What is the real reason Sri Caitanya Mahaprabhu has come to this world?

[krsna 3]

prema nAma pracarite ei avatAra

satya ei hetu kintu eho bahiraGga

Ara eka hetu zuno Ache antaraGga

 

 

It is a fact that this avatar of Sri Krishna has come for the purpose of giving prema in connection with the preaching of the Lord’s holy names. But this is the external reason for the Lord’s appearance.

 

Now please listen, for there is another reason, which is deep and internal. (CC 1.4.5-6)

[krsna 3]

zrI-rAdhAyAH praNaya-mahimA kIdRzo vAnayaivA-

svAdyo yenAdbhuta-madhurimA kIdRzo vA madIyaH

saukhyaM cAsyA mad-anubhavataH kIdRzaM veti lobhAt

tad-bhAvADhyaH samajani zacI-garbha-sindhau harInduH

 

 

Lord Krishna has appeared as Lord Chaitanya out of the womb of Sachi Devi, like the moon appears from the ocean; endowed with the loving mood of Srimati Radharani Herself, He has come in order to fulfill three desires: to know the glories of Radha’s love for Him, to relish His own beauty and sweetness through Her eyes, and to experience the happiness She feels through Her love for Him. (CC 1.1.6)

[krsna 3]

je lAgi avatAra kahi se mUla kAraNa

prema rasa niryAsa karite AsvAdaana

rAga mArga bhakti loke karite pracAraNa

rasika zekhara kRSNa parama karuNa

ei dui hetu haite icchAra udgama

 

 

Now let me speak about the principal reason for Sri Chaitanya Mahaprabhu’s appearance: (1) to personally taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees. (1.4.13-15)

[krsna 3]

kRSNera vicara eka Achaye antare

pUrNAnanda-pUrNa-rasa-rUpa kohe more

AmA haite Anandita hoy tribhuvana

AmAke Ananda dibe aiche kon jana

AmA haite jAra haya zata zata guNa

sei-jana AhlAdite pAre mora mana

AmA haite guNI baDa jagate asambhava

ekali rAdhAte tAhA kori anubhava

 

 

Krishna began to consider, “I am filled with bliss, and my very body is the form of all transcendental mellows. Everyone in the universe experiences happiness through me. But is there anyone who can give me pleasure?

 

If there were a person who possessed hundreds of times more qualities than I myself, such a person could bring me happiness. To find a person who has more qualities than myself in this universe is impossible. Only in the case of Radha do I consider this possible."(1.4.238-41)

[krsna 3]

AmAra saGgame rAdhA pAya ye Ananda

zata-mukhe bali, tabu nA pAi tAra anta

lIlA-ante sukhe iGhAra aGgera mAdhurI

tAhA dekhi' sukhe Ami ApanA pAzari

doGhAra ye sama-rasa, bharata-muni mAne

AmAra vrajera rasa seha nAhi jAne

anyera saGgame Ami yata sukha pAi

tAhA haite rAdhA-sukha zata adhikAi

 

 

Even if I had hundreds of mouths still I could not begin to describe the pleasure that Radharani experiences from my association. And I become spellbound and even forget myself when I see the pleasure she derives from our lovemaking. The guru of the rasa shastra, Sri Bharata Muni acknowledges that in loving affairs, the enjoyment of both the man (nayaka) and the woman (nayika) are equal, but he knows nothing about my Vraja rasa. The happiness I feel when I am with Radha is a hundred times greater than the joy I get from others. (1.4.254-7)

[krsna 3]

tAte jAni mote Ache kona eka rasa

AmAra mohinI rAdhA, tAre kare vaza

AmA haite rAdhA pAya ye jAtIya sukha

tAhA AsvAdite Ami sadAi unmukha

nAnA yatna kari Ami, nAri AsvAdite

sei sukha-mAdhurya-ghrANe lobha bADhe citte

rasa AsvAdite Ami kaila avatAra

prema-rasa AsvAdiba vividha prakAra

rAga-mArge bhakta bhakti kare ye prakAre

tAhA zikhAiba lIlA-AcaraNa-dvAre

 

 

I know for sure that there is one particular taste that has subjugated my mohini Sri Radha. That type of pleasure that she experiences from me drives me mad. Even though I carefully try, I am not able to experience her happiness, for just the mere scent of the sweetness of her happiness causes a great hankering within my mind.

 

Therefore as Chaitanya avatar, I will come to taste the sweetness of these various mellows of prema, and at the same time, I will establish what is the standard of raganuga bhakta and his bhakti through the example of my own pastimes. (1.4.261-265)

[krsna 3]

aizvarya-jJAnete saba jagat mizrita

aizvarya-zithila-preme nAhi mora prIta

 

 

In this world people are enamored of opulence. The worship or love of such persons who are conscious of my majesty is not especially to my liking.

 

 

AmAre Izvara mAne, ApanAke hIna

tAra preme vaza Ami nA hai adhIna

 

 

That person who worships me as the Supreme Lord and considers himself to be an inferior cannot conquer me with his love.

 

 

sakala jagate more kare vidhi-bhakti

vidhi-bhaktye vraja-bhAva pAite nAhi zakti

 

 

The whole universe may worship me by the process of vidhi bhakti, but vidhi bhakti does not possess the potency to give the bhakta entrance into an understanding of the Vrindavan mood.

 

 

tAhAte dRSTAnta----lakSmI karila bhajana

tathApi nA pAila vraje vrajendra-nandana

 

 

One good example of this is Lakshmi, who even though she worshiped Krishna and tried, still she could not attain to the service of the son of Nanda in Vrindavan because of her attachment to opulence.

 

Sri Krishna goes on to say,

 

 

mora putra, mora sakhA, mora prANa-pati

ei-bhAve yei more kare zuddha-bhakti

ApanAke ba‚a mAne, AmAre sama-hIna

sei bhAve ha-i Ami tAhAra adhIna

 

 

On the other hand, those devotees who consider me to be their son, friend or lover and worship me with pure bhakti, thinking me to be their equal or inferior, are able to subjugate me with their loving affection.

 

 

mAtA more putra-bhAve karena bandhana

atihIna-jJAne kare lAlana pAlana

sakhA zuddha-sakhye kare, skandhe ArohaNa

tumi kon baDa loka, tumi Ami sama

priyA yadi mAna kari' karaye bhartsana

veda-stuti haite hare sei mora mana

 

 

My Mother thinks I am her naughty child and sometimes binds me as her son. She nourishes and protects Me, thinking Me utterly helpless. My friends may climb on my back and say with pure affection, “What makes you think you’re so big? You and I are equals.” And if some gopi chastizes me in jealous loving anger, those words steal away my mind much more than any reverent recital of Vedic hymns. (1.4.24-26)

 

 

mo-viSaye gopI-gaNera upapati-bhAve

yoga-mAyA karibeka Apana-prabhAve

Amiha nA jAni tAhA, nA jAne gopI-gaNa

duGhAra rUpa-guNe duGhAra nitya hare mana

dharma chADi' rAge duGhe karaye milana

kabhu mile, kabhu nA mile, daivera ghaTana

 

 

By the influence of Yogamaya, the gopis will relate to me as their paramour. Giving up all varieties of religion, they worship me with deep, pure attachment. Providence may sometimes unite and sometimes separate us, but whatever the case may be, we are forever attracted and spellbound by each others’ forms and qulaities. (1.4.29-31)

 

Sri Krishna concludes by saying—

 

 

ei zuddha-bhakta laJA karimu avatAra

kariba vividha-vidha adbhuta vihAra

vaikuNThAdye nAhi ye ye lIlAra pracAra

se se lIlA kariba, yAte mora camatkAra

ei saba rasa-niryAsa kariba AsvAda

ei dvAre kariba saba bhaktere prasAda

vrajera nirmala rAga zuni' bhakta-gaNa

rAga-mArge bhaje yena chADi' dharma-karma

 

 

Yes, I will take such pure devotees with me and I will descend into this world manifesting such wonderful lilas that are not even known to the residents of Vaikuntha.

 

In this way of preaching (by tasting all the mellows of my Vrindavan associates, I shall bestow mercy on the devotees of the world, because when they hear about the pure moods and rasas of my Vrindavan associates, they too will want to join, and after giving up all other forms of religion and activity, will take to the path of raganuga bhakti. ((1.4.30-33)

[krsna 3]

anarpita-carIM cirAt karuNayAvatIrNaH kalau

samarpayitum unnatojjvala-rasAM sva-bhakti-zriyam

hariH puraTa-sundara-dyuti-kadamba-sandIpitaH

sadA hRdaya-kandare sphuratu vaH zacI-nandanaH

 

 

Let us always see within the core of our hearts that son of Mother Sachi, whose bodily color is lustrously golden. He has mercifully come in this age of Kali to give people something that was never given at any time before: his most valued personal : ujjvala-madhura-bhakti-rasa.

(Vidagdha-madhava 1.2) (CC 1.1.4)

 

Srila Kaviraja Goswami states in his personal commentary on this verse—

 

 

Sri Krishna Chaitanya is directly the son of the king of Braja. He is filled with all rasa, but he is especially the direct form of madhura rasa, because he descended specifically to taste this particular variety of love, and it naturally followed that all the other forms of rasa also became widely known as a by-product.

(CC 1.4.222-3)

[krsna 3]

There is one famous song written by Vasudeva Ghosh, the poet and eternal associate of Lord Gauranga,

which carries across the clear meaning of what Sri Chaitanya Deva has come to give.

That song is as follows:

 

 

jadi gaurAGga nahito, ki mene hoito

kemone dharitAm .

rAdhAra mahimA, prema-rasa-sImA

jagate jAnAto ke ?

 

 

If Gaura had not come, then alas, what would have become of us? How could we have borne life? Who would have revealed the glories of Srimati Radharani, which are the very limit of prema rasa?

 

 

madhura vRndA, vipina-mAdhurI

praveza cAturI sAr

baraja-yuvati, bhAvera bhakati

zakati hoito kAr ? (2)

 

 

The essence of all cleverness is to enter the sweet pastimes of madhura Vrindavan, but if it were not for Gaura, who would have been able to follow in the footsteps of the moods and mellows of the Braja gopis?

 

 

gAo punaH punaH, gaurAGgera guNa

sarala haiyA mana

e tina-bhuvane, emana dayAla

Ana nAhi kona eka jana (3)

 

 

So sing Sri Gauranga’s glorious qualities over and over again with an innocent heart! Is it possible to find anyone as compassionate as He in the entire ocean of material existence?

 

 

gaurAGga boliyA, nA genu galiyA

nA jAni bA kibA Ache

bAsu ghoSa hiyA, pASAna diyA

vidhAtA gaDiyAche (4)

 

 

Is it possible that anyone can sing the names of Gauranga without melting? It is only I, Vasudeva Ghosh, have not melted, for my heart has been created of stone.

[krsna 3]

Narottam Das Thakur writes in his Prema-bhakti-chandrika—

 

 

sama snehA viSama snehA, nA koriho dui lehA

kohi mAtra adhika snehA-gaNa

nirantara thAki saGge, kRSNa kathA lIlA raGge

narma sakhI ei sab jana

 

 

Some of Radharani’s sakhis have equal affection for both Radha and Krishna, others have greater affection for either Radha or Krishna. But don’t make the mistake of confusing these types of sakhi. Let me tell you about thase who have more affection for Radha. Let me always remain with this group and with them enjoy Krishna lila katha, for these are the priya narma sakhis (Sri Rupa Goswami’s technical term for the manjaris).

 

 

zrI-rUpa maJjarI sAra, zrI rati maJjarI Ara,

lavaGga maJjarI maJjulAlI

zrI rasa maJjarI saGge, kasturikA Adi raGge,

prema sevA kore kutUhole

 

 

Sri Rupa Manjari (Rupa Goswami) is the chief of this group, and with her is Sri Rati Manjari (Raghunath Das Goswami). There are also Lavanga Manjari (Sri Sanatan Goswami) and Sri Manjulali Manjari (Lokanath Goswami), Sri Rasa Manjari (Raghunath Bhatta Goswami), and Sri Kasturi Manjari (Krishna Das Kaviraj Goswami), and many more engaging in prema seva at Radharani’s lotus feet.

 

 

e sabhAra anugA hoiyA, prema sevA nibo cAiyA,

iGgite bujhibo sab kAja

rUpe guNe Dagamagi, sadA hobo anurAgI,

vasati koribo sakhIra mAjha

 

 

Let me engage in the service of the Divine Couple following in the footsteps of all these manjaris so closely that I will be able to understand what to do by subtle gestures alone. I will take up residence amongst them, becoming totally absorbed in Radha and Krishna’s beauty and virtue, and always passionately engage in their service.

 

Srila Prabodhananda Saraswati desires as follows from his Vrindavana Mahimamrita—

 

zrI-rAdhA-pAda-padma-cchavi-madhuratara-prema-cij-jyotir ekA-

mbodher udbhUta-phena-stavaka-maya-tanUH sarva-vaidagdhya-pUrNAH

kaizora-vyaJjitAs tad-ghana-rug-apaghana-zrI-camatkAra-bhAjo

divyAlaGkAra-vastrA anusarata sakhe rAdhikA-kiGkarIs tAH

 

 

Let me follow in the footsteps of the divinely decorated maidservants of Srimati Radharani. Their bodies have been created from the deep ocean produced by the sweet effulgence of prema that issues forth from Radharani’s glowing lotus-like feet. They are charming and clever, and their bodies are profusely lustrous at the newly arrived kishori age. They are truly the most wonderfully beautiful damsels in all creation. (VMS 2.8)

[krsna 3]

Gaudiya rasikacarya Sri Locana dasa prescribes :

 

cala go sajani , piriti nagare , vasati karige mora

marama na jane , dharama vakhane , caurasi bhramibe tara

sadara duware , kapata haniya , khirki daraja khola

cala go sajani , niscinta haiye , adhare dekhige ala

alara bhitare , gorare dekhibi , nayana rakhibi tatha

se desera katha , ei dese kahile , marame paibi vyatha

se dese ei dese , mesamisi ache , ei katha na kaha kakae

se dese ei dese , aneka antara , janaye sakala loke

piriti nagare , manusa ratana , viaja sahaja ghare

dharama karama , kulera acara , sekhane jaite nare

ei dasa locana kahaye vacana , dasa dik tara ala

 

Oh come sakhi !

Let's go reside in the abode of love (piriti-nagara ). But be careful , for even staunch religionists cannot fathom this realm . They can go on wandering through eight million , four hundred thousand births .

 

But sakhi , come ! We'll latch the front door and after relieving our minds , enter a secret passage and there see a light . Aho ! Within the effulgence we shall see GorA and satiate our eyes . But don't tell anyone about Piriti nagara lest ou become sad , for people may mock you .

 

We'll just have to keep the news of our going a secret .Listen: in Piriti nagara , there is a jewel-like purusa and His room is easily approachable . But first one must discard dharma , karma and worldly chastity to go , for they cannot stand beside Him .

Thus Locana says , GorA's effulgence fills every direction .

 

[Tarun 6]

As soon as possible, please. 48 years was/is certainly insufficient (1486-1534).

Actually, I don't know y He even bothered to visit this putrid planet in the first place, but if He doesn't return soon...

[raga 0]

In this thread, most of the verses and translations are collected from Gadadhar Prana Das's "Why Did Chaitanya Mahaprabhu Come, and What Did He Come to Give?".

 

 

 

[krsna 3]

O Lord Krsna,

 

Your golden form is the life of the devotees.

 

It is the philanthropist that gives in charity the nectar of

Pure Love Of God.

 

When shall I whole-heartedly love this golden form?

 

When will I finally understand the secret of this golden form, and the splendour of Srimati Radharani's jeweled toenails shine in my heart?

 

Sri Caitanya-Candramrta : Ch. 7 , Verse 68 -

Srila Prabodhananda Sarasvati

[Guest guest]

...and from ' Sri Sri Rasaraja Gauranga' by the same author.

 

Goracanda das,

fallen sadhaka