
saìgam in Allahabad. Choöa Haridäsa gave up his life in that Triveëé-saìgam, the confluence of the
Gaìgä, Yamunä and Sarasvaté. When Chaitanya Mahäprabhu was informed that Choöa Haridäsa had
given up his life, Mahäprabhu said, prakåti darçana kaile ei präyaçcitta (CC Antya 2.165): “This is the
only process of atonement for one who with sensual intentions looks at women.”
There are several reasons for which Mahäprabhu has given up the company of Choöa Haridäsa.
If Mahäprabhu had not openly rejected Choöa Haridäsa, then the sahajiyäs, pseudo devotees, would
use the example of Choöa Haridäsa to justify their illicit association with women and thus would go
to a hellish life. Also, if someone is a Vaiñëava preacher, he should be an ächärya, and an ächärya’s
position must be very clear. Ächärya means ächaraëa kari: he should always behave properly, his life
must be ideal life. Number three, if someone is not very simple and not free from all sinful activities,
how can he become Gauräìga Mahäprabhu’s servitor? Mahäprabhu wanted His own men and all
His followers to have a very nice, very high-class character. He wanted them to be pure devotees
without even the slightest deviation from the strict principles of devotional life. Punishment given
by Mahäprabhu is also His mercy. Because Mahäprabhu was very merciful to Choöa Haridäsa, for a
little fault He gave a heavy punishment. He did not want His own men to have even little faults. If I
have a strong attachment to my son and I see him stealing something, I cannot ignore it. I shall
punish him, so that he will never do this again. Another point is that if someone gives up his body
in a Tértha, then he becomes free from all types of offences and can go to the spiritual world.
Although externally Chaitanya Mahäprabhu had rejected Choöa Haridäsa and did not allow him to
come back, after Choöa Haridäsa had left his body, he appeared before Mahäprabhu and sang for
him every day, and Lord Chaitanya listened to his singing, thus accepting His own man. So for loka-
çikñä, for the enlightenment of others, Mahäprabhu gave such a heavy punishment to Choöa
Haridäsa.
In the same Chaitanya-charitämåta there is another example. Once Pradyumna Mishra Prabhu
came to Mahäprabhu, paid daëòavat and said, “Mahäprabhu, I want to listen to kåñëa-kathä.”
Mahäprabhu told him, “Go to Rämänanda Räya to listen to kåñëa-kathä.” Pradyumna Mishra
followed Mahäprabhu’s instruction and went to Rämänanda Räya. When he knocked on the door, a
servant came out, and Pradyumna Mishra asked him, “Where is Rämänanda Räya?” The servant
replied, “Two deva-kanyäs have come.” Deva-kanyäs, also known as deva-däsés, are very beautiful
girls who expertly dance and sing before God. “Rämänanda Räya went to the garden with them, and
he is teaching them how to dance in a drama, which has been composed by him. So just wait for a
while, after finishing he will come and see you.” Pradyumna Mishra had to wait for some time, then
Rämänanda Räya came and asked him, “What service can I do for you?” But Pradyumna Mishra
said, “No, I just came to see you.” He was thinking, “Why did Mahäprabhu send me to this person,
who teaches young beautiful girls to dance in a drama? How can such a man speak kåñëa-kathä?” So
he went back to Mahäprabhu. Although Mahäprabhu is antaryämé and knows everything, He asked
Pradyumna Mishra, “What happened? Did you hear kåñëa-kathä from Rämänanda Räya?”
Pradyumna Mishra replied, “How can I listen to kåñëa-kathä from someone who is involved with
women?” Mahäprabhu did not give any importance to his comment. He said, “I told you to go and
listen to kåñëa-kathä from Rämänanda Räya.” This seems to be quite contradictory. Rämänanda Räya
was so much involved with women, yet Mahäprabhu has sent Pradyumna Mishra to go and listen to
kåñëa-kathä from him, whereas Choöa Haridäsa just went to beg some rice, and Mahäprabhu said, “I
don’t want to see his face anymore.” How to understand this? Mahäprabhu did not even explain any
details regarding Choöa Haridäsa. He only said that He did not want to see a vairägé, a sannyäsé, who
talked to women: prakåti-sambhäñé vairägé nä kare darçana. That’s all. But regarding Rämänanda
Räya He gave a very nice explanation.
ämi ta’ sannyäsé, äpanäre virakta kari’ mäni

darçana rahu düre, ‘prakåtira’ näma yadi çuni
tabahiì vikära päya mora tanu-mana

prakåti-darçane sthira haya kon jana?
(CC Antya 5.35-36)
“I am a sannyäsé,” He said, ”and I certainly consider Myself renounced. But what to speak of
seeing a woman, if I even hear the name of a woman, I feel changes in my mind and body. Therefore
who could remain unmoved by the sight of a woman? It is very difficult.” Mahäprabhu always takes
a humble position. He speaks about Himself, but actually His words are meant for others, especially
for sannyäsés, vairägés. However, although Rämänanda Räya dressed the two beautiful young girls
and decorated their bodies by his own hands, his mind remained unchanged and undisturbed. The
drama composed by Rämänanda Räya is called Jagannätha-vallabha-näöaka, and he was showing
these two girls how to play the role of gopés and express various bhavas for the pleasure of Lord
Jagannätha. Rämänanda Räya could do this, because his body was not material. A mahä-bhägavata
has a transcendental body. Rämänanda Räya considered the two girls to be gopés, and he saw himself
as another gopé, who was helping these gopés by dressing them nicely, so that Kåñëa would be
pleased to look at them. In such things mätäjés are helped by other mätäjés, and Rämänanda Räya
kept himself as a kiìkaré, maidservant, of the gopés. He was thinking this way, but how would we
think? We have material bodies, and we identify ourselves with these male or female bodies,
therefore we want material enjoyment. Rämänanda Räya was different. He was a nitya-siddha,
eternally perfect personality. In the léläs of Çré Çré Rädhä and Kåñëa, Rämänanda Räya is Viçäkhä
Devé, who is a very close friend of Çrématé Rädhäräëé. Therefore, even if Rämänanda Räya touched
the bodies of these girls, he did not have any lusty feelings or thoughts. We cannot become like
Ramänanda Räya, and we should never try to imitate him.
Çré Chaitanya Mahäprabhu has glorified Çréla Rämänanda Räya and again instructed Pradyumna
Mishra to go and hear kåñëa-kathä from him. Pradyumna Mishra went to Rämänanda Räya and
asked him to speak on the same topics which had been discussed in the conversation between
Rämänanda Räya and Chaitanya Mahäprabhu. At the end of that conversation, which took place at
Vidyänagara, on the bank of the Godavari River, Chaitanya Mahäprabhu showed Rämänanda Räya
how Kåñëa, in order to get rädhä-prema, which is like a hidden treasure, had entered the heart of
Çrématé Rädhäräëé. Rämänanda Räya knew that Chaitanya Mahäprabhu was Kåñëa, but he did not
know how Kåñëa had accepted this golden form. Now, by Mahäprabhu’s mercy, Rämänanda Räya
saw how Kåñëa had melted Rädhäräëé’s heart and entered it. Then what happened? If we heat up
gold, that gold will become molten, and if we put something into it, that object will become covered
by gold, as if gilded. When Kåñëa entered Rädhäräëé’s heart, His whole body became covered by Her
golden lustre. Seeing how Kåñëa has assumed Çrématé Rädhäräëé’s golden colour, Rämänanda Räya
fainted.
After coming to Rämänanda Räya for the second time, Pradyumna Mishra listened to his ecstatic
kåñëa-kathä from morning till night. Finally Rämänanda Räya said: “Whatever I speak is personally
spoken by Lord Çré Chaitanya Mahäprabhu. Like a stringed instrument, I vibrate whatever He causes
me to speak. Thus Mahäprabhu speaks through my mouth in order to preach. Within the world,
who will understand this pastime of the Lord?”
CHAPTER SIX
The Teachings of Mahäprabhu
All our sinful reactions will be destroyed by Kåñëa, if we completely surrender to Him. This
absolute consideration is explained to us by Mahäprabhu or Mahäprabhu’s dear devotee, gaura-
priya-jana. In order to teach us this tattva, this truth, the Kåñëa consciousness movement has been
spread all over the world by one of Mahäprabhu’s dear devotees, Çréla A.C. Bhaktivedanta Swami
Prabhupäda. Mahäprabhu teaches us through His dear devotee that, unless we become kåñëa-
bhaktas, unless we give up all our dharmas and come to Kåñëa’s lotus feet, we shall always suffer in
this material world. But we cannot come to Kåñëa’s lotus feet as long as we have so many faults,
defects. There are no defects in Bhagavän Kåñëa, because He is the Absolute Truth. Therefore we
shall be able to approach Kåñëa only when we are free from all types of defects. From whom shall
we learn how to become free from all defects, mistakes, faults? Mahäprabhu and His dear devotees
will teach us how to become faultless. Çré Svarupa Damodära Gosvami, who was an intimate
associate of Çré Chaitanya Mahäprabhu, has given this advice:
caitanyera bhakta-gaëera nitya kara ‘saìga’

tabeta jänibä siddhänta-samudra-taraìga
(CC Antya 5.132)
“Associate regularly with the devotees of Çré Chaitanya Mahäprabhu, for then only will
you understand the waves of the ocean of çästric conclusions.”
Bhagavän Kåñëa is Adhokñaja, which means that He is beyond the perception of our material
senses. Therefore He cannot be reached or understood by äroha-panthä, the ascending path. Only
that person who has completely surrendered unto Kåñëa’s lotus feet can know Him, because Kåñëa
reveals, manifests Himself to such a person. Many say, “We don’t know Kåñëa, we don’t see Kåñëa.”
Yes, because you are not surrendered. Only those who surrender to Kåñëa can know Him. Kåñëa can
be known by avaroha-panthä, the descending process. Bhagavän Gaurahari, Chaitanyadeva, out of
His causeless mercy always tries to give us knowledge about Kåñëa. Before Gaurahari came, people
did not have loving relationships with Kåñëa and did not engage in loving service to Kåñëa. They
had no knowledge about loving devotional service to Kåñëa, therefore they worshipped Lord Viñëu
or even the demigods. But Gaurahari never spoke about anyone other than Kåñëa. He did not speak
about any demigods, He did not speak even about Räma, Nåsiàha, Vämana. He spoke only about
Kåñëa, who is the son of Nanda Mahäräja, vrajeça-tanaya-kåñëa.
After taking initiation from Éçvara Purépäda, Chaitanya Mahäprabhu started to preach. What did
He preach? Only a few words: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare
Räma Räma Räma Hare Hare. He spoke about çabda-brahma, about the Hare Kåñëa mahä-mantra.
Çabda means “words.” Mahäprabhu told everyone that if they pronounce any word, any sound, that
sound must refer to Kåñëa. He said, “If you have love for Me, don’t utter any word which does not
refer to Kåñëa. Speak only about Kåñëa.” Every word has two types of nature. According to its
internal nature, each and every word has meanings which relate to Kåñëa, but according to its
outward nature, the same word refers to something other than Kåñëa. Ignorant people, because they
do not have real jïäna, understand only those meanings which are not connected with Kåñëa. But if
one understands how the sounds which he utters relate to Kåñëa, it means that one has divya-jïäna,
transcendental knowledge. Whatever Chaitanya Mahäprabhu said, it always indicated Kåñëa and
brought others to Kåñëa. The inner meaning of any sound is Kåñëa, but the outward form of a word
can take us away from Kåñëa. One who does not understand Kåñëa may produce so much sound,
but because he indicates something other than Kåñëa, that sound will take us away from Kåñëa. If
we are taken away from Kåñëa, then what will be our destination? Yamaräja’s abode.
mugdha saba adhyäpaka kåñëera mäyäya

chäòiyä kåñëera bhakti anya pathe yäya
“Teachers bewildered by the illusory energy of Kåñëa give up the devotional service of
Kåñëa and take to other paths.”
hena kåñëa-näme yära nähirati-mati

paòiyä o sarva-çästra, tähära durgati
“One may study all the scriptures, but if he does not develop love for Kåñëa’s name,
such a person will go to a hellish planet.”
Nowadays everywhere many people teach yoga. Can this yoga bring us to Kåñëa? They are
saying that by practising äsanas and präëäyäma one will finally attain samädhi. But this is
foolishness. Çréla Bhaktisiddhänta Sarasvaté Öhäkura said, “By closing nose, opening nose you
cannot come to the samädhi stage.” Real yoga means that we should always be connected with
Kåñëa, and in that way we can remain in samädhi. Çréla A.C. Bhaktivedanta Swami Prabhupäda said
that the best yoga is to become Kåñëa conscious. That is the real yoga. By teaching other yoga, so-
called yoga, we are doing bad for others, not good for others.
Chaitanya Mahäprabhu did not speak of anything material, anything based on material
activities. Whatever Mahäprabhu said was related to Rädhä-Kåñëa, rädhä-kåñëa-sevä. Mahäprabhu
never said that we should think about our own sense gratification. He never said that we should go
against Kåñëa or compete with Kåñëa: “Oh, Kåñëa had sixteen thousand one hundred eight wives,
therefore I shall have sixteen thousand one hundred nine wives.” Mahäprabhu never taught this.
Rather, He said, ”Please always remain Kåñëa’s servants and do kåñëa-sevä, kåñëa-bhajana.” Although
Mahäprabhu is Bhagavän, He did not say, “Serve Me.” He only asked everyone to serve Kåñëa and
always think about Kåñëa. By His personal instructions and example, as well as through His dear
devotees, He taught how to serve Kåñëa with love.
In the beginning of his book Hari-näma-chintamani (1.2-4) Çréla Bhaktivinoda Öhäkura has
written:
lavaëa jaladhi tére néläcale çré mandire

däru brahma puruña pradhäna
jéve nistärite hari arcä rüpe avatar
bhoga mokña karena pradäna
sei dhäme çré caitanya mänave karite dhanya

sannyäsé rüpete bhagavän
kalite ye yuga dharma bujhäite tära marma
käçé miçra ghare adhiñöäna
nija bhakta vånda laye nije kalpa taru haye

kåñëaprema dena sarva jane
nänä mate bhakta mukhe bhakta kathä çuni sukhe
jéva çikñä dena suyatane
“On the shore of the ocean at Nélächale, in the temple of Jagannätha, resides däru-
brahma, the Supreme Personality of Godhead in wooden form. Having mercifully
descended in this material world, He is bestowing both material enjoyment and liberation.
At this same dhäma, in order to give good fortune to mankind and make known the
dharma of Kali-yuga, Çré Chaitanya, the Supreme Personality of Godhead in the form of a
sannyäsé, came and set up residence in the house of Käçé Mishra. There, along with His
devotees, He gave out love of Godhead to all, just as a desire tree gives treasure freely. The
Lord took great care to present the proper spiritual teachings to the living entities. This He
did by making various devotees explain different aspects of devotional service, while He
sat and listened in great bliss.”
Thus Lord Chaitanya relished Çré Särvabhauma Bhattächärya’s explanation of actual liberation;
Çré Rämänanda Räya’s revelation of the confidential sweetness of the conjugal love of Çré Çré Rädhä-
Kåñëa; and Çréla Haridäsa Öhäkura’s glorification of the supreme excellence of the holy name. Be-
sides that, Chaitanya Mahäprabhu has empowered Çréla Rüpa Gosvämé and others to teach the sci-
ence of Kåñëa and kåñëa-bhakti through their books.
Särvabhauma Bhaööächärya was a very learned scholar, and he was proud of his knowledge. After
taking sannyäsa, Chaitanya Mahäprabhu, who is Bhagavän Kåñëa with the complexion and mood of
Çrématé Rädhikä, came to Çré Kñetra, Jagannätha Puré. When Mahäprabhu entered the main temple
and saw Jagannätha as çyäma-gopa-rüpa, which means looking like a gopäla, cowherd boy, then He
fainted. At that time Särvabhauma Bhaööächärya was present there. That was according to the desire
of Bhagavän Kåñëa, becauseKåñëa wanted to crush Särvabhauma’s pride and shower mercy on him.
So, on Särvabhauma’s request, Mahäprabhu has been brought to his home.
Mahäprabhu’s dear devotee Gopénätha Ächärya was the brother-in-law of Särvabhauma

Bhaööächärya. From Gopénätha Ächärya, Särvabhauma Bhaööächärya got some information about
Chaitanya Mahäprabhu, and he came to the conclusion that this sannyäsé was a very nice devotee.
But, seeing that Mahäprabhu was so young and beautiful, Särvabhauma Bhaööächärya became
concerned: “Can He keep up His sannyäsa order of life? I shall explain to Him Vedänta according to
advaita-väda. Then He will develop vairägya and will be able to remain a sannyäsé. Otherwise He
may fall down.” When he told Gopénätha Ächärya about this, Gopénätha Ächärya became very
aggrieved. “How Särvabhauma dares to teach Vedänta to Mahäprabhu who is the Supreme
Personality of Godhead?” He said to Särvabhauma Bhaööächärya, “You have studied Vedänta, but,
although all symptoms of the Supreme Lord can be seen in Chaitanya Mahäprabhu, you are
speaking like this. I am really not happy with you.” There is a famous çloka from çruti-çästra:
näyam ätmä pravacanena labhyo

na medhayä na bahunä çrutena
yam evaiña våëute tena labhyas
tasyaiña ätmä vivåëute tanüà sväm
(Kaöha Upaniñad 1.2.23)
Listening to many pravachanas and studying many çästras, as well as applying our own
intelligence, is not sufficient for knowing Bhagavän. When someone is very eager to know Bhagavän
Kåñëa, Bhagavän will see that and appear before him as a guru, sädhu. Therefore Gopénätha Ächärya
said:
anumäna pramäëa nahe éçvara-tattva-jïäne

kåpä vinä éçvarere keha nähi jäne
éçvarera kåpä-leça haya ta’ yähäre

sei ta’ éçvara-tattva jänibäre pare
(CC Madhya 6.82-83)
“One can understand the Supreme Personality of Godhead only by His mercy, not by
guesswork or hypothesis. If one receives but a tiny bit of the Lord’s favour by dint of
devotional service, he can understand the nature of the Supreme Personality of Godhead.”
Remembering the lélä of Brahmä’s bewilderment, Gopénätha Ächärya quoted a çloka from
Çrémad-Bhägavatam:
athäpi te deva padämbuja-dvaya-

prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavän-mahimno
na cänya eko 'pi ciraà vicinvan
(SB 10.14.29)
“My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, he
can understand the greatness of Your personality. But those who speculate in order to
understand the Supreme Personality of Godhead are unable to know You, even though
they continue to study the Vedas for many years.”
Thus Gopénätha Ächärya told Särvabhauma Bhaööächärya that only those who had received
mercy from Bhagavän would be able to know Bhagavän. However, Särvabhauma had Mahäprabhu’s
mercy. Therefore Särvabhauma was present when Mahäprabhu fainted in Lord Jagannätha’s temple.
Särvabhauma brought Mahäprabhu to his home and served Him. How would it be possible without
Mahäprabhu’s mercy?
When Nityänanda Prabhu and the other associates of Chaitanya Mahäprabhu came to
Särvabhauma Bhaööächärya’s house, they chanted the holy name in the ears of Mahäprabhu, and
Mahäprabhu regained His senses. After that Mahäprabhu went to bathe in the ocean, then He came
back, and Särvabhauma gave Mahäprabhu some prasäda which he had brought from Jagannätha
temple. But even though Särvabhauma did such service to Him, and Mahäprabhu accepted it, still
Särvabhauma was unable to know that Chaitanya Mahäprabhu is the Supreme Lord. What is the
reason? It is said that if someone gets the mercy of the Supreme Lord, then he will be able to know
the Supreme Lord. Särvabhauma got the mercy, yet he could not understand that Mahäprabhu is the
Supreme Lord. Why couldn’t he understand this?
Devotee: Because of pride.
Chaitanya Chandra Das: Because of Mäyäväda philosophy. Särvabhauma Bhaööächärya was a

Mäyävädé paëòita. In the Padma Puräëa (Uttara-khaëòa 25.7) Lord Siva says, mäyävädam asac-
chästram. He calls the explanations given by Mäyävädé philosophers asat-çästra, “false scriptures.”
The Mäyäväda philosophy has covered Särvabhauma’s intelligence. Only for this reason he could
not understand that Mahäprabhu is the Supreme Lord. What was Särvabhauma saying? His
understanding was that the jéva and Brahman are one. Jéva-brahma-aikya-bhäva. This
misconception, that the jéva and Brahman are one without any difference, should be removed from
the heart. Therefore Särvabhauma needed more mercy. Unless one becomes free from advaita-väda,
one cannot understand Bhagavän Kåñëa. The heart of an advaita-vädé is full of darkness. As long one
does not get the light of Bhagavän’s mercy, one’s heart will not be illuminated and he will not be
able to understand the Supreme Lord. Because Mahäprabhu as antaryämé is present in everyone’s
heart, He knew that Särvabhauma wanted to teach Him advaita-väda. So, Mahäprabhu took a very
humble position. For seven days Särvabhauma explained the Vedänta-sütra from the point of view of
advaita-väda, and Mahäprabhu silently listened to him. Finally Särvabhauma asked, “Çré Kåñëa
Chaitanya, could You understand what I spoke?”
Chaitanya Mahäprabhu said, “I can understand the meaning of each sütra very clearly, but your
explanations simply agitate My mind. Generally one gives a commentary on sütras in order to
illuminate their meaning, but you comment on them in such a way that the meaning of the sütras
becomes covered.”
sütrera mukhya artha nä karaha vyäkhyäna

kalpanärthe tumi tähä kara äcchädana
vyäsa-sütrera artha — yaiche süryera kiraëa

sva-kalpita bhäñya-meghe kare äcchädana
(CC Madhya 6.132, 138)
“You do not explain the direct meaning, the chief meaning of the sütras. Rather, you are
covering it by an imaginative meaning. Vyäsadeva’s sütras are shining like the sun, and their
meaning is very clear. But an imaginative commentary is like a cloud which covers that sunshine.”
Thus Çré Chaitanya Mahäprabhu criticized Çaìkaräcärya’s Çäréraka-bhäñya, which is the basis of
the Mäyäväda philosophy, as an imaginative commentary on the Vedänta-sütra, and He pointed out
hundreds of faults in that commentary. To defend Çaìkaräcärya, Särvabhauma Bhattächärya
presented unlimited opposition, but Çré Chaitanya Mahäprabhu refuted all his arguments. Whatever
pride Särvabhauma had, that pride was crushed when he heard Mahäprabhu’s explanations. The
advaita-väda cloud has disappeared, and now Särvabhauma could understand that this young
sannyäsé is actually the Supreme Lord Kåñëa. Therefore Särvabhauma began to condemn himself:
‘iìho ta’ säkñät kåñëa, — muïi nä jäniyä

mahä-aparädha kainu garvita ha-iyä’
(CC Madhya 6.200)
“Chaitanya Mahäprabhu is certainly Lord Kåñëa Himself. Because I could not

understand Him and was very proud, I have committed a great offence.”
When Särvabhauma Bhattächärya condemned himself and took shelter of Lord Chaitanya, the
Lord desired to shower mercy on him. Çré Chaitanya Mahäprabhu showed to Särvabhauma
Bhattächärya that He is indeed the Supreme Lord. When Särvabhauma Bhattächärya saw that
Chaitanya Mahäprabhu is Kåñëa Himself, he immediately fell down flat to offer Him obeisances.
Then he stood up and with folded hands began to offer prayers.
prabhura kåpäya täìra sphurila saba tattva

näma-prema-däna-ädi varëena mahattva
çata çloka kaila eka daëòa nä yäite

båhaspati taiche çloka nä päre karite
(CC Madhya 6.205-206)
“By the mercy of the Lord, all truths were revealed to Särvabhauma Bhattächärya, and
he could understand the importance of chanting the holy name and distributing love of
Godhead everywhere. Särvabhauma Bhattächärya composed one hundred verses in a very
short time. Indeed, not even Båhaspati, the priest of the heavenly planets, could compose
verses as quickly.”
Among the beautiful verses composed by Särvabhauma Bhattächärya after he had realized that
Chaitanya is the Supreme Lord two çlokas are especially important.
Vairägya-vidyä-nija-bhakti-yoga-
çikñärtham ekaù puruñaù puräëaù
çré-kåñëa-caitanya-çaréra-dhäré
kåpämbudhir yas tam ahaà prapadye
kälän nañöaà bhakti-yogaà nijaà yaù

präduñkartuà kåñëa-caitanya-nämä
ävirbhütas tasya pädäravinde
gäòhaà gäòhaà léyatäà citta-bhåìgaù
(CC Madhya 6.254-255)
“Let me surrender to the Supreme Personality of Godhead, Çré Kåñëa, who has
descended in the form of Lord Chaitanya Mahäprabhu to teach us real knowledge,
devotional service to Him and detachment from whatever does not foster Kåñëa
consciousness. He has descended because He is an ocean of transcendental mercy. Let my
consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme
Personality of Godhead, who has just now appeared as Çré Kåñëa Chaitanya Mahäprabhu to
teach the ancient system of devotional service to Himself. This system had almost been lost
due to the influence of time.”
Before meeting Chaitanya Mahäprabhu, Särvabhauma relished Mäyäväda philosophy, like a

crow relishes the bitter neem fruit. But Mahäprabhu showered mercy on Särvabhauma and enabled
him to drink the nectar of love of Godhead, like the cuckoos enjoy the sweetness of the buds of a
mango. Särvabhauma has become a pure devotee of Çré Chaitanya Mahäprabhu and even did not
want to utter the word mukti anymore. One day Särvabhauma Bhattächärya came before Chaitanya
Mahäprabhu and, after offering obeisances, began to recite a verse. He quoted one of Lord Brahmä’s
prayers from Çrémad-Bhägavatam, but he changed two syllables at the end of the verse. The
Bhattächärya recited as follows:
tat te ‘nukampäà su-samékñamäëo

bhuïjäna evätma-kåtaà vipäkam
håd-väg-vapurbhir vidadhan namas te
jéveta yo bhakti-pade sa däya-bhäk
(CC Madhya 6.261)
“One who seeks Your compassion and thus tolerates all kinds of adverse conditions
due to the karma of his past deeds, who engages always in Your devotional service with his
mind, words and body, and who always offers obeisances unto You is certainly a bona fide
candidate for becoming Your unalloyed devotee.”
In the Bhägavatam (10.14.8) the word mukti-pade is used. In that çloka Brahmä is saying to Lord
Kåñëa:
tat te ‘nukampäà su-samékñamäëo

bhuïjäna evätma-kåtaà vipäkam
håd-väg-vapurbhir vidadhan namas te
jéveta yo mukti-pade sa däya-bhäk
“One who earnestly waits for You to bestow Your causeless mercy upon him, all the
while patiently suffering the reactions of his past misdeeds and offering You respectful
obeisances with his heart, words and body, is surely eligible for liberation, for it has
become his rightful claim.”
Therefore Mahäprabhu immediately asked Särvabhauma Bhaööächärya, why he had changed

mukti-pade to bhakti-pade. Särvabhauma Bhattächärya said: “The awakening of pure love of
Godhead, which is the result of devotional service, far surpasses liberation from material bondage.
Merging into the Brahman effulgence is a kind of punishment for those who are averse to devotional
service. The impersonalists, who do not accept the transcendental form of Lord Çré Kåñëa, and the
demons, who are always engaged in blaspheming and fighting with Him, are punished by being
merged into the Brahman effulgence. But that does not happen to the person engaged in the
devotional service of the Lord. There are five kinds of liberation: sälokya, sämépya, särüpya, särñöi
and säyujya. If there is a chance to serve the Supreme Personality of Godhead, a pure devotee
sometimes accepts the sälokya, särüpya, sämépya or särñöi forms of liberation, but never säyujya. A
pure devotee does not like even to hear about sayujya-mukti, which inspires him with fear and
hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord.
There are two kinds of säyujya-mukti: merging into the Brahman effulgence and merging into the
personal body of the Lord. Merging into the Lord’s body is even more abominable than merging into
His effulgence.” (CC Madhya 6.263–269)
Then Chaitanya Mahäprabhu told Särvabhauma Bhattächärya, “The word mukti-pade has
another meaning. All types of liberation exist under the feet of the Supreme Lord, who is the shelter
of liberation. Therefore He is known as mukti-pada. So what is the need to change this çloka?”
Särvabhauma Bhattächärya replied: “I was not able to give that reading to the verse. Although
Your explanation is correct, it should not be used, because there is ambiguity in the word mukti-
pada. The word mukti refers to five kinds of liberation, but mainly it conveys the idea of becoming
one with the Lord. The very sound of the word mukti immediately induces hate and fear, but when
we say the word bhakti, we naturally feel transcendental bliss within the mind.” Upon hearing this
explanation, the Lord began to laugh and, with great pleasure, immediately embraced Särvabhauma
Bhattächärya very firmly. Indeed, the same Bhattächärya who had been accustomed to reading and
teaching Mäyäväda philosophy now gave such an explanation and even did not want to utter or hear
the word mukti. This was possible only by the mercy of Çré Chaitanya Mahäprabhu.
Chaitanya Mahäprabhu came to Jagannätha Puré in the mood of separation, which was like the
mood of Çrématé Rädhikä, but after two months He decided to go to South India for some time.
When Särvabhauma Bhattächärya heard about this, he requested Mahäprabhu to meet Rämänanda
Räya. Särvabhauma told Mahäprabhu: “In the town of Vidyänagara, on the bank of the Godävaré,
there is a responsible government officer named Rämänanda Räya. He is a fit person to associate
with You; no other devotee can compare with him in knowledge of the transcendental mellows. He
is a most learned scholar as well as an expert in bhakti-rasa. Actually he is most exalted, and if You
talk with him, You will see how glorious he is. I could not realize when I first spoke with
Rämänanda Räya that his words and behaviour were all transcendentally uncommon. I made fun of
him simply because he was a Vaiñëava. By Your mercy I can now understand the truth about
Rämänanda Räya. In talking with him, You also will acknowledge his greatness.” (CC Madhya 7.62,
64-67)
Çré Chaitanya Mahäprabhu has accepted Särvabhauma Bhattächärya’s request. He met

Rämänanda Räya, and they had a lengthy discussion of sädhya and sädhana, the goal and means of
spiritual development. Mahäprabhu was putting questions to Rämänanda Räya and listening to his
answers. Rämänanda Räya was suggesting, one after another, various ways of pleasing the Supreme
Lord, starting from varëäçrama-dharma, and Mahäprabhu kept saying, “Please tell Me something
more, something more.” Even when Rämänanda Räya spoke about the sakhés, gopés, Mahäprabhu
was not fully satisfied. Again He said, “Please tell Me more.” Only when Rämänanda Räya began to
describe how Rädhäräëé gives so much pleasure to Kåñëa, Mahäprabhu became happy: “Oh, finally
he has come to that.”
What was the main reason for Mahäprabhu to go to South India? The great ächäryas of all four
pure Vaiñëava sampradäyas have appeared in South India. In South India there are many holy rivers
and many Viñëu temples, but Kåñëa temples are very rare. Although I visited many temples in South
India, it was difficult for me to find a temple which has the two-armed form of Kåñëa holding a
flute, vaàçé. Even the Deity installed by Mädhvächärya is Bäla-Gopal, Kåñëa as a child. Only in
Madurai I saw a temple, Madana-Gopal-mandira, where Kåñëa is holding a flute. That Deity is very
beautiful, and the place is also very beautiful.
Service to Rädhä-Kåñëa and temples of Rädhä-Kåñëa are even more rare in South India. The four
sampradäya-ächäryas taught vidhi-märga-sevä, so there was no question of räga-märga-sevä. In order
to do räga-märga-bhajana, rägänugä-bhajana, one has to get the mercy of Mahäprabhu. Chaitanya
Mahäprabhu went to bestow His mercy on the people in South India, but only very few of them
accepted räga-märga-bhajana. Nowadays, due to the preaching by ISKCON devotees, many Rädhä-
Kåñëa temples are appearing there. Otherwise there were no Rädhä-Kåñëa temples in South India.
We know that some of Mahäprabhu’s associates also went to South India. Before meeting
Mahäprabhu, personalities like Paramänanda Puré, Éçvara Puré, Nityänanda Prabhu went to South
India but only for pilgrimage, not for preaching. Mahäprabhu went to South India to shower mercy
on the people there, so that they would know what räga-märga-bhajana is and drink the nectarean
Rädhä-Kåñëa mellow. At that time Mäyäväda philosophy was very prominent in South India.
Generally Mäyävädés are proud fellows, and there were so many of them in South India.
Devotee: Why were there so many Mäyävädés in South India, even though the four great
Vaiñëava Ächäryas had appeared there?
Chaitanya Chandra Das: The ächäryas of the four Vaiñëava sampradäyas — Çré-sampradäya,
Rudra-sampradäya, Kumära-sampradäya, Brahmä-sampradäya — taught vidhi-märga-bhajana.
However, unless one follows the path of rägänugä-bhajana, räga-märga-bhajana, there is possibility
that one will become a Mäyävädé.
Devotee: But why in vidhi-märga there is more possibility to become a Mäyävädé than in räga-
märga?
Chaitanya Chandra Das: Because most of the devotees who follow vidhi-märga are attached to
the Vedic karma-käëòa. They do not understand that the three main tattvas in the Vedas are
sambandha, abhidheya and prayojana. If one does not know these tattvas, then he cannot get the
rasa-tattva.
Devotee: Some Vaiñëavas in other sampradäyas, even though they are not followers of Chaitanya
Mahäprabhu, also worship Rädhä-Kåñëa. Can we say that they worship Rädhä-Kåñëa in vidhi-märga,
not in rägänuga-märga, or how to understand this?
Chaitanya Chandra Das: Unless one follows Mahäprabhu, one cannot engage in rägänuga-
bhajana. Only by the mercy of Chaitanya Mahäprabhu we get the opportunity to perform
spontaneous devotional service in the mood of the inhabitants of Vraja. Ämä vinä anye näre vraja-
prema dite: “No one but Me can bestow the kind of loving service performed by the residents of
Vraja.” (CC Ädi 3.26) Mahäprabhu told Çréla Sanätana Gosvämé:
räga-bhakti-vidhi-bhakti haya dui-rüpa

’svayaà-bhagavattve’, bhagavattve—prakäça dvi-rüpa
räga-bhaktye vraje svayaà-bhagaväne päya

vidhi-bhaktye pärñada-dehe vaikuëöhete yäya
(CC Madhya 24.84, 85, 87)
“There are two kinds of devotional activity — spontaneous and regulative. By

spontaneous devotional service in Vraja, one attains the original Supreme Personality of
Godhead, Kåñëa. By executing regulative devotional service, one attains the expansion of
the Supreme Personality of Godhead and becomes an associate of Näräyaëa in
Vaikuëöhalokas, the planets of the spiritual sky.”
Through Sanätana Gosvämé Chaitanya Mahäprabhu gave the teachings about bhakti to one and
all. Several chapters of the Chaitanya-charitämåta consist of Lord Chaitanya’s instructions to
Sanätana Gosvämé, known as Sanätana-sikñä. During two months in Väräëasé Mahäprabhu was
explaining to Sanätana Gosvämé the science of devotional service. He spoke about the svarüpa of
Bhagavän and the jévas, their relationship, the transcendental position of the Supreme Personality of
Godhead, His different qualities, expansions, abodes, the development of devotional service, and the
ultimate goal of life, kåñëa-prema.
After hearing these detailed instructions, Sanätana Gosvämé, holding a straw between his teeth
out of humility, clasped the lotus feet of Çré Chaitanya Mahäprabhu and submitted the following
request to Him: “My dear Lord, I am a lowborn person and I served low class people, therefore I am
a very degraded soul. Nonetheless, You have taught me the siddhänta, conclusions, which are not
known even to Brahmä. These conclusions are an ocean of nectar, but my mind is unable to touch
even one drop of that nectarean ocean. If You want to make a lame man like me dance, if You want
me to act according to Your desire, then please give me a benediction by putting Your lotus feet on
my head. Please tell me, ‘Let whatever I have taught you be fully manifested before you.’ Such a
blessing will give me strength.” Then Çré Chaitanya Mahäprabhu placed His hand on Sanätana
Gosvämé’s head and blessed him, saying, “Let all these instructions be manifested to you.” (CC
Madhya 23.119-124)
Similarly, Çréla Rüpa Gosvämé has been personally taught by Çré Chaitanya Mahäprabhu. On the
bank of the Daçäçvamedha-ghäöa at Prayäga (Allahabad) for ten days continually Mahäprabhu
instructed Rüpa Gosvämé in the science of bhakti and empowered him with the necessary potency to
write transcendental literatures. Later on, by the mercy of Mahäprabhu, Çréla Rüpa Gosvämé wrote
Bhakti-rasämåta-sindhu, which is based on the instructions given to him by Lord Chaitanya, as well
as many other books about devotional service.
prabhu kahe,—çuna, rüpa, bhakti-rasera lakñaëa

sütra-rüpe kahi, vistära nä yäya varëana
päräpära-çünya gabhéra bhakti-rasa-sindhu

tomäya cäkhäite tära kahi eka ‘bindu’
(CC Madhya 19.136-137)
“Çré Chaitanya Mahäprabhu said, ‘My dear Rüpa, please listen to Me. It is not possible
to describe devotional service completely; therefore I shall only tell you the symptoms of
bhakti-rasa. The ocean of transcendental mellows of devotional service is very deep, and
no one can estimate its length and breadth. However, to give you a taste of that ocean, I
shall describe just one drop of it.”
First Mahäprabhu explained that there are innumerable living entities wandering within this
universe. They accept different bodies, which belong to 8 400 000 species. There are two types of
living entities — sthävara and jaìgama. Sthävara means those living entities that cannot move, and
jaìgama refers to those that can move. Among the living entities that can move there are those who
fly in the air, those who live in the water, and those who live on the land. Out of 8 400 000 species,
there are 2 000 000 species of nonmoving living entities, 900 000 species living in the water, 1 100
000 species of insects and reptiles, 1 000 000 species of birds, 3 000 000 species of animals, and
only 400 000 human species. So, compared to other living entities, the number of human beings is
very small. Among them, mlecchas, pulindas, çabaras, bauddhas and others, all those who do not
accept the Vedas, are considered very low class human beings. Those people who accept the Vedas
are in a higher position, but almost half of them simply give lip service while violating the Vedic
principles and committing all kinds of sinful acts. Among those who really follow the Vedic
principles, many engage in fruitive activities recommended in the karma-käëòa portions of the
Vedas. Among millions of such pious karmés, only very few become jïäné, wise men. Out of many
millions of jïäné, one person may become liberated, and among millions of such liberated souls it is
very difficult to find a pure devotee of Lord Kåñëa. From Mahäprabhu’s teachings we can
understand that kåñëa-bhakti and kåñëa-bhaktas are very, very rare.
Then Chaitanya Mahäprabhu gave the definition of pure devotional service:
anya-väïchä, anya-püjä chäòi’ ‘jïäna’, ‘karma’

änukülye sarvendriye kåñëänuçélana
ei ‘çuddha-bhakti’—ihä haite ‘premä’ haya

païcarätre, bhägavate ei lakñaëa kaya
(CC Madhya 19.168-169)
“A pure devotee must not cherish any desire other than to serve Kåñëa. He should not
offer worship to the demigods or to mundane personalities. He should not cultivate
artificial knowledge, which is devoid of Kåñëa consciousness, and he should not engage
himself in anything other than Kåñëa conscious activities. One must engage all one’s
purified senses in the service of the Lord. This is the favourable execution of Kåñëa
conscious activities. These activities are called suddha-bhakti, pure devotional service. One
who renders such pure devotional service will develop love for Kåñëa in due course of
time. In the Pancharatras and Çrémad-Bhägavatam these symptoms are described.”
This instruction of Mahäprabhu appears in the form of a famous verse in Çréla Rüpa Gosvämé’s
Bhakti-rasämåta-sindhu (1.1.11):
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
“When first-class devotional service develops, one must be devoid of all material
desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must
constantly serve Kåñëa favourably, as Kåñëa desires.”
If one does not become anyäbhiläñitä-çünyaà, free from any desire other than to serve Kåñëa,
one will never attain bhäva and prema, ecstatic love for Kåñëa. Chaitanya Mahäprabhu has described
to Çréla Rüpa Gosvämé the stages of development of prema, as well as the specific qualities of
different rasas, loving relationships with Kåñëa. Such relationships can be fully relished only with
Kåñëa in His original form — vrajeça-tanaya-kåñëa, the son of Nanda and Yaçodä.
ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä
çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän
çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù
(Chaitanya-mata-maïjuñä)
“The Supreme Personality of Godhead, the son of Nanda Mahäräja, is to be worshipped

along with His transcendental abode, Våndävana. The most pleasing form of worship for
the Lord is that which was performed by the gopés of Våndävana. Çrémad-Bhägavatam is the
spotless authority on everything, and pure love of God is the ultimate goal of life for all
men. These statements, for which we have the highest regard, are the opinion of Çré
Chaitanya Mahäprabhu.”
CHAPTER SEVEN
Rädhä-bhäva
Once Rädhäräëé prepared very nice läòòus, with some special filling, and brought them for
Kåñëa. After Kåñëa tasted one läòòu, His facial expression became such as if that läòòu was bitter. At
that time Kåñëa’s friend Madhumaìgala was there, so he also was given one of these läòòus. He ate it
and began to dance out of joy: “Hey, it is so tasty, so nice!” Seeing this, everyone laughed, and Kåñëa
also laughed, because actually the läòòus were very tasty, but Kåñëa had tried to show that they were
bitter. Madhumaìgala said, “Today I got the mercy, I got the best sweet!” Rädhäräëé appreciated it
and laughed. Then Kåñëa became absorbed in ecstatic love. Kåñëa was glancing at Rädhä, and Rädhä
was glancing at Kåñëa. When Kåñëa was glancing at Rädhäräëé, Her heart became inundated with
love. Who can understand this love, kåñëa-prema? This love is described in Çrémad-Bhägavatam.
Çrémad-Bhägavatam is a rasa-çästra, prema-çästra, bhakti-çästra. All types of rasas are there in the
Bhägavatam. Çrémad-Bhägavatam puräëaà amalaà — “Çrémad-Bhägavatam is the spotless Puräëa.”
(SB 12.13.18)
Mahäprabhu said that we should worship the Supreme Personality of Godhead, Vrajendra-
nandana Kåñëa, along with His beautiful Våndävana-dhäma, and that we should do it like the gopés.
How did the gopés worship Him, the son of Nanda Mahäräja? The gopés served Bhagavän Kåñëa with
love. In that loving service the gopés were not demanding anything, rather they were giving
everything. This prema, this love for Kåñëa is not easily obtainable, therefore it is called gupta-vitta
— hidden treasure, secret wealth.
ciräd adattaà nija-gupta-vittaà

sva-prema-nämämåtam aty-udäraù
ä-pämaraà yo vitatära gauraù
kåñëo janebhyas tam ahaà prapadye
(CC Madhya 23.1)
“The most munificent Supreme Personality of Godhead, known as Gaurakåñëa,

distributed to everyone — even the lowest of men — His own confidential treasure in the
form of the nectar of love for Himself and the holy name. This was never given to the
people at any time before. I therefore offer my respectful obeisances unto Him.”
Gauräìga Mahäprabhu distributed this gupta-vitta, kåñëa-prema, to one and all, without any
discrimination. The topmost perfection of human life is to obtain love for Kåñëa. That love is given
by Mahäprabhu, therefore He is wonderfully magnanimous, wonderfully merciful and wonderfully
munificent, mahä-vadänya-avatära. We must not think of Mahäprabhu’s lélä like ordinary persons
do. We should accept it with absolute knowledge.
Kåñëa was unable to give back the love of Çrématé Rädhikä and other gopés. Na päraye 'haà (SB
10.32.22): “I am not able to repay My debt.” Therefore Bhagavän Kåñëa has accepted the mood and
complexion of Rädhäräëé, the topmost bhakta, and came here as Gauräìga Mahäprabhu to relish
and distribute love for Kåñëa. Rämänanda Räya said to Mahäprabhu:
rädhikära bhäva-känti kari’ aìgékära

nija-rasa äsvädite kariyächa avatära
(CC Madhya 8.279)
“You have assumed the ecstasy and bodily complexion of Çrématé Rädhäräëé. Thus You
have descended into this world to taste Your own transcendental mellow.”
Kåñëa is rasa-räja, the king of mellow, and Rädhäräëé is the embodiment of mahäbhäva:
mahäbhäva-svarüpa çré-rädhä-öhäkuräëé (CC Ädi 4.69). In the gradual development of prema, love
for Kåñëa, there are stages called sneha, mäna, praëaya, räga, anuräga, bhäva, mahäbhäva. The
highest stage is mahäbhäva, “the great ecstasy,” which can be experienced by devotees in conjugal
love with Kåñëa: käntä-gaëera rati päya ‘mahäbhäva’-sémä (CC Madhya 24.34). In conjugal love there
are two states — sambhoga (union or enjoyment) and vipralambha (separation). Among these two,
vipralambha is considered to be higher, because it nourishes sambhoga and also because one who
actually feels separation from Kåñëa constantly thinks about Kåñëa and thus has union with Him
within one’s heart. If the Supreme Lord decides to give some charity, He will give the best, topmost
thing, and that topmost thing is vipralambha. Chaitanya Mahäprabhu came and distributed prema in
the vipralambha mood, and especially in His Gambhéra pastimes He showed the devotee’s condition
in separation from Kåñëa. Everything in Mahäprabhu — His qualities, His mood, His behaviour —
is very wonderful and difficult to understand. It is very difficult to understand gaura-lélä, gauräìga-
lélä.
Kåñëa is rasa-vallabha, He has so much greed for rasa, mellow, and He tried to relish svarüpa-
rasa, His own rasa. He has developed love for Himself.
rüpa dekhi’ äpanära, kåñëera haila camatkära,

äsvädite mane uöhe käma
(CC Madhya 21.104)
By seeing His own wonderful form, Kåñëa has developed the desire to relish this beauty. But
how will He relish His own beauty? This beauty is relished by mahäbhäva-svarüpa, Rädhäräëé.
Therefore He had to assume the mood of Çrématé Rädhikä. He has done this wonderful lélä as
Chaitanya Mahäprabhu, who is the combined form of rasa-räja and mahäbhäva, and He gave love
for Kåñëa to one and all. By Her love Rädhäräëé always makes Kåñëa happy, and Mahäprabhu has
brought this love to us. So, Mahäprabhu is very, very merciful, and only by that love we can make
Kåñëa happy. In this Age of Kali, those who take birth as human beings are very fortunate. By the
mercy of Mahäprabhu and by the mercy of dear devotees of Mahäprabhu we can get pure love for
Kåñëa, vraja-prema, not any other prema. Our goal should be only to develop love for Kåñëa,
nothing else.
The inhabitants of Vraja do not aspire to go back home, back to Godhead. They always want
Kåñëa to be present before them. They do not say, “I should go back home, back to Godhead.”
Rather, they say, “My Kåñëa should come back!” There is no separation if someone thinks, “Kåñëa is
the Supreme Personality of Godhead.” But the inhabitants of Vraja feel separation from the same
Supreme Personality of Godhead. Outside of Vraja Kåñëa instructs, “You should think about Me.”
But in Vraja Kåñëa does not instruct like that, yet the Vrajaväsés always think about Kåñëa, because
they have so much love for Him. Due to their love, the inhabitants of Vraja always think about
Kåñëa, utter the name of Kåñëa and cry from pangs of separation: “I am not able to see Kåñëa.”
Bhagavän Kåñëa Himself has come to teach us how to have such feelings and always think about
Kåñëa. He said, “I shall bring four types of bhäva and make the whole world dance.” In this Age of
Kali, Bhagavän Kåñëa appears here to give four types of bhäva. By that bhäva we shall connect with
Kåñëa and always feel pangs of separation from Him. This is a special Kali-yuga, when Bhagavän
Kåñëa comes here as Gaurahari and shows how one should cry out of pangs of separation from
Kåñëa.
When Kåñëa came as Chaitanya Mahäprabhu, what was His mood? He was always crying, crying
for Kåñëa: “How can I see Kåñëa? Who took away My Kåñëa? I need Kåñëa!” That is Rädhäräëé’s
mood, the topmost bhakta’s mood. The topmost bhakta always feels pangs of separation from Kåñëa,
viraha-bhäva. Mahäprabhu has assumed Rädhäräëé’s mood and complexion to teach us that, because
we are not able to see Kåñëa, we should always cry, cry and cry. When someone is not getting Kåñëa
and therefore crying for Kåñëa, this is prema-bhakti. Is it very difficult to feel that Kåñëa is not here
and cry for Kåñëa? People are not interested in getting prema-bhakti, and if you mention prema-
bhakti, they will say, “Oh, this is a very high-class topic, heavy topic.” But is it a heavy topic that I
am unable to see Kåñëa, therefore I am crying for Him? Is it difficult to understand?
Devotee: Sometimes difficult because of material attachment.
Chaitanya Chandra Das: So many lifetimes this attachment is with us, how shall we get rid of
it? Unless we cry for Kåñëa and establish a relationship with Kåñëa, we shall never become free from
our material attachment, from our desire to enjoy the material world.
çeña-léläya prabhura kåñëa-viraha-unmäda
bhrama-maya ceñöä, ära praläpa-maya väda
(CC Ädi 4.107)
In His final pastimes Gauräìga Mahäprabhu was like a madman because of acute pangs of
separation from Kåñëa. What is the meaning of bhrama-maya ceñöä, ära praläpa-maya väda? Bhrama-
mäyä ceñöä: doing something which is not to be done. Suppose a woman is cooking in the kitchen
and all the time thinking about her beloved, feeling separation from him. So, instead of oil she puts
water on the pan and tries to fry puris in it. This is bhrama-mäyä ceñöä. Also, praläpa-maya väda:
speaking about her husband because for a long time she could not see him. To whom she is
speaking? Even to a wall. This condition, praläpa, is like delirium. Such things were happening with
Mahäprabhu when He was completely mad due to pangs of separation from Kåñëa.
rädhikära bhäva yaiche uddhava-darçane

sei bhäve matta prabhu rahe rätri-dine
(CC Ädi 4.108)
What is the significance of uddhava-darçana? What was the condition of Rädhikä, what type of
bhäva She was having when She saw Uddhava? Uddhava looked somewhat similar to Kåñëa, so
when Rädhäräëé saw Uddhava coming, She thought, “Oh, Kåñëa is coming, My Kåñëa is already
here!” But then She understood that it was not Kåñëa, and Her pain increased. Similarly, sometimes
a vision of Kåñëa came to Mahäprabhu, then disappeared, and Mahäprabhu felt so much pain. Sei
bhäve matta prabhu rahe rätri-dine. Day and night Mahäprabhu had that type of bhäva. So, what
teaching did Mahäprabhu give to the devotees? He taught the devotees that they should always feel
pangs of separation from Kåñëa.
yugäyitaà nimeñeëa
cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà
govinda-viraheëa me
(CC Antya 20.39, Çikñäñöakam 7)
“My Lord Govinda, because of separation from You, I consider even a moment to be a great
millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.”
Can one show this bhäva artificially? One can cry artificially, but where is bhäva? Mahäprabhu
taught pure love for Kåñëa, but a materialistic person, a sahajiyä cannot understand this bhäva.
When Mahäprabhu was fainting due to pangs of separation from Kåñëa, materialistic people were
saying, “Oh, this sannyäsé has mågé-vyädhi, epilepsy.” Time and again Mahäprabhu fainted because
of epilepsy? Since materialistic people always think about their sense gratification, sense enjoyment,
they cannot understand this bhäva. In other words, if we are full of desires for sense gratification, we
cannot understand the devotee’s bhäva. Materialistic people cannot understand that a bhakta has
such a strong vipralambha-bhäva, separation mood, and they make some ugly comments. Those who
engage in sense enjoyment cannot understand Mahäprabhu’s mood. In order to understand
Mahäprabhu, we have to follow in the footsteps of the Gosvämés, premé-bhaktas. Then we can
understand the bhäva of Chaitanya Mahäprabhu.
rädhikära bhäva-mürti prabhura antara

sei bhäve sukha-duùkha uöhe nirantara
(CC Ädi 4.106)
“The heart of Lord Chaitanya is the image of Çré Rädhikä’s emotions. Thus feelings of pleasure
and pain arise constantly therein.”
Svarüpa Damodära Gosvämé and the Six Gosvämés knew that Mahäprabhu had vipralambha-
bhäva, the mood of separation from Kåñëa. But the apa-sampradäya people cannot understand this.
There are thirteen apa-sampradäyas, unauthorized groups of so-called devotees of Gauräìga
Mahäprabhu, and one of them is known as nadéyä-nägaré or gauräìga-nägaré. They accept Gauräìga
as nägara. If you make Gauräìga nägara, then you become nägaré. Gauräìga-nägaré means “consort
of Gauräìga.” Gauräìga came here with the mood of Rädhäräëé, but these people say, “I am
Gauräìga’s nägaré,” “I am the käntä, the wife of Gauräìga.” They think that Gauräìga is their
husband and that they are His wife or beloved, gauräìga-nägaré, but it is a speculation, concoction.
They don’t have the proper understanding, and they forget that Gauräìga is not bhokta, He did not
come as an enjoyer. He came as bhogya, which means an object of enjoyment. Chaitanya
Mahäprabhu was experiencing the feelings of Rädhäräëé and showing us vipralambha-bhäva, the
mood of separation from Kåñëa. For this purpose Bhagavän Kåñëa has become Chaitanya
Mahäprabhu, but such groups, apa-sampradäyas, pollute Mahäprabhu’s real movement. Those who
come in Mahäprabhu’s line must be very careful about all these things. Unless one listens properly,
one cannot understand the differences. “Oh, they also put tilaka, they chant Hare Kåñëa, so they are
like us.” No, they are offenders, even more offenders than Kaàsa.
Bona fide followers of Mahäprabhu have explained that Gauräìga’s mood was rädhä-bhäva, the
mood of Çrématé Rädhäräëé. Gauräìga Mahäprabhu did not act as nägara, or the enjoyer of the gopés.
Rather, He was always feeling pangs of separation from Kåñëa. Ramyä käcid upäsanä vraja-vadhü-
vargeëa yä kalpitä — “The most pleasing form of worship for Bhagavän is that which was performed
by the gopés of Våndävana.” How did the vraja-vadhüs, damsels of Vraja, gopés, serve Kåñëa and how
can we do such service? We do not know this, so Bhagavän Kåñëa appeared here as Gauräìga
Mahäprabhu to teach us how the gopés had served Kåñëa. After Kåñëa had gone to Mathurä, the
gopés in Vrajabhumi were feeling acute pangs of separation from Kåñëa and constantly thinking
about Kåñëa. If the pangs of separation are very acute, then a woman will see her beloved in her
heart. He is always present in her heart. Within the heart she always has union with him, but
outside there is so much viraha, so much separation.
The sahajiyäs utter the names of Rädhä-Kåñëa, then they cry. But do they get Kåñëa in their
heart? No, only shedding tears. This is like acting in a drama. The actor or actress can cry at any
moment, but after acting they will laugh. Do they have bhäva inside? If one cries but does not have
bhäva for Kåñëa, can one see Kåñëa in the heart? No. In a real feeling of separation there is union.
Rädhäräëé and other gopés were feeling separation from Kåñëa, but inside their heart there was
union with Kåñëa. So, when viraha, the separation mood, is very acute, at that time one will have
union with Kåñëa or see Kåñëa. Within the heart one will get Kåñëa, always see Kåñëa. The sahajiyäs
may imitate it, but in their heart they do not feel or realize it. Their heart is empty. One who has no
bhäva cannot get Kåñëa. The sahajiyäs cannot meet Kåñëa, cannot see Kåñëa. They think that they
have seen Kåñëa in Våndävana. But unless one acts the way Mahäprabhu acted, unless one does
what Mahäprabhu did, one cannot see Kåñëa, cannot get Kåñëa.
Putting His hand around the neck of Svarüpa Damodära Gosvämé, Mahäprabhu cried with
bhäva. Who was Svarüpa Damodära Gosvämé in vraja-lélä?
Devotee: Lalitä.
Chaitanya Chandra Das: Lalitä-sakhé. Sitting with Svarüpa Damodära Gosvämé, who was Lalitä-
sakhé, Mahäprabhu in the mood of Çrématé Rädhäräëé was crying out of pangs of separation from
Kåñëa. “Where can I get Kåñëa?” Lalitä-sakhé used to say many things so that Rädhäräëé’s bhäva
would increase, and similarly Svarüpa Damodära Gosvämé uttered many çlokas so that
Mahäprabhu’s ecstatic mood would develop.
hä hä kåñëa präëa-dhana, hä hä padma-locana,

hä hä divya sad-guëa-sägara!
hä hä çyäma-sundara, hä hä pétämbara-dhara,
hä hä räsa-viläsa nägara
(CC Antya 17.60)
“Alas! Where is Kåñëa, the treasure of My life? Where is the lotus-eyed one? Alas!
Where is the divine ocean of all transcendental qualities? Alas! Where is the beautiful
blackish youth dressed in yellow garments? Alas! Where is the hero of the räsa dance?”
kähäì gele tomä päi, tumi kaha,—tähäì yäi“,
eta kahi’ calilä dhäïä
svarüpa uöhi’ kole kari’, prabhure änila dhari’,
nija-sthäne vasäilä laiïä
(CC Antya 17.61)
“Where shall I go? Where can I find You? Please tell Me. I shall go there.” Speaking in
this way, Çré Chaitanya Mahäprabhu began running. But Svarüpa Damodära Gosvämé
stood up, caught Him and took Him on his lap. Then Svarüpa Damodära brought Him
back to His place and made Him sit down.”
Thus Mahäprabhu exhibited the condition of Çrématé Rädhäräëé in separation from Kåñëa. We
are speaking about Mahäprabhu’s antya-lélä, final pastimes. Çré Chaitanya Mahäprabhu appeared in
this world due to Advaita Ächärya Prabhu’s deep prayer, deep calling. Now, after staying for many
years in Jagannätha Puré, Mahäprabhu received a letter from Advaita Ächärya Prabhu, which had
been brought from Bengal by Jagadänanda Paëòita. Upon receiving this letter, Mahäprabhu decided
that the time has come to wind up His lélä. His feelings of separation from Kåñëa became even more
intense.
prabhura virahonmäda-bhäva gambhéra

bujhite nä päre keha, yadyapi haya ‘dhéra’
bujhite nä päri yähä, varëite ke päre?

sei bujhe, varëe, caitanya çakti dena yäìre
(CC Antya 14.5-6)
Chaitanya Mahäprabhu has become just like mad due to pangs of separation from Kåñëa. Even a
very advanced and learned person cannot understand Mahäprabhu’s condition at that time. If one is
unable to understand something, how can he describe it? It is possible only if Çré Chaitanya
Mahäprabhu gives him the capability. Kåñëadäsa Kaviräja Gosvämé was a great rasika Vaiñëava, and
he has compiled Chaitanya-charitämrta, which is full of rasa, mellow. But even Kåñëadäsa Kaviräja
Gosvämé said that without Chaitanya Mahäprabhu’s mercy it was not possible to describe the
condition of Mahäprabhu.
One poet has written, quoting from Chaitanya-charitämrta, about Mahäprabhu’s pangs of
separation from Kåñëa. That feeling is unlimited, and it spreads everywhere, like the sky. It is very
deep and has huge waves, like an ocean. Rädhä-kuëòam ihäpi gokula-pateù premämåtäplävanät —
“Çré Rädhä-kunda is superior to all other holy places, because it is overflooded with the ambrosial
nectarean prema of the Lord of Gokula, Çré Kåñëa” (Upadesämrta 9). Near Rädhä-kuëòa there is a
very secluded kuïja. In that kuïja Rädhäräëé’s bhäva was developing, and the same bhäva, the same
mood manifested in Jagannätha Puré when Chaitanya Mahäprabhu stayed there.
kåñëa mathuräya gele, gopéra ye daçä haila

kåñëa-vicchede prabhura se daçä upajila
uddhava-darçane yaiche rädhära viläpa

krame krame haila prabhura se unmäda-viläpa
rädhikära bhäve prabhura sadä ‘abhimäna’

sei bhäve äpanäke haya ‘rädhä’-jïäna
(CC Antya 14.12-14)
After Kåñëa had gone to Mathurä, the gopés’ condition was very precarious, and now
Mahäprabhu had the same condition. When Uddhava came to Våndävana, the gopés saw him from a
distance and thought that it was Kåñëa coming. But when Uddhava came nearer, they could see that
he was not Kåñëa. They thought that Kåñëa had come, but then they understood that it was
Uddhava, and their pain of separation from Kåñëa increased. They started to murmur as if in
delirium, just like a madman speaks and nobody understands what he is saying. Çrématé Rädhäräëé
had that bhäva, and now Mahäprabhu also had this bhäva. No one could understand what
Mahäprabhu was saying or what Mahäprabhu was doing.
kähäì mora präëa-nätha muralé-vadana

kähäì karoì kähäì päì vrajendra-nandana
kähäre kahiba, kebä jäne mora duùkha

vrajendra-nandana vinu phäöe mora buka
(CC Madhya 2.15-16)
“Where is the Lord of My life, who is playing His flute? What shall I do now? Where
should I go to find the son of Mahäräja Nanda? To whom should I speak? Who can
understand My grief? Without Vrajendra-nandana My heart is breaking.”
nirantara haya prabhura viraha-unmäda

bhrama-mäyä ceñöä sadä, praläpa-mäyä väda
roma-küpe raktodgama, danta saba häle

kñaëe aìga kñéëa haya, kñaëe aìga phule
(CC Madhya 2.5-2.6)
Mahäprabhu constantly had that madness due to separation from Kåñëa. Whatever He was
doing, He did not know what He was doing. Whatever He was speaking, He did not know what He
was speaking. Blood flowed from all the pores of His body, and all His teeth were loosened. There
was so much pain in the heart, and because of this pain His body sometimes became very skinny,
but next moment the whole body would become swollen. All this was due to kåñëa-viraha,
separation from Kåñëa. In the ecstasy of Çrématé Rädhäräëé Mahäprabhu would say:
“O My dear girl companion, I was so proud of Myself because I belonged to Çyäma. But the
providential arrangement was different, so I lost Çyäma and became a beggar for çyäma-prema. I
want to give up My life by drinking poison or holding a poisonous snake or entering into fire. I
cannot remain in this world anymore. When I close My eyes, I see before Me Kåñëa as the best of
dancers, dressed in yellow garments, and He is saying, ‘O Rädhe, O My darling.’ But when I open
My eyes, He is not there, nothing is there.”
bhümira upara vasi’ nija-nakhe bhümi likhe

açru-gaìgä netre vahe, kichui nä dekhe
’päiluì våndävana-nätha, punaù häräiluì

ke mora nileka kåñëa? kähäì mui äinu’?
(CC Antya 14.36-37)
In separation from their husband or beloved, women sometimes sit down shedding tears and
make lines on the ground with their fingernails, as if they write something, but it has no meaning.
Mahäprabhu was doing like that and saying, “I found Kåñëa, the Lord of Våndävana, but I have lost
Him again. Who has taken My Kåñëa? Where have I come?”
eka-dina prabhu gelä jagannätha-daraçane

siàha-dväre dala-i äsi’ karila vandane
täre bale,—‘kothä kåñëa, mora präëa-nätha?

more kåñëa dekhäo’ bali’ dhare tära häta
seha kahe,—‘iìhä haya vrajendra-nandana

äisa tumi mora saìge, karäìa daraçana’
’tumi mora sakhä, dekhäha—kähäì präëa-nätha?’

eta bali’ jagamohana gelä dhari’ tära häta
seha bale,—‘ei dekha çré-puruñottama

netra bhariyä tumi karaha daraçana’
garuòera päche rahi’ karena daraçana

dekhena,—jagannätha haya muralé-vadana
(CC Antya 16.80-85)
One day, when Çré Chaitanya Mahäprabhu went to visit the temple of Lord Jagannätha, the
gatekeeper at the Siàha-Dväre approached Him and offered respectful obeisances. Chaitanya
Mahäprabhu asked him, “Where is Kåñëa, My life and soul? Please show Me Kåñëa.” Saying this, He
caught the doorkeeper’s hand. The doorkeeper replied, “The son of Mahäräja Nanda is here; please
come along with me, and I shall show You.” Mahäprabhu said to the doorman, “You are My friend.
Please show Me where the Lord of My heart is.” After He said this, they both went to the place
known as Jagamohana. “Just see!” the doorkeeper said. “Here is the best of the Personalities of
Godhead. From here You may look at the Lord to the full satisfaction of Your eyes.” Çré Chaitanya
Mahäprabhu stayed behind the huge column called the Garuòa-stambha and looked upon Lord
Jagannätha, but as He looked He saw that Lord Jagannätha had become Lord Kåñëa, with His flute to
His mouth.
Again and again Mahäprabhu would cry and speak like Çrématé Rädhäräëé in separation from
Kåñëa:
vaàçé-gänämåta-dhäma, lävaëyämåta-janma-sthäna,
ye nä dekhe se cäìda vadana
se nayane kibä käja, paòuka tära muëòe väja,
se nayana rahe ki käraëa
sakhé he, çuna, mora hata vidhi-bala

sakhé he, çuna, mora hata vidhi-bala
mora vapu-citta-mana, sakala indriya-gaëa,
kåñëa vinu sakala viphala
kåñëera madhura väëé, amåtera taraìgiëé,

tära praveça nähi ye çravaëe
käëäkaòi-chidra sama, jäniha se çravaëa,
tära janma haila akäraëe
kåñëera adharämåta, kåñëa-guëa-carita,
sudhä-sära-sväda-vinindana
tära sväda ye nä jäne, janmiyä nä maila kene,
se rasanä bheka jihvä sama
måga-mada nélotpala, milane ye parimala,

yei hare tära garva-mäna
hena kåñëa-aìga-gandha, yära nähi se sambandha,
sei näsä bhasträra samäna
kåñëa-kara-pada-tala, koöi-candra-suçétala,
tära sparça yena sparça-maëi
tära sparça nähi yära, se yäuk chärakhära,
sei vapu lauha-sama jäni
(CC Madhya 2.29-2.34)
“Of what use are the eyes of one who does not see the face of Kåñëa, which resembles
the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His
flute? Oh, let a thunderbolt strike the head of such a person! Why does he keep such eyes?
My dear friends, please hear Me. I have lost all providential strength. Without Kåñëa, My
body, consciousness and mind, as well as all My senses, are useless. Topics about Kåñëa
are like waves of nectar. If such nectar does not enter one’s ear, the ear is no better than
the hole of a damaged conchshell. Such an ear is created for no purpose. The nectar from
the lips of Lord Kåñëa and His transcendental qualities and characteristics surpass the taste
of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste
this nectar, does not speak kåñëa-kathä and relish kåñëa-prasäda, then he should die
immediately after birth, and his tongue is to be considered no better than the tongue of a
frog. One’s nostrils are no better than the bellows of a blacksmith if one has not smelled
the fragrance of Kåñëa’s body, which is like the aroma of musk combined with that of the
bluish lotus flower. Such combinations are actually defeated by the aroma of Kåñëa’s body.
The palms of Kåñëa’s hands and the soles of His feet are so cool and pleasant that they can
be compared only to the light of millions of moons. One who has touched such hands and
feet has indeed tasted the effects of touchstone. If one has not touched them, his life is
spoiled, and his body is like iron.”
What happens to the tongue of a frog? By the tongue a frog makes sounds, then a snake comes
and devours the frog. If the aroma of Kåñëa’s body or of tulasé, chandana, camphor, aguru, kasturé
and flowers offered to Kåñëa does not touch our nose, what is the use of that nose? It is just like a
bellow of a blacksmith. Kåñëa-kara-pada-tala, koöi-candra-suçétala, tära sparça yena sparça-maëi. If
someone gets the touch of Kåñëa’s palms and feet, he will feel the cooling, soothing effect like from
millions of moons. If one is not able to realize this, then his body is just like an iron body. In this
way Mahäprabhu was lamenting.
akaitava kåñëa-prema, yena jämbünada-hema,

sei premä nåloke nä haya
yadi haya tära yoga, nä haya tabe viyoga,
viyoga haile keha nä jéyaya
(CC Madhya 2.43)
“Pure love for Kåñëa, just like gold from the Jämbü River, does not exist in human
society. If it existed, there could not be separation. If separation were there, one could not
live.”
Holding the hands of Svarüpa Dämodara and Rämänanda Räya, Mahäprabhu said that akaitava
kåñëa-prema, love for Kåñëa without any cheating, is like jämbünada-hema. In earlier times the
inhabitants of Jambüdvépa were getting gold from the Jämbü River. So, akaitava kåñëa-prema is just
like gold. Such love cannot be found in the material world.Yadi haya tära yoga, nä haya tabe viyoga.
If that premä appears, there will be no viyoga, no separation. One who has love for Kåñëa cannot
give up Kåñëa at all. When our Gurudeva left his body, some devotees went to Çrél a Bhakti Promode
Puré Mahäräja and asked why it had happened. Then Puré Mahäräja just quoted this çloka. Keha nä
jéyaya, no one will survive in this world if he feels separation from Kåñëa.
Although kåñëa-prema is so intense, one who really has kåñëa-prema thinks that he does not
have any love for Kåñëa. With great humility, Çré Chaitanya Mahäprabhu continued:
düre çuddha-prema-gandha, kapaöa premera bandha,

seha mora nähi kåñëa-päya
tabe ye kari krandana, sva-saubhägya prakhyäpana,
kari, ihä jäniha niçcaya
(CC Madhya 2.46)
“Even a scent of pure love for Kåñëa is far away from Me. Whatever I do is actually an
exhibition of pseudo love of Godhead. When you see Me cry, I am simply falsely
demonstrating My great fortune. Please know this for certain.”
ei mata dine dine, svarüpa-rämänanda-sane,

nija-bhäva karena vidita
bähye viña-jvälä haya, bhitare änanda-maya,
kåñëa-premära adbhuta carita
(CC Madhya 2.50)
“In this way, Lord Chaitanya used to revel in ecstasy day after day and exhibit these
ecstasies before Svarüpa Damodära and Rämänanda Räya. Externally there appeared severe
tribulation, as if He were suffering from poisonous effects, but internally He was
experiencing bliss. Such is the wonderful characteristic of transcendental love for Kåñëa.”
stambha, kampa, prasveda, vaivarëya, açru, svara-bheda,

deha haila pulake vyäpita
häse, kände, näce, gäya, uöhi’ iti uti dhäya,
kñaëe bhüme paòiyä mürcchita
(CC Madhya 2.72)
“There were different transformations of the body of Lord Chaitanya Mahäprabhu:

being stunned, trembling, perspiring, fading away of colour, weeping, and choking of the
voice. In this way His whole body was pervaded by transcendental joy. As a result,
sometimes Chaitanya Mahäprabhu would laugh, sometimes cry, sometimes dance and
sometimes sing. Sometimes He would get up and run here and there, and sometimes fall
on the ground and lose consciousness.”
Mahäprabhu exhibited this ecstatic mood, but for most people it is very difficult to understand
and relish it. If Kåñëa attracts someone’s mind and if this mood is described by a very dear devotee
of Kåñëa, premé-bhakta, rasika-bhakta, who has such prema, then one can understand it and relish a
drop of this ecstatic love, prema-bindu. Kåñëendriya-préti-icchä dhare ‘prema’ näma — “The desire to
give pleasure to the senses of Kåñëa is called prema” (CC Ädi 4.165). But generally people in this
world are interested in the relationship between man and woman. That is a material relationship. So
how will they understand prema? By material consideration one cannot understand what is going on
in Vraja, because everything in Vraja is transcendental. Unless one attains spiritual perfection, one
cannot understand kåñëa-prema.
ei premä-äsvädana, tapta-ikñu-carvaëa,
mukha jvale, nä yäya tyajana
sei premä yäìra mane, tära vikrama sei jäne,
viñämåte ekatra milana
(CC Madhya 2.51)
“If one tastes such love of Godhead, he can compare it to hot sugarcane. When one
chews hot sugarcane, his mouth burns, yet he cannot give up that sugarcane. Similarly, if
one has but a little love of Godhead, he can perceive its powerful effects. It can be
compared to poison and nectar mixed together.”
Tapta-ikñu-carvaëa, mukha jvale, nä yäya tyajana. When one is chewing a very hot sugarcane,
inside his mouth everything is burning and blisters are appearing, but still the sugarcane is so sweet
that one cannot give it up. kåñëa-prema, love for Kåñëa, is like that. When Rädhäräëé felt acute pangs
of separation from Kåñëa, Lalitä-sakhé and Viçäkhä-sakhé gave some consolation to Her. Now
Viçäkhä and Lalitä have come as Räya Rämänanda and Svarüpa Dämodara. When they saw
Mahäprabhu having such an intense viraha mood, vipralambha mood, they would sing many songs
and quote many çlokas, so that Mahäprabhu will get more and more ecstasy.
caëòédäsa, vidyäpati, räyera näöaka-géti,

karëämåta, çré-géta-govinda
svarüpa-rämänanda-sane, mahäprabhu rätri-dine,
gäya, çune — parama änanda
(CC Madhya 2.77)
In the association of Svarüpa Damodära and Räya Ramananda, Çré Chaitanya Mahäprabhu with
great pleasure passed His days and nights singing and listening to the songs and verses from the
writings of Vaiñëava poets Chaëòédäsa and Vidyäpati, as well as Räya Ramananda’s Jagannätha-
vallabha-näöaka, Bilvamaìgala Öhäkura’s Kåñëa-karëämåta and Jayadeva Gosvämé’s Gétä Govinda.”
dine nåtya-kértana, éçvara-daraçana

rätrye räya-svarüpa-sane rasa-äsvädana
ei-mata mahäprabhura sukhe käla yäya

kåñëera viraha-vikära aìge nänä haya
dine dine bäòe vikära, rätrye atiçaya

cintä, udvega, praläpädi yata çästre kaya
(CC Antya 11.12-14)
“In the daytime Çré Chaitanya Mahäprabhu engaged in dancing and chanting and in seeing Lord
Jagannätha in the temple. At night, in the company of His most confidential devotees, such as
Rämänanda Räya and Svarüpa Damodära Gosvämé, He tasted the nectar of the transcendental
mellows of Lord Çré Kåñëa’s pastimes. Çré Chaitanya Mahäprabhu very happily lived in this way at
Jagannätha Puré. Feeling separation from Kåñëa, He exhibited many transcendental symptoms all
over His body. Day after day the symptoms increased, and at night they increased even more. All
these symptoms, such as transcendental anxiety, agitation and talking like a madman, were present,
just as they are described in the çästras.”
kåñëera viyoge gopéra daça daçä haya

sei daça daçä haya prabhura udaya
(CC Antya 14.52)
“When the gopés felt separation from Kåñëa, they experienced ten kinds of bodily
transformations. These same symptoms appeared in the body of Çré Chaitanya
Mahäprabhu.”
cintätra jägarodvegau
tänavaà malinäìgatä
praläpo vyädhir unmädo
moho måtyur daçä daça
(CC Antya 14.53)
Due to separation from Kåñëa the gopés, especially Çrématé Rädhäräëé, were undergoing different
suffering conditions, and in the same way Mahäprabhu was experiencing pangs of separation from
Kåñëa. These ten types of viraha-daçä, conditions in separation from Kåñëa, are chintä, jägaraù,
udvega, tänavam, malinäìgatä, pralapaù, vyadhiù, unmadaù, moha, and mrtyuù. They have been listed
and described by Çréla Rüpa Gosvämé in Ujjvala-nélamaëi(15.168-178). Based on that description,
Çréla Bhaktisiddhänta Sarasvaté Öhäkura in his commentary on this verse (CC Antya 14.53) has
explained them as follows. Among these daçamé-daçä, ten conditions, the first one is chintä.
akrürera anurodhe nanda-gåha haite

gopé-håd-änanda yabe gela mathuräte
tabe virahiëé rädhä udghürëita-manä

tévra-péòä-jala-rüpä utkaöa bhävanä
nijera vinäça-cintä-vyäkulatä-phale
òubila atala-sparça-cintä-nadé-tale
‘ämära sandhäna lägi’ priyatama kåñëa
bhävi-käle vraje äsi’ haiyä sa-tåñëa
ämära maraëa-kathä yabe loka-mukhe

çunibe, hådaye kabhu nä päibe sukhe
dayitera duùkha-bhära vicära kariyä

kabhu måtyu-väïchä nähi kare mora hiyä’
“When Kåñëa and Balaräma, who are the pleasure of the gopés’ hearts, at Akrüra’s request went
from Nanda’s house to Mathurä, the gopés, especially Rädhäräëé, felt acute pangs of separation. Räd-
häräëé’s head was reeling, and Her mind became filled with strong worries appearing as a stream of
sharp pain. She was submerged in a bottomless river of anxiety. ‘My dearest Kåñëa will come to
Vraja, very eager to find Me, and when He hears from the people about My death, He will never be
happy. Considering that My beloved will get so much distress, I cannot desire to die.’”
There is an Odia saying that salt eats away an earthen pot. If you put salt in an earthen pot, that
pot will break soon. Similarly, if someone thinks very deeply, he loses his health. What does the
word chintä mean?
Devotee: Thoughts, worries.
Chaitanya Chandra Das: Yes, “thoughts.” It is said that chintä is more dangerous than chitä,
which means “fire.” If fire comes, it will burn all material things, but if thoughts, worries come, they
will kill the conscious being. When Akrüra came to Våndävana and took Kåñëa and Balaräma to
Mathurä, Rädhäräëé felt acute pain and entered a very deep and hot river of chintä, thoughts. She
was thinking, “I shall kill Myself, give up My life.” But Kåñëa, before going to Mathurä, said to the
gopés, “I’ll come back.” So again Rädhäräëé was thinking: “When Kåñëa comes back to Vraja and
hears that I am dead, what will happen with Him? My beloved one will become so unhappy.
Therefore, how can I die?” Such were Her thoughts, chintä.
Then comes jägaraù — the condition of remaining awake, wakefulness.
priya-sakhé viçäkhäke rädhä-öhäkuräëé

nije bhägya-hénä jäni kahilena väëé
‘priyatama-daraçana svapnera käle

ye näréra ghaöe, tära dhanya likhe bhäle
kåñëera gamana hale nidrä-rüpä ari
chäòiyäche mama saìga sädhiteche vairé’
Thinking Herself very unfortunate, Rädhä Öhäkurani told Her dear friend Viçäkhä,
“Some women see their beloved in a dream, and they are very lucky. If I could see Kåñëa in
My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep
has become My enemy and gone away from Me. I have not slept since the departure of
Kåñëa. If there is no sleep, how can dream come? Therefore I am not able to see Kåñëa
even in a dream.”
The third daçä is udvega — mental agitation, anxiety.
lalitäke kahe rädhä, – su-mukhi lalite

dahiche hådaya mama, nä päri balite
häya ki karibe, dekhi, – jaladhi apära

nami ämi tava pade karaha vicära
upadeça däo more, – kibä ämi kari

kñaëekera tare kichu dhairya kise dhari
“Çrématé Rädhäräëé said to Lalitä, ‘O beautiful-faced Lalitä, My heart is burning, I can-

not even tell how. Alas, what shall I do? It is like an unlimited ocean. I am paying obei -
sances at your feet, please consider the situation and give Me some advice. I cannot toler-
ate this, cannot remain quiet even for a moment. What should I do?’”
When there is so much anxiety, udvega, it seems that the day never ends. One moment becomes
like a millennium, yugäyitaà nimeñeëa, and tears flow from the eyes like torrents of rain due to
govinda-viraha, separation from Govinda. The whole world appears to be empty, and the body is
being burnt by tuña, husk. If someone is burnt by husk, he will not die immediately, but will suffer
severely.
The fourth viraha-daçä is tänavam (tanu-kñénatä), becoming skinny.
uddhava phiriyä yabe kåñëa sannidhäne

rädhikä-viçäkhä värtä kåñëa tära sthäne
jijïäsila, tad-uttare uddhava kahila

mathuräya kåñëacandra sägrahe çunila
‘yadu-pate, ki baliba sei saba kathä!

tomära virahe rädhä päya ye ye vyathä
malina vivarëa täìra vadana-kamala

su-viñäda-dainye òhäkä antarera sthala
tähära abhäve vakñaç-cakorikä-dvaya

gläni-yukta dekhiyächi, çuna rasa-mäyä
nidäghe salélä yena çukäiyä yäya

tomära viraha-täpe rädhä kñéëa-käya’
“When Uddhava returned to Kåñëa, the Lord asked him about the news of Rädhikä and
Viçäkhä. Uddhava replied, and Kåñëachandra eagerly listened. ‘What shall I say, O master
of the Yadus! The pain that Çrématé Rädhäräëé feels in separation from You makes Her lo -
tus face dim, Her heart is covered by great distress. Listen, You who are the embodiment of
all transcendental bliss, I saw two chakora birds on Her chest. Just as water gets dried in
the heat of summer, Rädhäräëé’s body has become fried and thin in the sorrow of separa-
tion from You.’”
The fifth condition in separation from Kåñëa is malinäìgatä, fading of the body.
uddhava kahena, – çuna, agha-hara mama!

kharatara-väyu-bhare bandhu-taru-sama
viçäkhära oñöha çuñka viraha-kätarä

hima-puïja-çérëa-padma-tulya-bimbädharä
viraha-vipatti-vaçe viçäkhä su-dénä

çäradéya-ravi-tapta-kumuda-nayanä
“Uddhava said, “O Kåñëa, enemy of Aghäsura, please listen to me! Viçäkhä’s lips, ag-
grieved by separation, are dry like trees afflicted by violent wind. Indeed, her reddish lips
have become like a lotus flower decayed under heaps of snow. Viçäkhä is so unhappy due
to separation from you that her eyes are like the white water lily burnt by the autumn
sun.’”
Then pralapaù, talking inconsistently, like in delirium.
proñita-bhartåkä rädhä viläpa-kätara

bale, – ‘sakhé, kothä nanda-kula-çaçadhara
çikhi-candra-alaìkära kothä gela bala

gambhéra-muralé rava-käré kothä gela
indranéla-maëi-dyuti puruña uttama

räsa-rasa-täëòavé vä tava suhåt-tama
mama präëa-rakñauñadhi-nidhi kothä, bala

dhik vidhi, bhägye likhechile ei phala?’
“Çrématé Rädhäräëé, lamenting like a woman whose husband has left home, says, ‘My
dear friend, where is the moon of Nanda Mahäräja’s family? Tell Me, where has He gone,
wearing a peacock feather as His ornament? Where has He gone, playing deep sounds on
His flute? Where is Kåñëa whose bodily hue is blue like an indranéla-maëi, a sapphire?
Where is Kåñëa, your friend, who so expertly dances in the räsa dance? Where is He, who
is the medicine that can save My life? Fie upon Providence, is that the fortune written for
Me?’”
Next is vyädhiù, disease with a very high fever.
virahiëé rädhä kahe, – ‘çuna go lalite

kåñëera viraha-jvara nä päri varëite
månmaya sampuöe tapta ye-rüpa kanaka

garalädi haite-o kñobhera janaka
vajra haite su-duùsaha viddha çalya

yena yantraëäya tévra-visücikä-tulya
sajani, ämära marma bhediteche yei

atiçaya paräkrama-bale balé sei’
“Çrématé Rädhäräëé, separated from Her beloved, says, ‘Listen, dear Lalitä. I cannot de-
scribe the fever of separation from Kåñëa. Just as gold heated in an earthen pot, it produces
even more pain than poison. It is like an arrow by which to be pierced is much more un-
bearable than to be pierced by a thunderbolt. This dreadful fever is painful like a severe
cholera. Dear friend, what penetrates My heart with great strength is extremely powerful.’”
What type of heat one feels in separation from Kåñëa? In order to melt gold, a goldsmith puts it
into a clay bowl, then pours acid on this gold and kindles fire. This creates very strong heat, so that
gold will be melted. Or if someone takes poison, his body will be burning. Viraha, the feeling of
separation, is like that. It is so powerful, like a thunderbolt piercing the heart.
The eighth viraha-daçä is unmädaù, madness. It is described as follows:
uddhava kahena, – ‘tava viraha kätarä

he muräre rädhä akäraëe häsya-parä
gåha-madhye bhrämyamäëä praçna yäre täre

sacetana-acetane kichu nä vicäre
viñama-viraha-khede vidhurä rädhikä

vibhräntera vaçe ebe luöiche måttikä
“Uddhava says, ‘O Kåñëa, enemy of the Murä demon! Çrématé Rädhäräëé, aggrieved by
separation from You, laughs without any reason. She wanders at home and asks anybody
and anything about You, not considering at all whether She is speaking to a sentient being
or an inanimate object. She is overwhelmed by an extreme lamentation at Your absence.
Confused, She is now rolling on the ground.’”
Number nine is moha, fainting.
lalitä kåñëera sthäne likhila patrikä

‘tava su-vicchede mürchä labhiyä rädhikä
he kaàsäre, säcivyera vidhätä haiyä

dainya-sindhu hare, citta vikära çamiyä
bale bäñpa-taraìgera stambhana kariyä

rädhä ächena tava guru-cintä laiyä
näré-vadhu-rüpa mahä-nidhi äçä kari
çré-rädhä-viñaye tumi cintä parihari’
äji vä ägämé kalya labhibe sandeça

sukhe avasthäna kara, änande viçeña’
“Lalitä wrote a letter to Kåñëa, saying: ‘Due to intense separation from You, Çrématé
Rädhäräëé often faints. O enemy of Kaàsa, You have now become a first-class politician,
able to remove a whole ocean of misery and pacify the agitated mind. Please stop the
stream of such waves in Her mind and seriously consider that Rädhä is Yours. You may not
think of Her, but today or tomorrow You will get the news that She is dead. So be happy,
enjoy all kinds of pleasure, if You can.’”
Finally, the tenth daçä is måtyuù, death.
mathurä-praväsé kåñëe tiraskära kari’

haàsa-dväre kahe devé lalitä-sundaré
‘räsa-kréòä-rasa-mäyä rasera käraëe

beìdhechile rädhikäre praëaya-bandhane
mama priya sakhé-prati nirapekña kena

rädhikä e-saba kathä sadä smare yena
näsä-randhre tulä-khaëòa parékñä kariba

çväsa vahile-i dhik tähäke jäniba’
“Beautiful Lalitä sent a message through a swan, rebuking Kåñëa who had moved to
Mathurä: ‘While enjoying the räsa dance, which was full of mellows, You have bound Räd-
häräëé by the rope of love. Why are You now so indifferent to my dear friend? Rädhäräëé
always remembers all those talks. I shall test whether She is still alive by putting a cotton
swab under Her nostrils, and if the breath is coming out, I shall chastise Her.’”
So, these are the ten conditions in kåñëa-viraha, separation from Kåñëa. Çré Chaitanya
Mahäprabhu was overwhelmed night and day by these ecstatic conditions. Mahäprabhu’s lélä is
vipralambha-pradhäna-lélä. pradhäna means “topmost.” Chaitanya’s lélä is the topmost vipralambha-
lélä, whereas Kåñëa’s lélä is sambhoga-pradhäna-lélä, the topmost sambhoga-lélä. In sambhoga
externally there is union, but inside not so much pleasure. In vipralambha externally there is
separation and inside there is union, which is continuous and gives much more pleasure than the
fleeting sambhoga. Therefore Mahäprabhu has assumed the mood of Çrématé Rädhikä and exhibited
vipralambha-bhäva.
Devotee: Did Mahäprabhu leave this planet so early, at such a young age, because He has come
to the stage of death in His viraha?
Chaitanya Chandra Das: Yes.
Devotee: When the ächäryas leave the body, is that also due to their increasing feelings of
separation from Kåñëa?
Chaitanya Chandra Das: That was the answer given by Çréla Bhakti Promode Puré Mahäräja
when our Gurudeva left his body. When an ächärya feels the pangs of separation from Kåñëa more
and more, he leaves the body.
The development of kåñëa-prema through vipralambha, or viraha, feelings of separation from

Kåñëa, was first taught by Çré Mädhavendra Puré. That is why Mahäprabhu took initiation from
Éçvara Purépäda, who was a disciple of Mädhavendra Purépäda. We must serve those devotees,
Vrajaväsés, who have viraha-täpa, mathurä-viraha. They always feel pangs of separation from Kåñëa
who has left for Mathurä. Such devotees are mahä-bhägavatas and jagat-gurus. Only when by the
guru’s mercy viraha-bhäva, the mood of separation, enters our heart, at that time the desire for
enjoyment will leave us.
Gaura-priya-jana, dear devotees of Mahäprabhu, always feel pangs of separation from Kåñëa.
“The day has passed, the night is passing, but I am not able to see the lotus face of Lord Hari. What
should I do?” This is the mood of a gaura-priya-jana. What was Mädhavendra Puré saying? Ayi déna-
dayärdra nätha he mathurä-nätha kadävalokyase — “O my Lord, so compassionate to the poor! O
master of Mathurä! When shall I see You again?”
We are all followers of Mahäprabhu, therefore we should also develop the viraha mood. How
can we develop this mood? We shall chant the name of Bhagavän: Hare Kåñëa Hare Kåñëa Kåñëa
Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare. In this way, by chanting the holy
name of Kåñëa, we can cry for Kåñëa. This näma-kértana is the crying of the soul. Being unable to get
Kåñëa, the ätmä is crying. The ätmä is crying for Kåñëa and is not happy with any material things. In
order to cry, we must know the léläs of Mahäprabhu.
Çrématé Rädhikä always wants Kåñëa to be happy. Her only property is Kåñëa’s happiness. This
property of Rädhäräëé, Kåñëa’s happiness, Mahäprabhu has given to everyone. Those who follow
Mahäprabhu always see how Kåñëa will be happy. Their only desire is to give pleasure to Kåñëa. If
we can get shelter at the lotus feet of those who have become Mahäprabhu’s followers and who
always look for the happiness of Bhagavän Kåñëa, then we shall be able to enter into gaura-lélä.
Bhagavän has assumed the mood of Çrématé Rädhikä and came here in the form of Mahäprabhu
to distribute rädhä-prema to one and all. This is Mahäprabhu’s mission. Those who want to know
what rädhä-prema is must follow Çrémän Chaitanya Mahäprabhu. Even the Lakñmés, although they
are very dear to Kåñëa, do not know what rädhä-prema is. If we follow dear devotees of
Mahäprabhu, who have rädhä-prema, have such love for Kåñëa, then we shall be able to understand
what rädhä-prema is. The Gosvämés, paramahaàsas, premé-bhaktas know what rädhä-prema is, and if
we follow them, then we shall also know something about rädhä-bhäva, rädhä-prema.
CHAPTER EIGHT
Gaura-bhajana
gaura-hari avatari premera vädara kari´

sädhilä manera nija käja
rädhikära präëa-pati kiba bhäve käìde niti
ihä bujhe bhakata-samäja
(Çréla Narottama Däsa Öhäkura,Prema-bhakti-chandrikä9.14)
“Bhagavän appeared as Gaurahari and preached the message of pure love for Kåñëa. In
this way He fulfilled His inner desires. Only devotees are able to understand how Kåñëa,
who is the Lord of Çrématé Rädhäräëé’s life, continually cried in ecstatic love of God.”
änanda-lélämaya-vigrahäya
hemäbha-divya-cchavi-sundaräya
tasmai mahä-prema-rasa-pradäya
caitanya-candräya namo namas te
(Chaitanya-chandrämrta 11)
“O Lord Chaitanya Chandra, whose form is full of blissful pastimes, whose complexion
is as splendid as gold, and who gives in charity the most glorious mellow of love for Kåñëa,
I offer my respectful obeisances unto You.”
Gaurahari, Chaitanya Mahäprabhu, is sac-cid-änanda-vigraha, and He is nondifferent from

Kåñëa. Bhagavän Kåñëa has become Kåñëa Chaitanya.
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi su-medhasaù
(SB 11.5.32)
“In the Age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Kåñëa. Although His
complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates,
servants, weapons and confidential companions.”
Hiding His blackish complexion, Bhagavän has come here with His associates to spread
saìkértana-yajïa. Those who are really intelligent will take part in this saìkértana-yajïa. Although
Gaurahari’s complexion is different from Kåñëa’s, we should not think that He is inferior to Kåñëa.
The complexion of Gauräìga Mahäprabhu is not material. It enchants everyone, gives pleasure to
everyone. If you go and see Gauräìga Mahäprabhu, then your desire for sense gratification will be
reduced.
‘gauräìga’ bolite habe pulaka-çaréra

‘hari hari’ bolite nayane ba’ be néra
ära kabe nitäi-cänder koruëä hoibe

saàsära-bäsanä mora kabe tuccha ha’be
(From Lälasä-mayé Prärthanä by Çréla Narottama Däsa Öhäkura)
“When will there be shivering of my body as soon as I chant Lord Gauräìga's name?
While chanting Hare Kåñëa, when will there be tears in my eyes? When will Lord
Nityänanda bestow His mercy upon me so that my desire for material enjoyment will
become very insignificant?”
This viçva, this world is achaitanya world. Achaitanya means “without consciousness.” The
inhabitants of this world do not have consciousness. If we are not engaged in gaura-bhajana,
gauräìga-bhajana, if we do not worship Him who is always worshipped by all the demigods, then
time and again we shall face death. Death is there means birth is there. Birth is there means old age
is there, diseases are there. Again and again we come to this world and suffer. This is happening due
to our not having consciousness. Mahäprabhu’s name is Chaitanya, Çré Kåñëa Chaitanya, and it
indicates that He is the Lord of chetana. Chetana means “consciousness.” If we do not worship the
Lord of consciousness, then we shall have no consciousness and we’ll be forced to repeatedly come
to this world. Therefore, in order to get consciousness and stop coming here, stop our death, we
should worship Lord Chaitanya, Gauräìga Mahäprabhu.
If one wants to come to Kåñëa and serve Kåñëa, one must serve Gaurahari, who is called mahä-
vadänya, greatly magnanimous. Why is He considered greatly magnanimous? Because Gaurahari
showers mercy even on the most foolish and sinful persons. All of us should always pay our
respectful obeisances at His lotus feet. He is the giver of prema-rasa, love mellow.
avatérëe gauracandre vistérëe prema-sägare

ye na majyanti majyanti te mahänartha-sägare
“The advent of Çré Chaitanya Mahäprabhu is like an expanding ocean of prema. Those
who will not dive into that ocean will instead dive into the huge ocean of anarthas.”
We all have anarthas. With anarthas we cannot serve Rädhä and Kåñëa, so where can we go? As
long we have anarthas, even if we are engaged in rädhä-kåñëa-sevä, we cannot attain Rädhä-Kåñëa. If
we want to perform rädhä-kåñëa-bhajana, to serve Rädhä-Kåñëa, then we’ll have to do it through
Gauräìga Mahäprabhu’s bhajana. Without gaura-bhajana rädhä-kåñëa-bhajana is not possible. If one
surrenders at the lotus feet of Gauräìga Mahäprabhu, then Mahäprabhu’s mercy will remove all
types of impurity from one’s heart. Unless we become free from anarthas, we cannot engage in
rädhä-kåñëa-bhajana. Those who do rädhä-kåñëa-bhajana never aspire to go to Vaikuëöhaloka and
get mukti. They only want to come to Rädhä-Kåñëa, not to Vaikuëöhaloka.
kälaù kalir balina indriya-vairi-vargäù

çré-bhakti-märga iha kaëöaka-koöi-ruddhaù
hä hä kva yämi vikalaù kim ahaà karomi
caitanyacandra yadi nädya kåpäà karoñi
What shall I do? In this Age of Kali the senses are very strong, and they are my enemies. If I do
not perform chaitanya-bhajana, gaura-bhajana, where shall I go? The path of devotional service is
full of thorns. Millions and millions of thorns are there, so it is very difficult to walk on it. It is very
difficult to do bhajana here. Therefore in every step I need the mercy of Chaitanya Mahäprabhu. By
His mercy even in this age of quarelling I shall be able to proceed very nicely to my destination,
Goloka Våndävana.
By the mercy coming from Gaurahari a sädhaka will be able to do bhajana nicely. When
Gauräìga Mahäprabhu showers His mercy on us, we shall become free from anarthas. Then
Gaurahari will be pleased to show us His çyäma-gopa-rüpa, Çyämasundara form. Gauräìga
Mahäprabhu is Kåñëa Himself, but we cannot say that He is kåñëa-rüpa, Kåñëa form. He manifests
the rasa, the mellow of Kåñëa form. Whatever relationship we have with Kåñëa, by Gauräìga’s
mercy it is increasing. Gauräìga is very magnanimous, therefore He is considered audärya-vigraha.
We should not think that gauräìga-bhajana is inferior to kåñëa-bhajana, gauräìga-sevä is inferior to
kåñëa-sevä. If we think like that, there will be no possibility for us to get Rädhä and Kåñëa. Without
the mercy of Gauräìga Mahäprabhu one cannot see His Kåñëa form, mädhurya-rasa-vigraha, the
form of conjugal mellow. Çréla Bhaktivinoda Öhäkura has written:
däsya-rasa paräkäñöhä gauräìga-bhajane
‘mahäprabhu’ çré-gauräìga bale sädhu-jane
madhura-premete yära haya adhikära

rädhä-kåñëa-rüpe gaura-bhajana tähära
(Çré Navadvépa-dhäma-mähätmya, texts 28-29)
“In the worship of Gauräìga the mood of servitorship is predominant, therefore Gauräìga’s
devotees call Him ‘Mahäprabhu.’ However, by doing gaura-bhajana, worshipping Gauräìga, those
who are qualified for madhura-rasa will see Rädhä-Kåñëa.”
se samaye bhajanéya tattva gaurahari

rädhä-kåñëa-rüpa haye vraje avatari’
nitya-lélä-rase sei bhaktake òubäya

rädhä-kåñëa-nitya-lélä vraja-dhäma päya
(Çré Navadvépa-dhäma-mähätmya, texts 32-33)
If someone worships Gaurahari with love, then Gaurahari will appear before him in the form of
Rädhä-Kåñëa in Vraja. Räya Rämänanda saw how Gauräìga Mahäprabhu is Rädhä-Kåñëa. When
Rädhä and Kåñëa appear in one form, that is Gauräìga. If you do not develop love for Gauräìga,
you cannot develop love for Rädhä-Kåñëa. Those who meditate on the qualities of Gauräìga
Mahäprabhu, those who perform gaura-bhajana will be able to take part in the eternal pastimes of
Rädhä and Kåñëa in Vraja.
navadvépe vraje sei nigüòha sambandha

eka haye dui haya nähi dekhe andha
(Çré Navadvépa-dhäma-mähätmya, text 34)
One who can see that Navadvépa-maëòala is Vraja-maëòala, and Vraja-maëòala is Navadvépa-
maëòala, is a real bhakta. If someone sees them as two different places, “Oh, this is Navadvépa-
maëòala and that is Vraja-maëòala,” it means he is a blind person. He has no vision.
çré-gauòa-maëòala-bhümi, jebä jäne cintämaëi,

tära hoy braja-bhüme bäs
(from Sävaraëa-çré-gaura-mahimä by Çréla Narottama Däsa Öhäkura)
One who sees that Gauòa-maëòala or Navadvépa-maëòala and cintämaëi-dhäma, the place of
Kåñëa, are the same, always remains in Vraja.
Gauräìga Mahäprabhu is Kåñëa, but He has appeared with the mood of Çrématé Rädhäräëé.
Therefore, although Çrématé Lakñmépriyä and Çrématé Viñëupriyä were His legitimate wives, we
cannot call Gauräìga “Lakñmépriyä-pati” or “Viñëupriyä-pati” and say that His relationship with
them was in mädhurya-rasa. Rather, they served Gauräìga in däsya-rasa. Where is gaura-viñëupriyä-
püjä going on?
Devotee: At the Yogapéöha.
Chaitanya Chandra Das: Yes, at the Yogapéöha in Mäyäpur. This gaura-viñëupriyä-püjä is not
räga-märga-püjä. If we do räga-märga-püja, räga-märga-sevä to Gauräìga, then it will be gaura-
gadädhara-sevä.
That person who has received Gauräìga Mahäprabhu’s mercy will perform rädhä-kåñëa-bhajana
in the vipralambha mood, like Mahäprabhu and His associates were doing. Mahäprabhu was always
feeling pangs of separation from Kåñëa. Those who have taken shelter at the lotus feet of Gauräìga
Mahäprabhu always see this vipralambha mood of Gauräìga, and they do vipralambha-bhajana. In
vipralambha mood they always search for Kåñëa. This is sreñöhä-bhajana, the best type of bhajana,
and it was taught by Gauräìga Mahäprabhu. The followers of Gauräìga Mahäprabhu do rädhä-
govinda-sevä, rädhä-govinda-bhajana in vipralambha mood, following Gaura-Gadädhara. Gaura-
gadädhara-änugatya. This is gaura-bhajana.
First one must take shelter of Gauräìga Mahäprabhu, then one will be able to do rädhä-kåñëa-
bhajana. Otherwise it is not possible. Those who have taken shelter at the lotus feet of Gauräìga
Mahäprabhu know what rädhä-kåñëa-bhakti is, and they do rädhä-kåñëa-sevä, rädhä-kåñëa-bhajana.
They worship Gändharvikä-Giridhäré’s lotus feet. This is a very confidential topic. Gändharvikä is
Rädhäräëé, Giridhäré is Kåñëa. Those who have taken shelter at the lotus feet of Gauräìga
Mahäprabhu will get the darçana of Rädhä and Kåñëa. Dear devotees of Gauräìga always have
darçana of Rädhä and Kåñëa. Therefore gaura-bhaktas are in a very exalted spiritual position. Among
them, Svarüpa Dämodara Gosvämé and Çréla Rüpa Gosvämé are especially prominent, and they have
madhura-rasa. In madhura-rasa all rasas are present. Not all Gaurasundara’s followers have
madhura-rasa, not all of them are madhura-rasa devotees. We cannot say that all devotees of
Gauräìga Mahäprabhu are ujjvala-rasa-sthita, situated in madhura-rasa. They may have different
types of rasa, but all of them have taken shelter of Gauräìga Mahäprabhu. Among the followers of
Mahäprabhu there are devotees in four rasas: däsya, säkhya, vätsalya, mädhura.
puréra vätsalya mukhya, rämänandera çuddha-sakhya,

govindädyera çuddha-däsya-rasa
gadädhara, jagadänanda, svarüpera mukhya rasänanda,
ei cäri bhäve prabhu vaça
(CC Madhya 2.78)
Çré Chaitanya Mahäprabhu enjoyed paternal loving affection from Paramänanda Puré, friendly
affection with Rämänanda Räya, and unalloyed service in däsya-rasa from Govinda and others. In
the presence of His most confidential devotees like Gadädhara Paëòita, Jagadänanda Paëòita and
Svarüpa Damodära, Chaitanya Mahäprabhu enjoyed the ecstatic conditions of Çrématé Rädhäräëé in
mädhura-rasa with Kåñëa. Absorbed in these four transcendental mellows, Çré Chaitanya
Mahäprabhu resided in Jagannätha Puré, feeling very much obliged to His devotees.
We must do gaura-bhajana, and what is gaura-bhajana? We have to worship Gauräìga

Mahäprabhu. For those who have come to Kåñëa consciousness but do not worship Gauräìga
Mahäprabhu, there is no hope at all. Bhagavän Kåñëa is adhokñaja-vastu, apräkåta-vastu. Similarly,
Gauräìga Mahäprabhu, being nondifferent from Kåñëa, is adhokñaja-vastu, apräkåta-vastu. What
does adhokñaja mean? That which I can see by my eyes is akñaja. But Bhagavän is adhokñaja, He is
beyond our perception, beyond our vision, because He is not material. What we see by our vision is
material, but Bhagavän is apräkåta, transcendental.
Çyämasundara, who is çåìgära-rasaräja, the king of conjugal mellow, appears here as

Gaurasundara, who is audärya-maya-vigraha, the embodiment of magnanimity. The most
magnanimous form of the Lord is Gaurahari. So, mädhurya-mäyä-vigraha Kåñëa has appeared as
audärya-maya-vigraha Gaurahari. When Gaurahari exhibits His pastimes in Vraja as the Lord of all
gopälas and gopés, the son of Nanda Mahäräja, then He becomes çåìgära-rasaräja, the king of
conjugal mellow. When Bhagavän Kåñëa wants to distribute His prema, then He appears as audärya-
maya-vigraha, Gaurahari in Navadvépa-maëòala. In Navadvépa-dhäma He appears as Çachénandana,
Jagannätha-süta.
namo mahä-vadänyäya
kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-
nämne gaura-tviñe namaù
(CC Madhya 19.53)
To give kåñëa-prema to one and all, He comes here in His mahä-vadänya, most magnanimous
form as Gauräìga. So, in madhura-rasa there are both mädhurya and audärya. When a devotee’s
heart is full of mädhurya, he sees the Supreme Personality of Godhead as Kåñëa, and when a
devotee’s heart is full of audärya, magnanimity, he sees the Supreme Personality of Godhead as
Gauräìga. What is that magnanimity? The conjugal mellow we can understand, but what is
magnanimity?
Devotee: Magnanimity is to give it to others.
Chaitanya Chandra Das: Yes, this is magnanimity. “I got something, I got so much bliss, I must
give it to others. This bliss is not only for me, I should give it to others, so that they will also have it.
Everyone should get this sweet love mellow.” That is magnanimity. When devotees have so much
magnanimity, they see the Supreme Personality of Godhead as Gauräìga. When they just relish this
love mellow, they see only Çyämasundara. Thus in madhura-rasa there are both the conjugal mellow
and the magnanimity mellow. Can I give an example, if the mätäjés do not mind and if they forgive
me? Our Gurudeva always begged forgiveness before saying such things. The husband is enjoying
the wife, and both are getting satisfaction. Audärya is there, mädhurya is there, therefore both are
getting satisfaction, but who is becoming more satisfied? The one who is submitting. The man is
enjoying, the woman is totally submitting, surrendering, and by that she is getting so much
satisfaction. But the man is enjoying, and he does not know how by submitting herself she is
becoming very satisfied. So this is the situation. Those who enjoy cannot understand how those who
submit themselves get so much satisfaction, so much pleasure. Sorry, this is a material example, but
it may help us to understand the mystery of why Bhagavän Kåñëa, being the object of love, wanted
to become the abode of love. “Oh, the abode of love is getting so much pleasure, and that pleasure is
unknown to Me. Therefore I shall become like Her, so that I can also get such pleasure.”
However, it would be a mistake on our part to think that, since Gaurahari has appeared in the
form of a devotee, we should not worship Him as Bhagavän. No, still He is Bhagavän, the Supreme
Personality of Godhead. Even though He has appeared here as a bhakta to teach us bhakti, we have
to worship Him as the Supreme Personality of Godhead. He has Rädhäräëé’s complexion and
Rädhäräëé’s mood, but still He is Kåñëa Himself. Then why has He assumed this mood and this
complexion? Why is He showing so much magnanimity? Because Bhagavän wants everyone to get
kåñëa-prema. Kåñëa has assumed the form of Gaurahari, with the mood and complexion of Çrématé
Rädhäräëé, otherwise He would not be able to give kåñëa-prema to one and all. This is a very
wonderful form of Bhagavän Kåñëa. Even if a materialistic person sees the form of Lord Gaurahari,
immediately the desire for enjoyment goes away from his mind. Therefore the form of Gaurahari is
really wonderful. By seeing Him we can forever get rid of our desire to enjoy.
If we go to Gauräìga Mahäprabhu, our desire for sense gratification will be reduced, and when
this desire is reduced, then we shall be able to worship Çré Çré Rädhä and Kåñëa. Those who are
engaged in gaura-bhajana do not think about their own sense gratification. When we serve
Gauräìga, that is gaura-bhajana, and it is not imaginary. Gaura-bhajana, hari-bhajana is not
imaginary. Many people say, “This is your concoction, imagination.” But gaura-bhajana is not a
concoction or imagination.
In the Age of Kali it is not so easy to do bhajana. Why? Why is it not easy to do bhajana? Why
are we not interested in gaura-bhajana? Because of duùsaìga, bad association. Those who have bad
association do not understand that Chaitanya Mahäprabhu is Bhagavän. They think that He was
merely a preacher of the Vaiñëava cult. When we associate with bad persons, our heart becomes
impure, and with an impure heart we cannot do gaura-bhajana.
Gauräìga Mahäprabhu is nondifferent from Kåñëa, but His form is not Kåñëa form. Rather, He is
the one who indicates to others how beautiful Kåñëa form is. Gauräìga is not kåñëa-rüpa, He is
bhakta-rüpa.
païca-tattvätmakaà kåñëaà
bhakta-rüpa-svarüpakam
bhaktävatäraà bhaktäkhyaà
namämi bhakta-çaktikam
(CC Ädi 1.14)
What is the difference between bhakta-rüpa and bhakta-svarüpa? When Svayam Bhagavän
appears in the form of a bhakta, that is bhakta-rüpa, Gauräìga. But bhakta-svarüpa is Nityänanda.
For example, Damodara Das is a headmaster. Everyone in the school knows him as the headmaster.
This headmaster and Damodara Das are the same person, but if at his home someone calls him
“headmaster,” Damodara Das will not like it, and if at school you address him as Damodara Das, he
will not be happy either. Similarly, Nityänanda Prabhu is an expansion of Mahäprabhu, and as
bhakta-svarüpa He serves bhakta-rüpa.
yäìra präëa-dhana — nityänanda-çré-caitanya

rädhä-kåñëa-bhakti vine nähi jäne anya
(CC Ädi 5.229)
“Lord Chaitanya and Lord Nityänanda are the life and soul of those Vaiñëavas, who do
not know anything but devotional service to Çré Çré Rädhä-Kåñëa.”
Those who do not accept Lord Nityänanda and Lord Chaitanya cannot engage in rädhä-kåñëa-
bhakti. If one does not accept Nityänanda and Gauräìga, does not perform nityänanda-gauräìga-
bhajana but wants rädhä-kåñëa-bhakti, wants to get Rädhä-Kåñëa, that is half-hen logic. One thinks
that he needs only the back side of the hen, because eggs are coming from there, and the front side
he has to feed, so better chop it off. But then that hen will die, and you will not get anything. If we
want rädhä-kåñëa-bhakti but we don’t know Nityänanda-Gauräìga, how can we have Rädhä-Kåñëa?
heno nitäi bine bhäi, rädhä-kåñëa päite näi

dåòha kori’ dharo nitäir päy
(From Nitai Pada Kamala by Çréla Narottama Däsa Öhäkura)
“Without Nityänanda it is not possible to approach Rädhä and Kåñëa. Therefore one
must firmly catch hold of the lotus feet of Lord Nityänanda.”
One who does nityänanda-bhajana will become pure, free from all anarthas, and then get the
mercy of Mahäprabhu. Raghunätha Däsa Gosvämé first received the mercy of Nityänanda Prabhu,
then it became possible for him to come to Gauräìga Mahäprabhu and obtain His association. By
Mahäprabhu’s mercy, Raghunätha Däsa Gosvämé has developed such love for Rädhä and Kåñëa that
he became known as prayojana-ächärya. To take shelter of Gauräìga Mahäprabhu we need the
mercy of gurus, Ächäryas, who are manifestations of Nityänanda Prabhu.
Those who have taken shelter at the lotus feet of Gauräìga Mahäprabhu will get the darçana of
Rädhä and Kåñëa. Dear devotees of Gauräìga always have darçana of Rädhä-Kåñëa. Therefore gaura-
bhaktas are in a very exalted spiritual position. One who has taken shelter at the lotus feet of
Gauräìga Mahäprabhu can understand rädhä-bhäva. If we do not receive the mercy of Gauräìga
Mahäprabhu, we shall not be able to do kåñëa-bhajana in Vraja. Those who try to do bhajana in
madhura-rati, conjugal mellow, without following Gauräìga Mahäprabhu, without taking shelter at
the lotus feet of Mahäprabhu, cannot understand mädhurya-rasa, cannot understand parakéya-rasa,
the paramour love mellow. In this Age of Kali, those who take shelter at the lotus feet of Gauräìga
Mahäprabhu and engage in kåñëa-bhajana are really fortunate.
Before Gauräìga Mahäprabhu many ächäryas came, and they were doing rädhä-kåñëa-bhajana.
Shall we say that their bhajana was not nice, because they did not get the mercy of Gauräìga
Mahäprabhu? Çréla Bhaktivinoda Öhäkura has given the following answer to this question. If we do
not take shelter at the lotus feet of Gauräìga Mahäprabhu, we cannot get the fifth puruñärtha,
prema. Before Gauräìga Mahäprabhu came, Mädhavendra Purépäda had been also doing rädhä-
kåñëa-bhajana, and it was completely based on love. Gauräìga Mahäprabhu was not visibly present
at that time, but the mood of Gauräìga has appeared in the heart of Mädhavendra Purépäda and
some other great devotees, therefore they could do such bhajana. Çréla Prabodhänanda Sarasvatépäda
has said in Çré Chaitanya-chandrämrta (82):
bhrätaù kértaya näma gokula pater uddama-nämävaléà

yad vä bhäväya tasya divya madhuram rüpam jaganmaìgalam
hanta prema mahä rasojjvala pade näçäpi te saàbhavet
çré caitanya mahäprabhor yadi kåpädåñöiù paten na tvayi
“O brother, even if you loudly chant the wonderfully powerful name of gokula-pati-
kåñëa, and even if you meditate on His brilliant and charming transcendental form, which
creates auspiciousness for the entire world, you still cannot hope to attain the splendid
nectar of pure love for Kåñëa, if the merciful glance of Çré Chaitanya Mahäprabhu does not
fall upon you.”
bahu janma kare yadi çravaëa, kértana

tabu ta’ nä päya kåñëa-pade prema-dhana
(CC Ädi 8.16)
One may listen and chant for many, many lifetimes but not develop love for Kåñëa’s lotus feet.
What is the cause of that? Aparädha, offence. Sevä-aparädha, dhäma-aparädha, näma-aparädha. One
who is committing offences cannot get love for Kåñëa. We should do gaura-bhajana and at the same
time learn how not to commit offences. Then very soon we shall become free from aparädhas, and
there will be no obstacle for us to get kåñëa-prema. If we have many anarthas in our heart, whom
should we worship, whom should we serve? We can worship and serve only Gaurasundara. Unless
we worship Gauräìga Mahäprabhu, we shall not be able to go for Kåñëa worship.
All this becomes possible when we take shelter at the lotus feet of Gurudeva. Sad-guru-
caraëäçraya: the first thing is to take shelter at the lotus feet of sad-guru. Without taking shelter at
the lotus feet of sad-guru it is not possible to do bhajana-kriyä and anartha-nivåtti, to get rid of
anarthas. If we have many anarthas, we cannot continue kåñëa-sevä. One day we shall leave it, we
shall stop our kåñëa-sevä. If we do not become free from anarthas, we cannot have niñöhä and ruci,
taste. When we understand that Gurudeva is nondifferent from Chaitanya Mahäprabhu, then we
shall be able to serve Gaurasundara and we’ll be fortunate enough to engage in rädhä-govinda-sevä.
If we do not serve the guru, we shall not be able to serve Gauräìga, and if we do not serve
Gauräìga, we shall not be able to serve Rädhä-Kåñëa, and later we shall think, “What is the use of
this sevä? Is there any benefit in rädhä-kåñëa-sevä? I have wasted my time.” When I come to know
that my Gurudeva is a very close associate of Gauräìga Mahäprabhu, then in my heart I shall be
able to see rädhä-kåñëa-nitya-lélä, eternal pastimes.
Gaura-bhajana does not mean that I shall get whatever I like or that I’ll show to others what I
can do: “I can do kértana for such a long time, I can do this, I can do that.” Preaching so much
because one wants to hide himself, his mistakes, so that nobody will know his secrets, that is also
not gaura-bhajana.
Devotee: Preaching so much because he wants to hide himself?
Chaitanya Chandra Das: Yes, because all his weaknesses can be hidden through preaching. One
is preaching so vigorously that others cannot understand what is inside him. Such secrecy is not
gaura-bhajana. One should be very simple and straightforward, then he can do gaura-bhajana.
Some people are showing off, “No more shaving or cutting the hair, or taking bath. I have given
up, renounced everything. I only drink milk and take phala, fruit.” Phala-hari-bäbä, dughda-hari-
bäbä. All this has nothing to do with gaura-bhajana. What did Mahäprabhu say about this?
çuni’ krodhäveçe tabe bale viçvambhara

“jhäöa jhäöa bäòéra bähira laïä kara’
mora nåtya dekhite uhära kon çakti

payaù-päna karile ki mote haya bhakti?”
dui bhuja tuli’ prabhu aìgulé dekhäya

“payaù-päne kabhu more keha nähi päya
caëòäle o mohära çaraëa yadi laya

seha mora, muïi tära, jäniha niçcaya
sannyäsé o mora yadi nä laya çaraëa

seha mora nahe, satya baliluì vacana
Once a who did not take anything except milk requested Çréväsa Paëòita to allow him to be
present in that room where Mahäprabhu was doing night kértanas. Çréväsa Paëòita told him, “No, it
is not possible. Mahäprabhu will not be happy.” But the brahmachäré was insisting, “Please just hide
me there.” Çréväsa Paëòita kept him behind a cupboard. When Mahäprabhu started kértana, He did
not get any ecstasy and asked, “Who is inside this room?” Çréväsa Paëòita replied, “One renounced
is here. He does not take anything, only drinks milk.” Mahäprabhu angrily said, “Throw him out.
He is not qualified to see My dance. Does he think that by only drinking milk he can become My
bhakta? No one can attain Me simply by drinking milk. Even a chaëòäla, dog-eater, if he takes
shelter of Me, then he is Mine and I am his. But even a sannyäsé, if he does not take shelter of Me,
then he is not Mine.” So, unless one surrenders to Mahäprabhu, one’s vairägya, tyäga, renunciation
will not be useful. Those who do not take shelter at the lotus feet of Gauräìga Mahäprabhu cannot
get rädhä-kåñëa-bhakti, even if they are bhaktas and have renunciation.
One who has surrendered to the lotus feet of Gauräìga Mahäprabhu takes Rädhä-Kåñëa to Vraja
in his mind, in his heart, and They do various pastimes there. That is gaura-bhajana. A devotee
engaged in mahäprabhu-sevä, gauräìga-sevä will have only one mood: “How can I get Kåñëa? Where
should I go?” Where is Kåñëa playing His flute? Did you hear Kåñëa’s flute? What is that flute?
Devotee: Hari-näma.
Chaitanya Chandra Das: Hari-näma is Kåñëa playing His flute:

Kåñëa mana harini harä. The one who steals Kåñëa’s heart, She is Harä, She is Rädhäräëé. By
following Çrématé Rädhikä we can come to Kåñëa. When we chant the names Kåñëa and Räma, first
we say the name of Rädhä, like in Rädhä-ramaëa. Also in the Hare Kåñëa mahä-mantra first we chant
Rädhäräëé’s name, Harä. When we are chanting Rädhäräëé’s name, what is happening? The
vipralambha mood is developing. When Rädhäräëé and other gopés saw Uddhava, they thought it
was Kåñëa coming, and they became very happy. But then they saw that it was somebody else, not
Kåñëa, and their pangs of separation from Kåñëa became even more acute. Similarly, when we are
chanting Hare Kåñëa, the mood of separation is developing in our heart. “O Rädhe, O Kåñëa, when
will You come?” When we say Rädhe or Hare, the same vipralambha mood, the pain of separation
appears. “Who took away my Kåñëa? Where is my Kåñëa? O Rädhe, where is my Kåñëa?” If this
mood always prevails in our heart, then we shall be able to do gaura-bhajana. Many think, “Why are
they doing gauräìga-bhajana? What is this Chaitanya Mahäprabhu’s bhajana? We should do kåñëa-
bhajana and celebrate Janmäñöamé nicely. For Gaura-jayanté, OK, do something, but no need to
make big arrangements.” However, if we do not observe Gaura-jayanté, how can we go for rädhä-
kåñëa-bhajana? When we, in the mood of the gopés, bring Rädhikä and Kåñëa near Rädhä-kuëòa and
make Their union, that is gaura-bhajana. The aim and object of gaura-bhajana is to get rädhä-kåñëa-
prema.
The whole world should be informed that within audärya-rasa there is mädhurya-rasa, and
within mädhurya-rasa there is audärya-rasa. That is gaura-bhajana. Therefore in the Chaitanya-
charitämåta Kåñëadäsa Kaviräja Gosvämé first did glorification of Gurudeva, then glorification of
Gauräìga Mahäprabhu, then glorification of Rädhä-Kåñëa. Gauräìga Mahäprabhu is vipralambha-
rasa-vigraha, the Deity form or the embodiment of vipralambha-rasa, whereas Kåñëa is the
embodiment of sambhoga-rasa.
Kåñëa is the object of love and the relisher, äsvädaka, of all types of rasa. When a jéva wants to
become äsvädaka, what will happen to him? The moment a jéva thinks that he is the enjoyer or
relisher he will fall into saàsära, the material world, and suffer life after life. Jévas cannot relish,
cannot enjoy. They are meant to give enjoyment to Bhagavän Kåñëa, who is the only enjoyer. When
a jéva thinks that he is the relisher he develops a false ego, and with that ego he sees that everything
is meant for his enjoyment: “My temple,” “My room,” “My car.” Everything is mine. This is false
ego.
In kåñëa-lélä we can see that Kåñëa is always enjoying. But in gaura-lélä we shall see how
Gauräìga Mahäprabhu is teaching to give enjoyment to Kåñëa. Çré Kåñëa’s pastimes are eternal, and
Gauräìga’s pastimes are also eternal. In kåñëa-lélä the main thing is bhajana, but in gaura-lélä the
main thing is bhajana-praëälé, the process of bhajana. If we are doing bhajana, we need a process by
which bhajana should be done. We need bhajana, and we also need the process, the way how to do
bhajana. Both are needed. Without bhajana, there is no use of the process of bhajana. Without this
process, bhajana cannot be complete, perfect. Someone will come from Russia and say, “Hey, I am
doing bhajana.” But one has to follow the process. If you are not following the process, how can you
say that you are doing bhajana? We can do bhajana only by änugatya, by submissively following
Mahäprabhu and His bhajana-praëälé, the process of bhajana given by Him.
Devotee: I cannot really understand the difference between bhajana and the process of bhajana.
Chaitanya Chandra Das: What will you do when you see Kåñëa?
Akiïcana-vitta Das: Some sevä.
Chaitnya Chandra Das: You will serve. That is bhajana. But how will you serve? Gauräìga
Mahäprabhu teaches us how to serve Kåñëa. Without Gauräìga Mahäprabhu’s mercy we cannot do
bhajana. If we do not know the process, the procedure of doing bhajana, then our bhajana has no
meaning. On the other hand, if someone is not going to serve Kåñëa, then why will such a person
need the process of bhajana? That process is needed for performing bhajana.
Devotee: Can we say that sravaëam, kértanam and other limbs of bhakti are the process of
bhajana and that it will not be effective as long as one does not take shelter of Gauräìga?
Chaitanya Chandra Das: Yes, exactly. Mahäprabhu taught that we can do kåñëa-bhajana, kåñëa-
sevä with four types of bhäva — däsya (servitorship), sakhya (friendship), vätsalya (parental love)
and mädhurya (conjugal love). Without following Mahäprabhu we cannot learn how to do bhajana
with these four types of bhäva. Among them, the conjugal mellow, mädhurya-rasa, mädhurya-bhäva,
includes the other three moods. Everything is there in mädhurya-rasa. Therefore Mahäprabhu said:
ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä
The gopés in Vraja had mädhurya-rasa, ujjvala-rasa, and they did kåñëa-bhajana, worshipped
Kåñëa, in this rasa. Not all devotees who have taken shelter at the lotus feet of Gauräìga
Mahäprabhu worship Kåñëa with the conjugal mellow. But Mahäprabhu is so magnanimous that all
can take shelter at His lotus feet. Devotees having all types of rasa, all types of bhäva, can take
shelter at the lotus feet of Mahäprabhu. One who has the conjugal mellow can take shelter at the
lotus feet of Mahäprabhu. One who has parental love can take shelter at the lotus feet of
Mahäprabhu. One who has friendly love can take shelter at the lotus feet of Mahäprabhu. One who
has the mood of a servitor can take shelter at the lotus feet of Mahäprabhu. Everyone can take
shelter at the lotus feet of Chaitanya Mahäprabhu. To those who take shelter of His lotus feet,
Gauräìga Mahäprabhu will give love for Kåñëa. Therefore we should worship prema-öhäkura,
prema-puruñottama Gaurahari, who gives love for Kåñëa to one and all, without any discrimination.
Those who are really fortunate get the parama-puruñärtha, kåñëa-prema, by worshipping Gaurahari.
APPENDIXES
Sripad Chaitanya Chandra Das appeared in this world in 1947 in Balasore, Odisha, India. His
parents named him Chinmay. Chinmay’s father, Çré Ramanath Mishra, was a learned brähmaëa and
a strict follower of the Vedic principles. Every day he did püjä to the Deities on the altar at his home
and never took any food except viñëu-prasäda. He was simultaneously a purohita (priest) at a king’s
palace, the head paëòita at the Çré Ramachandra Sanskrit tola (school) and a dramatist. After his
drama Chanakya Vijayam (Chanakya’s Victory) had been performed in Delhi, Pandit Ramanath
Mishra received an award from Dr. Rajendra Prasad, the then president of India. Ramanath Mishra
was the writer and director of that drama, and he himself played the role of Chanakya. He wrote
many other Sanskrit dramas, and as a Sanskrit scholar he received numerous government awards for
promoting the study of Sanskrit.
Following the example of his father and uncle, Chinmay in his childhood was already doing
püjä, and every year he organized Harinäma-sankértana and small Ratha-yäträ and Jhulan-yäträ
festivals, as well as Bhägavatam recitations. Together with his parents he would often go to the
famous temple of Kheer-chor Gopénätha in Remuëä, which is just a few miles from Balasore. When
Chinmay grew up, he sometimes brought pilgrims to that temple and to the samädhi of Çréla
Mädhavendra Puré, for whom Gopénätha had stolen a pot of kheer (a preparation from sweetened
condensed milk) and thus had gotten His name, Kheer-chor Gopénätha. In Remuëä there is also the
samädhi of the great preacher Çré Rasikänanda Prabhu, and quite close to Remuëä is the birthplace
of the celebrated Bhägavatam commentator Çrédhara Svämé. Another great ächärya who lived in that
area (he stayed in Balasore) was Çréla Baladeva Vidyäbhüñaëa. He wrote Govinda-bhäñya, a
commentary on the Vedänta-sütra, and thus is known as the Vedänta-ächärya among the followers of
Çré Chaitanya Mahäprabhu.
Since Çré Ramanath Mishra was a poor brähmaëa, who did not have any greed or desire to earn
more money, Chinmay, as the eldest son, started to work at an early age in order to support his
father in maintaining the family. In 1971 he got married. His own children (two sons and one
daughter) are all devotees of Kåñëa. In the beginning of 1983, while working in Bhubaneswar as the
personal assistant to the Chairman of the Lift Irrigation Corporation, Chinmay received a copy of
Bhagavad-gétä As It Is, which is an edition of the Bhagavad-gétä with the commentary by His Divine
Grace A.C. Bhaktivedanta Swami Prabhupäda, the Founder-ächärya of the International Society for
Kåñëa Consciousness (ISKCON). This and many other literary works of Çréla Prabhupäda have been
translated from English into Odia by his disciple Çréla Gour Govinda Swami. In March 1983
Chinmay visited the ISKCON centre in Bhubaneswar for the first time, and in the middle of June
1983, with the purpose of asking some questions on Bhagavad-gétä As It Is, he personally met Çréla
Gour Govinda Swami. In September 1983 Chinmay began to regularly attend the Çrémad-
Bhägavatam lectures given by Çréla Gour Govinda Swami. Soon Chinmay became inspired to accept
the spiritual guidance of Çréla Gour Govinda Swami and began to perform various kinds of sevä
(spiritual service) according to his direction.
From his early years Chinmay has been displaying the qualities of a natural leader, both in
spiritual and social activities. As a schoolboy he regularly organized the above-mentioned spiritual
programs, and then as a young man, from 1973 to 1983, he was the President of the Lift Irrigation
Corporation Employees’ Association of Odisha, as well as the Office Secretary of the all-Odisha
Employees’ Coordination Committee.
In 1985 Chinmay became one of the initiated disciples of Çréla Gour Govinda Swami, who gave
him the name Chaitanya Chandra Das. His wife took initiation from Çréla Gour Govinda Swami on
the same day, March 30, 1985 (Räma-navamé). She was given the name Kalävati Devé Dasé.
Later in 1985, following in the footsteps of his father and with the approval of Çréla Gour
Govinda Swami, Sripad Chaitanya Chandra Das organized a group of devotees to make spiritual
dramas. On the request of his Gurudeva, Sripad Chaitanya Chandra Das arranged drama
performances as well as Janmastami celebrations at ISKCON Bhubaneswar every year from 1985 to
1995. In 1996 Sripad Chaitanya Chandra Das moved to Gadeigiri, Jagatsinghpur district of Odisha,
but he still participates, as the director and sometimes as an actor, in such dramas, which usually
depict the lives of famous devotees of the Lord like Jayadeva Gosvämé, Mädhavendra Puré, Haridäsa
Öhäkura, Bauri Däsya and others.
In 1988 Sripad Chaitanya Chandra Das voluntarily resigned from government service in order to
dedicate all his time and energy to assisting his spiritual master in the construction project of the Çré
Çré Kåñëa-Balaräma temple in Bhubaneswar. Çréla Gour Govinda Swami appointed him the president
of that temple. After that, within less than two and half years the project was completed, and on
January 28, 1991 (Nityänanda-trayodaçé) the ISKCON temple in Bhubaneswar was opened. Sripad
Chaitanya Chandra Das remained its president until 1996. In 1993-94, as soon as Çréla Gour
Govinda Swami started the ISKCON project in Gadeigiri (East Odisha), where his beloved Deities
Çré Çré Rädhä-Gopaljiu are worshipped, he appointed Sripad Chaitanya Chandra Das to be the
temple president there in addition to Bhubaneswar. Under the supervision of Sripad Chaitanya
Chandra Das the ISKCON temple in Gadeigiri was constructed, and to this day he remains the
president of that temple. In 1996, by the strong desire of his Gurudeva, he took the responsibility of
the ISKCON project in Berhampur (South Odisha). Later, being requested by His Holiness
Bhaktisvarüpa Dämodara Swami, Sripad Chaitanya Chandra Das assumed the responsibility of
Bahanaga centre (North Odisha), which is an extension centre of ISKCON Gadeigiri. He also took
responsibility of the Pattamundai project (East Odisha), which is another extension centre of
ISKCON Gadeigiri.
Besides serving his spiritual master in the capacity of a temple president, Sripad Chaitanya
Chandra Das every year starting from 1990 travelled with Çréla Gour Govinda Swami to different
countries as his personal attendant. He accompanied Çréla Gour Govinda Swami on preaching tours
in Indonesia, Malaysia, Australia, Singapore, and the USA. After Çréla Gour Govinda Swami’s
departure from this world, Sripad Chaitanya Chandra Das continued to regularly visit Indonesia,
Singapore and Australia and to inspire the devotees to remain in ISKCON. In 2005 he began visiting
and preaching Kåñëa consciousness in Switzerland, then Germany, Russia and some other countries.
In 2008, by his desire and instructions and under ISKCON guidelines, the Gaura Bhaktiyoga Center
was started in Langenthal, Switzerland.
By hearing enlightening and enlivening kåñëa-kathä from Sripad Chaitanya Chandra Das and
observing his Vaiñëava qualities, devotees from different countries have become inspired to follow
him as their spiritual guide. In 2010 the Governing Body Commission of ISKCON accepted the
proposal that Sripad Chaitanya Chandra Das become an initiating spiritual master. In 2011 he
officially entered the vänaprastha-äçrama and then started to accept disciples.
Year after year, almost every morning Sripad Chaitanya Chandra Das gives wonderful
Bhägavatam classes, based on the teachings of his Gurudeva and the previous ächäryas. To preserve
this precious knowledge and provide access to it for a larger audience, his lectures are being
recorded, transcribed, compiled and published in the form of books.
Sources of Materials
The text of this book, Prema Öhäkura Çré Gaurahari, has been compiled from the following
lectures given by Sripad Chaitanya Chandra Das:
Gaura-pürëimä lecture given in Gadeigiri, India, 14 March 2006 evening

A lecture at a house program in Zurich, Switzerland, 12 July 2006
A lecture given in Bern, Switzerland, 15 July 2006 evening
Gaura-pürëimä lecture given in Gadeigiri, India, 21 March 2008 morning
A lecture at a house program in Bali, Indonesia, 7 December 2008
A lecture on Çrémad-Bhägavatam 9.3.30-32 given in Gadeigiri, India, 1 February 2014
A lecture on Çrémad-Bhägavatam 9.4.22 given in Gadeigiri, India, 14 February 2014
A lecture on Çrémad-Bhägavatam 9.4.67 given in Gadeigiri, India, 6 March 2014
Gaura-pürëimä lecture given in Gadeigiri, India, 5 March 2015
A lecture on Çrémad-Bhägavatam 10.2.3-5 given in Gadeigiri, India, 6 March 2015
A lecture on Çrémad-Bhägavatam 10.3.40 given in Gadeigiri, India, 22 May 2015
A lecture on Çrémad-Bhägavatam 10.5.31-32 given in Gadeigiri, India, 1 August 2015
A lecture on Çrémad-Bhägavatam 10.7.17 given in Gadeigiri, India, 2 September 2015
A lecture on Çrémad-Bhägavatam 10.8.44 given in Gadeigiri, India, 27 October 2015
A lecture on Çrémad-Bhägavatam 10.11.51-53 given in Gadeigiri, India, 30 January 2016
A lecture given in Gadeigiri, India, 1 February 2016 evening
A lecture given in Gadeigiri, India, 3 February 2016 evening
Gaura-pürëimä lecture given in Gadeigiri, India, 23 March 2016
A lecture given in Gadeigiri, India, 24 March 2016
A lecture on Çrémad-Bhägavatam 10.13.40 given in Gadeigiri, India
A lecture on Çrémad-Bhägavatam 10.19.16 given in Gadeigiri, India, 21 December 2016
A lecture on Çrémad-Bhägavatam 10.20.1-4 given in Gadeigiri, India, 22 December 2016
A lecture on Çrémad-Bhägavatam 10.21.11 given in Gadeigiri, India, 8 February 2017
Glossary
A
Abhidheya — devotional service as the means of attaining the highest goal, kåñëa-prema.
A.C. Bhaktivedanta Swami Prabhupäda (1896-1977) — the Founder-Ächärya of the International Society
for Kåñëa Consciousness (ISKCON) and the author of more than seventy books on the science of pure bhakti-yoga,
including annotated English translations of the Bhagavad-géta, Çrémad-Bhägavatam, Çré Chaitanya-charitämåta and
other important literatures. He spread the teachings of Çré Chaitanya Mahäprabhu all over the world.
Ächärya — a spiritual master who teaches by his own example.
Advaita Ächärya — an incarnation of Lord Mahä-Viñëu. He has called Lord Chaitanya Mahäprabhu into this
world and was one of His principal associates.
Advaita-väda — the jéva and Brahman are one. Jéva-brahma-aikya-bhäva. This misconception, that the jéva and
Brahman are one without any difference
Ählädiné-çakti — Kåñëa’s pleasure-giving potency, personified by Rädhäräëé.
Änanda — spiritual, transcendental bliss.
Anarthas — “of no value”, worthless; inauspicious tendencies in the heart which are detrimental to the
attainment of pure devotional service.
Anartha-nivåtti — a stage in the progressive development of devotion to Kåñëa in which one is freed from
unwanted desires and karmic reactions; cleansing the heart of all unwanted things.
Änugatya — submissively following sädhu-guru-çästra and Kåñëa.
Aparädha — an offence.
Antaryämé — he Supreme Lord who situated in everyone’s heart as the Supersoul.
Archana — the procedures followed for worshiping the archa-vigraha, the Deity in the temple.
Arjuna — an eternal associate and intimate friend of Lord Kåñëa. Kåñëa became his chariot driver and spoke the
Bhagavad-géta to him on the battlefield of Kurukñetra.
Äroha-panthä — the ascending process of acquiring knowledge.
Artha — this Sanskrit word has numerous meanings, like “wealth,” “economic development”; “goal,” “interest”;
“meaning,” etc.
Asat — not eternal, temporary; not real; not good.

Asat-saìga — mundane association.
Äçrama — a place where spiritual practices are executed; one of the four spiritual orders of life, namely -äçrama,
or student life; gåhastha-äçrama, or married life; vänaprastha-äçrama, or retired life; and sannyäsa-äçrama, or the
renounced order of life.
Äñraya-vigraha — the manifestation of the Lord of whom one must take shelter; the abode of love.
Ätmä — the self. The word ätmä has various meanings (see CC Madhya 24.11-12) but usually refers to the soul.
Ätma-dharma — the dharma of the soul; the eternal religion, duty or function of the soul.
Avaroha-panthä — the descending process of acquiring knowledge.
Avatära — divine descent, incarnation.
Avidyä — ignorance.
B
Bäbä — a respectful form of address.
Bahiraìgä-çakti — the external energy of Bhagavän. See Mahämäyä.
Balaräma (Baladeva) — the first plenary expansion of the Supreme Personality of Godhead, Lord Kåñëa. He
appeared as the elder brother of Lord Kåñëa.
Bhagavad-géta — literally, “The Song of the Lord.” A most essential and authoritative text of spiritual
knowledge, which contains Kåñëa’s instructions to Arjuna at Kurukñetra. It is found in the Mahäbhärata. In only
700 verses, the Bhagavad-géta summarizes all Vedic knowledge about the soul, God, eternal religion, karma,
reincarnation, sacrifices, philosophical theories, yoga, and pure devotion.
Bhagavän — the Supreme Personality of Godhead, the absolute possessor (van) of six opulences (bhaga): wealth
(aisvarya), strength (virya), fame (yasah), beauty (çréyah), knowledge (jïäna), and renunciation (vairagya).
Bhägavatam — see Çrémad-Bhägavatam.
Bhajana — the service and worship of the Supreme Lord; the singing of devotional songs.
Bhajana-kriyä — the practice of devotional service after taking initiation from a bona fide spiritual master.
Bhakta — a devotee of the Lord; one who performs devotional service (bhakti).
Bhakti — devotion; devotional service to the Supreme Lord.

Bhakti Promode Puré Mahäräja (1898-1999) — a prominent disciple of Çréa Bhaktisiddhänta Sarasvaté
Öhäkura.
Bhakti-rasämåta-sindhu — see Rüpa Gosvämé.
Bhaktisiddhänta Sarasvaté Öhäkura (1874-1937) — a prominent religious philosopher and powerful

spiritual leader who has spread the teachings of Çré Chaitanya Mahäprabhu throughout India and has sent his
disciples to preach this message in other countries. He was Bhaktivinoda Öhäkura’s son and the spiritual master of
A.C. Bhaktivedanta Swami Prabhupäda.
Bhaktisvarüpa Damodära Swami (1937-2006) —

one of ISKCON leaders, a senior disciple of A.C.
Bhaktivedanta Swami Prabhupäda. He grew up in the traditional Vaiñëava culture in Manipur but also became a
scientist with a Ph.D. in chemistry. Prabhupäda personally made him a member of the GBC and the first
International Director of the Bhaktivedanta Institute, which focuses on presenting the Vedic concepts to
scientifically inclined people.
Bhaktivinoda Öhäkura (1838-1914) — a great Vaiñëava ächärya who revived Çré Chaitanya Mahäprabhu’s
movement in India, as well as predicted and prepared its spreading throughout the world. He discovered the actual
birthplace of Chaitanya Mahäprabhu and wrote numerous books, articles and songs, presenting Chaitanya
Mahäprabhu’s teachings in various languages.
Bhakti-yoga — linking with the Supreme Lord through devotional service to Him; the method for developing
pure love of God.
Bhäva — mood, emotion, feeling; the stage of bhakti just prior to prema.
Bhokta — enjoyer.
Bhubaneswar — the capital of Odisha. It is a holy place with many ancient temples of Lord Çiva. Bhubaneswar is
sacred both to the Çaivites and the Vaiñëavas, and it was visited by Lord Chaitanya.
Bilvamaìgala Öhäkura — a great devotee, the author of Kåñëa-karëämåta, a book about the transcendental
pastimes of Çré Kåñëa and Çrématé Rädhäräëé.
Brahmä — the first created living being in the material universe. Directed by Lord Viñëu, he creates all forms of
life in this universe and rules the mode of passion.
Brahmachäré — a celibate student under the care of a spiritual master. One in the first order of spiritual life,
according to the Vedic system of four äçramas.
Brahman — the impersonal feature of the Supreme; the spiritual effulgence coming from the body of the Lord.
Brähmaëa — a member of the priestly and intellectual class.
Brahmäëòa — a material universe.
Brahmä-saàhitä — a very ancient Sanskrit scripture discovered by Caitanya Mahäprabhu in South India.
C
Chaitanya Mahäprabhu (1486-1534) — Kåñëa in the role of His own devotee. He appeared in Çrédhäma
Mäyäpur, West Bengal, and inaugurated the congregational chanting of the holy names of God. Chaitanya
Mahäprabhu performed the later part of His manifest pastimes in Puré, Odisha. He is known as Prema-
puruñottama, or the Supreme Person who relishes and distributes prema.
Chaitanya-bhägavata — a Bengali biography of Çré Chaitanya Mahäprabhu by Çréla Våndävana Däsa Öhäkura,
who has especially described Chaitanya Mahäprabhu’s early pastimes.
Chaitanya Chandra Das — see the preface and the section “Sripad Chaitanya Chandra Das” in this book.
Chaitanya-chandrämåta —one of the books written by Srila Prabodhänanda Sarasvaté Öhäkura who was a
contemporary and great devotee of Çré Chaitanya Mahäprabhu. It is a beautiful poetic glorification of Lord
Chaitanya.
Chaitanya-charitämåta — a biography of Çré Chaitanya Mahäprabhu written by Çréla Kåñëadäsa Kaviräja

Gosvämé in Bengali, with many Sanskrit verses as well. It is regarded as the most authoritative book on Lord
Chaitanya’s life and teachings. Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda, coming in the disciplic
succession from Çré Chaitanya Mahäprabhu, has prepared and published an annotated English translation of the Çré
Chaitanya-charitämåta.
Chaitanya-mata-maïjüña — a commentary on Çrémad-Bhägavatam, written by Çrénätha Chakravarté, a disciple

of Gadädhara Paëòita.
Chanakya Paëòita — the brähmaëa advisor to King Chandragupta responsible for checking Alexander the
Great’s invasion of India. He is a famous author of books containing aphorisms on politics and morality.
Chandidas — a Vaiñëava poet whose writings express the transcendental feelings of separation from Kåñëa. Çré
Chaitanya Mahäprabhu with His confidential associates like Çré Rämänanda Räya and Svarüpa Damodära Gosvämé
relished the songs of Chandidas.
Chandra — the moon; the moon-god.
D
Daëòavat — respectful prostrated obeisances offered to the Lord or His elevated devotees. The word literally
means “like a pole” and refers to falling flat like a rod.
Darçana — the act of seeing and being seen by the Deity or by a spiritually advanced person.
Däsa / Das — servant; term used as addition to the name of a devotee, meaning that he is a servant of Kåñëa.
Däsi — the feminine form of the word däsa.
Däsya-rasa — the relationship with God as with one’s master.

Deity — the Lord in His arca-avatära (arca-vigraha), incarnation in a form represented in stone, metal, wood or
as a painted picture. In His Deity form the Lord makes Himself tangibly available for worship. See Äräti.
Devaké — the mother of Lord Kåñëa.
Dharma — the essential, inseparable quality of a particular object; material pious activities; religious principles;
one’s natural occupation, duty.
Dhyäna — meditation.
Dékñä — initiation.
Duùkha — miseries, sufferings.
Dväpara-yuga — the third age of the cycle of four yugas: Satya-yuga, Tretä-yuga, Dväpara-yuga and Kali-yuga.
Its duration is 864,000 years.
G
Gadädhara Paëòita — the personification of çakti-tattva, one of the most intimate associates of Chaitanya
Mahäprabhu.
Gadeigiri — a village in Jagatsinghpur district of Odisha, India, where Çréla Gour Govinda Swami and his
ancestors have worshipped Kåñëa in the Deity form of Gopal for more than three centuries. See the Preface.
Gauòa, Gauòadeça — Bengal.
Gauòéya-Vaiñëava — specifically, a Vaiñëava born in Bengal, or, more generally, any Vaiñëava who follows the
pure teachings of Lord Chaitanya.
Gaura, Gaurachandra, Gaurahari, Gauräëga — names of Chaitanya Mahäprabhu indicating that this form
of the Supreme Lord has a light colour.
Gaura-Niäi — Chaitanya and Nityänanda.
Gaura-priya-jana — a person who is very dear to Lord Caitanya.
Gétä – See Bhägavad-gétä.
Goloka Våndävana — the highest spiritual planet in the Kingdom of God, Lord Kåñëa’s personal abode.
Gopal — a name of Kåñëa, which means “One who tends cows.”
Gopénätha — “the Lord of the gopés”; a name of Kåñëa.
Gopés — the cowherd girls and ladies of Vraja, the topmost devotees of Kåñëa.
Gosvämé — a person who has his senses under full control (go means “senses,” svämé means “master”); a title of
a sannyäsé.
Gour Govinda Swami (1929-1996) — a great saintly Vaiñëava from Odisha, who was a disciple of A.C.
Bhaktivedanta Swami Prabhupäda.
Govinda — a name of the Supreme Lord Kåñëa, which means “One who gives pleasure to the land, the cows and
the senses.”
Gåhastha — household life, the second stage of life in the Vedic system of four äçramas; a householder devotee.
Guru — spiritual master. In a broader sense, this term refers also to other teachers and senior persons. Literally,
guru means “heavy.” The spiritual master is called guru because he is heavy with knowledge.
Gurudeva — a respectful title used for the guru, so that the disciples will not consider him to be an ordinary
human being.
Guru-tattva — the ontological principle or proper philosophical understanding of the guru.
H
Hare Kåñëa mahä-mantra — see Mahä-mantra.
Hari — the Supreme Lord, who removes all obstacles to spiritual progress.
Haribol — “Chant the holy name.”
Haridäsa Öhäkura — although coming from a Muslim family, he was a great devotee of Çré Chaitanya
Mahäprabhu and became celebrated as the nämächärya (teacher of chanting of the holy name).
Hari-kértana — glorification of the Supreme Lord.
Hari-näma — the name of God.
Hari-näma-saìkértana — congregational chanting of the holy names of the Supreme Lord.
Hladini-çakti — see Ählädiné-çakti.
I
ISKCON — the abbreviation for the International Society for Kåñëa Consciousness. This society was founded in
1966 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda.
Éçvara — a controller; the Lord. Ultimately, according to CC Ädi 5.142 (ekale éçvara kåñëa, ära saba bhåtya), only
Kåñëa is Éçvara.
Éçvara Puré — the spiritual master of Çré Chaitanya Mahäprabhu.

J
Jagannätha — literally, “The Lord of the universe.” It is a name of the Supreme Lord and particularly refers to
His Deity form, which has been worshipped since very ancient times in Jagannätha Puré. Çré Chaitanya
Mahäprabhu used to daily visit Lord Jagannätha, seeing Him as Çyämasundara, Kåñëa.
Jagannätha Mishra — Çré Chaitanya Mahäprabhu’s father.
Jagannätha Puré — one of the most famous and important places of pilgrimage. It is situated on the east coast of
India, in Odisha. See Jagannätha.
Jagad-guru — the spiritual master of the whole world.
Janma — birth.
Jayanté — the day of the Supreme Lord’s appearance in this world.

Jéva (jévätmä) — the living entity, who is eternally an individual soul, part and parcel of the Supreme Lord.
Jïäna — knowledge. Material jïäna does not go beyond the material body. Transcendental jïäna discriminates
between matter and spirit. Perfect jïäna is knowledge of the body, the soul and the Supreme Lord.
Jïäné — one who is engaged in the cultivation of knowledge (especially by philosophical speculation).
Japa — the soft recitation of the Lord’s holy names as a private meditation.
Jayadeva Gosvämé — a great Vaiñëava poet, the author of Géta Govinda.
K
Kali-yuga — the fourth and last age in the cycle of four yugas: Satya-yuga, Treta-yuga, Dväpara-yuga and Kali-
yuga. This age of quarrel and hypocrisy, in which we are now living, began 5,000 years ago and will continue for a
total of 432,000 years.
Käma — lust; the desire to gratify one’s own senses.
Kaàsa — a demoniac king of the Bhoja dynasty and maternal uncle of Kåñëa. The son of Ugrasena. He
imprisoned his father and took charge of the kingdom. He killed the first six children of Devaké. Kaàsa was killed
by Lord Çré Kåñëa.
Karma — this Sanskrit word can refer to any action, but usually it means either material activities or the reactions
brought about by such activities. In a more specific usage, the word karma refers to performing religious rituals and
other pious activities described in the karma-käëòa portions of the Vedas.
Kheer-chor Gopénätha — the famous Deity of Kåñëa in Remuëä, Odisha, who stole khér for Mädhavendra Puré.
Kértana — glorification of the Lord, especially by chanting His holy names.
Kåñëa — the original, two-armed form of the Supreme Lord, which is the source of all His expansions and
incarnations.
Kåñëa-bhakta — a devotee of Kåñëa.
Kåñëa-däsa — a servant of Kåñëa.
Kåñëadäsa Kaviräja Gosvämé — the author of the Çré Chaitanya-charitämåta, which is considered the most
important book on Lord Chaitanya’s life and teachings. His other works are Govinda-lélämåta and a commentary on
Bilvamaìgala Öhäkura’s Çré Kåñëa-karëämåta.
Kåñëa-däsés — Kåñëa’s servitors in female bodies.
Kåñëa-kathä — topics of Kåñëa; instructions and narrations spoken by or about Kåñëa.
Kåñëa-kåpä — Kåñëa’s mercy.
Kåñëa-lélä — the pastimes of Lord Kåñëa.
Kåñëa-prema-dhana — the treasure of love for Kåñëa.
Kåñëa-sevä — service to Kåñëa.
Kuïja — a grove.
Kåñëa-loka — the planet in the spiritual world where Kåñëa resides. See also: Goloka Våndävana.
L
Läòòus — sweets in the form of small balls.
Lalitä — a very close girlfriend of Rädhäräëé.
Lélä — a transcendental “pastime” or activity performed by God or His devotee.
M
Mädhavendra Puré — a great ächärya who taught that by feeling separation from Kåñëa one becomes spiritually
situated and achieves real love for Kåñëa (see CC Antya 8.33-36). Mädhavendra Puré sowed the seed of prema-
bhakti, ecstatic love for Kåñëa, in this world. His dear disciple Çré Éçvara Puré became the spiritual master of Çré
Chaitanya Mahäprabhu. Çré Mädhavendra Puré’s devotional service is described in the Chaitanya-charitämåta,
Madhya-lélä, Chapter Four, and in the Chaitanya-bhägavata, Ädi-khaëòa, 9.154-187. His samädhi is in Remuëä,
near Balasore, Odisha.
Mädhura-rasa — see Mädhurya-rasa.

Madhurya — sweetness.
Mädhurya-rasa — the spiritual relationship with the Supreme Lord in conjugal love.
Mädhvächärya — Also known as Änandatértha and Pürëaprajïa, ächärya Mädhva reestablished the Brahmä-
sampradäya in the thirteenth century AD. He is considered to be an avatära of Väyu and Hanumän. A prolific
writer and undefeatable in debate, he established Dvaita Vedänta in direct opposition to Çaìkarächärya's Advaita
Vedänta.
Mahä-bhägavata — a topmost, first-class Vaiñëava devotee.
Mahäbhäva — the highest stage of love of God.
Mahäbhärata — an ancient Sanskrit epic composed by Kåñëa Dvaipayana Vyäsadeva in 100,000 verses. The
Mahäbhärata narrates the history of the great Kuru dynasty of kñatriya that was annihilated by the Kurukñetra war.
The essence of all Vedic philosophy, the Bhägavad-gétä, is a part of this great work.
Mahä-mantra — the great mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,
Räma Räma, Hare Hare. This mahä-mantra is specifically given in the Vedic scriptures for chanting in the present
age of Kali.
Mahämäyä — the Lord’s external energy, which keeps the living entities in the material world.
Mahäprabhu — literally, “the great Lord”; the supreme master of all masters. This name is often applied to Lord
Chaitanya and sometimes also to other forms of God.
Mahäräja — a title of a king, ruler, or a sannyäsé.
Mantra — a transcendental sound or hymn, a prayer or chant. Combining the Sanskrit terms manas (mind) and
träyate (to deliver), a mantra is a spiritual sound that frees consciousness from illusion. The Vedic scriptures
contain many thousands of mantras.
Mätäjé — “mother”; a respectful term to address a woman.
Mathurä — Lord Kåñëa’s abode and birth place. It is also the name of the district in Uttar Pradesh, India, where
Vraja (Våndävana) is located.
Mäyä — illusion. This Sanskrit word has many meanings but usually refers to the Lord’s external energy, which
keeps the living entities in the material world.
Mäyäväda — the impersonal philosophy first propounded by Çaìkarächärya, which proposes the unqualified
oneness of God and the living entities (who are both conceived of as being ultimately formless) and the nonreality
of manifest nature; the philosophy that everything is one and that the Absolute Truth is not a person.
Mäyävädé — a follower of Mäyäväda.
Mukti — liberation of a conditioned soul from material consciousness and bondage.

Mürti — a form of the Lord or His devotee.
Mahä-prasädam — sanctified food that consists of remnants from the plate offered directly to Kåñëa in His Deity
form. Also items used by or offered to
Mandira — a temple.
Muni — a sage.
N
Näma— the holy name.
Näma Prabhu — the name of God which is identical to God Himself.
Nadéyä —
Nägara —
Näma — the holy name.
Näma Prabhu — the name of God which is identical to God Himself.
Näma-saìkértana — see Hari-näma-saìkértana.
Nanda Mahäräja — Kåñëa’s father and the head of the cowherd community in Vraja.
Närada Muni — a pure devotee of the Lord, the favourite son of Brahmä. Närada travels throughout the
universes in his eternal body, glorifying the Supreme Lord and teaching the science of devotional service. He is the
spiritual master of Vyäsadeva and of many other great devotees.
Narasiàha — the half-man, half-lion form of God.
Näräyaëa — the four-armed form of the Supreme Personality of Godhead, who presides over the Vaikuëöha
planets; Lord Viñëu.
Narottama Däsa Öhäkura — a renowned Vaiñëava spiritual master in the disciplic succession from Lord Çré
Caitanya Mahäprabhu. Narottama went to Våndävana and became the initiated disciple of Lokanätha Gosvämé. He
studied under Çréla Jéva Gosvämé and preached widely. Narottama Däsa Öhäkura had thousands of disciples in
India and is famous for his many compositions of devotional songs.
Navadvépa — the topmost holy place, ninety miles north of Calcutta. In the 15th and 16th centuries the city
became the greatest center of Sanskrit learning in all of India. Lord Chaitanya, the yuga-avatära, appeared there in
the late 15th century and propagated the chanting of the Holy Names all over India. His appearance made
Navadvépa the crest jewel of all holy places in the pres ent age.
Niñöhä — the stage of devotional service after the anarthas are removed; steadiness.
Nitäi, Nityänanda Prabhu — the incarnation of Lord Balaräma who appeared as the principal associate of Lord
Çré Chaitanya Mahäprabhu.
Nåsiàha-deva — see Narasimha.
O
Odisha — formerly known as Orissa, it is an Indian state in the subcontinent’s eastern part. From Jagannätha
Puré, a famous holy place in Odisha, the worship of the Lord in the form of Jagannätha has spread all over the
world. There are numerous other religious and cultural centres in Odisha, including its capital, Bhubaneswar. See
Bhubaneswar, Jagannätha.
P
Pandal — a big tent.
Paëòita — a learned scholar.
Parakéya — the relationship between a married woman and her paramour; particularly the relationship between
the damsels of Våndävana and Kåñëa.
Paramahaàsa — a topmost, God-realized, swanlike devotee of the Supreme Lord.
Paramätmä — the Supersoul, the form of the Supreme Lord in which He pervades the whole material nature and
is present in the heart of each embodied living entity.
Paramparä — literally, one after the other; a disciplic succession through which spiritual knowledge is
transmitted by bona fide spiritual masters.
Päñaëòé — an atheist, nonbeliever.
Prabhu — master.
Prakaöa-Lélä — the manifestation on earth of the Supreme Lord's pastimes.
Pravachanas — talks on religious topics.
Prayascitta — atonement for sinful acts.
Prabhupäda — see A.C. Bhaktivedanta Swami Prabhupäda. The title “Prabhupäda” is also used for other great
ächäryas, like Çréla Bhaktisiddhänta Sarasvaté Öhäkura, Çréla Jéva Gosvämé, Çréla Rüpa Gosvämé, etc.
Prabodhänanda Sarasvaté Öhäkura — a great Vaiñëava poet-philosopher and devotee of Çré Chaitanya
Mahäprabhu. He was the uncle and spiritual master of Gopäla Bhaööa Gosvämé.
Prahläda Mahäräja — a celebrated devotee who was persecuted by his atheistic father, Hiraëyakaçipu, but was
always protected by the Supreme and ultimately saved by the Lord in the form of Narasiàha. Prahläda is one of the
foremost authorities on bhakti-yoga. His story and instructions are found in the Seventh Canto of the Çrémad-
Bhägavatam.
Prasäda — “mercy”; remnants of offerings to the Lord.
Prayojana — the ultimate goal of life, love of God.
Prema — love, especially love of Kåñëa. According to the Caitanya-charitämåta, Ädi-lélä 4.165, “The desire to
gratify one’s own senses is käma [lust], but the desire to please the senses of Lord Kåñëa is prema [love].”
Prema-bhakti — devotional service to the Lord in pure love, the highest perfectional stage of bhakti.
Premé-bhakta — a devotee on the platform of prema.
Püjä — offering of worship.
Puräëas — a class of literatures which supplement the Vedas and are full of religious instructions. The Puräëas
describe the activities of God and His devotees.
Puruñottama — a name of God indicating that He is the Supreme Person.
Pürëimä — a full-moon day.
Puruñaräthas — goals of human life.
R
Rädhä, Rädhäräné, Rädhikä — the Supreme Goddess, the complete energy of Bhagavän Kåñëa and the highest
personification of love for Him.
Rägänugä-bhakta — a devotee on the platform of spontaneous loving service to Kåñëa.
Rämänanda Räya — one of the closest associates of Chaitanya Mahäprabhu in Jagannätha Puré. Their
conversation about the goal and means of spiritual development is described in the Chaitanya-charitämåta,
Madhya-lélä, Chapter Eight.
Rasa — taste; mellow; a spiritual relationship between the soul and God. The principal types of rasa with Kåñëa
are däsya (the relationship between a servant and master), sakhya (friendship), vätsalya (parental love) and
mädhurya (conjugal love).
Rüpa Gosvämé — the leader of the great spiritual masters, Gosvämés of Våndävana, who have written many
literatures on kåñëa-bhakti, presenting Çré Chaitanya Mahäprabhu’s instructions and conclusions. Çréla Rüpa
Gosvämé is particularly known as the rasÄchärya, or the teacher of devotional mellows, which are explained in his
book Bhakti-rasämåta-sindhu. The Nectar of Devotion by A.C. Bhaktivedanta Swami Prabhupäda is a
summary study of the Bhakti-rasämåta-sindhu.
Räga-marga — the path of spontaneous attachment to Kåñëa, following in the footsteps of the Vrajaväsés.
Rägänuga-bhakti — devotional service following the spontaneous loving service of the eternal inhabitants of
Vrindavana.
Räsa-lélä — the group dancing of Kåñëa and His cowherd girlfriends in His Våndävana pastimes.
Rasa-räja — Kåñëa who is the king of mellow.
S
Çabda-Brahma — transcendental sound vibration; the Vedic injunctions.
Sac-cid-änanda-vigraha — the Lord’s transcendental form, which is eternal and full of knowledge and bliss.
Çaché, Çachédevé, Çachémätä — Çré Chaitanya Mahäprabhu’s mother.
Sädhaka — one who performs sädhana.
Sädhana-bhakti — following the rules and regulations of devotional service.
Sädhu — a saintly person, a pure devotee of the Lord.
Sädhu-saìga — the association of saintly persons.
Sädhya — objective or the ultimate goal which is to be attained by sädhana.
Sahajiyäs — a class of so-called devotees who, considering God cheap, ignore the scriptural injunctions and try
to imitate the Lord’s pastimes or to associate with Him intimately, while remaining in bodily consciousness.
Sakhya-rasa — a relationship with the Supreme Lord in devotional friendship.
Çakti — energy, potency.
Sakhé — gopés who are close associates of Çrématé Rädhäräëé’s and who expand the conjugal love of Kåñëa and
His enjoyment among the gopés.
Çaktimän — Bhagavän Kåñëa, the possessor of all çaktis.
Samädhi — trance; complete absorption in God consciousness. The word samädhi also refers to the tomb where a
great soul’s body is laid after his departure from this world.
Sämépya — the liberation of becoming a personal associate of the Supreme Lord.
Sambandha — relationship.
Sambhoga — union
Sambhrama — respect; awe and reverence.
Sampradäya — a disciplic succession of spiritual masters, along with the followers in that tradition, through
which spiritual knowledge is transmitted.
Saàsära — this word usually refers to material existence, particularly to the cycle of repeated birth, death, old
age and disease. But it can also mean “world” or “existence” in a broader sense, like in kåñëa-saàsära.
Sanätana — eternal, having no beginning or end.
Sanätana-dharma — the eternal religion: devotional service. See also Ätma-dharma.
Saìkértana — congregational glorification of God, especially through chanting of His holy name.
Sannyäsa — renunciation; the fourth spiritual order of life, according to the Vedic system of four äçramas. See
Äçrama.
Sannyäsé — one in the sannyäsa (renounced) order of life.
Çänta-rasa — the relationship with the Supreme Lord in neutrality.
Särñöi — the liberation of achieving opulences equal to those of the Lord.
Särüpya — the liberation of attaining a spiritual form like that of the Supreme Lord.
Çästras — the revealed scriptures.
Satya-yuga — the first in the cycle of four yugas: Satya-yuga, Tretä-yuga, Dväpara-yuga and Kali-yuga. It lasts
1,728,000 years.
Säyujya — the liberation of merging into the Lord.
Sevä — service.
Sevaka — a servant, servitor.
Sevya — one who is to be served.
Siddhänta — essential conclusion.
Çikñäñöakam — eight verses by Chaitanya Mahäprabhu glorifying the chanting of the Lord’s holy name.
Çiñya — disciple.
Çiva — the guna-avatära who is the superintendent of the mode of ignorance (tama-guëa) and who takes charge
of destroying the universe at the time of annihilation. He is also considered the greatest Vaiñëava.
Çloka — a Sanskrit verse.
Sneha — affection.
Spiritual world — the transcendental Kingdom of God, the spiritual sky with innumerable ???eternal
abodes/planets.
Sräddha — faith; the ceremony of making offerings to one's ancestors to free them from suffering.
Sravanam — hearing.
Sravanam kértanam — the devotional process of hearing and chanting about the Supreme Lord.
Çréla Prabhupäda — see Prabhupäda.
Çrémad-Bhägavatam — the most important among the Sanskrit literatures written by Çréla Vyäsadeva. Also
known as the Bhägavata Puräëa, this is a work of eighteen thousand verses, which contains the essence and
explanation of all Vedic scriptures.
Sneha — affection.
Çåìgära-Rasa — conjugal love of God.
Çruti —
Çukadeva Gosvämé — Vyäsadeva’s son, an exalted devotee who recited the Çrémad-Bhägavatam to King Parékñit
during the last seven days of the King’s life.
Sukåti — auspicious activity
Supersoul — see Paramätmä.
Sütra — an aphorism expressing essential knowledge in minimum words; a book of such aphorisms.
Svarüpa — the living entity’s original eternal relationship of service to the Lord, the real form of the soul.
Svarüpa Damodära Goswämé — one of the most intimate associates of Lord Chaitanya in Jagannatha Puri.
Swami — one fully in control of his senses and mind; title of a sannyäsé.
Çyäma, Çyämasundara — a name of Kåñëa meaning “He who has a very beautiful blackish form.”
Sudarçana chakra — the disc weapon of the Supreme Lord.
T
Tapasya — austerity; voluntary acceptance of some material difficulty for a certain purpose.
Tattva — a fundamental truth or principle. This term refers to different ontological categories as well as their
proper understanding.
Tértha — a place of pilgrimage.
Tretä-yuga — the second in the cycle of four yugas: Satya-yuga, Tretä-yuga, Dväpara-yuga and Kali-yuga. It lasts
1,296,000 years.
U
Uddhava — Lord Kåñëa’s cousin, confidential servant and friend in Dvärakä. Uddhava visited the residents of
Våndävana to console them in their grief due to Kåñëa’s absence. The Eleventh Canto of Çrémad-Bhägavatam mainly
consists of instructions given by Kåñëa to Uddhava.
Upaniñads — philosophical treatises which are part of the Vedas.
V
Vaidhé-bhakti — devotional service based on following the sastric rules and regulations.
Vaikuëöha — “the place with no anxiety,” the spiritual world; one of the innumerable planets in the spiritual sky
where the Lord is present in His four-armed form. See Näräyaëa, Spiritual world.
Vairägya — renunciation; detachment from matter and engagement of the mind in spirit.
Vaiñëava — a devotee of the Supreme Lord.
Vänaprastha — retired life, the third stage of life in the Vedic system of four äçramas; a person who has retired
from mundane engagements to cultivate renunciation and fully dedicate oneself to spiritual activities.
Vasudeva — Kåñëa’s father.
Vätsalya-rasa — the relationship with Kåñëa as His parent or other elders.
Vedas — the four original scriptures (Åg, Säma, Yajur and Atharva).
Vedänta-sütra (Brahmä-sütra) — Çréla Vyäsadeva’s conclusive summary of Vedic philosophical knowledge,

written in brief codes.
Vidhi-märga — the path of devotional service based on following the rules and regulations of the scriptures.
Vidyä — knowledge.
Vidyäpati — a great Vaiñëava poet. See CC Ädi 13.42.
Vipralambha — separation between the Lord and His devotees.

Viñaya-vigraha — the object of love.
Viñëu — the Supreme Personality of Godhead in His four-armed expansion in Vaikuëöha; A plenary expansion of
the original Supreme Personality of Godhead, Çré Kåñëa. Viñëu supervises the maintenance of the created universe,
and enters into the material universe before creation. He is worshipped by all the demigods and sages, and
described throughout the Vedas as the summum bonum of all knowledge-the Absolute Truth; Literally, the all-
pervading God; a prominent Sanskrit name of the Personality of Godhead.
Viñëupriyä — the second wife of Chaitanya Mahäprabhu. She is bhakti-svarüpiëé, the embodiment of the potency
of pure devotional service, who came to assist Sri Gaurahari in the propagation of hari-näma.
Viçrambha — devotional service devoid of awe and reverence toward the Lord.
Vraja, Vrajabhümi — Våndävana-Kåñëa's eternal abode, where He fully manifests His quality of sweetness; the
village on this earth in which He enacted His childhood pastimes five thousand years ago; the topmost
transcendental abode of the Supreme Lord. It is His personal spiritual abode descended to the earthly plane. It is
situated on the Western bank of the river Yamunä. He was present on earth about 5,000 years ago. Also see Vraja-
the 168-square-mile (84 kroça) area in the district of Mathurä where five thousand years ago Lord Kåñëa displayed
His pastimes.
Vrajendra-nandana, Vrajeça-tanayoh — Kåñëa, who is the son of Mahäräja Nanda, the king of Vraja.
Våndävana — Kåñëa's eternal abode, where He fully manifests His quality of sweetness; the village on this earth
in which He enacted His childhood pastimes five thousand years ago. Nowadays it is a town in the Mathurä district
of Uttar Pradesh, India.
Vyäsadeva — an incarnation of Kåñëa in the form of a great sage who writes down and edits the Vedic
scriptures. He has put into writing and edited the Vedas, and he is the author of the Mahäbhärata, Vedänta-sütra
and most of the Puräëas, including the Çrémad-Bhägavatam.
Y
Yajïa — a Vedic sacrifice; also, a name for the Supreme Lord meaning "the personification of sacrifice";
Yajïa-puruña the goal and enjoyer of all sacrifices.
Yamaräja — the demigod of death, who passes judgment on non-devotees at the time of death. He is the son of
the sun-god and the brother of the sacred river Yamunä.
Yaçodä, Yaçodämätä — Kåñëa’s mother in Vraja, the wife of Mahäräja Nanda.
Yoga — a spiritual discipline meant for linking one's consciousness with the Supreme Lord, Kåñëa; Literally,
connection; the discipline of self-realization. One of the six systems of Vedic philosophy, taught by Pataïjali.
According to Bhägavad-gétä, the most sublime form of yoga is bhakti-yoga (the yoga of pure devotion). Through
the process of bhakti-yoga, the consciousness of the individual soul connects with its source, Kåñëa. This is called
Kåñëa consciousness.
Yogamäyä — the internal energy of Bhagavän.

Yogapéöha — the place of Lord Chaitanya’s appearance in this world.
Yuga — one of the four ages of the universe, which differ in length and which rotate like calendar months. See
also: Satya-yuga, Tretä-yuga, Dväpara-yuga and Kali-yuga.
Yuga-dharma — the religion for a particular yuga (age).

Çré Gaurahari The Lord of Love

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Prema Öhäkura Çré Gaurahari

Çré Radha-Gopal Publishing House

Sripad Chaitanya Chandra Das

Çré Radha-Gopal Publishing House

Premäkarsita Kåñëa – “Kåñëa Is Attracted by Love”

© 2017 Çré Radha-Gopal Publishing House

All materials from BBT publications are

First printing: 1000 copies

His Divine Grace

Founder-Ächärya of the International Society

who has fulfilled the prophecy

Sripad Chaitanya Chandra Das

dhana jana ära, kobitä-sundaré,

kabe jébe doyä, hoibe udoya,

ätmendriya-préti-väïchä—täre bali ‘käma’

påthivéte äche yata nagarädi gräma

And Mahäprabhu’s bhajana-dhära, His process of bhajana, is based on vipralambha-bhäva, feeling

yugäyitaà nimeñeëa cakñuñä prävåñäyitam

What is Mahäprabhu teaching? In separation from Govinda a nimeñeëa, a moment, seems to be a

kähäì mora präëa-nätha muralé-vadana

kähäre kahiba, kebä jäne mora duùkha

avatérëe gauracandre vistérëe prema-sägare

In his commentary on Çré Chaitanya-bhägavata Çréla Bhaktisiddhänta Sarasvaté Öhäkura

A note on the spelling of Sanskrit, Odia and Bengali words

We want to thank everyone who made this book possible:

From the Garuòa Puräëa:

kaleù prathama sandhyäyäm

From the Märkaëòeya Puräëa:

From the Närada Puräëa:

divija bhuvi jayadhvam

From the Padma Puräëa:

kaleù prathama- sandhyäyäm

From the Vamana Puräëa:

From the Väyu Puräëa:

From the Çvetäçvatara Upaniñad (3.12):

mahän prabhur vai puruñaù

From the Chaitanya Upaniñad, texts 5, 7, 9, 10:

jähnavé-tére navadvépe golokäkhye dhämni

“The Supreme Personality of Godhead, Govinda, whose form is transcendental, who is

sva-näma-müla-mantreëa sarvaà hlädayati vibhuù

sa eva müla-mantraà japati harir iti kåñëa iti räma iti.

channaù kalau yad abhavas tri-yugo 'tha sa tvam

As explained in the Chaitanya-charitämåta, Madhya-lélä 6.99-100, it means that in Kali-yuga

In the same Ananta-saàhitä Bhagavän Himself predicts:

There is also a description of Chaitanya Mahäprabhu in Çré Viñëu-sahasra-näma (A Thousand

From the Kåñëa-yämala-tantra: puëya-kñetre navadvépe bhaviñyämi çacé-sutaù. “I shall appear in

Devotee: To please His bhaktas.

Chaitanya Chandra Das: How?

Devotee: By giving them the chance to experience vätsalya-bhäva.

janma karma ca me divyam

daivé hy eñä guëa-mayé

Devotee: Because now mäyä will be defeated.

If we participate in Gaura-jayanté or Kåñëa-jayanté, janma-lélä pastime, then very easily we can

Bhagavän Kåñëa is mädhurya-mäyä, full of sweetness, and Bhagavän Gaurahari is audärya-maya,

caitanya-siàhera navadvépe avatära

sei siàha vasuk jévera hådaya-kandare

väsudeva ghoña bole kori joòa hät

çré-gauòa-maëòala-bhümi, yebä jäne cintämaëi

If one thinks that Gauòa-maëòala, Navadvépa-maëòala where Mahäprabhu appeared, is

Devotee: In Jagannätha Puré.

hare kåñëa hare kåñëa kåñëa kåñëa hare hare

Why Bhagavän Appears as Chaitanya

pürëa bhagavän kåñëa vrajendra-kumära