The origin of Lord Chaitanya's name is mentioned in CBh. 2.28.179,181: "You aroused everyone's spiritual consciousness (Chaitanya) and inspired the entire world to chant the Holy Name of Krishna, thus Your are called Sri Krishna Chaitanya."

   According to the Tantra tradition, the term 'krishnavarna' mentioned in Srimad Bhagavatam refers to Krishna Chaitanya. Ramabhadra Vaishnavacharya Goswami has said, "yasya namadyavayave sah krishnacaitanyah"; just as Satya refers to Satyabhama, and Bhima refers to Bhimasena, similarly the term Krishnavarna indicates Krishna Chaitanya (In this connection refer to the tika of the sloka 'sriya savarnena…'Bhagavatam 3.3.3).

   Some argue that the name "Gauranga" was uttered by Keshava Bharati at the time of Lord Gauranga's sannyasa initiation, thus the name 'Gaura' (referring to Him as a resident of Navadwipa) should be considered His foremost name. However this is not rationally tenable when considered from a theological viewpoint. Simply by looking at the titles of the major biographies of the Lord's life (i.e. Chaitanya Bhagavata, CC, Chaitanyamangala, etc.) it is evident that Sri Krishna Chaitanya was His foremost name.

   Although Lochana Thakura, the preacher of Gauraparatamyavada, dealt with the nama-guna-lila etc. of Gaura in his composition Dhamali, nevertheless the biography he wrote was entitled Sri Chaitanyamangala.

   Prabodhananda Sarasvati writes about the dhyana of Gauranagaravana in his Sri Chaitanya chandramrta (132). In one continuous lila numerous names of the Lord have been mentioned, yet the most frequently used name is Chaitanya. Thus we can conclude without any doubt that Chaitanya was the foremost name.

   For details see the following biographies of Lord Chaitanya:

    1. Chaitanya Bhagavata
    2. Chaitanya Charitamrta
    3. Chaitanyamangala
    4. Chaitanyacharitamahakavya
    5. Chaitanyachandrodaya
    6. Murari Gupta's Kadacha
    7. Gaurakrishnodaya

   The Gauramantra is mentioned in the following works:

    1. Urdhvamnayatantra 3.14-16 (manuscript from the collection of the Madras Oriental Mss. Library)
    2. Isanasamhita
    3. Paddhati written by Dhyanacandra Goswami 54-55
    4. Sri Chaitanyachandrodaya 9
    5. Advaitaprakasa 10 and 12
    6. CC. 3.2.31
    7. Gaurakrsnodaya-mahakavya of 1680 Saka; sloka 18.22-34.
    8. Gaudiya Vaisnava Abhidhana Vol. 1, p.250
    9. Caitanya Bhagavata 1.1.3, 12.10.59-60.
    10.Tika of Chaitanyachandramrta (31) by Anandi

   The following are the astakas (eight lined hymns) composed in praise of Lord Chaitanya:
Astaka by Sarvabhauma Bhattacarya;
Sacisutastaka by Narahari Sarkara; Caitanyastaka by Rupa Goswami;
Gaurasudhakaracitrastaka by Prabodhananda; Sacisunvastaka by Dasa Goswami.
Caitanyastakam (1), by Rupa Goswami;
Caitanyastakam (2), by Rupa Goswami;
Caitanyastakam (3), by Rupa Goswami;
Gaurangastakam, by Sarvabhauma Bhattacarya;
Gaura-Gadadhara-yugalastakam, by Acyutananda Goswami (son of Advaitacarya);
Maha-prabhor-astakam, by Visvanatha Cakravarti Thakura;
Sacinandanastakam, by Narahari-sarakara Thakura;
Sacinandana-vijayastakam, by Visvanatha Cakravarti Thakura;
Sacisunvastakam, by Raghunatha-dasa Goswami; (probably same as "Dasa Goswami")
Sacisutastakam, anonymous;
Sacitanayastakam, anonymous;
Astottarasatanama by Sarvabhauma; Namadvadasaka; Namavimsatistotra by Sarvabhauma.

   Sahasraka: one each by Narahari Sarkara, Kavikarnapura, and Rupa Goswami. Sri-gauranga-sahasra-nama-stotra, from Moksarnava-tantra, Siva to Gauri; Sri-krishna-caitanya-candrasya sahasra-nama-stotra, by Sri-Caitanya-dasa Ciranjivi-sarvadhikari

   Stava: Navadvipacandrastavaraja by Raghunandana Thakura; Praty-anaga-varnanakhya-stavaraja by Advaita Prabhu; Gaurangastavakalpataru by Raghunatha Dasa Goswami.

   Sataka: Caitanyasataka by Sarvabhauma; Gaurasataka by Ratikanta Thakura.

   Astakaliya sutra: Bhavadhyalila by Rupa Goswami; Paddhati 72-77 by Dhyanacandra Goswami; Smaranamangala by Visvanatha Cakravarti; and the Bengali work Gauracaritcintamani by Narahari Cakravarti.

   Rupa Goswami: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;
   Visvanatha C: sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram;

   Sri-Gaura-premollasa-stotram, by Nanda-kisora Goswami;
   Sri-Gauranga-lila-smarana-mangala-stotram, by Bhaktivinoda Thakura;
   Gauranga-stotram, by Sri Bhakti-desika Maharaja;
   Gauranga-virudavali, by Raghunandana Goswami;
   Gaura-prema-stava-raja, by Ramaraya Goswami;
   Godruma-candra-bhajanopadesa, by Bhaktivinoda Thakura;

   Gauranga-maha-prabhu-dhyanam;
   Gauranga-maha-prabhu-pranamah;
   Gauranga-maha-prabhu-vijnaptih;
   Gaura-Nityananda-pranamah;

   Books on Lord Chaitanya:

   In Bengali:

    1. Sri Gaurasundara by Shyamalal Goswami
    2. Amiya-Nimai-Carita by Sisir Kumar Ghosh
    3. Caitanyadeva by Sundarananda Vidyavinoda

   In Oriya:

    1. Caitanyabhagavata of Isvara dasa
    2. Caitanyavilasa of Madhava

   In Vrajbasa:

    1. Caitanyacaritamrta of Suvalasyama

   In Hindi:

    1. Amiya-Nimai-Carita
    2. Caitanya Premasagara of Pandita Ramananda
    3. Caitanya caritavali of Prabhudatta Brahmacari

   In Gurmukhi:

    1. Caitanyacarita

   In Urdu:

    1. Sri Nimaicand of krishnaprasada Duggul

   In Telugu:

    1. Sri Caitanyalilamrtasaram
    2. Sri Caitanyasiksamrtam
    3. Lord Gauranga

   In Tamil:

    1. Life and Teaching of Gauranga by P.V. Pillai, Madras

   In English:

    1. Lord Gauranga by Sisirkumar Ghosh
    2. Sri krishna Caitanya by N.K. Sanyal
    3. Lord Caitanya by B.P. Tirtha
    4. Sri Caitanya Mahaprabhu B.P. Tirtha
    5. Caitanya by G. Tucci
    6. Life of Sri Caitanya by C.S. Trilokekar
    7. Caitanya and His Companions by D.C. Sen
    8. Gauranga and His Gospel by M. Dhar
    9. The Universal Religion of Sri Caitanya by N.N. Chaterjee
    10.Caitanya's Pilgrimage and Teachings by J. Sarkar

   The famous Siksastaka was composed by Lord Chaitanya. The commentator Vitthaleshvara states that Sri Krishna premamrta stotra was orally propounded by Lord Chaitanya. Although a number of other small astakas are considered to have been composed by Lord Chaitanya, the Lord Himself did not write any theological treatises. This task was taken up by Jiva Goswami, who compiled a number of philosophical works such as Satsandarbha, Kramasandarbha, Sarvasamvadini, etc. 

The famous Siksastaka was composed by Lord Chaitanya. (In the image: Lord Sri Krishna Chaitanya, 3rd verse of Shikshashtakam).

Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the Holy Name of the Lord in the form of Lord Gauranga. By accepting the role of a Devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja." (In the image: Lord Sri Krishna Chaitanya dancing in ecstacy).

   Lord Krishna thought in Goloka, "I shall personally inaugurate the religion of the age; nama-sankirtana, the congregational chanting of the Holy Name of the Lord in the form of Lord Gauranga. By accepting the role of a Devotee, I shall make the whole world dance in ecstasy, and thus realize the four mellows of loving devotional service. In this way, I shall teach devotional service to others by personally practicing it, for whatever a great personality does, common people will follow. Of course, My plenary portions can establish the religious principles for each age, but only I can bestow the kind of loving devotional service which is performed by the residents of Vraja."

   Besides this secondary reason for Lord Krishna to appear once more, taking the form of a Devotee, there is another confidential purpose of a very personal nature. Even though Lord Krishna had tasted the essence of loving mellows by performing His conjugal pastimes in the company of the gopis, He was not able to fulfill three desires.

   Therefore, after His disappearance, the Lord thought, "Although I am the Absolute Truth, and the reservoir of all rasas, I cannot understand the strength of Radharani's love, with which She always overwhelms Me. Indeed, the love of Radharani is My teacher, and I am Her dancing pupil, for Her love makes Me dance in various novel ways. Whatever pleasure I get from tasting My love for Srimati Radharani, She relishes ten million times more, by Her love. Although there is nothing greater than Radha's love, since it is all pervading, it nonetheless expands constantly and is completely devoid of pride. There is nothing purer than Radha's love, and yet its behavior is always perverse and crooked."

   "Sri Radhika is the highest abode of love, and I am its only object. I taste the bliss to which the object is entitled, but Radha's pleasure is ten million times greater than Mine. Therefore, My mind becomes mad to taste the pleasure that is experienced by the abode of love, although I cannot do so. Only if I can somehow become the abode of that love, will I be able to experience its joy." 

"Sri Radhika is the highest abode of love, and I am its only object..." (In the image: Eternal Consort of Sri Krishna Srimati Radharani).

   This was one desire that increasingly blazed in Lord Krishna's heart. Then, upon seeing His own beauty, Lord Krishna began to consider as follows: "My sweetness is unlimitedly wonderful. Only Radhika can taste the complete nectar of My sweetness, by the strength of Her love, which acts just like a mirror whose clarity increases at every moment. Although My sweetness, being without limit, seemingly has no room for expansion, it shines forth with newer and newer beauty, and thus constantly competes with the mirror of Radharani's love, as they both go on increasing without admitting defeat." "Devotees taste My sweetness according to their respective love, and if I see that sweetness reflected in a mirror, I also become tempted to taste it, although I cannot. Upon deliberation, I find that the only way I can relish My sweetness is to take the position of Srimati Radharani."

   This was Lord Krishna's second desire, and His third desire was expressed while thinking as follows: "Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find."

   "And yet, in spite of the fact that My beauty is unsurpassed, and gives pleasure to all who perceive it, the sight of Srimati Radharani gives pleasure to My eyes. Although the vibration of My flute attracts everyone within the three worlds, My ears become enchanted by the sweet words spoken by Radharani. Although My body lends its fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although there are various tastes due to Me alone, I become charmed by the nectarean taste of Radharani's lips. Although My touch is cooler than ten million moons, I become refreshed by the touch of Srimati Radharani. Thus, in spite of the fact that I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My very life and soul." 

"Everyone says that I am the reservoir of all transcendental bliss, and indeed, all the world derives pleasure from Me alone. Who then could give Me pleasure? I think that only someone having a hundred times more qualities than Myself could give pleasure to My mind, but such a person is impossible to find." (In the image: Lord Sri Krishna seeing His own complextion on the marble floor became attracted to Himself).

   "My eyes become fully satisfied by looking at Srimati Radharani, and yet, when She gazes at Me, She feels even greater satisfaction. The whispering murmur of the bamboo trees that rub against one another steals away Radharani's mind, for She thinks it to be the sound of My flute. She embraces a tamala tree, mistaking it for Me, and thus She considers, 'I have gotten the embrace of Krishna, and so now My life has become fulfilled.' When the fragrance of My body is carried to Her by the wind, Radharani becomes blinded by love and tries to fly into that breeze. When She tastes the betel nut that has been chewed by Me, She merges into an ocean of joy, and forgets everything else."

   "Thus, even with hundreds of mouths, I could not express the pleasure which Radharani derives from My association. Indeed, upon seeing the luster of Her complexion after Our pastimes together, I consider My own happiness to be negligent. Expert sexologists say that the happiness of the lover and the beloved are equal, but they do not know the nature of transcendental love in Vrindavana. Because of the indescribable pleasure which Radharani experiences, I can understand that there is some unknown mellow within Me that controls Her entire existence."

   "I am always very eager to taste the joy that Srimati Radharani derives from Me, and yet, in spite of endeavoring, I have been unable to do so. Therefore, in order to fulfill My three desires, I shall assume Sri Radhika's bodily complexion and ecstatic loving sentiment, and then descend as an incarnation."

   Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness that She feels upon realizing the sweetness of His love, the Supreme Lord, Gauranga-Krishna, decided to appear in a form that was richly endowed with Her emotions. First of all, the Lord had His respectable superiors incarnate on the earth, such as His mother and father, Sri Sachidevi and Jagannath Mishra. In addition, there was Madhavendra Puri, Keshava Bharati, Ishvara Puri, Advaita Acharya, Shrivas Pandita, Thakur Haridas, Acharyaratna and Vidyanidhi.

   Before the appearance of Lord Sri Gauranga Mahaprabhu, all of the Devotees in the Navadwip area used to gather at the house of Advaita Acharya. In these meetings, Advaita Acharya preached on the basis of Bhagavad-Gita and Srimad-Bhagavatam, decrying the paths of philosophical speculation and fruitive activity, and firmly establishing the super excellence of devotional service. In the house of Advaita Acharya, the Devotees took pleasure in always talking about Krishna, worshipping Krishna, and chanting the Hare Krishna maha-mantra.

   However, Advaita Acharya felt very pained to see how practically all the people of the world were devoid of Krishna consciousness and completely merged into material sense enjoyment. Knowing that no one can gain relief from the cycle of repeated birth and death without taking an interest in the devotional service of the Lord, Advaita Acharya compassionately pondered over the means whereby people could become delivered from the clutches of maya. 

"...Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the Holy Name, which is the only religion for this age." (In the image: Sri Advaita Acharya is calling out for Krishna to descend to this world).

   Advaita Acharya thought, "Only if Lord Krishna personally appears and preaches the path of devotional service by His own example, will liberation become possible for all people. Therefore, I shall worship the Lord in a purified state of mind and constantly petition Him with all humility. Indeed, my name Advaita will be fitting only if I am able to induce Lord Krishna to inaugurate the sankirtan movement of chanting the Holy Name, which is the only religion for this age."

   While Advaita Acharya thought about how to satisfy Krishna by His worship, the following verse came to mind: "Sri Krishna, who is very affectionate toward His Devotees, sells Himself to one who offers Him merely a tulasi leaf and a palmful of water." (Gautamiya-tantra)

   Advaita Acharya considered the meaning of this verse in the following way: "Lord Krishna cannot find any way to repay the debt which He owes to one who offers Him a tulasi leaf and water. Therefore, the Lord concludes, 'Since there is nothing in My possession which is equal to a tulasi leaf and water, I will liquidate the debt by offering Myself to the Devotee.' " Thereafter, while meditating upon the lotus feet of Sri Krishna, Advaita Acharya constantly offered tulasi buds in water from the Ganga. While thus engaged in worship, Advaita Acharya petitioned Krishna to appear by His loud cries, and this repeated invitation attracted the attention of the Lord, causing Him to descend. 

   Sri Upendra Mishra, a brahmana who was formerly the gopala named Parjanya, the grandfather of Lord Krishna, was a great Devotee and scholar. One of Upendra's seven sons, Jagannath Mishra, moved from Srihatta to the banks of the Ganga at Nadia, and then married Srimati Sachidevi, the daughter of Nilambar Chakravarti, who was formerly Gargamuni.

   Before the appearance of Sri Gauranga Mahaprabhu, Jagannath Mishra (who was formerly Nanda Maharaja) begot eight daughters in the womb of Sachidevi (who was formerly Yashoda), but just after birth, they all died. Being very aggrieved at the loss of his children, one after another, Jagannath Mishra worshiped Lord Vishnu, while desiring a son. Thereafter, Sachimata gave birth to a baby boy named Vishvarup, who was an incarnation of Lord Baladev. Being very pleased, the mother and father began to serve the lotus feet of Lord Govinda even more devotedly, because they realized that their happiness was by His mercy.

   Then, in the month of Maagh (18th February 1486) of the year 1406, Shaka era, Lord Krishna entered the bodies of both Jagannath Mishra and Sachidevi. Thereafter, Jagannath informed his wife, "I see many wonderful things! Your body seems to be effulgent, and it appears as if the goddess of fortune is personally residing in our house. Wherever I go, everyone offers me respect, and even without asking, they give me money, cloth and grains." Sachimata replied, "I also see wonderfully brilliant beings, appearing in the sky, as if offering prayers."

   Jagannath Mishra then said, "In a dream I saw the effulgent abode of the Supreme Lord enter into my heart. Then, from my heart it entered your heart, and thus I can understand that a great personality will soon take birth."

   After this conversation, both husband and wife felt very jubilant, and with great care and attention they rendered service unto the household Shalagrama-shila.

   However, when Sachimata's pregnancy approached the thirteenth month, and still there was no sign of delivery, Jagannath Mishra became very apprehensive. At that time, Nilambara Chakravarti made an astrological calculation and predicted that the child would be born that very month, taking advantage of an auspicious moment.

   Thus it so happened that on the evening of the Phalguni purnima, in the year 1407 Shaka era, corresponding to the modern year 1486, Sri Chaitanya Mahaprabhu made His appearance at Navadwip. At this time, Rahu considered, "When the spotless moon of Chaitanya Mahaprabhu is about to become visible, what need is there for a moon which is full of black marks?" Thinking in this way, Rahu covered the full moon, and so all of the Hindus went to the banks of the Ganga in order to bathe and chant the names "Krishna" and "Hari". While the Hindus were thus vibrating the Holy Names of the Lord, the Mohammedans jokingly imitated them. In this way, at the time of Lord Chaitanya's appearance, everyone was engaged in chanting the Hare Krishna maha-mantra.

   In all directions and within everyone's mind there was peacefulness and joy. In Shantipur, Advaita Acharya and Haridas Thakur began chanting and dancing in a very pleasing mood, although no one could understand why they did so. While laughing again and again, they also went to the Ganga, and at that time, Advaita Acharya took advantage of the lunar eclipse to distribute all kinds of charity to the brahmanas. Upon seeing how the whole world had become jubilant, Haridas Thakur addressed Advaita Acharya in great astonishment, "Since Your dancing and distribution of charity appears very pleasing to me, I can understand that You have some very special purpose."

   In Navadwip, Shrivas Thakur and Acharyaratna, who was also called Chandrashekhar, immediately went to bathe in the Ganga, and while chanting the Holy Name of the Lord in great jubilation, they also gave charity by dint of mental strength. Indeed, wherever they were situated, all of the Devotees danced, chanted and gave charity on the plea of the lunar eclipse, their minds overwhelmed with joy. Even in the heavenly planets, chanting and dancing was going on, for the demigods were very eager to witness the transcendental appearance of the Lord.

   The Supreme Proprietor of the entire creation remained in the womb of Srimati Sachidevi, and on the full moon night in the month of Phalguna He appeared. That full moon night was the summum bonum of all the auspicious holy occasions of the cosmic manifestation combined. The Supreme Personality descended, accompanied by the process of congregational chanting of the Holy Name. He propagated this process by practicing it Himself.

   Who is able to know the wonderful pastimes of the Supreme Lord? He arranged a lunar eclipse at the time of His birth. Upon seeing the lunar eclipse the residents of Nabadwip began to loudly chant the Lord's holy name and make other auspicious sounds. Endless teeming millions convulsed on the Ganges for holy ablutions and rent the air with loud chanting of the Lord's name. The tumultuous sound of their chanting penetrated the coverings of this material universe and travelled beyond Brahmaloka.

   All the saintly persons marvelled at this wonderful chanting and prayed for a perennial eclipse. All the Devotees experienced deep exhilaration and exclaimed, "Such great joy! Maybe the Supreme Lord Krishna is making His appearance. The Devotees went to the Ganges for their ablutions followed by the roar of chanting from all directions. Women, children, aged, pious, and impious – everyone loudly chanted Lord Hari's Holy Name during the lunar eclipse. The only sound within the universe was the all-prevailing chanting of "Hari! Hari!"

   The demigods showered flower confetti everywhere and pro-claimed victory as they beat clamorously on their dundubhi drums. Amidst the resounding adulations, the Lord and the very soul of the universe appeared as the son of Srimati Sachidevi. 

"The Supreme Proprietor of the entire creation remained in the womb of Srimati Sachidevi, and on the full moon night in the month of Phalguna He appeared. That full moon night was the summum bonum of all the auspicious holy occasions of the cosmic manifestation combined. The Supreme Personality descended, accompanied by the process of congregational chanting of the Holy Name. He propagated this process by practicing it Himself." (Chaitanya Bhagavat). (In the image: Lord Sri Krishna Chaitanya).

The Personality of Godhead (Sri Chaitanya Mahaprabhu) is brilliantly effulgence (like molten gold), and he is imperishable.

mahan-prabhur vai purusam sattvasyesu pravarttakam
surnimalam imam santisano jyotiravyam

   The Personality of Godhead [Sri Chaitanya Mahaprabhu] is brilliantly effulgence [like molten gold], and he is imperishable. He is the Supreme Controller. He controls the mode of goodness and [through the performance of sankirtana] he bestows upon the living beings [the] spiritual intelligence [by which they can understand devotional service]. [In his acarya-lila, as a sannyasi] He is the source of spiritual purity and of liberation. He is therefore known as "Mahaprabhu." (Shvetasvatara Upanishad 2.12)

   The Sruti establishes that The Supreme Lord will appear in a golden form as Sri Gauranga

4.2
yada pasyam pasyate rukma-varnam kartaram isam purusam brahma-yonim
tada vidyan punya-pape vidhuya nira-janam pramam samyam upaiti

   When one realizes the golden form of that Lord [Sri Gauranga] who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge, transcends both pious and impious activities, becomes free from wordly bondage and gains entrance into the divine abode of the Lord. (Mundaka Upanisad 3.3)

   The evidence of Srimad-Bhagavatam.

4.3
krishna-varnam tvisa-'krishnam sangopangastra-parsadam
yajnaim sankirtana-prayair-yajanti hi sumedhasam

   In the age of Kali, Krishna appears in a golden form, [as Sri Gauranga] chanting the two syllables “Krish” “na”. He descends along with his weapons [The Holy Name of Krishna, Srimad-Bhagavatam, kirtana, and mahaprasada ], His limbs [His expansions and avataras such as Nityananda, Advaita, and His divine energies (saktis) such as Gadadhara, Svarupa Damodara, and Ramananda Raya], and eternal confidential associates [like Shrivasa Thakura, Haridasa Thakura, and other Devotees]. Those who are advanced in transcendental intelligence worship Him by performing sankirtana. (Srimad-Bhagavatam 11.5.32) 

His limbs (His expansions and avataras such as Nityananda, Advaita, and His divine energies (saktis) such as Gadadhara, Svarupa Damodara, and Ramananda Raya), and eternal confidential associates (like Shrivasa Thakura, Haridasa Thakura, and other Devotees). Those who are advanced in transcendental intelligence worship Him by performing sankirtana. (Srimad-Bhagavatam 11.5.32) (In the image: Pancha Tattva).

4.4
"krishna" – ei dui varna sada ya-'ra mukhe
athava krishnake ti-ho varne nija sukhe
dehakantye haya ti-ho akrishna-varana
"akrishna" – varane kahe pita-varana

   The two syllables "Krishna" are always in His mouth, or He always describes Krishna with great pleasure. These are two meanings of the words "Krishna-varna." Indeed, nothing but Krishna issues from His mouth. If someone tries to describe Him as being of blackish complexion, the next adjective, "tvisakrishnam" immediately restricts him. His complexion is certainly not blackish. Indeed, His not being blackish indicates that his complexion is golden. (Chaitanya Charitamrta-Adi 3.53,56)

4.5
asan varnastrayo'hyasya grhnato'nuyugam tanum
suklo-raktas-tatha-pita idanim krishnatam gatam

   This boy, Krishna, has three other colors: white, red, and yellow, as he appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Srimad-Bhagavatam 10.8.13)

4.6
sukla, rakta, krishna, pita – krame cari varna
cari varna dhari' "krishna" karena yugadharma

   In the four ages, (yugas) Satya, Treta, Dvapara, and Kali, Krishna accepts four different colors: white, red, black, and yellow respectively. These are the colors of the different incarnations of Krishna in different milleniums. (Chaitanya Charitamrta Madhya 20.330)

4.7
itham nr-tiryag-rsi-deva-jhasavataraair
lokan vibhavayasi hamsi jagat-pratipan
dharmam mahapurusa pasi yuganuvrttam
channam kalau yad-abhavas tri-yugo 'tha sa tvam

   [Prahlada said] O Krishna! In this way you appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise. Thus maintaining the entire creation in different planetary systems. In this way, according to the age,You protect the principles of religion. But O, Mahaprabhu! In the age of Kali, [when you come to preach the Holy Name of Krishna, you do so as a Devotee and therefore] You do not assert Yourself as the Supreme Personality of Godhead. Because your Godhood is hidden in the age of Kali You therefore known as Triyuga, or the Lord who manifests his Supremacy in only three ages. [And for this reason many sastras have also kept your appearance in Kaliyuga a secret.] (Srimad-Bhagavatam 7.9.38)

   The evidence of Mahabharata.

4.8
suvarna-varna hemango varangas-candanangadi
sannyasa-krcchamam santo nistha-santi-parayanam

   [The following explanation of this verse is given by Srila Bhaktisiddhanta Saraswat and is based on the commentary by Baladeva Vidyabhushana on the Vishnu-sahasra-nama-stotram found in Mahabharata. These remarks are mentioned by A.C. Bhaktivedanta Swami in his translation of Srila Bhaktisiddhanta Saraswati Thakura’s anubhasya commentary on Chaitanya Charitamrta Adi 3.49.52)] When the Supreme Personality of Godhead Krishna appears as Sri Gauranga, in his early pastimes His complexion is gold (suvarna-varna ), his limbs are the color of molten white gold (hemanga), his body is extremely beautiful (varangas), and he is decorated with sandalwood pulp (candanangadi). [These four are the symptoms of His grhastha-lila.] Another meaning of the description of the Lord as having a golden hue is that Lord Chaitanya's personality is as fascinating as gold is attractive.

   Sri Chaitanya accepts the sannyasa order of life (sannyasa-krt), and shows equanimity (sama) in different ways: by describing the mysteries of devotion to Sri Krishna, and by satisfying everyone by knowledge and attachment to Krishna. (santa). He is peaceful because He renounces all topics not related to the service of Krishna. His mind is always fixed on Krishna, and thus He is fixed (nistha ) in performing the great sacrifice of the Holy Name of Krishna. He silences the nondevotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus he distributes real peace. He is therefore an abode of the highest spiritual peace and devotion (mahabhava-parayana).(Mahabharata, Tadanadharma 149).

   The evidence of the Puranas.

4.9
aham eva kvacid brahman sannyasnasramamnasritam
hari-bhaktim grahayami kalau papa-hatan-naran

   [The Supreme Lord said to Sri Vyasadeva] O learned brahmanas, sometimes I accept the renounced order of life to induce the fallen people of the age of Kali to accept devotional service to the Lord. (Chaitanya Charitamrta Adi 3.81)

4.10
aham eva dvija-srestha nityam pracchana-vigraham
bhagavad-bhakta-rupena lokan raksami sarvada

   O best of the brahmanas! My disguised form is eternal. In this way, with my own form hidden from ordinary sight, I take the form of a Devotee and appear among the people in general in order to establish and protect religious principles. (Adi Purana )

   The version of the Goswamis.

4.11
antam krishnam bahir-gauram darsitangadi-vaibhavam
kalau sankirtanadyaim smam krishna-caitanyamnasritam

   I take shelter of Sri Krishna Chaitanya Mahaprabhu, who is Krishna Himself, thinking of Himself. He is internally Krishna – blackish – but externally, he appears with the golden complexion [of Sri Radha]. In this age of Kali, Krishna appears as Krishna Chaitanya, simultaneously manifesting His eternal associates, opulences, expansions, and incarnations. In this way, he preaches the process of Krishna consciousness by performing sankirtana. (Tattva-Sandarbha 2)

   Sri Gauranga is the fountainhead of all avataras.

4.12
sutiya acchinu ksira-sagara-bhitare
mora nidra bhanileka nadara hunkare

   [While sitting on the altar of Vishnu in the house of Shrivasa, Sri Chaitanya Maharabhu said] Lying within ocean of milk, My transcendental slumber broke, as I awoke to hear the loud cries of my Devotees. Thus I [Lord Vishnu] have come [as Sri Cahitanya]. (Chaitanya Bhagavata Madhya 22.16).

4.13
sei krishna avatari vrajendra-kumara
apane caitanya-rupe kaila avatara
ata eva caitanya gosa-i paratattva sima
ta-re ksirodasayi kahi ki ta-ra mahima
sei ta bhaktera vakya nahe vyabhicari
sakala sambhave ta-'te ya-'te avatari
avatarira dehe saba avatarera sthiti
keho kona mata kahe yemama ya'ra mati

That same Lord Sri Krishna who is the fountainhead of all avataras is the son of the king of Vraja. He has descended personally as Sri Chaitanya Mahaprabhu. Therefore Sri Chaitanya Maharabhu is the supreme absolute truth.

   He is transcendental truth: He cannot be attained by wordly knowledge.

4.14
bhagavata-bharata-sastra agama purana
caitanya krishna-avatara prakata pramana
pratyakse dekhaha nana prakata prabhava
alaukika karma, alaukika anubhava
dekhiya na dekhe yata abhaktera gana
uluke na dekhe yena suryera kirana

   Srimad-Bhagavatam, Mahabharata, the Puranas, and other Vedic literatures all give evidence to prove that Sri Chaitanya is the avatara or descent of Krishna Himself. One can also directly see Sri Chaitanya's manifest influence in His uncommon deeds and uncommon Krishna conscious realization. But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun. (Chaitanya Charitamrta-Adi 3.83 – 85)

   Sri Krishna Chaitanya Tattva: the Lord's sixfold nature.

4.15
sakala vaisnava suna kari' ekamana
caitanya-krsnera sastre yemata nirupana
krishna, gurudvaya, bhakta, avatara prakasa
sakti – ei chayarupe karena vilasa

   I advise all my Vaishnava readers to read and hear with rapt attention this narration of the pastimes of Sri Krishna Chaitanya as inculcated in the revealed scriptures. Lord Krishna enjoys His pastimes by manifesting Himself (Krishna) as the spiritual masters (guru), His Devotees (bhakta), His diverse energies (sakti), His incarnations (avatara), and His full expansions (prakasa). (Chaitanya Charitamrta-Adi 1.31 – 32)

   Sri Gauranga is the supreme truth.

4.16
yad advaitam brahmopanisadi tad-apy-asya tanubha
ya atmantaryami purusa iti so'syamsa-vibhavam
sad-aisvaryaim purno ya iha bhagavan sa svayam-ayam
na caitayanyat krishnaj-jagati paratattvam param iha

   What the Upanisads describe as the impersonal absolute (brahman) is but the effulgence of His (Sri Chaitanya's) body. The Lord who is known as the Supersoul (paramatma) is but his localized expansion. He is the Supreme Personality of Godhead, Krishna Himself, (bhagavan), full in six opulences. He is the Absolute Truth, one without a second. There is no truth superior to Sri Krishna Chaitanya Mahaprabhu. (Chaitanya Charitamrta-Adi 1.3)

   Sri Chaitanya Mahaprabhu is the jagad-guru.

4.17
caudda-bhuvanera guru caitanya gosa-i
ta-'ra guru anya, ei kona sastre nai

   Sri Chaitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Chaitanya Charitamrta-Adi 12.16)

   Sri Gauranga is the best of all.

4.18
saundarye kama-kotim sakala-jana samahladane candrakotir
vatsalye matrkotis tridasavitapinam kotir audarya-sare
gambhirye 'mbodhi-kotir madhurimani sudha-ksira-madvhika-kotir
gaurodevam sa jiyat pranaya-rasapade darsitascarya-kotim

Sri Chaitanya Mahaprabhu is lovelier than millions of cupids, mellower than millions of moons, dearer than millions of mothers, kinder than millions of wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarine drinks. All glories to Sri Chaitanya Mahaprabhu, the Supreme Lord who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Chaitanya-Chandamrta 101)

   Sri Gauranga's principle, name, form, qualities and pastimes: (tattva,nama,rupa,guna,lila)

4.19
namo maha-vadanyaya krishna-prema-pradaya te
krishnaya krishna-caitanya-namne gaura-tvise namam

   His nature (tattva) is that He is Krishna Himself. His name (nama) is "Krishna Chaitanya." His form (rupa) is golden. His quality (guna) is that He is the most magnanimous of all Personalities of Godhead. His pastime (lila) is to distribute the highest love of Godhead: Krishna-prema. I offer my obeisances unto that most generous Lord, Sri Krishna Chaitanya Mahaprabhu. (Chaitanya Charitamrta-Madhya 19.53)

   Sri Gauranga delivers everyone by distributing the Holy Name of Krishna.

4.20
sankirtana-pravartaka sri krishna caitanya
sanirtana-yaj-e ta-'re bhaje sei dhanya
sei ta' sumedha ara kubuddhi samsara
sarva-yajna haite krishna-nama sara

   Sri Chaitanya Mahaprabhu inaugurated the sankirtana movement. One who worships Him through sankirtana is fortunate indeed. Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord's Holy Name is the most sublime. (Chaitanya Charitamrta-Adi 3.76 – 77)

   Sri Gauranga is the giver of Krishna-prema.

4.21
uchalila premavanya caudike vedaya
stri-vrddha-balaka-yuva sakali dubaya
sajjana, durjana, pangu, jata andhagana
premavanyaya dubaila jagatera jana

   The flood of love of Godhead distributed by Sri Chaitanya Mahaprabhu swelled in all directions and thus, young men, old men, women, and children were all immersed in that inundation. The Krishna consciousness movement begun by Sri Chaitanya Mahaprabhu will inundate the entire world and drown everyone, whether one be a gentleman or rogue, or even lame, invalid, or blind. (Chaitanya Charitamrta-Adi 7.25,26)

4.22
patrapatra-vicara nahi, nahi sthanasthana
yei ya-ha paya, ta-ha kare prema dana
lutiya khaiya diya bandara prema sataguna vade

   In distributing love of Godhead, Sri Chaitanya Mahaprabhu and his associates did not consider who was fit and who was unfit; nor where such distribution should or should not take place. They may no such conditions. Rather, wherever they got the opportunity, the members of the pancha-tattva distributed love of Godhead. Although the members of the pancha-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (Chaitanya Charitamrta-Adi 7.23,24)

   Who would cheat themselves out of love of godhead?

4.23
mayavadi karma-nistha kutarkikagana
nindaka pasandi yata paduya adhama
sei saba mahadaksa dhaina palaila
sei vanya ta' sabare chuite narila

   The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees, and lowest among the student community are very expert in avoiding the Krishna consciousness movement. Therefore the mercy of Sri Chaitanya Mahaprabhu, in the form of this Krishna consciousness movement, cannot reach them. (Chaitanya Charitamrta-Adi 7.29,30)

   By the mercy of Sri Gauranga one can know the proper conclusions of scripture.

4.24
sri caitanya prabhum vande balo'pi yad-anugrahat
taren-nanamata-grahavyaptam siddhanta-sagaram

   I offer my obeisances unto Sri Chaitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth which is filled with the crocodiles of various theories. (Chaitanya Charitamrta-Adi 2.1)

4.25
hrdaye dharaye ye caitanya nityananda
ei saba siddhante sei pai be ananda
ei saba siddhanta haya amrera pallava
bhaktagana usthrera ithe nahaya pravesa
tabe citte haya mora ananda visesa

   (Krishna Dasa Kaviraja Goswami says) Anyone who has captured Sri Chaitanya Mahaprabhu and Nityananda Prabhu within his heart will become blissful by hearing all these transcendental conclusions. All these conclusions are like the newly grown twigs of a mango tree: they are always pleasing to the Devotees, who in this way resemble cuckoo birds. The camel-like nondevotees, however, cannot enter into these topics, and therefore there is special jubilation within my heart. (Chaitanya Charitamrta-Adi 4.233,235)

   Sri Gauranga's preaching pastimes.

4.26
sannyasi panditaganera karite garvanasa
nica-sudra-dvara kare dharmera prakasa
bhakti-tattva prema kahe raye kari vakta
apani pradyumna-misra saha haya srota
haridasa-dvara nama-mahatmya-prakasa
sanatana-dvara bhaktisiddhanta-vilasa
sri rupa-dvara vrajer rasa-prema-lila
ke kahite pare gambhira caitanyera khela

   To vanquish the false pride of so-called sannyasis and learned scholars, he spread real religious principles, even through a sudra, or lowborn person. Sri Chaitanya Mahaprabhu preached about devotional service, ecstatic love, and the absolute truth by making Ramananda Raya, a grhastha born in a low family the speaker. Then Mahaprabhu Himself, the exalted brahmana sannyasi, and Pradyumna Mishra, the purified brahmana, both became the hearers of Ramananda Raya. Sri Chaitanya Mahaprabhu exhibited the glories of the Holy Name of the Lord through Haridasa Thakura, who was born in a Muslim family, and similarly He exhibited the essence of devotional service through Sanatana Goswami, who had almost been converted into a Muslim. The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vrindavana through Srila Rupa Goswami. Considering all this, who can understand the deep plans of Sri Chaitanya Mahaprabhu? (Chaitanya Charitamrta-Antya 5.84 – 87)

4.27
vraje ye vihare purve krishna-balarama
koti candra-surya jini' do-hara nija dhama
sei dui jagatere haiya sadaya
gaudades purva saile karila udaya
sri krishna caitanya ara prabhu nityananda
ya-hara prakase sarva jagata ananda
surya-candra hare yaicche saba andhakara
bastu prakasiya kare dharmera pracara
ei mata dui bhai jivera ajnana
tamonasa kari' kare vastu-tattva dana
suryacandra bahirera tamo se vinase
bahirvastu ghatapata adi se prakase
dui bhai hrdayera ksali' andhakara
dui bhagavata-sane karan saksatkara

...The appearance of Sri Chaitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness by their apperance and reveal the nature of everything, these two brothers dissipate the darkness of the living beings' ignorance and enlighten them with knowledge of the Absolute Truth. (In the image: Lord Sri Nityananda in the left and Lord Sri Krishna Chaitanya in the right).

   Sri Krishna and Balarama, the Personalities of Godhead who formerly appeared in Vrindavana and who were millions of times more effulgent than the sun and moon have arisen over the eastern horizon of Gauda-desa, being compassionate for the fallen state of the world. The appearance of Sri Chaitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness by their apperance and reveal the nature of everything, these two brothers dissipate the darkness of the living beings' ignorance and enlighten them with knowledge of the Absolute Truth. By the grace of Sri Chaitanya and Nityananda, all darkness is removed, and the truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality. But these two brothers dissipate the darkness of the inner core of the heart, and thus help one to meet the two kinds of bhagavatas, [Srimad-Bhagavatam and the pure Devotee.] (Chaitanya Charitamrta-Adi 1.85 – 99)

Sri Gauranga's example and precept.

4.28
hare-krsnetucchaim sphurita-rasano namaganana-
krta-granthi-sreni-subhaga-kati-sutrojjvala-karam
visalakso dirghargala-yugala-khela-cita-bhujam
sa caitanyam kim me punarapi drsoryasati padam

   Sri Chaitanya Mahaprabhu chants the Hare Krishna mantra in a loud voice. The Holy Name dances on his tongue as he counts his number of recitations with His effulgent hands. His eyes are large, and His long arms, which bend as He performs his pastimes, reach down to His knees. When will he again become visible before me? (Stava-mala verse 5 – Sri Rupa Goswami)

   Sri Gauranga's principle and ultimate goals.

4.29
ei mata caitanya-krishna purna bhagavan
yuga-dharma-pravartana nahe ta-'ra kama
kona karane yabe haila avatare mana
yugadharma kala haila se kale milana
dui hetu avatari' laina bhaktagana
apane asvade prema-nama-sankirtana
sei dvare acandale kirtana-sa-care
ei mata bhakta-bhava kari' angikara
apani acari' bhakti karila pracara

   [Just as Sri Krishna really appeared in order to manifest His Vrindavana pastimes whereas his supression of demons was incidental,] in the same way, for Sri Chaitanya Mahaprabhu, promulgating the dharma for the age is an incidental reason for his appearance. When the Lord desired to appear for another reason, the time for promulgating the religion of the age also arose. Thus with two intentions, the Lord appeared with His Devotees and tasted the nectar of prema with the congregational chanting of the Holy Name. Thus he spread kirtana even among untouchables. He wove a wreath of the Holy Name and prema with which he garlanded the entire world. In this way, assuming the sentiment of a Devotee, He preached devotional service while practicing it Himself. (Chaitanya Charitamrta-Adi 4.37 – 41)

   Sri Gauranga is like a lion.

4.30
caitanya-simhera nabadipe avatara
simha-griva simhaviraya simhera hunkara
sei simha vasuk jivera hrdaya-kandare
kalmasa-dviradanasa ya-jara hunkare

Thus the lionlike Sri Chaitanya Mahaprabhu has appeared in Navadwipa-dhama. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being. Thus with His resounding roar, may he drive away one's elephantine vices. (Chaitanya Charitamrta-Adi 3.30 - 31)

   Sri Gauranga's external reasons for appearing.

4.31
anarpitacarim cirat karunayavatirnam kalau
samarpayitum-unnatojjvala-rasam sva-bhakti-sriyam
harim purata-sundara-dyuti-kadamba-sandipitam
sada hrdaya-kandare sphuratu vam sacinandanam

   May that Lord who is known as the son of Srimati Sachidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold, he has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of his service. (Chaitanya Charitamrta-Adi 1.4, Vidagdha-Madhava 1.2)

   Sri Gauranga's ultimate and confidential reason for appearing

4.32
sri radhayam pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyam
saukhya-casya madanubhavatam kidrsam veti lobhat-
tad-bhavadyam samajani saci-garbha-sindhau harindum

   Desiring to understand the glory of Srimati Raharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, The Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Srimati Sachidevi as the moon appears from the ocean. (Chaitanya Charitamrta-Adi 1.6)

   Internally he has the mood of Sri Radha, externally he preaches the Holy Name.

4.33
sei radha-bhava laina caitanya-avatara
yuga-dharma nama-prema kaila paracara

   Sri Chaitanya Mahaprabhu appeared with the sentiments of Sri Radha. He preached the dharma of this age, the chanting of the Holy Name of Sri Krishna, and pure love of Godhead (Krishna-prema). (Chaitanya Charitamrta-Adi 4.220)

   The pastimes of Sri Gauranga are eternal.

4.34
adyapiha caitanya ei saba lila kare
ya'ra bhagye thake se dekhaye nirantare

   As yet, no one can completely see the opulences of all the pastimes performed by Sri Chaitanya Mahaprabhu, because they are without limit in time and space. They are unlimited and eternal. (Chaitanya Bhagavata Madhya 23.513)

   Materialistic and demonic persons are envious of Sri Gauranga.

4.35
purve yena jarasandha adi rajagana
veda-dharma kari' kare visnura pujana
krishna nahi mane ta'te daitya kari' mannbsp/strongnbsp; ;Sri G/strongaurangai caitanya/strong na manile taiche daitya ta're jani
hena krpamaya caitanya na bhaje yei jana
sarvottama haile ta're asure ganana

   Formerly, even kings like Jarasandha strictly followed the Vedic rituals, thus worshiping Lord Vishnu. One who does not accept Krishna as the Supreme Personality of Godhead is certainly a demon. Similarly, one who does not accept Sri Chaitanya Mahaprabhu as Krishna, the same Supreme Lord, is also to be considered a demon. One who does not show respect unto this merciful Lord Sri Chaitanya Mahaprabhu or does not worship Him should be considered a demon, even if that person is very "exalted" in human society. (Chaitanya Charitamrta-Adi 8.8,9,12)

   Sri Gauranga in his acarya-lila is not the enjoyer of the rasa dance ("Gauranga-nagari")

4.36
ei mata capalya karena saba sane
sabe strimara nadekhena drsthikone
"stri" hena naa prabhu ei avatare
sravane o na karila – vidita samsare
ata eva yata maha-mahima sakale
"gauranga nagara" hena staqva nahi bale

   The Lord was apt to indulge in such indiscrimate merciful behavior towards all, except that he never looked at a women, even by a sidelong glance. During this avatara, it is known to all the world that the Lord did not even allow the name of a women to enter his ear. Therefore, those who are His real Devotees never address Sri Gauranga as "Gauranga-nagari" or the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise sing only what is in accordance with His nature. (Chaitanya Bhagavata Adi 15. 28 – 31)

   The glories of the mercy of Sri Gauranga and Nityananda.

4.37
caitanya nityanande nahi ei' saba vicara
nama laite prema dena, bahe asrudhara
svatantra-isvara prabhu atyanta udara
ta-'re na bhajile kabhu nahaya nistara

If one only chants with some slight faith the Holy Names of Sri Chaitanya Mahaprabhu and Nityananda, very quickly he is cleansed of all offenses. Thus, as soon as he chants the Hare Krishna mantra, he feels the ecstasy of love of Godhead...(In the image: His Holiness Sachinandana Swami, Kirtan Mela, Germany).

   The unfortunate position of those who cheat themselves out of Sri Gauranga's mercy.

4.38
caitan sajjana, durjana, Gauranga-nagariangu, jata andhaganayavatare bahe premarta-vanya
saba jiva preme bhase, prthivi haila dhanya
ei-vanyaya ye na bhase, sei jiva – chara
koti kalpe tabe ta'ra nahika nistara

   There is now a flood of the eternal nectar of love of Godhead, because of the incarnation of Sri Caitanya Mahaprabhu. All living entities are floating in that flood. The entire world is now thankful to the Lord. Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of lifetimes of Lord Brahma. (Caitanya Caritamrta-Antya 3.252-253)

4.39
avatara sara, gaura-avatara
kena na bhajili ta're
kari' nire vasa, gela na piyasa,
apana karama phere
kantakera taru, (sri) gauranga amara,
tahare bhavili vise
saurabhera ase, palasa su-kili,
nasate pasila kita
iksudanda bhavi' katha cusili,
kemane paibi mith

   Sri Krishna and Balarama, the Personalities of Godhead who formerly appeared in Vrindavana and who were millions of times more effulgent than the sun and moon have arisen over the eastern horizon of Gauda-desa, being compassionate for the fallen state of the world. The appearance of Sri Chaitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness by their apperance and reveal the nature of everything, these two brothers dissipate the darkness of the living beings.

te avatari gambhirye gauranga nagarag 
hara baliya, galaya parili,
samana-kinkara-sapa
sitala baliya aguna pohali,
paili bajara-tapa
samsara bhajili, (sri) gauranga bhulili,
na sunili sadhura katha
iha-para-kala, du'kala khoyali,
khaili apana matha

   Sri Gauranga Mahaprabhu is the essence of all avataras. Why didn't I worship Him? It is as if I was surrounded by water and dying of thirst but I denied myself a drink. I chewed the thorns on the tree of worldly life and took the blood that flowed through my mouth to be nectar. When I was offered the nectarine fruits of love of Godhead distributed by Sri Gauranga, however, I turned them away, thinking them to be poison. Wishing to smell perfume I sniffed at what I thought was the fragrant flower of material enjoyment. Alas, that flower was odorless, like the palasa flower. And when I tried to sniff its illusory aroma, a bee flew up my nose and stung me. Thinking material life to be as sweet as sugarcane, I tried to taste its nectar. Instead, as I sucked, I found it juiceless and dry. In this way, I found that all my attempts at enjoyment proved false. In this way, all my attempts at enjoyment proved false.

   Admitting defeat, wasted and worn out, I await the snake of death. Declaring it to be cool and soothing, I have embraced the fire of material life, only to suffer intense miseries, as if struck by lightning. Worshiping family and material life I forgot Gauranga and didn't listen to the words of the saints. Now, in my final days I realize that I am twice dead, for not only am I casting off this mortal body, but I am dead while living, having wasted my life in material indulgence (Mahajana-giti).

   Sri Gauranga appears in the form of His Holy Name and as His Deity

4.40
ara dui janma ei sankirtanarambhe
haiba tomara putra ami avilambe
mora arca-murti mata, tumi se dharani
jihvarupa tumi mata, namera janani
ei dui janma mora sankirtanarambhe
dui tha-i tora putra avilambe

   [Sri Chaitanya told Sachi] Birth after birth you are my mother. Again, in this birth, I have come to begin the sankirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the archa-murti, the Deity form of the Lord, and as the Holy Name. In this way I appear upon the tongue in the form of sound, and as the Deity made from the elements drawn from earth. In both of these forms I am worshiped, and in these two features I have appeared in order to spread the sankirtana movement. (Chaitanya-Bhagavata Madhya 27.47)

   The teachings of Sri Gauranga in a nutshell.

4.41
aradhyo bhagavan brajesa-tanayas-tad-dhama vrndavanam
ramya kacid-upasana vraja-vadhu-vargena ya kalpita
srimad-bhagavatam pramanam-amalam prema pumartho mahan
sri caitanya mahaprabhor-matam-idam tatradaro nam param

   It is the conclusive opinion of Sri Chaitanya Mahaprabhu that: Sri Krishna, who is Vrajendra-nandana, the son of the king of Vraja, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrindavan-dhama which is an expansion of Sri Krishna and is nondifferent from Him is the highest worshipable abode; The Gopis of Vrindavana are the highest example of the worship of Sri Krishna Srimad-Bhagavatam is the spotless evidence for knowing the absolute truth; Krishna-prema is the fifth and highest goal of life. These are the teachings of Sri Chaitanya in a nutshell. (Vishvanatha Chakravarti Thakura) 

My appearance in this world is twofold: I appear as the archa-murti, the Deity form of the Lord, and as the Holy Name. In this way I appear upon the tongue in the form of sound, and as the Deity made from the elements drawn from earth. In both of these forms I am worshiped, and in these two features I have appeared in order to spread the sankirtana movement. (Chaitanya-Bhagavata Madhya 27.47) (In the image: Deities of Sri Sri Gaura Nitay, ISKCON Temple Chennai, Tamil Nadu).

Sri Chaitanya is the Kali-yuga avatara, and He descended for the purpose of establishing the yuga dharma, which in this age is the chanting of Lord Krishna's names. (In the image: The Supreme Personality of Godhead Sri Krishna Chaitanya).

   The inner purpose of Sri Chaitanya's incarnation was to experience the devotional love that Radharani has for Krishna. He wanted to experience the process of bhakti from the side of the Devotee.

   In other ages the Lord incarnates along with His weapons for destroying the demons, but in Kali yuga He shows special mercy to the demons by delivering them with nama-sankirtana. In the Kali-yuga there are practically only demons on this earth, so if the Lord were to kill the demons there would be nobody left. Instead He chose to kill the demoniac tendency within the heart of the demons by giving them Krishna bhakti.

   Sri Chaitanya is described in the following verse composed by Sri Rupa Goswami:

namo maha-vadanyaya
krishna-prema-pradaya te
krishnaya krishna-caitanya-
namne gaura-tvishe namah

   "I offer my respectful obeisances unto Sri Chaitanya, who is the most merciful incarnation. He has appeared in a golden color for the purpose of freely distributing pure love of Krishna."

   In other incarnations, Lord Krishna would require the Devotee to first surrender to Him: sarva dharman parityajya mam ekam sharanam vraja. But in the incarnation as Sri Chaitanya, He would go to the non-devotees and freely distribute Krishna-prema to all. This is the unique blessing of this age of Kali. Despite it being the most sinful age, the process of self-realization is the simplest and most accessible to all classes of men.

   Lord Chaitanya's incarnation is mentioned and predicted in numerous scriptures. The following are some of the important references.

   In the Atharva Veda (Purusha-bodini Upanishad) it is said:

saptame gaura-varna-vishnor ity anena sva-shaktya
caikyam etya prante pratar avatirya saha svaih sva-manum shikshayati

   "In the seventh manvantara, the Supreme Lord will, accompanied by His own associates, descend in a golden form. He will teach the chanting of His own Holy Names."

   It is further stated in the Atharva Veda:

itotham krta sannyaso'vatarisyami sa-guno nirvedo
niskamo bhu-girvanas tira-atho' lakanandayah kalau
catuh-sahasrabdhopari panca-sahasrabhyantare
gaura-varno dirghangah sarva-laksana-yukta isvara-
prarthito nija-rasasvado bhakta-rupo misrakhyo vidita-yogah syam

   "The Supreme Lord Himself says: When between four thousand and five thousand years of Kali-yuga have passed, I will descend to the earth in a place by the Ganges' shore. I will be a tall, saintly brahmana Devotee of the Lord, and have a golden complexion. I will be renounced and free from all desire. I will accept the order of renunciation (sannyasa). I will be a Devotee advanced in bhakti-yoga. I will chant the Holy Names of the Lord. I will taste the sweet mellows of My own devotional service. Only the great Devotees will understand Me."

   In the Sama Veda the Lord states:

tathaham krta sannyaso bhu-girvano 'vatarisye
tire'lakanandayah punah punah isvara-prarthitah sa-
parivaro niralambo nirdhuteh kali-kalmasa-kavalita-
janavalambanaya

   "To deliver the people devoured by the sins of Kali-yuga, I will, accompanied by My associates, descend to the earth in a place by the Ganges shore. I will be a brahmana avadhuta sannyasi. Again and again I will chant the Holy Names of the Lord." 

"To deliver the people devoured by the sins of Kali-yuga, I will, accompanied by My associates, descend to the earth in a place by the Ganges shore. I will be a brahmana avadhuta sannyasi. Again and again I will chant the Holy Names of the Lord." (In the image: Pancha Tattva dancing before Lord Jagannath, Baladev and Subhadra Mayi).

  In the Krishna Upanishad it is stated:

sa eva bhagavan yuge turiye 'pi brahma-kule jayamanah sarva upanishadah uddidirshuh sarvani dharma-shastrani vistarayishnuh sarvan api janan santarayishnuh sarvan api vaishnavan dharman vijrimbhayan sarvan api pashandan nicakhana

    "In the Kali-yuga, Lord Krishna will appear in a brahmana's family. He will teach the message of the Upanishads and the dharma-shastras. He will defeat the atheists and offenders and He will establish the truth of Vaishnava dharma."

   In the eleventh canto of Srimad Bhagavatam the following verse is found:

krishna-varnam tvishakrishnam
sangopangastra-parshadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah

   "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead, who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons, and confidential companions."

   In the seventh canto of Srimad Bhagavatam is the following verse describing the Lord's incarnations:

channah kalau yad abhava tri-yugo 'tha sa tvam

   "Because in Kali-yuga You appear in a covered incarnation, you are therefore known as Tri-yuga (one who appears in only three yugas)."

   The incarnation of Sri Chaitanya is a hidden incarnation because He appears in the guise of His Devotee. This covered incarnation is confirmed in both the Adi Purana and the Narada Purana in the following verse:

aham eva dvija-shreshtho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam rakshami sarvada

   "My true identity always concealed, I will assume the form of a brahmana Devotee of the Lord. In this form I will deliver the worlds."

   In the Kurma Purana the following statement is found:

kalina dahyamananam
uddharaya tanu-bhritam
janma prathama-sandhyayam
bhavishyati dvi jalaye

   "To deliver the conditioned souls burning in the troubles of Kali-yuga, in the first sandhya of that age the Lord will take birth in a brahmana's home."

   In the Garuda Purana the Lord Himself states:
 

kalina dahyamananam
paritranaya tanu-bhritam
janma prathama-sandhyayam
karishyami dvi jatishu

   "To deliver the conditioned souls burning in the troubles of Kali-yuga, in the first sandhya of that age I will take birth among the brahmanas."

aham purno bhavishyami
yuga-sandhau visheshatah
mayapure navadvipe
bhavishyami shaci-sutah

   "In My original spiritual form, perfect and complete, I will become the son of Shachi-devi in Navadwipa Mayapura at the begining of Kali-yuga.

   Sri Chaitanya was born in Mayapura, a subsection of the holy town of Navadwipa, to Shachi-devi in 1486 AD, aproximately 4,500 years after the beginning of the Kali-yuga.

   Elsewhere in the Garuda Purana it is said:

kaleh prathama-sandhyayam
lakshmi-kanto bhavishyati
daru-brahma-samipa-sthah
sannyasi gaura-vigrahah

   "In the first sandhya of Kali-yuga, the Lord will assume a golden form. First He will be the husband of Lakshmi, and then He will be a sannyasi who stays near Lord Jagannatha at Puri."

After taking sannyasa He left Navadwipa in Bengal, and resided in the holy city of Puri in Orissa. Lord Jagannatha, the presiding Deity of Puri is known in the Puranas by the name daru-brahma or "the Lord who is wood". This is because the Jagannatha Deities in Puri are made from Neem wood.

   Also in the Garuda Purana:

yo reme saha-ballavi ramayate vrindavane 'har-nisham
yah kamsam ni jaghana kaurava-rane yah pandavanam sakha
so 'yam vainava-danda-mandita-bhujah sannyasa-veshah svayam
nihsandeham upagatah kshiti-tale caitanya-rupah prabhuh

   "The Supreme Lord who enjoyed pastimes with the gopis, who day and night filled the people of Vrindavana with happiness, who killed kamsa, and who in the war between the Kauravas made friendship with the Pandavas, will come again to the earth. Of this there is no doubt. His arm will be decorated with a bamboo danda (stick), He will be a sannyasi and His name will be Chaitanya."

   The custom is that one begins carrying a bamboo rod (danda) after one takes sannyasa. Sri Chaitanya was an eka-danda sannyasi, thus He carried a single bamboo rod.

   In the Devi Purana we find the following statement:

nama-siddhanta-sampatti
prakashana-parayanah
kvacit sri-krishna-chaitanya-
nama loke bhavishyati

   "The Lord will again appear in this world. His name will be Sri Krishna Chaitanya and He will spread the chanting of the Lord's Holy Names.

   Sri Chaitanya perfectly illuminated the glories of the nama-siddhanta as predicted in this verse.

   In the Nrisimha Purana it is mentioned:

satye daitya-kuladhi-nasha-samaye simhordhva-martyakritis
tretayam dasa-kandharam paribhavan rameti namakritih
gopalan paripalayan vraja-pure bharam haran dvapare
gaurangah priya-kirtanah kali-yuge caitanya-nama prabhuh

   "The Supreme Lord, who in the Satya-yuga appeared as a half-man half-lion to cure a terrible disease that had ravaged the daityas, and who in Treta-yuga appeared as Rama, a person who defeated the ten-headed Ravana , and who in Dvapara-yuga removed the earth's burden and protected the gopa people of Vraja-pura, will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord's Holy Names, and His name will be Chaitanya."

   In the Padma Purana we find the following statement from the Lord:

kaleh prathama-sandhyayam
gaurango 'ham mahi-tale
bhagirathi-tate ramye
bhavishyami shaci-sutah

   "In the first sandhya of Kali-yuga I will appear on the earth in a beautiful place by the Gange's shore. I will be the son of Shachi-devi and My complexion will be golden."

   In the Narada Purana the Lord says:

aham eva kalau vipra
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokan rakshami sarvada

   "O brahmana, in the age of Kali I will appear disguised as a Devotee of the Lord and I will deliver all the worlds."

divija bhuvi jayadhvam
jayadhvam bhakta-rupinah
kalau sankirtanarambhe
bhavishyami shaci-sutah

   "O demigods, in the Kali-yuga take birth as Devotees on the earth. I will appear as the son of Shachi in Kali-yuga to start the sankirtana movement."

   Nama-sankirtana, or the chanting of the Lord's names is the yuga dharma for the age of Kali. Establishing this was Sri Chaitanya's primary purpose for incarnating.

   In the Bhavishya Purana we find:

anandashru-kala-roma-
harsha-purnam tapo-dhana
sarve mam eva drakshyanti
kalau sannyasa-rupinam

"O Govinda! Feeling Your separation, I am considering a moment to be like many years. Tears are flowing from my eyes like torents of rain, and I am feeling all vacant in the world in your absence." (In the image: Lord Sri Krishna Chaitanya with tears in His eyes).

   Sri Chaitanya would always display such symptoms of pure love of Krishna. When chanting the names of the Lord tears would flow from His eyes, and the hair on His body would stand erect. In his life Sri Chaitanya personally only composed eight verses known as Shikshashtakam. In the sixth verse He states:

nayanam galad-ashru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada
tava nama-grahane bhavishyati

   "O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your Holy Name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?"

   Then in the seventh verse He says:

yugayitam nimeshena
cakshusha pravrishayitam
shunyayitam jagat sarvam
govinda-virahena me

   "O Govinda! Feeling Your separation, I am considering a moment to be like many years. Tears are flowing from my eyes like torents of rain, and I am feeling all vacant in the world in your absence."

   These emotional symptoms of devotion were constantly being displayed by Sri Chaitanya.

In the Matsya Purana the following statement is made by the Lord:

mundo gaurah su-dirghangas
tri-srotas-tira-sambhavah
dayaluh kirtana-grahi
bhavishyami kalau yuge

   "In the Kali-yuga I will take birth in a place where three rivers meet. I will be golden color and tall. I will have a shaven head. I will be very merciful, and I will eagerly chant the Holy Names."

   The place where three rivers meet is Navadwipa. It is the custom that eka-danda sannyasis completely shave their head when they take sannyasa, and Sri Chaitanya followed this principle.

   This same verse is also found in the Vayu Purana with just two words appearing differently. The Vayu Purana verse mentions the Ganges river instead of 'three rivers'.

   In the Vamana Purana the Lord says:
 

kali-ghora-tamas-channat
sarvan acara-var jitan
shaci-garbhe ca sambhuya
tarayishyami narada

   "O Narada, taking birth in Shachi-devi's womb, I will deliver the sinful people from the terrible darkness of Kali-yuga."

   In the Vayu Purana the Lord states:

 paurnamasyam phalgunasya
phalguni-riksha-yogatah
bhavishye gaura-rupena
shaci-garbhe purandarat

   "In the month of Phalguna, when the star phalguni is conjoined with the full moon, I will appear in a golden form begotten by Purandara in Shachi-devi's womb."

   Sri Chaitanya's father was known by the names Purandara Mishra and Jagannatha Mishra. Sri Chaitanya was born on the full moon day of the month of Phalguna.

svarnadi-tiram asthaya
navadvipe janashraye
tatra dvi ja-kulam prapto
bhavishyami janalaye

   "I will take birth in a brahmana family in the city of Navadwipa, by the Ganges shore."

bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyasa-rupam asthaya
krishna-chaitanya-nama-dhrik

   "In order to show mercy to the people and engage them in devotional service, I will accept sannyasa. Then My name will be Sri Krishna Chaitanya."

   In the Ananta Samhita we find:

svarnadi-tiram ashritya
navadvipe dvijalaye
sampradatum bhakti-yogam
laksyanugrahaya ca

   "To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a brahmana's home in Navadwipa by the Gange's shore."

   Then the Lord states:

avatirno bhavishyami
kalau nija-ganaih saha
shaci-garbhe navadvipe
svardhuni-parivarite

   "In Kali-yuga I will descend to the earth with My associates. In Navadvipa, which is surrounded by the Ganges, I will take birth in Shachi-devi's womb."

   In the Urdhvamnaya Tantra it is mentioned:

kalau purandarat shacyam
gaura-rupo vibhu smritah

   "In Kali-yuga I will appear in a golden form as the son of Purandara and Shachi-devi."

   In the Krishna-yamala it is stated:

aham purno bhavishyami
yuga-sandhau visheshatah
mayapure navadvipe
varam ekam shaci-sutah

   "During the first sandhya of Kali-yuga I will descend, with all My powers and glories, to Mayapura in Navadwipa and become the son of Shachi-devi."

   In the Brahma-yamala:

athavaham dhara-dhamni
bhutva mad-bhakta-rupa-dhrik
mayayam ca bhavishyami
kalau sankirtanagame

   "I will appear on the earth in the garb of My Devotee. In the Kali-yuga I will appear in Mayapura to start the sankirtana movement."

kalau prathama-sandhyayam
hari-nama-pradayakah
bhavishyati navadvipe
shaci-garbhe janardanah

   "In the first sandhya of Kali-yuga, Lord Krishna will appear in Navadwipa, in Shachi-devi's womb. In that incarnation He will teach the chanting of Lord Hari's Holy Names."

   In the Ananta Samhita we find:

gauri shri-radhika devi
harih krishna prakirtitah
ekatvac ca tayoh sakshad
iti gaura-harim viduh

   "The golden Goddess Radha is known by the name Gauri and the dark Lord Krishna is known by the name Hari. Aware that both of them have combined, the wise call Him as Gaurahari."

navadvipe tu tah sakhyo
bhakta-rupa-dharah priye
ekangam shri-gaura-harim
sevante satatam muda

"The golden Goddess Radha is known by the name Gauri and the dark Lord Krishna is known by the name Hari. Aware that both of them have combined, the wise call Him as Gaurahari." (In the image: in the middle Lord Sri Krishna Chaitanya, in His right Sri Krishna and in His left Srimati Radharani).

   In the Krishna-yamala we further find: 

iti matva kripa-sindhur
amshena kripaya harih
prasanno bhakta-rupena
kalav avatarishyati

   "Thinking in this way, Lord Krishna, who is an ocean of mercy, mercifully decided to appear as a Devotee in Kali-yuga."

gaurango nada-gambhirah
sva-namamrita-lalasah
dayaluh kirtana-grahi
bhavishyati shaci-sutah

   "His limbs will be golden and His voice deep. He will be very merciful. He will yearn to taste the nectar of His own Holy Name. He will be attached to chanting His own Holy Name. He will be the son of Shachi-devi."

   In the Jaimini-bharata it is said:

anyavatara bahavah
sarve sadharana matah
kalau krishnavataras tu
gudhah sannyasa-vesha-dhrik

   "Lord Krishna descends to the world in many different forms. However in Kali-yuga, His incarnation is hidden. At that time He appears disguised as a sannyasi."

   In the Yoga-vashishtha we find:

kaleh prathama-sandhyayam
gaurango 'sau mahi-tale
bhagirathi-tate ramye
bhavishyati sanatanah

   "In the first sandhya of Kali-yuga, on the earth, by the beautiful shore of the Ganges, the Lord will appear in His eternal golden form."

   In the Skanda Purana:

antah krishna bahir gaurah
sangopangastra-parshadah
shaci-garbhe samapnuyam
maya-manusha-karma-krit

   "Outwardly of golden complexion, but inwardly Krishna, I will take My birth in the womb of Shachi-devi. Accompanied by My associates, servants, weapons, and confidential companions, I will assume the role of a human being."

   In the Kapila Tantra we find the following statements:

kvacit sapi krishnam aha
shrinu mad-vacanam priya
bhavata ca sahaikatmyam
icchami bhavitum prabho

mama bhavanvitam rupam
hridayahlada-karanam
parasparanga-madhya-stham
krida-kautuka-mangalam

paraspara-svabhavadhyam
rupam ekam pradarshaya
shrutva tu preyasi-vakyam
parama-priti-suchakam

svecchayasid yatha purvam
utsahena jagad-guruh
premalingana-yogena
hy acintya-shakti-yogatah

radha-bhava-kanti-yuktam
murtim ekam prakasayan
svapne tu darshayam asa
radhikayai svayam prabhuh

   "Then Sri Radha said to Lord Krishna: O beloved, please hear My words. I yearn to become one with you. Please show a form where You and I embrace and Our two bodies become one, a form filled with the love I bear for You, a form filled with auspicious and blissful pastimes, a form that brings bliss to the heart, a form that unites Our two natures.'

   "Hearing His beloved's words, which were filled with joy and love, Lord Krishna passionately embraced Her. Then by the touch of His inconceivable potency Their two forms joined and became one, a single form endowed with Sri Radha's divine love and glorious splendour. In a dream Lord Krishna showed all this to Sri Radha."

   Other direct references are found in the Vishvasara Tantra, Kularnava Tantra, Brahma-rahasya, and Vishnu-yamala. Besides these there are complete chapters about Sri Chaitanya's incarnation in the Vayu Purana and Bhavishya Purana, which are too long to quote here. Also there is a text by the name Chaitanya Upanishad within the Atharva Veda, which explains the Lord's incarnation in Kali-yuga. I have not cited it here, as it was rediscovered in recent times, so most people will reject it's authenticity, or at least its value as evidence.

   Sri Chaitanya's incarnation was a hidden incarnation, thus He burried references to His appearance deep within the ocean of vedic texts. His desire was that His disguise would not be betrayed, so He made sure these references would remain hidden until after His incarnation was complete. These text's were always present, but by the inconceivable yoga-maya of the Lord, He covered His true identity even from the Vedic scholars and panditas. Only the pure devotees understood His actual identity.

   In the Ananta Samhita we find this very relevant statement regarding Sri Chaitanya's incarnation:

 
aprakashyam idam guhyam
na prakashyam bahir mukhe
bhaktavataram bhaktakhyam
bhaktam bhakti-pradam svayam
 
man-maya-mohitah kecin
na jnasyanti bahir-mukhah
jnasyanti mad-bhakti-yuktah
sadhavo nyasino 'malah

   "Those who are bewildered by My illusory potency will not understand the great secret of My appearance in this world in My personal form, in My form as the incarnation of a Devotee, in My form bearing the name of a Devotee, in My form as a Devotee, and in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced Devotees, diligently engaged in My devotional service, will be able to understand Me in these forms."