The Speciality of

The Gift of r Caitanya Mahprabhu

r rmad Bhaktivednta Nryaa Gosvm Mahrja

Written in 1986 for the 500th anniversary of the advent of r Caitanya Mahprabhu

books by r rmad Bhaktivednta nryaa gosvm mahrja

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The Speciality of The Gift of r Caitanya Mahprabhu

Translated from r Gauya Patrik, Year 38, Issues 57, 1986. Printed in English for the first time in Rays of The Harmonist, Issue 23 (r Vysa-pj Edition 2011) cbaB the Rays of The Harmonist team. Some Rights Reserved.

First printing: 2,000 copies, Gaura-prim, 2011

isbn 978-1-935428-34-3

Gaudiya Vedanta Publications. Some rights reserved

Except where otherwise noted, content in this book is licensed under the Creative Commons AttributionShareAlike 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-sa/3.0/ Permissions beyond the scope of this license may be available at www.purebhakti.com/pluslicense or write to: gvp.contactus@gmail.com

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We humbly offer this book to our beloved gurudeva, r rmad Bhaktivednta Nryaa Gosvm Mahrja, who would always dedicate each of his publications to his gurudeva, r rmad Bhakti Prajna Keava Gosvm Mahrja, with the following words:

To My Holy Master

r gauya-vednta-crya-kesar nitya-ll-pravia o viupda aottara-ata r

rm ad Bhakti Pr ajna Keava Gosvm M ahr ja

the best amongst the tenth generation of descendants in the bhgavata-parampar from r Ka Caitanya Mahprabhu, and the founder of the r Gauya Vednta Samiti and its branches throughout the world.
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Acknowledgements
Editors: Jaya-gopla dsa, Majar ds, Vaijayant-ml ds, Vicitri ds, Madhusmita ds; Translator: Prema dsa; Translation Check: Amala-ka dsa; Layout: Ka-kruya dsa; Cover design: Kamal-knta dsa; Proofreading: Giridhr dsa, nti ds, Sulat ds; Production Assistance: Mdhava-priya dsa, Jayadeva dsa, Gaura-rja dsa; Front panel photo rad ds We are most grateful to the devotees who so kindly made a financial contribution to the publication of this sacred text.

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Contents
Preface................................................................................................................................................... xiii

The Speciality of The Gift of r Caitanya Mahprabhu

The Supreme Personality of Godhead has Two Original Eternal Forms................................................................................ 1 The Unfolding of r Gauraharis Astonishing Compassion. ........ 5 The Three Unique Purposes of r Gauraharis Advent..................... 7 Eight Unprecedented Distinctions of r Gauraharis Compassion (1) Only r Gaurahari Bestowed Bhakti Upon All....................... 9 (2) r Gaurahari Gives Prema Pure Love of God Without Considering Qualification.................................................. 11 (3) r Gaurahari Surrendered to His Mercy Potency...............13 (4) Only the Original Lord Can Exhibit All Other Forms of Godhead............................................................................................. 14 (5) r Gauraharis Compassion Unfolds Fully ...............................15 (6) r Gaurahari was Inconceivably Anxious to Deliver All Souls.......................................................................................... 16 (7) r Gaurahari He Who Relishes Rasa to the Highest Extent and Who is Supremely Merciful to All..................... 17 (8) An Astonishing Speciality of r Gaura-ll.............................. 18 r Caitanya Mahprabhus Most Sacred Gift Parakya-bhva............................................................................................................... 19

A Life Sketch of r Caitanya Mahprabhu............................................... 24 Yadi Gaurga Nahito.......................................................................................................... 27

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nitya-ll-pravia o viupda r rmad bhaktivednta nryan .a Gosvm mahrja

Photo Subala-sakh dsa. Used with permission.

nitya-ll-pravia o viupda r rmad bhaktivednta Vmana Gosvm mahrja

nitya-ll-pravia o viupda r rmad bhaktivednta Svm mahrja

The Bhaktivedanta Book Trust. All rights reserved. Used with permission.

nitya-ll-pravia o viupda r rmad prajna Keava Gosvm mahrja

nitya-ll-pravia o viupda r rmad Bhaktisiddhnta Sarasvat Prabhupda

The Holy Birthplace of r Caitanya mahprabhu

r ka caitanya prabhu nitynanda r advaita gaddhara rvasdi gaura-bhakta-vnda

Preface
e feel most blessed to present to the community of r Caitanya Mahprabhus devotees, as well as to all spiritually inclined people, this booklet an English rendering of The Speciality of the Gift of r Caitanya Mahprabhu. This treatise was originally written in Bengali, in the year 1986, for the 500th anniversary of the advent of r Caitanya Mahprabhu, the scheduled yet hidden incarnation for this age of Kali, as established in rmad-Bhgavatam and other Vedic literatures. It was composed by r rmad Bhaktivednta Nryaa Gosvm Mahrja (rla Gurudeva), r Caitanya Mahprabhus illustrious personal associate, whose sole mission and most prominent speciality (vaiiya) was to give clarity and emphasis to the specific, internal nature of r Caitanya Mahprabhus all-compassionate mission in this world. rla Gurudeva exhibited many specialities in his presenta tion of Gauya Vaiavism, the philosophical line of rman Mahprabhu, which serve to direct the souls of this world to avail themselves of rman Mahprabhus unprecedented mercy. Examples of this are his untiring glorification of the contribution of rla Rpa Gosvm, who was the first to reveal the truth of Mahprabhus inner mission; his expert and sweet presentation of the successive specialities of exalted

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devotees, as presented by rla Santana Gosvm in Bhadbhgavatmtam; his enthusing the annual Vraja-maala parikram by his extraordinary harikath and by his deep faith in the boon of r Nrada Muni that vraja-prema will result from touching the dust of the holy places of Vraja with faith; by his singing the speciality of the sacred parakya-bhva of Vraja, and by his establishing the speciality of Mahprabhus mood and pastimes in Navadvpa compared to His mood and pastimes in r Jaganntha Pur to name just a few. In this way, rla Gurudeva is an unfathomable ocean of transcendental specialities. By his mercy, this sublime treasure, The Speciality of the Gift of r Caitanya Mahprabhu, has surfaced in our churning of that ocean. This is therefore rla Gurudevas gift, also. With utmost reverence and care, we are now presenting it to r gaura-bhakta vnda, the most revered circle of r Gauraharis dear devotees. We are confident that this exposition will be treasured by them, irrespective of their affiliation. We hope that devotees find great relish in becoming absorbed in these esoteric truths, especially at the time of r Navadvpa parikram and r Gauraharis appearance day and, appreciating their good fortune, embrace these moods, singing the glories of r Guru and r Gaurga to their hearts satisfaction. This year, at the time of r Navadvpa parikram, we humbly present The Gift as a gift to rla Gurudeva, just as one worships the Ganges with the water of the Ganges. We pray to rla Gurudeva, the Vaiavas and r Gaurahari that one
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day, by their causeless mercy, we may become truly qualified to treasure and follow the specialities of their transcendental teachings and become their insignificant instruments in conveying those specialities to others. Jaya rla Gurudeva! Jaya r Gaurahari! The Rays of The Harmonist team

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The Speciality of The Gift of r Caitanya Mahprabhu

namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nma
I offer prama unto r Ka Caitanya, who is r Ka Himself. Having assumed the golden hue of rmat Rdhik, He is most munificently bestowing ka-prema (love for r Ka), the rarest of all gifts.

rajendra-nandana r Ka, the son of the king of Vraja, is the condensed essence of eternality, cognizance and bliss, and is the topmost aspect of the Supreme Absolute Truth. He is Svayam Bhagavn that form of the Lord who has no source other than Himself and who, from beginningless time, has appeared in unlimited forms. Among all these manifestations, His incarnations like Vsudeva, Nryaa, Rma and Nsiha are His expansions, or aas. This is the philosophical conclusion (siddhnta) established in the rutis, Smtis and other scriptures, including the crest jewel of all Puras, rmad-Bhgavatam.

The Supreme Personality of Godhead has Two Original Eternal Forms

Svayam Bhagavn r Ka, the origin of all other incarnations of Godhead, has another eternal form, or svarpa, that is not
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an expansion and yet is eternally manifest with the very quality of being Svayam Bhagavn. The complexion of that svarpa is not the bluish-black (yma) hue of Vrajendra-nandana r Ka; rather, it is the colour of gold. In rmad-Bhgavatam, Karabhjana i speaks of the worshipful form of Bhagavn in Kali-yuga and the process of worshipping Him: ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa

rmad-Bhgavatam (11.5.32)

O King, He who perpetually performs krtana of the two syllables k and a; whose complexion is a-ka (the opposite of deep bluish-black), or gaura (golden); who is surrounded by His own expansions (agas) such as r Nitynanda Prabhu and r Advaita crya; His attendant servants (upagas) such as rvsa Paita and other pure devotees; His powerful armaments (astra) in the form of r Kas holy names; and His dear companions ( pradas) such as r Gaddhara, r Svarpa Dmodara, and r Rya Rmnanda, is worshipped by those with deep intelligence through the sakrtana-yaja, the congregational chanting of the Lords holy names, by which they make their lives successful.

The prominent commentators on the rmad-Bhgavatam, such as rla Santana Gosvm, rla Jva Gosvm and rla Vivantha Cakravart hkura, expound the meaning of this
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verse on the unshakeable foundation of scriptural evidence and irrefutable logic. They explain that ka-varam means the two syllables k and a, or He who performs the krtana of Kas name, form, qualities, pastimes and associates. And they define tvikam as gaura, or adorned with a golden complexion. Furthermore, it is stated in the Muaka Upaniad: yad pay payate rukma-vara kartram a purua brahma-yonim tad vidvn puya-ppe vidhya nirajana parama smyam upaiti

Muaka Upaniad (3.1.3)

When the living being sees that the entire universe has been manifested by the Supreme Personality of Godhead He whose complexion is beautiful like brilliant gold (rukmavara), who is the Supersoul of all and who is the Supreme Doer and when he understands that this same Supreme Personality is the basis of the impersonal brahma, then that wise living being attains transcendental knowledge and becomes free from both pious and sinful karmic reactions. Thus freed from his connection with the material energy and from the body comprised of that energy, he attains supreme, qualitative non-difference from the Lord, along with a spiritual form akin to His.

This evidence clearly proves that this golden complexioned personality is also Svayam Bhagavn Himself. The complexion of Svayam Bhagavn r Ka is deep bluish-black, and the complexion of Svayam Bhagavn r Gaurasundara is golden.
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At this point the following doubt may arise: is Svayam Bhagavn that is, the original, Supreme Personality of Godhead actually two separate personalities? The answer is no; this is not possible. Svayam Bhagavn is ekam eva dvityam one without a second (Chndogya Upaniad 6.2.1). This is the sole conclusion of the rutis. Parabrahma Svayam Bhagavn is the non-dual Absolute Truth (advaya-jna-para-tattva), and therefore, Svayam Bhagavn r Ka and Svayam Bhagavn r Gaurasundara can never be two different persons. In the above verse, the word smyam means possessing qualities or ingenuity like His. In other words, upon receiving darana (audience) of r Gaurasundara, the residents of this world become full of prema, pure love of God, just as He is. Furthermore, the potency to bestow that prema upon others is transmitted to them. It is stated: yre dekhe, tre kahe,kaha ka-nma ei-mata vaiava kaila saba nija-grma

r Caitanya-caritmta (Madhya-ll 7.101)

As empowered representatives of r Caitanya Mahprabhu, they would ask whomever they met to chant the names of r Ka. In this way they transformed all of their fellow villagers into Vaiavas.

Therefore, it is the absolute conclusion of the rutis, Smtis, the fifth Veda Mahbhrata and the crest jewel of all scriptural evidence, rmad-Bhgavatam, that rman Mahprabhu is in fact Svayam Bhagavn, the original, Supreme Personality of Godhead Himself.
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The Unfolding of r Gauraharis Astonishing Compassion

Svayam Bhagavns compassion (karu) when He appears as golden-complexioned r acnandana1 is more extraordinary than His compassion when He appears as the yma-coloured son of r Nanda Mahrja. r Bhagavn is the ocean of compassion and He is condensed joy personified. His compassion is present within every pastime He performs. In fact, each of His forms His every incarnation is overflowing with compassion, for this quality is the inherent quality of Bhagavns nature. The essence of Godhood (bhagavatt) is certainly His mdhurya, or sweetness, and it is in His compassion alone that this mdhurya manifests. Without the blossoming of His compassion, it would be rare, nay impossible, for ones mind and intelligence to conceive of, remember, or have realization of the Lords opulence and sweetness or His transcendental qualities and pastimes, which attract the hearts of all the living entities in the world, what to speak of actually being able to behold them directly. The multitude of jvas (living entities) is the prominent object of r Bhagavns karu, or tender compassion. To immerse those living entities who are favourably disposed towards Him in His pastimes, which are the ocean of rasa2 and full of opulence
1 Within this article, r Caitanya Mahprabhu is also referred by His other names acnandana (the son of Mother ac), or as, Gaurahari, Gaurga, Gaura and Gaurasundara. 2 Relishable transcendental mellow, perceivable only by one in the spiritually perfected state.

and sweetness, verily constitutes the unprecedented unfolding, or revelation, of His merciful compassion. To make the living entities who are averse to Him favourably inclined through any means possible is also the unfolding of His compassion. And to annihilate the wicked demons, who are opposed to Him and His devotees, and then grant them liberation is even further evidence of the variegated nature of the unfolding of His tender compassion. The root cause of the advent of all of the Lords incarnations (avatras) in this material world is stated in the following verses of r Bhagavad-gt (4.78): yad yad hi dharmasya glnir bhavati bhrata abhyutthnam adharmasya tadtmna sjmy aham paritrya sdhn vinya ca duktm dharma-sasthpanrthya sambhavmi yuge yuge
O descendant of Bharata, whenever there is a decline of religion and an increase in irreligion, at that time I manifest My eternally perfect form in this mundane world. To protect My unalloyed devotees, annihilate the wicked, and firmly establish religion, I appear in every Age.

In this way, if we reflect upon the root cause of the advent of all incarnations of Bhagavn, the Supreme Personality of Godhead, we can conclude that it is to protect the saintly persons, annihilate the demons and establish proper religious conduct by destroying irreligion. However r Caitanya Mahprabhus advent has three special root causes apart from those mentioned in the above verses. Not even one of
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these three special causes is seen in relation to any other incarnation.

The Three Unique Purposes of r Gauraharis Advent

First, r Caitanya Mahprabhu incarnated as a result of becoming subservient to His own tender compassion (karu). Second, He descended to bestow the wealth of His own supremely radiant devotion (sva-bhakti), which is full of rasa. Third, He appeared with a greed to taste His [His Ka svarpas] unparalleled variegated sweetness, as relished by rmat Rdhik. He did this by accepting Her mood and complexion. In the following verse, rla Rpa Gosvm, providing the backdrop of r acnandana Gauraharis appearance, mentions the first two reasons: anarpita-car cirt karuayvatra kalau samarpayitum unnatojjvala-ras sva-bhakti-riyam hari puraa-sundara-dyuti-kadamba sandpita sad hdaya-kandare sphuratu va ac-nandana

r Vidagdha-mdhava (1.2)

May the son of rmat ac-dev, r Gaurahari, forever manifest spontaneously within the innermost core of your heart. Adorned with the radiant splendour of molten gold, He has descended in the Age of Kali3 out of His causeless compassion (karu) to bestow upon the world that which has not been given for an unimaginably long time the
3 The fourth and most degraded age in the cycle of four ages, lasting 432, 000 years.

beauty of His own brilliantly radiant ujjvala-prema-rasa bhakti service in the highest mellow of amorous love.

Regarding the third reason, rla Svarpa Dmodara Gosvm has said: r-rdhy praaya-mahim kdo vnayaivsvdyo yendbhuta-madhurim kdo v madya saukhya csy mad-anubhavata kda veti lobht tad-bhvhya samajani ac-garbha-sindhau harndu

r Caitanya-caritmta (di-ll 1.6)

How great is the glory of the deeply intense love (praaya) of r Rdh? What is the nature of My astonishing sweetness, which She alone relishes? And what special kind of happiness does She experience upon tasting My sweetness? Intense greed to taste these three things arose within the heart of r Ka, and to fulfil that intense desire, He took birth from the womb of mother r ac, like the full moon rising from the ocean.

Although the fundamental reasons behind all the incarnations protecting the devotees, annihilating the demons and establishing true religion exhibit Bhagavns compassion for all living beings, the word karu (tender compassion) is not clearly stated as being the reason for the appearance of any incarnation other than r Gaurahari. Therefore, the compassion that Bhagavn exhibits as r Gaura is so much greater than that exhibited by any other incarnation. Indeed, such a vast distinction has never before been manifested. In this regard, we present the following considerations:
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Eight Unprecedented Distinctions of r Gauraharis Compassion

(1) Only r Gaurahari Bestowed Bhakti Upon All
As previously stated, the reason r Bhagavn accepts unlimited incarnations is to protect devotees, annihilate demons and establish true religion. Among His various incarnations (avatras), there is no possibility of avatras like Matsya, Krma or Varha bestowing bhakti (sva-bhakti-riyam the beauty of His own brilliantly radiant service in the highest mellow of amorous love). And avatras such as r Nimha, Vmana and Paraurma remain exclusively confined to the specific purposes of Their respective advents. Avatras such as Kapila and Datttreya only instructed skhya-yoga, the yoga of analytical study of material elements. And the concept of bestowing [prema] bhakti is not to be found in avatras like Buddha. Of all the avatras, only r Rmacandra and r Kacandra attracted all living entities. Still, in regard to bestowing bhakti [sva-bhakti-riyam], They did not exhibit particular magnanimity, even to Their own close associates. r Rmacandra proposed the benedictions of sense enjoyment (bhoga) and liberation (moka) to associates such as Lomaa i, arabhaga, Sutka, the is of Daakraya and even Kkabhuai.4 In this way, He kept His own bhakti (sva-bhakti) concealed.5 r Rmacandra is maryd4 These exalted associates of Lord Rma were not interested in personal enjoyment, and therefore they did not actually accept bhoga or moka from Him. r Bhagavn reveals the exalted disposition of His pure devotees through such pastimes. 5 C.f. r Caitanya-caritmta ( d-ll 8.18) as quoted on page 10.

puruottama, the incarnation of the Lord who establishes the rules of proper religious etiquette and conduct. It can therefore be understood that for Him to conceal bhakti [sva-bhakti-ryam], is actually appropriate, for by His withholding the bestowal of that bhakti, the etiquette of religious principles (maryd), was not transgressed. Yet, for r Ka, who is ll-puruottama (that incarnation of the Lord who relishes superlative, ever-fresh pastimes) and who apparently transgressed maryd to some extent, it was certainly appropriate to be magnanimous by granting that same bhakti. But He, also, to a large degree, concealed such bhakti to Him. rjan patir gurur ala bhavat yadn daiva priya kula-pati kva ca kikaro va astv evam aga bhagavn bhajat mukundo mukti dadti karhicit sma na bhakti-yogam

rmad-Bhgavatam (5.6.18)

O King, it is true that Bhagavn Mukunda has become the maintainer, guru, worshipful deity, beloved, master and sometimes even the servant of you and the Ydavas. Still, although that Bhagavn r Ka easily grants liberation to those who worship Him, He does not easily give them bhakti to Himself.

ka yadi chue bhakte bhukti mukti diy kabhu prema-bhakti n dena rkhena lukiy

r Caitanya-caritmta (di-ll 8.18)

r Ka immediately delivers liberation (mukti) or worldly sense pleasure (bhukti), according to the devotees
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desires, but He does not easily give pure, unalloyed loving devotion (prema-bhakti). Indeed, that, He keeps hidden.

(2) r Gaurahari Gives Prema Pure Love of God Without Considering Qualification
In this way, in all His forms, the Lord who can make the impossible possible keeps His bhakti hidden, even from those who worship Him. However, in His form of r Gaurga, in order to inundate all jvas with bhakti-rasa via His instructions, touch, glance and inspiration, He accepted sannysa, the renounced order, and travelled broadly, and He sent His associates throughout the land as His emissaries, manifesting deities and devotional scriptures through them. Thus He freely and generously, with both hands, distributed pure love for His holy name. rla Rpa Gosvm states: santv avatr bahava pakaja-nbhasya sarvato-bhadr kd anya ko v latsv api premado bhavati

Laghu-bhgavatmta (Prva-khaa, 303)

Let that form of Bhagavn who has a lotus stemming from His navel expand unlimited incarnations, replete with all auspiciousness. But apart from r Ka, who else can bestow prema upon surrendered souls?

This is indeed true, but according to the Gt verse, ye yath m prapadyante (4.11) in whichever way a person surrenders to Me, I reciprocate with him accordingly, r Ka bestows
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bhakti in proportion to ones faith and qualification, neither less nor more, but the exact proportion only. It is a fact that r Kas name is supremely magnanimous and merciful. In the past, present and future when chanted to indicate something else (saketa), jokingly (parihsa), antagonistically (stobha), or even disrespectfully (hel) His name has delivered, is delivering and will continue to deliver even those who chant a semblance of the name (nmbhsa). Nevertheless, ka-nma kare apardhera vicra ka balile apardhra n haya vikra

r Caitanya-caritmta (Adi-ll 8.24)

In the chanting of ka nma (the Hare Ka mah-mantra), offences are seriously considered. For this reason only, an offender does not experience any spiritual transformation while chanting.

But in contrast we find this verse in relation to the sacred name of Gaura: caitanya-nitynande nhi esaba vicra nma laite prema dena, bahe arudhra

r Caitanya-caritmta (di-ll 8.31)

In regard to chanting the names of r Caitanya and Nitynanda Prabhu, such considerations do not exist. Rather, these names bestow prema upon the chanter and tears of pure love cascade from his eyes.

Not only this, ei mana daylu prabhu nhi tribhuvane ka prema janmya yara dura darane
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In the three worlds, there is no master as merciful as He by whose mere audience ka-prema awakens.

(3) r Gaurahari Surrendered to His Mercy Potency

In this way, in the matter of bestowing prema, rman Mahprabhus karu, His compassionate mercy, did not consider who was deserving and who was not. Considering all to be deserving, she immediately granted prema to whomever she came across. She personally made those who were undeserving eligible, and filled them with the nectar of prema. Unnata-ujjvala sva-bhakti the Lords own brilliantly radiant service in the highest mellow of amorous love is extremely difficult to obtain even for the Lords dear-most associates like r Nrada. However, when r Gauras karu extended herself without any obstruction, fully retaining her independence, that unnata-ujjvala prema inundated the whole world like a powerful flood. rman Mahprabhu gave full freedom to His unprecedented mercy (karu) potency, telling her, Karu, I surrender unto you. In whichever direction you choose, however far you want to go, and to whatever place you want to travel, drown everyone the offenders, the antagonists, the neutral, the faithful, the faithless, the ordinary devotees and the special devotees in the flood of prema. r Gauras tender compassion has such unparalleled sweetness, such astonishing gaiety, such incomparable magnanimity and such unprecedented distinction that it is not seen even in ll-puruottama r Ka, who can also bestow prema.
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(4) Only the Original Lord Can Exhibit All Other Forms of Godhead
Each of Bhagavns other incarnations that He exhibits in this world maintains the same particular form from the beginning of that incarnations advent until the end. Only when He appeared as r Kas did He reveal other forms. He showed His four-armed form to Devak and Vasudeva and to the gops, His universal form to Arjuna, and His form of r Rma to Hanumn in Dvrak. This is possible for Ka because He is Svayam Bhagavn, that form of the Supreme Lord who has no source other than Himself. But other avatras, such as Matsya, Krma, Varha, Nimha and r Rma, did not at any point manifest a form other than Their own. r Caitanya Mahprabhu, however, showed devotees the particular form of Bhagavn that they cherished, and He did this before everyone present. He showed His Nimha form to rvsa and to Nimhnanda, and His r Rma form, along with r Rmas associates, to Murr Gupta. He manifested His yaja-varha form (Lord Boar, the form of sacrifice), His His four-armed form, His six-armed form or His eight-armed form to some, and His form as r Ka holding a flute to others. And He manifested His form as rasarja-mahbhva6 to r Rya Rmnanda. Along with the fact that He is directly Svayam Bhagavn, this attribute establishes His prominence among all of His other incarnations.
6 Rasarja He who is king in relishing all transcendental mellows, that is, r Ka; Mahbhva She who is the quintessence of all loving emotions for Ka, that is rmat Rdhik. The term rasarja-mahbhva therefore refers to the combined form of r r Rdh-Ka.

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(5) r Gauraharis Compassion Unfolds Fully

In all of Bhagavns other incarnations, He protected the saintly persons, who thus directly experienced His tender compassion. And by establishing true religion, the Lord benefited the sincere devotees of the Absolute Truth. Thus they, too, experienced His mercy. In those incarnations, Bhagavn annihilated the demons and granted them a spiritual destination ( gati). Thus, He is known as hatri-gati-dyaka, He who bestows a spiritual destination upon those demoniac persons He kills. r Ka not only gave liberation (mukti) to the demons He slayed, but He even granted liberation to those who were killed by Arjuna and Bhma. The Lords compassion for the demons is a cause of wonder; He even gave the demoness Ptan the status of His own nurse. But at what moment did the demons have any realization of the compassion r Bhagavn bestowed upon them? It was only after their death, upon attaining a place at His lotus feet, that they realized it. As long as they were alive they had no experience of it at all. Nor could any of their relatives, such as their sons or wives, realize that karu, save Kliya and his wives. Up until their very last breath, these demons and their families were convinced that Ka had treated them only with cruelty. For these reasons, in all of Bhagavns other incarnations, the unfolding of the sweetness of His karu was incomplete. On the other hand, r Caitanya Mahprabhu never carried any type of weapon, nor did He ever take anyones life. Rather, He purified the consciousness of all beings by giving them the holy name of the Lord. r Gaura did not annihilate the demons
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themselves, rather he destroyed their demoniac qualities. This unique speciality is seen exclusively in this avatra. For example, Jagi and Mdhi, Cndakz, the blasphemous students in Navadvpa, and the impersonalist Praknanda Sarasvat of K and his disciples were all inimical to r Viu and the Vaiavas and thus were severe offenders. Yet by the tender compassion of rman Mahprabhu, they all became mah-bhgavatas. Along with their respective wives, sons and disciples, in their very lifetime, they realized and relished the sweetness of His unprecedented compassion. Thus they were blessed and their lives became successful.

(6) r Gaurahari was Inconceivably Anxious to Deliver All Souls

When r Caitanya Mahprabhu used to meet with His associates, He would inquire from them how all the jvas could be delivered. This included all the animals, birds, grass, creepers, shrubs and all other moving and non-moving living beings. Associates such as r Nitynanda Prabhu, r Advaita Prabhu and r Haridsa hkura would reply, Through Your resounding harinma-sakrtana (congregational chanting of the holy names of the Lord) all moving and non-moving living beings will certainly be delivered. Simply by being touched by air that has mingled with the sound of pure nma, a person is certain to be delivered. It is a fact that the unprecedented manner in which the Lords karu unfolds through the propagation of loud r nma sakrtana as witnessed in the avatra of r Gaura, is not seen in any other incarnation. Nor do we see that any other incarnation possesses
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such an intense mood of eagerness to deliver the living entities as does r Gaura. Besides r Gaurahari, no other form of Bhagavn personally taught the living entities of this world how to propagate and practise the precepts and conduct of bhakti.

(7) r Gaurahari He Who Relishes Rasa to the Highest Extent and Who is Supremely Merciful to All
It is stated in r Caitanya-caritmta (di-ll 4.16), rasikaekhara ka parama-karua Ka is rasika-ekhara, He who relishes rasa to the highest extent, and parama-karua, He who is supremely merciful to all. When we reflect upon this, we can see that it is indeed true that Ka is rasika (an enjoyer of rasa) and kruika (compassionate). Nevertheless, as long as He has not accepted the mood (bhva) and complexion (knti) of rmat Rdhik and appeared as rman Mahprabhu, He can neither relish rasa to the highest extent nor be supremely merciful to all. This is because in His pastimes as Ka, His three desires remained unfulfilled. It was only in His pastimes as r Gaura that He fulfilled and relished them. r Ka stole butter and He also stole the hearts of the gops, but He could not steal r Rdhs complexion or Her moods of mdana, modana and mohana7, which are Her very own nature. For this reason, r Rya Rmnanda says, rdh-bhva dyuti suvalita naumi ka svarpam I offer my obeisances again and again to that Ka who is resplendent with the lustre and intrinsic mood of rmat Rdhik.
7 The higher stages of mahbhva, which is the very essence of Kas pleasuregiving potency.

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By granting liberation to the demons, Ka relieved the burden of the earth, and thus He is karua, or merciful. rman Mahprabhu, however, without the slightest hesitation, distributed prema, which is difficult for Brahm himself to attain, even to offenders. For this reason, the superlative adjective is used and He is known as parama-karua, supremely merciful and compassionate.

(8) An Astonishing Speciality of r Gaura-ll

There is yet another exceptional speciality of rman Mahprabhus karu: ka-prema will awaken in the heart of whoever utters the name of Gaurga. He who accepts the shelter of Gaurga will attain Vrajendra-nandana r Ka and His associates. One who takes shelter of the land of Gauramaala will attain eternal residence in Vraja. Aho! Those who drown in the ocean of the transcendental moods of r Gauras love will float in the waves of prema for r Rdh-Mdhava, as stated by rla Narottama dsa hkura: je gaurgera nma loya, tra hoya premodoya, tre mui ji bolihr
Prema will awaken for that person who utters Gaurgas holy names. I give my heart and soul to him and exclaim, Excellent! Bravo!

gaurgera sag gae, nitya-siddha kari mne se jya vrajendra-suta-pa r gaua-maala bhmi, jeb jne cintmai, tra hoya vraja-bhme vsa
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That person who accepts that Gaurgas personal associates are eternally perfected souls (nitya-siddha) is promoted to the transcendental abode of Vrajendra-suta, the son of the king of Vraja. One who knows the divine land of r Gaua-maala to be transcendental touchstone (cintmai) is in truth a resident of the land of Vraja.

gaura prema rasrave, se tarage jeb be, se rdh-mdhava-antaraga

Gaura-prema is an ocean of rasa. One who dives deep within the waves of that ocean becomes a confidential associate of r Rdh-Mdhava.

How astonishing! One drowns in the Indian Ocean and arises in the Pacific Ocean. One drowns in the ocean of gauraprema and surfaces in the ocean of rdh-ka prema. One accepts the shelter of the associates of Gaura and becomes the maidservant (ds) of rmat Rdhik. This is an astonishing speciality of gaura-ll.

r Caitanya Mahprabhus Most Sacred Gift Parakya-bhva

Also, in the realm of sdhya (the goal), sdhana (the spiritual practice to attain it) and upsan (the process of worship), the significance of r Caitanya Mahprabhus gift stands as even more radiant and incomparable.
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Lucid insight into the subject of parakya-bhva (transcendental paramour love) is found in r Ka-karmta, in rmadBhgavatams rsa-pacdhyya (the five chapters describing r Kas rsa-ll) and in the songs of r Cadsa and Vidypati. However, prior to the advent of r Caitanya Mahprabhu, no other Vaiava crya had imparted such explicit teachings on parakya-bhva in regard to sdhya and sdhana. r Caitanya Mahprabhus one-pointed followers, who fulfil His inner hearts desire (manobhia), such as rla Santana Gosvm, rla Rpa Gosvm and rla Ka dsa Kavirja Gosvm, have established in their authoritative books like r Bhad-bhgavatmta, r Ujjvala-nlamai and r Caitanyacaritmta, respectively, that parakya-bhva is the only and ultimate conclusive truth (siddhnta) in the matter of the transcendental goal and the means to attain it. r Caitanya-caritmta (di-ll 4.4749) states, paraky-bhve ati rasera ullsa vraja vin ihra anyatra nhi vsa
In parakya-bhva (the mood of transcendental paramour love), there is extreme jubilation in rasa. This mood does not reside anywhere other than in Vraja.

vraja-vadh-gaera ei bhva niravadhi tra madhye r-rdhya bhvera avadhi

This mood is without limit in the young brides of Vraja. Among them, it culminates in r Rdh.

prauha nirmala-bhva prema sarvottama kera mdhurya-rasa-svda-kraa

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Her mature, immaculate love surpasses that of all others and is the sole cause of Her relishing the nectar of r Kas transcendental sweetness.

rla Premnanda dsa hkura has also sung with great joy: emana acra nandana vine prema bali nma, ati-adbhuta, ruta haita kra kne? (1)
Aho! Without the mercy of r Gaurasundara, the son of ac, who could have heard that extremely wonderful word, prema?

r-ka-nmera, sva-gua mahim, kev jnita ra? vnd-vipinera, mah madhurim, pravea haita kra? (2)
Who else would have told us the unlimited glories and transcendental qualities of r Kas holy nme? If r Gaurahari had not appeared and described the unfathomable sweetness of Vndvana, who could have become immersed in the sweetness of that Vndvana?

kev jnita, rdhra mdhurya, rasa-yaa camatkra? tra anubhva, sttvika vikra, gocara chila v kra? (3)
Without rasika-ekhara r Gaurahari, who else could have informed us of the sweetness relished by r Rdh and of the astonishing glories of Her madhura-rasa (amorous love) [which embodies the highest stages of mahbhva modana, mdana and various other ecstasies]? Before r acnandana
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Gaurahari revealed Her anubhvas8 and divine sttvika9 transformations, who was able to comprehend this subject?

vraje je vilsa, rsa mah-rsa, prema parakya tattva gopra mahim, vyabhicr sm, kra avagati chila eta? (4)
Without Him, who could have understood the trans cendental pastimes of Vraja, such as rsa-ll and mah-rsa, the loving affairs in the reality (tattva) of parakya-rasa? Who made it possible to know the glories of the gops and the limits of their transcendental transitory emotions (vyabhicrbhvas)?

dhanya kali dhanya, niti-caitanya, parama karu kari vidhi-agocara, je prema-vikra, prake jagata-bhari (5)
O Age of Kali, you are most blessed and glorious, for within you, r Gaurahari and r Nitynanda Prabhu have appeared on this earth out of Their supreme compassion. They filled the world with the revelation of such superlative transformations of prema, which were incomprehensible even to r Brahm.
8 Deep transcendental emotions that are realized through outward expressions of the body, and by which the inner moods in the heart are realized, such as dancing, singing, rolling on the ground and so forth. 9 The word sattva refers to the heart that is directly stimulated by transcendental sentiments. The bhvas, or emotions, that arise from this sattva are called sttvika-bhvas. Bodily transformations such as becoming stunned, perspiration and horripilation are thus called sttvika-bhvas.

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uttama adhama, kichu n bchila, yciy dileka kola kahe premnande, emana gaurge, antare dhariy dola (6)
Without discriminating between who is elevated and who is fallen, They embraced everyone. r Premnanda says, O brothers, wander in this world, keeping that r Gaurga locked in the core of your heart.

The joyfulness and saturation of extreme sweetness that exists in the speciality of r Gauras karu as she blossoms and reveals herself is wholly indescribable and incomparable. This absolute sweetness is seen in r Gauras manifesting His very own nature (svarpa); in His purifying of degraded persons; in His bestowing sva-bhakti-ryam (the beauty of His own loving devotion); in His delivering the jvas of the future; in His illuminating the highest limits of the very constitutional nature of the living beings, or in other words, in His revealing the utmost limit of their ka-prema; in His distributing nma-prema (love for the holy name); and above all, in His relishing the incomparable loveliness of r Ka. The sweetness of the revelation of r Gauras divine compassion is not witnessed in any other Age, nor manifest in any other form of Bhagavn. Therefore, O sdhaka, my sincere request is that you place everything else at a distance and develop deep, single-pointed attachment to the lotus feet of r Caitanya-candra.

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A Life Sketch of r Caitanya Mahprabhu

he Supreme Personality of Godhead r Ka appeared in this world as r Gaurahari (r Caitanya Mahprabhu) in 1486 A.D., in the sacred land of r Mypura, Navadvpa, in Bengal, India. At the time of His appearance, there was a lunar eclipse, and in accordance with the traditional observance of an eclipse, thousands of the devout residents of Navadvpa stood in the purifying waters of the sacred Ganges, reverentially chanting the holy names of God. r Ka, intrigued and charmed by the purity of the love of rmat Rdhr, His internal potency and counterpart, had adopted Her inner mood and complexion and had come to this world as r Gaurahari to experience what She feels, to relish the sweetness, glory and happiness of Her love. Furthermore, He had come with a mission to bestow upon the fallen souls of Kali-yuga (the age of quarrel and hypocrisy) the transcendental moods of loving devotional service of the residents of r Vndvana (Vraja), the topmost eternal realm in the spiritual sky. All the inhabitants of that abode serve r Ka in a mood of joyous spontaneous devotion, unaware of His Godhood and totally devoid of reverence and fear. r Caitanya Mahprabhu particularly came to give the highest love of that abode, the pure love of the gops the milkmaids of Vraja for r Ka. More specifically, His gift was the love of those gop maidservants who are exclusively devoted to the lotus feet of rmat Rdhr, r Kas dearmost beloved. Although this love is the most elevated of all types of transcendental love, His merciful compassion is such
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that He came to give it indiscriminately, to both the degraded and the exalted, regardless of caste or creed. In this way, He is strikingly unique among all incarnations of Godhead.

In His childhood, the identity of r Gaurga remained hidden as He relished loving and playful pastimes with His parents, friends, relatives and other residents of r Navadvpadhma. He married twice, first to r Lakm-priya dev, the transcendental Goddess of Fortune. When she departed to the eternal abode, He married r Viu-priya dev, the embodiment of bhakti herself, upon His mothers request. When His father, r Jaganntha Mira, departed from this world, r Gaurahari went to Gay to perform his fathers sacred rites. It was there that He met r vara Pur and, to teach the souls of this world the necessity of accepting a bona fide spiritual master, He took initiation from him. Having received the holy name from His guru, He returned to Navadvpa, heralding the beginning of a new era. He chanted the Supreme Lords (His own) transcendental names, thus relishing divine ecstasy, and He also inspired others to chant the same. At the age of twenty-four, He took to the renounced order (sannysa), leaving His homeland of Navadvpa for r Jaganntha Pur. Soon after, He travelled for six years throughout South India and also Vndvana, immersing all He met in the bliss of chanting the holy name and in pure love of God (ka-prema). Upon His return to Pur, His internal absorption intensified to indescribable limits as He relished the moods of rmat
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Rdhr in the company of His eternal loving companions and also distributed the highest love of God to all. He remained there for the next eighteen years until He enacted His divine disappearance from this world by entering the deity of ToGopntha (r Ka Himself). r Caitanya Mahprabhus teachings, which unequivocally define the pinnacle of unalloyed devotion, are being dis seminated in this world to this day. They are imparted by His bona fide followers coming in His spiritual lineage. In present times, r rmad Bhaktivednta Nryaa Gosvm Mahrja is among the foremost of those followers.

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by r Narahari Sarkra hkura

Yadi Gaurga Nahito

(yadi) gaurga nahito, tabe ki hoito kemone dharito de rdhra mahim, prema-rasa-sm jagate jnto ke? (1)
If r Gaurga Mahprabhu had not appeared, what would have become of us? How would we have sustained our life in this body? Who in this world would ever have come to know of rmat Rdhrs glories the last limit of the mellows of prema?

madhura vnd, vipina-mdhur pravea ctur sra baraja-yuvat, bhvera bhakati akati hoito kra? (2)
If r Gaurga had not come, who could have bestowed the essence of the art of entering the sweetness of the Vndvana forest, which is pervaded with madhura-rasa [r Rdh-Kas amorous pastimes]? Without His grace who would have had the power to perform bhakti in the wake of the transcendental moods (bhvas) of the damsels of Vraja?

go puna puna, gaurgera gua sarala hoiy mana e bhava-sgare, emona doyla n dekhi ye eka-jana (3)
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With a simple heart, sing over and over again of r Gaurgas glorious qualities. Such a compassionate person as He is not seen anywhere in the entire ocean of material existence.

gaurga boliy, n genu galiy kemone dhorinu de narahari-hiy, pna diy kemone gaiyche (4)
Even though I utter the name Gaurga [as well as His transcendental qualities and pastimes], my heart has not melted. How do I continue to survive in this body? How is it that the heart of Narahari is composed solely of stone?

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