Śrī Gaura-līlāmṛta-sāra (The Essence of the Nectar of Śrī Gaura-Līlā)

This article by Śrīla Bhakti Pramoda Purī Gosvāmī was first published in Śrī Caitanya Vāṇī magazine (Vol. 4, Issues 1–2) in February 1964. In it, Śrīla Purī Mahārāja presents a detailed synopsis of the opening section of the Ādi-līlā of Śrī Caitanya-caritāmṛta, covering the narrative up to the divine appearance of Mahāprabhu. From the introduction, it appears that the work was intended to continue as a series; however, only two installments were ever published.

Introduction

Śrīla Ṭhākura Narottama has sung the glories of Śrī-Śrī Gaurasundara as follows:

*gaurāṅgera duṭi pada, yāra dhana sampada,

se jāne bhakati-rasa-sāra

gaurāṅgera madhura-līlā, yāra karṇe praveśilā,

hṛdaya nirmala bhela tāra*

One who accepts the two feet of Gaurāṅga as his wealth and treasure knows the very essence of bhakti-rasa. When the sweet pastimes of Gaurāṅga enter the ears, one’s heart becomes purified.

*ye gaurāṅgera nāma laya, tāra haya premodaya

tāre mui yāi balihāri

gaurāṅga-guṇete jhure, nitya-līlā tāre sphure

se jana bhakati-adhikārī*

Prema will arise within one who takes the Name of Gaurāṅga. To such a person, I offer my obeisance. One who is absorbed in the qualities of Gaurāṅga, whose heart constantly shines with His eternal pastimes, is truly qualified for bhakti.

*gaurāṅgera saṅgi-gaṇe, nitya-siddha kari’ māne

se yāya vrajendra-suta-pāśa

śrī-gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi

tāra haya vraja-bhūme vāsa*

One who associates with the companions of Gaurāṅga, acknowledging them as eternally perfect, attains the embrace of Vrajendra-nandana. One who understands the land of Śrī Gauḍa-maṇḍala, which is like a wish-fulfilling jewel, attains residence in the land of Vraja.

*gaura-prema-rasārṇave, se taraṅge yebā ḍube

se rādhā-mādhava-antarańga

gṛhe vā vanete thāke, ‘hā gaurāńga’ ba’le ḍāke,

narottama māge tāra saṅga*

One who drowns in the ocean of Gaura’s prema-rasa becomes intimately united with Rādhā-Mādhava. Whether at home or in the forest, whoever calls out ‘O Gaurāṅga!’ – Narottama immediately seeks their company.

Śrī Kṛṣṇa is Svayaṁ Bhagavān Himself, that is, He is bhagavattā (the very essence of Divinity); He does not depend on anyone else.

*yāṅra bhagavattā haite anyera bhagavattā

‘svayaṁ-bhagavān’ śabdera tāhāte-i sattā*

‘From whom comes the divinity of others’ – this is the very meaning of the term ‘Svayaṁ Bhagavān.’ (Caitanya-caritāmṛta, Ādi-līlā 8.88)

*svayaṁ bhagavān kṛṣṇa, viṣṇu-paratattva

pūrṇa-jñāna pūrṇānanda parama mahattva*

Kṛṣṇa is Svayaṁ Bhagavān, the ultimate reality beyond Viṣṇu. He is full knowledge, full bliss, and supreme greatness (Caitanya-caritāmṛta, Ādi-līlā 2.8)

*avatāra saba puruṣera kalā, aṁśa

svayaṁ-bhagavān kṛṣṇa sarva-avataṁsa*

All the avatāras are plenary portions or parts of the plenary portions of the puruṣa–avatāras, but Kṛṣṇa is Svayaṁ Bhagavān, the source of all avatāras. (Caitanya-caritāmṛta, Ādi-līlā 2.70)

*svayaṁ bhagavān kṛṣṇa, kṛṣṇa sarvāśraya

parama īśvara kṛṣṇa sarva-śāstre kaya*

Svayaṁ Bhagavān Kṛṣṇa is the shelter of all. He is the Supreme Controller – this is declared by all the śāstra. (Caitanya-caritāmṛta, Ādi-līlā 2.106)

*svayaṁ bhagavān kṛṣṇa ekale īśvara

advitīya, nandātmaja, rasika-śekhara*

*rāsādi-vilāsī, vrajalalanā-nāgara

āra yata saba dekha tāṅra parikara*

Svayaṁ Bhagavān Kṛṣṇa is the sole Supreme. He is without a second, the Son of Nanda, the crest-jewel of the relishers of rasa. He is the enjoyer of rasa, the hero of the damsels of Vraja, and all others are seen as His associates. (Caitanya-caritāmṛta, Ādi-līlā 7.7-8)

*svayaṁ bhagavān ‘kṛṣṇa’ hare lakṣmīra mana

gopikāra mana harite nāre ‘nārāyaṇa’*

Svayaṁ Bhagavān Kṛṣṇa steals the mind of Lakṣmī. Nārāyaṇa cannot attract the minds of the gopīs. (Caitanya-caritāmṛta, Madhya-līlā 9.147)

*svayaṁ bhagavān kṛṣṇa, ‘govinda’ para nāma

sarvaiśvarya-pūrṇa yāṅra goloka nitya-dhāma*

The other Name of Svayaṁ Bhagavān Kṛṣṇa is Govinda. He possesses all opulence and His eternal abode is Goloka. (Caitanya-caritāmṛta, Madhya-līlā 20.155)

*eka mukhya-tattva, tina tāhāra pracāra

advaya-jñāna tattva-vastu kṛṣṇera svarūpa

brahma, ātmā, bhagavān tina tāṅra rūpa*

The one original Reality is described in three ways. The intrinsic nature of Kṛṣṇa is that He is that reality who is the non-dual Absolute. His three forms are Brahman, Paramātmā and Bhagavān. (Caitanya-caritāmṛta, Ādi-līlā 2.64-65)

With abundant words it is said:

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam*

brahmeti paramātmeti bhagavān iti śabdyate*

The seers that know the Absolute Truth call this non-dual substance Brahman, Paramātmā or Bhagavān. (Śrīmad *Bhāgavatam *1.2.11)

And also:

ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam*

indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge*

The various avatāras are either plenary expansions or parts of plenary expansions. But Kṛṣṇa is Svayaṁ Bhagavān. When the world is full of the enemies of Indra, He manifests age after age. (Śrīmad Bhāgavatam 1.3.28)

And other ślokas such as:

īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ*

anādir ādir govindaḥ sarva-kāraṇa-kāraṇam*

The Supreme Lord, the form of *sac-cid-ānanda *(reality, existence and bliss) is Govinda Kṛṣṇa. He is anādi (without any beginning), the origin of all things, and the cause of all causes. (Brahma Saṁhitā 5.1)

Through countless śāstrika statements and explanations, Śrīla Kṛṣṇa Dāsa Kavirāja Gosvāmī Prabhu demonstrates the supreme nature of Śrī Kṛṣṇa, showing that Vrajendra-nandana, the *advaya-jñāna-tattva *(that non-dual Reality), appeared once again as Svayaṁ Bhagavān Śrī Kṛṣṇa Caitanya, endowed with Śrī Rādhā’s bhāva (mood) and kānti (effulgence).

*‘nanda-suta’ bali’ yāṅre bhāgavate gāi

sei kṛṣṇa avatīrṇa caitanya-gosāi*

He who is sung in the Bhāgavatam as the Son of Nanda – that Kṛṣṇa has advented as Caitanya Gosāi. (Caitanya-caritāmṛta, Ādi-līlā 2.9)

*caitanya-gosāira ei tattva-nirūpaṇa

svayaṁ-bhagavān kṛṣṇa vrajendra-nandana*

This truth is established that Caitanya Gosāi is Svayaṁ Bhagavān Kṛṣṇa, the Son of the king of Vraja. (Caitanya-caritāmṛta, Ādi-līlā 2.120)

*sei kṛṣṇa avatārī vrajendra-kumāra

āpane caitanya-rūpe kaila avatāra

ataeva caitanya gosāñi paratattva-sīmā*

That Kṛṣṇa, the source of all avatāras, the Son of the king of Vraja, advented Himself in the form of Śrī Caitanya. Therefore, Caitanya Gosāi is the highest limit of the Supreme Truth. (Caitanya-caritāmṛta, Ādi-līlā 2.109-110)

*sei kṛṣṇa avatīrṇa śrī-kṛṣṇa-caitanya

sei parikara-gaṇa saṅge saba dhanya

ekale īśvara-tattva caitanya-īśvara

bhakta-bhāvamaya tāṅra śuddha kalevara*

That Kṛṣṇa appeared as Śrī Kṛṣṇa Caitanya along with His associates, who are all blessed. That Caitanya is the one Supreme Truth, and His pure body is entirely pervaded by the mood of a devotee. (Caitanya-caritāmṛta, Ādi-līlā 7.9-10)

*svayaṁ bhagavān kṛṣṇa-caitanya-gosāñi

jagannātha-nṛsiṁha-saha kichu bheda nāi*

Kṛṣṇa Caitanya Gosāi is Svayaṁ Bhagavān. There is no difference between Him, Jagannātha and Nrsiṁha. (Caitanya-caritāmṛta, Antya-līlā 7.9-10)

This is sung in countless statements.

yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā*

ya ātmāntaryāmī puruṣa iti so’syāṁśa-vibhavaḥ

ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ

na caitanyāt krṣṇāj jagati para-tattvaṁ param iha

*(Caitanya-caritāmṛta, Ādi-līlā 1.3)

The meaning is – “That which the Upaniṣads describe as the non-dual Brahman is the effulgence of My Lord’s form. That which the yoga-śāstra describes as the Antaryāmī Puruṣa (the indwelling monitor) or Paramātmā, is a partial manifestation of my Lord. That which is described as Bhagavān, the ultimate shelter and the possessor of sixfold opulences – my Lord is that very Supreme Lord Himself. Therefore, in this world, there is no transcendental truth beyond Śrī Kṛṣṇa Caitanya.”

Through this śloka composed by Śrīla Kṛṣṇa Dāsa Kāvirāja Gosvāmī Prabhu, it is clearly demonstrated to the devotees of Śrī Mahāprabhu Śrī Kṛṣṇa Caitanya that the non-dual Brahman spoken of in the Upaniṣads, and the Paramātmā worshiped by yogīs, are both His parts. He alone possesses the supreme nature and the full six opulences of Bhagavān, manifesting His distinct, transcendental form in the clearest way.

Śrī Śrī Svarūpa, Rūpa, Rāmananda, Sanātana, Raghunātha Bhaṭṭa, Raghunātha Dāsa, Śrī Jīva, Gopāla Bhaṭṭa, Prabodhānanda Sarasvatī, Śrī Vāsudeva Sārvabhauma, and other beloved associates of Śrīman Mahāprabhu, as well as Śrī Kṛṣṇa Dāsa Kāvirāja, Narottama, Viśvanātha, Baladeva Vidyābhūṣaṇa-pāda, and others of His intimate circle – all of them, having seen Śrīman Mahāprabhu as the one and only Vrajendra-nandana, the supreme, transcendental, transcendently independent reality, have described His glories through hundreds of thousands of mouths.

Śrīla Kṛṣṇa Dāsa Kāvirāja Gosvāmī Prabhu has described this in the Śrī Caitanya-caritāmṛta – ‘Śrī Śrī Gadādhara Paṇḍita Gosvāmī’s disciple, Śrī Ananta Ācārya, and his own beloved disciple, Śrī Paṇḍita Hari Dāsa, were adorned with all qualities befitting a Vaiṣṇava. They were constantly absorbed, intoxicated with the rasa of śrī-gaura-līlā.

Śrīla Vṛndāvana Dāsa Ṭhākura, while describing the pastimes of Śrī Caitanya, became absorbed in describing the ocean of līlā of his own Lord, Śrī Nityānanda that he could not describe the final pastimes of Śrīman Mahāprabhu in full detail without fear of exceeding the limits of a book. At first, he composed all the pastimes in concise sūtra form and then described them in detail. Yet, while narrating the infinite and boundless pastimes of Śrī Caitanya, due to the sheer vastness of the līlā, some pastimes could not be expanded according to his desire, as the limits of the work would not permit it. To hear all the pastimes of Śrīman Mahāprabhu, including His final pastimes in detail, the devotees of Vṛndāvana, led by Śrī Paṇḍita Hari Dāsa, were filled with eager anticipation. They requested Śrīl Kavirāja Gosvāmī Prabhu to narrate them. In accordance with their devotion, he first offered obeisance at the lotus feet of Śrī Rādhā-Madana-Gopāla or Śrī Rādhā-Madana-mohana, and then sought Their divine permission to proceed. At that very moment, a miraculous event occurred – as he offered his obeisance, a garland fell from the neck of Śrī Madana-mohana. Immediately, the Vaiṣṇavas erupted in unison with cries of ‘Śrī Hari!’, and resounding acclamations of “jaya” filled the air. Śrī Gosāi Dāsa, the pūjārī, took the garland that had fallen from Śrī Madana-mohana’s neck, indicating His consent, and placed it around the neck of Śrīla Kṛṣṇa Dāsa Kāvirāja. Receiving the garland of approval, he was filled with great bliss. Perceiving the unity of the Vaiṣṇavas’ beneficial desires with Bhagavān’s will, he commenced the auspicious writing of the Śrī Caitanya-caritāmṛta and composed it as follows:

*ei grantha lekhāya more ‘madana-mohana’

āmāra likhana yena śukera paṭhana

sei likhi, madana-gopāla ye likhāya

kāṣṭhera puttalī yena kuhake nācāya*

Madana-mohana makes me write this book. I am writing like a parrot. Whatever I write id written by Madana-Gopāla, just as a puppeteer makes a wooden doll dance. (Caitanya-caritāmṛta, Ādi-līlā 8.78-79)

Śrī Paṇḍita Hari Dāsa Gosvāmī, the disciple of Śrī Kāśīśvara Paṇḍita Gosvāmī; Śrī Govinda Gosvāmī, the beloved servant of Śrī Govinda; Śrī Yādavācārya Gosvāmī (the companion of Śrī Rūpa); the disciples of Śrī Bhūgarbha Gosvāmī (who was the disciple of Śrī Gadādhara Paṇḍita Gosvāmī); Śrī Govinda-pūjaka, Śrī Caitanya Dāsa, Śrī Mukundānanda Cakravartī, Śrī Premī Kṛṣṇa Dāsa, Śrī Śivānanda Cakravartī (the disciple of Śrī Advaita Ācārya Gosvāmī), Śrī Gosāi Dāsa Pūjārī, and other Vaiṣṇavas in Vṛndāvana had all expressed their heartfelt devotion and joy in hearing the concluding pastimes of Śrī Mahāprabhu before Śrīla Kāvirāja Gosvāmī. This is recorded in the 8th chapter of the Ādi-līlā of Śrī Caitanya-caritāmṛta.

Śrīla Vṛndāvana Dāsa Ṭhākura’s Śrī Caitanya-maṅgala, or Śrī Caitanya-bhāgavata, served as a supplement for Śrīla Kāvirāja Gosvāmī, and it is on this basis that he composed the Śrī Caitanya-caritāmṛta. He recorded it in writing in this way, out of deep humility.

Śrīla Raghunātha Dāsa Gosvāmī, having resided in Nīlācala for sixteen years, had the fortune of rendering intimate service to Śrīman Mahāprabhu and His principal associates, particularly Śrīl Svarūpa Dāmodara Gosvāmī. After their disappearance, he came to Śrīdhāma Vṛndāvana and, as the third ‘brother’ of Śrīla Rūpa-Sanātana, enjoyed uninterrupted association with them (See Caitanya-caritāmṛta, Ādi-līlā, chapter 10). From the mouth of Śrī Raghunātha, Śrīla Kāvirāja Gosvāmī personally heard the pastimes of Śrīman Mahāprabhu. Moreover, Śrīla Raghunātha, had the good fortune of uninterrupted intimate association of sixteen years with Śrīla Svarūpa Dāmodara Gosvāmī. Śrīla Kāvirāja Gosvāmī Prabhu’s writings on śrī-gaura-līlāmṛta, are accepted as especially authoritative and highly respected among members of the scholarly community who are sāragrāhīs (seekers of that which is essential). Even in modern universities, the study and teaching of this work has been highly honoured by the academic authorities, and devotees who have taken shelter at the feet of Śrī Gauracandra, have thus experienced supreme bliss.

Śrīla Kāvirāja Gosvāmī has written:

caitanya-līlā-ratna-sāra, svarūpera bhāṇḍāra,*

teṅho thuilā raghunāthera kaṇṭhe

tāhāṅ kichu ye śuniluṅ,* tāhā ihāṅ vistāriluṅ,*

bhakta-gaṇe diluṅ ei bheṭe*

yadi keha hena kaya, grantha kaila śloka-maya,

itara jane nāribe bujhite

prabhura yei ācaraṇa,sei kari varṇana,

sarva-citta nāri ārādhite

nāhi kāhāṅ savirodha, nāhi kāhāṅ anurodha,

sahaja vastu kari vivaraṇa

yadi haya rāgoddeśa, tāhāṅ haye āveśa,

sahaja vastu nā yāya likhana

yebā nāhi bujhe keha, śunite śunite seha,

ki adbhuta caitanya-carita

kṛṣṇe upajibe prīti, jānibe rasera rīti,

śunilei baḍa haya hita

bhāgavata śloka-maya, ṭīkā tāra saṁskṛta haya,

tabu kaiche bujhe tri-bhuvana

ihāṅ śloka dui cāri, tāra vyākhyā bhāṣā kari,

kene nā bujhibe sarva-jana

śeṣa-līlāra sūtra-gaṇa, kailuṅ kichu vivaraṇa,

ihāṅ vistārite citta haya

thāke yadi āyuḥ-śeṣa, vistāriba līlā-śeṣa,

yadi mahāprabhura kṛpā haya

*āmi vṛddha jarātura, likhite kāṅpaye kara,

mane kichu smaraṇa nā haya

nā dekhiye nayane, nā śuniye śravaṇe,

tabu likhi’ – e baḍa vismaya*

*ei antya-līlā-sāra, sūtra-madhye vistāra,

kari’ kichu kariluṅ varṇana

ihā-madhye mari yabe, varṇite nā pāri tabe,

ei līlā bhakta-gaṇa-dhana*

*saṅkṣepe ei sūtra kaila, yei ihāṅ nā likhila,

āge tāhā kariba vistāra

yadi tata dina jiye, mahāprabhura kṛpā haye,

icchā bhari’ kariba vicāra*

*choṭa baḍa bhakta-gaṇa, vandoṅ sabāra śrī-caraṇa,

sabe more karaha santoṣa

svarūpa-gosāñira mata, rūpa-raghunātha jāne yata,

tāi likhi’ nāhi mora doṣa*

*śrī-caitanya, nityānanda, advaitādi bhakta-vṛnda,

śire dhari sabāra caraṇa

svarūpa, rūpa, sanātana, raghunāthera śrī-caraṇa,

dhūli karoṅ mastake bhūṣaṇa*

*pāñā yāṅra ājñā-dhana, vrajera vaiṣṇava-gaṇa,

vandoṅ tāṅra mukhya hari-dāsa

caitanya-vilāsa-sindhu kallolera eka bindu,

tāra kaṇā kahe kṛṣṇa-dāsa*

Caitanya-līlā, the best of jewels kept in the store-house of Svarūpa Damodāra, was placed around the neck of Raghunātha Dāsa. Whatever I heard from him, I have explained in detail here, and presented it to the devotees as this gift. If someone considers the structure of the book, that it is entirely composed of ślokas, which other people will not be able to understand, (my reply is) I have only described the Lord’s activities, and I cannot satisfy every mind. There is no contradiction anywhere, and no forced conformity. I have simply explained the natural essence of the topic. If I become involved in someone’s likes and dislikes, I will not be able to write the simple truth. Even if someone does not understand it, by hearing it again and again, that person will realise how marvellous are the pastimes of Caitanya. Love for Kṛṣṇa will arise, the method of relishing rasa will become known, and by hearing alone, one obtains great benefit. The Bhāgavatam is full of ślokas, and the commentaries are in Sanskrit, yet the three worlds can understand this book. There are only a few ślokas and these are explained in the vernacular. Why can’t anyone understand this? I have given a synopsis of the final pastimes of the Lord. Here there is scope to describe them in detail. If life remains, I will expand the remaining pastimes in full – if the mercy of Mahāprabhu is there. I am old and infirm; my hand trembles as I write, and I cannot recall anything in my mind. I cannot see with my eyes or hear with my ears, yet I write – this is a great wonder! I will expand upon the summary of the final pastimes of the Lord. Meanwhile, if I die while trying to describe them, then these pastimes will be the treasure of the devotees. I have made this summary here; and whatever I could not write, I shall expand upon that later. If, by Mahāprabhu’s mercy, I live for some more days, I can fulfil this desire and give consideration for this. I offer respects to the divine feet of all the devotees – big and small, and request them all to be satisfied with me. There is no fault in what I have written as it is the opinion of Svarūpa Gosvāmī and Rūpa-Raghunātha. I take the feet of Śrī Caitanya, Nityānanda, Advaita and the devotees upon my head and decorate my forehead with the foot-dust of Svarūpa, Rūpa, Sanātana and Raghunātha. Taking instruction from the Vaiṣṇavas of Vraja, and primarily from Hari Dāsa, I, Kṛṣna Dāsa have tried to describe a small particle of one drop of a wave of the ocean of the pastimes of Śrī Caitanya. (Caitanya-caritāmṛta, Madhya-līlā 2.84-95)

At the end of the book, in the 20th chapter of the Antya-līlā, Śrīla Kāvirāja Gosvāmī once again describes himself with deep humility:

*‘āmi likhi’, eha mithyā kari anumāna

āmāra śarīra kāṣṭha-putalī-samāna*

vṛddha jarātura āmi andha, badhira

hasta hāle, mano-buddhi nahe mora sthira

nānā-roga-grasta, calite vasite nā pāri

pañca-roga-pīḍā-vyākula, rātri-dine mari

pūrve granthe ihā kariyāchi nivedana

tathāpi likhiye, śuna ihāra kāraṇa

*śrī-govinda, śrī-caitanya, śrī-nityānanda

śrī-advaita, śrī-bhakta, āra śrī-śrotṛ-vṛnda*

*śrī-svarūpa, śrī-rūpa, śrī-sanātana

śrī-raghunātha-dāsa śrī-guru, śrī-jīva-caraṇa*

*iṅhā-sabāra caraṇa-kṛpāya lekhāya āmāre

āra eka haya, teṅho ati-kṛpā kare*

śrī-madana-gopāla more lekhāya ājñā kari’

kahite nā yuyāya, tabu rahite nā pāri

nā kahile haya mora kṛta-ghnatā-doṣa

dambha kari bali’ śrotā, nā kariha roṣa

tomā-sabāra caraṇa-dhūli karinu vandana

tāte caitanya-līlā haila ye kichu likhana

For me to think, “I am writing this” is false. My body is like a wooden puppet. I am old and infirm, blind and deaf. My hands tremble, and my mind and intelligence are unsteady. Afflicted by many diseases, I cannot walk or sit properly. Tormented by five kinds of ailments, I feel as though I am dying day and night. In earlier chapters I have already submitted this, yet still I write. Now hear the reason for this. Śrī Govinda, Śrī Caitanya, Śrī Nityānanda, Śrī Advaita, the devotees, and all the listeners, Śrī Svarūpa, Śrī Rūpa, Śrī Sanātana, my guru Śrī Raghunātha Dāsa, and Śrī Jīva – by the mercy of the lotus feet of all of them I am made to write, and there is yet another who is most merciful. Śrī Madana-Gopāla orders me to write. It is not proper for me to speak, yet I cannot remain silent. If I do not speak, I would be guilty of ingratitude. O listeners, please do not be angry if I speak boldly. I bow down to the dust of all your feet. By that mercy, whatever of Caitanya’s pastimes has been written has come to be. (Caitanya-caritāmṛta, Antya-līlā 20.92-101)

Śrīla Kavirāja Gosvāmī has indicated the time of completion of his Śrī Caitanya-caritāmṛta in the following manner:

*śāke sindhv-agni-vāṇendau jyaiṣṭhe vṛndāvanāntare

sūryāhe ’sita-pañcamyāṁ grantho ’yaṁ pūrṇatāṁ gataḥ

*(Caitanya-caritāmṛta, Antya-līlā 20.157)

The meaning is – “in the year 1537 of the Śaka era, in the month of Jyaiṣṭha, on a Sunday, on the fifth lunar day of the dark fortnight (Kṛṣṇa Pañcamī), this book was completed in Śrī Vṛndāvana.”

According to the rule aṅkasya vāmā gatiḥ (‘numbers proceed in reverse order’)

*Indu (moon) = 1

*Bāṇa (arrows) = 5

*Agni = 3 (since fire is of three kinds – bhauma, divya, and jāṭhara. Fire produced from earthly substances such as wood is called bhauma-agni. Lightning and thunder, produced from water and air, are called divya-agni, and the digestive fire situated in the stomach, which digests food, is called jāṭharāgni)

*Sindhu (ocean) = 7

According to these numerical equivalents, the year is 1537 of the Śaka era (1615 CE).

At present (in the year 1370 of the Bengali era), since it is 1885 of the Śaka era, it is understood that this book was written 348 years earlier. We are primarily endeavouring to compile a brief summary of the pastimes of Śrīman Mahāprabhu on the basis of the Śrī Caitanya-caritāmṛta as spoken by Śrīla Kavirāja Gosvāmī. Following his humility, we are writing by repeating his own words:

*prabhura gambhīra-līlā nā pāri bujhite

buddhi-praveśa nāhi tāte, nā pāri varṇite*

saba śrotā vaiṣṇavera vandiyā caraṇa

caitanya-caritra-varṇana kailuṅ samāpana

ākāśa ananta, tāte yaiche pakṣi-gaṇa

yāra yata śakti, tata kare ārohaṇa

*aiche mahāprabhura līlā nāhi ora-pāra

‘jīva’ hañā kebā samyak pāre varṇibāra*

*yāvat buddhira gati, tateka varṇiluṅ

samudrera madhye yena eka kaṇa chuṅiluṅ*

I cannot understand the Lord’s profound pastimes. My intelligence cannot enter there, nor can I describe them. Having bowed to the lotus feet of all the Vaiṣṇava listeners, I now bring this narration of Śrī Caitanya’s character to its conclusion. The sky is unlimited, and within it the birds fly only as high as their strength allows. Similarly, the pastimes of Mahāprabhu have no limit or shore. How can a mere jīva properly describe them? As far as my intelligence can reach, I have described only that much, like touching but a single drop within the ocean. (Caitanya-caritāmṛta, Antya-līlā 20.77-81)

ami ati-kṣudra jīva, pakṣī rāṅgā-ṭuni*

se yaiche tṛṣṇāya piye samudrera pānī*

taiche āmi eka kaṇa chuṅiluṅ līlāra*

ei dṛṣṭānte jāniha prabhura līlāra vistāra*

I am a very insignificant jīva – just like a small red-beaked bird, out of thirst, drinks from the ocean, in the same way, I have touched but a single drop of these pastimes. By this example, please understand the vastness of the Lord’s līlā. (Caitanya-caritāmṛta, Antya-līlā 20.90-91)

Maṅgalācaraṇa

(Invocation)**

*yasya prasādād bhagavat-prasādo

**yasyāprasādān na gatiḥ kuto’pi

**dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ

*vande guroḥ śrī-caraṇāravindam

By the mercy of the spiritual master, one receives the mercy of Bhagavān. Without his mercy, there is no other refuge anywhere else. Thus, I will meditate upon and praise his glories during the three sandhyās (dawn, midday and twilight). I offer my obeisance unto the lotus feet of the spiritual master. (Gurvāṣṭakam 8)

vande gurūn īśa-bhaktān īśam īśāvatārakān*

tat-prakāśāṁś ca tac-chaktīḥ kṛṣṇa-caitanya-saṁjñakam*

I offer respects unto the gurus, the devotees of the Lord, to the Lord Himself, to the avatāras of the Lord, His expansions, His potencies, and unto He who is known as Śrī Kṛṣṇa Caitanya. (Caitanya-caritāmṛta, Ādi-līlā 1.1)

vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau*

gauḍodaye puṣpavantau citrau śan-dau tamo-nudau*

I offer respects unto Śrī Kṛṣṇa Caitanya and Nityānanda who have risen together in Gauḍa like the sun and the moon to bestow wonderful mercy and to remove all darkness. (Caitanya-caritāmṛta, Ādi-līlā 1.2)

yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā*

ya ātmāntaryāmī puruṣa iti so’syāṁśa-vibhavaḥ

ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ

na caitanyāt krṣṇāj jagati para-tattvaṁ param iha*

That which the Upaniṣads describe as non-dual is the effulgence of His form. The Puruṣa who is the indwelling monitor of the ātmā, manifests as His expansion. He Himself is also Bhagavān, complete with six kinds of opulence. There is no supreme truth (para-tattva) greater than Kṛṣṇa Caitanya. (Caitanya-caritāmṛta, Ādi-līlā 1.3)

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau*

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ*

He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own splendorous devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart. (Caitanya-caritāmṛta, Ādi-līlā 1.4)

In the śloka beginning with vande gurūn, Śrīla Kavirāja Gosvāmī offers obeisance in a general maṅgalācaraṇa (auspicious invocation), declaring, “I offer my obeisance unto Śrī Kṛṣṇa (who is the Supreme Absolute Truth, manifest as Mahāprabhu Śrī Kṛṣṇa Caitanya), who sports in six forms – as Kṛṣṇa Himself (the original Supreme Lord), as the two kinds of gurus (dīkṣā-guru and śikṣā-guru), as the devotees (such as Śrīvāsa and other devotees), as the avatāras (such as Śrī Advaita Prabhu and other avatāras of Īśvara), as the expansions or manifestations (such as Śrī Nityānanda and other divine expansions), and as the śaktis (such as Śrī Gadādhara Paṇḍita, Rāya Rāmānanda, Svarūpa Dāmodara and other potencies of the Lord).”

And in the śloka beginning with vande śrī-kṛṣṇa-caitanya nityānandau, he offers a special form of maṅgalācaraṇa in the nature of obeisance, declaring, “I offer my obeisance unto Śrī Kṛṣṇa Caitanya and Śrī Nityānanda, who have wondrously arisen like the sun and the moon simultaneously on the horizon of Gauḍa-deśa, who are the bestowers of auspiciousness, and who dispel the darkness of ignorance in the jīvas.” Thus, by this statement, he completes a specific maṅgalācaraṇa in the form of offering obeisance.

In the śloka beginning with *yad advaitaṁ brahma, *Śrīla Gosvāmīpāda establishes a maṅgalācaraṇa in the form of vastu-nirdeśa (identifying the Supreme Reality). Therein, he declares that Śrī Kṛṣṇa Caitanya Deva – Śrī Kṛṣṇa Himself, the Supreme Lord endowed with sixfold opulences, and the source of even Brahman and Paramātmā – is the Supreme Absolute Truth.

And in the śloka beginning with anarpita-carīṁ cirāt, he commences the book by performing a maṅgalācaraṇa in the form of benediction (āśīrvāda), declaring, “May Hari, the son of Śacī, who shines with a radiant golden effulgence, manifest Himself within your hearts. He has descended in the Age of Kali in order to bestow that most exalted, brilliant rasa – the treasure of His own bhakti – which He had never before given to the world.”

In this way, by offering this blessing to the world, he inaugurates the text with this maṅgalācaraṇa in the form of benediction. We too, as the servants of his servants, begin the forthcoming composition by following the above-mentioned threefold maṅgalācaraṇa.

May the compassionate potency of Śrī Gaurāṅga, our Śrī Śrī Guru-pāda-padma, be supremely victorious! By his mercy, O brother, one crosses this material existence and attains Kṛṣṇa. May His non-different divine form, Śrī Gaurāṅga, the sole refuge of the pure devotees, be victorious. And may the all-worshipable, abode of all auspiciousness, Śrī Gaura-hari along with His associates, and Śrī Gāndharvikā-Giridhārī, Śrī Govinda, Gopīnātha, and Madana-mohana Jīu, be ever victorious. May the Holy Name, who is non-different from the Supreme, be victorious. May Śrī Gauḍa-maṇḍala, Śrī Kṣetra-maṇḍala, and Śrī Vraja-maṇḍala be ever victorious. May the countless millions of Vaiṣṇavas who take shelter of the four sampradāyas be victorious!

Śrī Gaura-avatāra Rahasya

(The Secret of Śrī Gaura Avatāra)**

The advent of Śrī Gaura is the supplementary līlā of Śrī Kṛṣṇa’s avatāra. The Complete Supreme Lord, the Absolute Reality beyond all transcendence, Śrī Śrī Vrajendra-nandana Śrī Kṛṣṇa, performs His eternal pastimes in Goloka, which is the opulent manifestation of Gokula, together with all the paraphernalia of vraja-rasa. This is called His aprakaṭa-vihāra (unmanifest pastimes). Once in each day of Brahmā, He descends into the universe and performs His pastimes in the world – in other words, in every kalpa, the pastimes He enacts are called His *prakaṭa-vihāra **(*manifest pastimes). In 432,000 solar years is one Kali-yuga; Dvāpara-yuga is twice that duration, Tretā-yuga three times that, and Satya-yuga four times that length. The total number of years of all these yugas combined is 4,320,000 solar years. This is called one Catur-yuga, or one Mahā-yuga. In this way, seventy-one Mahā-yugas constitute one Manvantara, that is, the period of the reign of one Manu. In this way, fourteen Manvantaras, together with the fifteen intervening sandhyā periods, each equal in duration to a Satya-yuga, combine to form one thousand yugas – this constitutes one day of Brahmā, or a kalpa. In each such kalpa, the manifest pastimes of Śrī Bhagavān take place.

brahmāra eka dine tiṅho eka-bāra*

avatīrṇa hañā karena prakaṭa vihara*

Once in a day of Brahmā, He descends and performs His pastimes. (Caitanya-caritāmṛta, Ādi-līlā 3.6)

Svārociṣa, Svāyambhuva, Uttama, Tāmasa, Raivata, Cākṣuṣa, Vaivasvata, Sāvarṇi, Dakṣa-Sāvarṇi, Brahma-Sāvarṇi, Dharma-Sāvarṇi, Rudra-putra (also called Sāvarṇi), Raucya (Deva-Sāvarṇi), and Bhautya (Indra-Sāvarṇi) – these are the fourteen Manus. We are presently living in the reign of the seventh Manu, known as Vaivasvata, also called Śrāddhadeva. In this seventh Manvantara, during the twenty-eighth Catur-yuga, at the end of Dvāpara-yuga, the Supreme Lord Śrī Kṛṣṇa Himself manifests, along with all the paraphernalia of His vraja-tattva.

Rasa itself constitutes the paraphernalia of Kṛṣṇa’s līlā, namely, the five principal rasas – śānta (neutrality), dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and madhura or śṛṅgāra (conjugal love). There are also seven secondary rasas – hāsya (humour), adbhuta (wonder), karuṇa (compassion), vīra (heroism), raudra (anger), bhayānaka (fear), and bībhatsa (disgust). Śrī Kṛṣṇa, the embodiment of all ambrosial rasas (akhila-rasāmṛta-mūrti), is the personified form of these twelve rasas. Kṛṣṇa eternally sports in Vraja among these, being especially attracted to the devotees situated in dāsya, sakhya, vātsalya, and śṛṅgāra.

vaivasvata’nāma ei saptama manvantara*

sātāiśa catur-yuga tāhāra antara*

aṣṭāviṁśa catur-yuge dvāparera śeṣe

vrajera sahite haya kṛṣṇera prakāśe

dāsya, sakhya, vātsalya, śṛṅgāra – cāri rasa

cāri bhāvera bhakta yata kṛṣṇa tāra vasa

dāsa-sakhā-pitā-mātā-kāntā-gaṇa lañā

vraje krīḍā kare kṛṣṇa premāviṣṭa hañā

The seventh manvantara is called ‘Vaivasvata,’ and it contains seventy-one catur-yugas. At the end of the twenty-eighth catur-yuga, Kṛṣṇa manifests Himself along with Vraja. *Dāsya, sakhya, vātsalya, *and *śṛṅgāra *are the four rasas. Kṛṣṇa becomes controlled by the devotees who embody these four bhāvas. Bringing His servants, friends, parents, and beloveds, Kṛṣṇa sports in Vraja, absorbed in prema. (Caitanya-caritāmṛta, Ādi-līlā 3.9-12)

In this way, after performing extensive pastimes and then concealing His manifest līlā, Kṛṣṇa reflected within Himself, “In this avatāra I have not bestowed prema-bhakti upon the world. It is true that the people of the world worship Me through bhakti governed by *vidhi-mārga **(*śāstrika rules), but by that they cannot attain My supreme mood – vraja-bhāva. In vidhi-mārga, awareness of awe and reverence is predominant. Because of this, the spontaneous flow of prema becomes restrained. The intensity and deep condensed sweetness of prema does not fully manifest. In such love, My delight, or the awakening of true happiness, does not arise. Through vaidhī-bhakti, imbued with a mood of reverence and majesty, the devotee attains the four kinds of liberation – sārṣṭi (equal opulence), sārūpya (a form similar to the Lord’s), sālokya (residence in the same abode), and sāmīpya (proximity to Him). Thus, the follower of the path of vidhi attains the status of an associate of Śrī Nārāyaṇa in Vaikuṇṭha. They do not pray for sāyujya-mukti, merging into oneness with Brahman. However, those devotees who are fortunate enough to attain prema-bhakti reject even these four kinds of liberation, and instead greatly honour direct service unto Me as their sole aspiration. The propagation of such prema-bhakti is the cherished desire of My heart. In the age of Kali, I shall inaugurate the religion of nāma-saṅkīrtana, imbued with the rasas of dāsya, sakhya, vātsalya, and śṛṅgāra, and thus make the world mad with prema. And I Myself, accepting the mood of a devotee, will instruct the jīvas of the world through My own conduct – since preaching without personal practice is fruitless.

yuga-dharma pravartāimu nāma-saṅkīrtana*

cāri bhāva-bhakti diyā nācāmu bhuvana*

āpani karimu bhakta-bhāva aṅgīkāre

āpani ācari’ bhakti śikhāimu sabāre

āpane nā kaile dharma śikhāna nā yāya

ei ta’ siddhānta gītā-bhāgavate gāya

I will establish the yuga-dharma of nāma-saṅkīrtana. Endowing the world with the four devotional moods, I will make the whole universe dance. I will personally accept the mood of a devotee, and by practicing bhakti Myself, I will teach it to everyone. If one does not practice dharma oneself, one cannot teach it to others. This is the conclusion sung in the Gītā and the Bhāgavata. (Caitanya-caritāmṛta, Ādi-līlā 3.19-21)

“However, although the work of propagating the yuga-dharma may be accomplished through My partial avatāras, the dissemination of vraja-prema cannot be effected by anyone other than Myself. Therefore, I shall personally descend to the earth along with My own associates and perform the līlā of distributing nāma-prema-rasa, while also relishing it Myself.”

Thinking in this way, Śrī Kṛṣṇa Himself descended in the land of Nadīyā during the first sandhyā of the age of Kali.

eta bhāvi’ kali-kāle prathama sandhyāya*

avatīrṇa hailā kṛṣṇa āpani nadīyāya*

Thinking in this way, at the juncture of the age of Kali, Kṛṣṇa Himself descended in Nadīyā. (Caitanya-caritāmṛta, Ādi-līlā 3.29)

yadā yadā hi dharmasya glānir bhavati bhārata*

abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham*

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya sambhavāmi yuge yuge

(Bhagavad-gītā 4.7-8)

The meaning is – “O Arjuna, whenever there is decline of dharma and a rise of adharma, at that time I manifest Myself. For the deliverance of the righteous (sādhus), for the destruction of the miscreants, and for the reestablishment of dharma, I appear age after age.”

Although, according to this statement spoken by the Lord Himself, the śāstra proclaims that Kṛṣṇa advents for the purpose of relieving the burden of the world, in truth the removal of the earth’s burden and the maintenance of the universe are functions of Viṣṇu, the preserver. Such duties are not the proper work of the independent Svayaṁ Bhagavān, who is absorbed in *līlā. *But whenever Bhagavān Śrī Kṛṣṇa, who is fully complete, descends, at that time Śrī Nārāyaṇa, the Catur-vyūha (Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha), the aṁśa–avatāras such as Matsya and Kūrma, as well as the yugāvatāras and manvantara-avatāras – all of them descend within Kṛṣṇa’s own being.

At the time of Kṛṣṇa-avatāra, since the period for relieving the burden of the earth arrives, it is Viṣṇu, situated within Kṛṣṇa’s own form, who carries out the destruction of the demons and performs all such acts of removing the earth’s burden and maintaining the universe. Thus, , the slaying of demons and similar acts are merely incidental functions within Kṛṣṇa’s līlā. The primary purpose of Kṛṣṇa’s avatāra is to relish the very essence of prema-rasa and to propagate pure rāga-bhakti in the world. In prema which is tempered by the awareness of awe and reverence, although Kṛṣṇa may become influenced, He does not become fully subordinate – therefore, such prema does not awaken that particular kind of deep delight within Him. However, in whatever manner a devotee worships Him, in that very manner He bestows His mercy upon that devotee – this is His eternal nature.

Just as in Kṛṣṇa-avatāra the destruction of demons was not the primary purpose but only an incidental function – the principal purpose being His sportive play of divine love – similarly, in His Gaura-avatāra, as Pūrṇa Bhagavān Śrī Kṛṣṇa Caitanya, the inauguration of the yuga-dharma in the form of nāma-saṅkīrtana was not His primary activity. When, for a certain profound and hidden reason, He desired to descend, it so happened that the time for the yuga-dharma had also arrived. Therefore, impelled by both the internal and external causes, He descended, accepting the mood of a devotee. In that form, together with His devotees, He relished prema and nāma-saṅkīrtana.

*ei mata caitanya-kṛṣṇa pūrṇa bhagavān

yuga-dharma-pravartana nahe tāṅra kāma*

kona kāraṇe yabe haila avatāre mana

yuga-dharma-kāla haila se kāle milana

dui hetu avatari’ lañā bhakta-gaṇa

āpane āsvāde prema-nāma-saṅkīrtana

In this way, it is not the desire of Caitanya Kṛṣṇa, the Supreme Complete Bhagavān, to propagate the yuga-dharma. When, for some deeper cause, He desired to advent, at that very time, the period for the yuga-dharma also coincidentally arrived. He descended for these two reasons, bringing His devotees with Him, and personally relished prema through nāma-saṅkīrtana. (Caitanya-caritāmṛta, Ādi-līlā 4.37-39)

*ei-mata bhakta-bhāva kari’ aṅgīkāra

āpani ācari’ bhakti karila pracāra*

Thus, accepting the mood of a devotee, He personally practiced bhakti and thereby preached it to the world. (Caitanya-caritāmṛta, Ādi-līlā 4.41)

Now, while explaining the principal purpose of Śrī Gaurāvatāra, Śrīla Kavirāja Gosvāmī cites the following two verses from the diary (kaḍacā) of Śrīla Svarūpa Dāmodara Gosvāmī:

*rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam*

*śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-

svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ

saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt

tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ*

Śrī Rādhā is the transformation of Śrī Kṛṣṇa’s love (praṇaya-vikṛti), that is, She is the hlādinī-śakti in the form of love-pastimes. Śrī Rādhā is the śakti (the divine potency), and Kṛṣṇa is the śaktimān-tattva (the possessor of the potency). According to the principle, śakti-śaktimator abhedaḥ (there is no difference between the potency and the possessor of the potency), Rādhā and Kṛṣṇa are one in essence. Yet, due to the eternal nature of vilāsa-tattva (the principle of divine loving pastimes), They eternally exist in two distinct forms. That is to say, manifesting Themselves as the two forms of viṣaya (the object of love) and āśraya (the abode of love), They reveal Themselves and engage in tasting mutual rasa. Now, those two tattvas have again manifested as one form, revealing Themselves as the tattva of Śrī Caitanya. I offer my obeisance unto that kṛṣṇa-svarūpa who is inwardly Kṛṣṇa and outwardly golden (Gaura), enriched and adorned with the bhāva and complexion of Śrī Rādhā.

What is the glory of Śrī Rādhā’s love? What is the nature of My own wondrous sweetness that She alone relishes? And what kind of happiness does She experience by realizing My sweetness?’ – When greed to understand these three subjects arose, the moon in the form of Śrī Kṛṣṇa took birth in the ocean of Śacī’s womb. (Caitanya-caritāmṛṭa, Ādī-līlā 1.5-6)

All these conclusions are extremely profound in meaning. Without the exclusive mercy of the lotus feet of Śrī Śrī Svarūpa-Rūpānuga Guru-pāda-padma, entrance into this deeply confidential mystery of divine pastimes remains far beyond reach. Only those rasika-bhaktas who are exclusively devoted to Śrī Śrī Guru and Gaurāṅga, who are adept in contemplations of transcendental rasa, are capable of tasting its inner sweetness.

Śrī Kṛṣṇa, whose very nature is complete blissful rasa (pūrṇānanda-rasa-svarūpa), considered within Himself, “I am blissful, and from Me the three worlds obtain their joy – raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati (‘He is rasa indeed; attaining that rasa, one becomes blissful’). Who is there within the three worlds that can give joy to Me? Yes, there is one. She enchants even My own mind – Śrī Rādhā, the daughter of King Vṛṣabhānu.

*āmā haite yāra hata śata śata guṇa

sei jana āhlādite pare mora mana*

From Her arises hundreds and hundreds of times more (bliss) than from Myself. That very person alone is capable of delighting My mind.

“My unsurpassed sweetness, too, admits defeat before the sweetness of that hlādinī-śakti. My pastimes are an ocean filled with waves of supremely astonishing wonder. My circle of beloved associates is adorned with incomparable, exalted love in the mood of śṛṅgāra-rasa. The melodious vibration of My flute attracts the minds of the three worlds. My unsurpassed beauty produces astonishment throughout all moving and non-moving beings – in other words, My pastimes, divine love, the excellence of My beloveds, and the sweetness of My flute and form.

*sarvādbhuta-camatkāra-līlā-kallola-vāridhiḥ

atulya-madhura-prema-maṇḍita-priya-maṇḍalaḥ

**tri-jagan-mānasākarṣi-muralī-kala-kūjitaḥ

asamānordhva-rūpa-śrī-vismāpita-carācaraḥ

līlā premṇā priyādhikyaṁ mādhuryaṁ veṇu-rūpayoḥ

ity asādhāraṇaṁ proktaṁ govindasya catuṣṭayam*

These four are described as My extraordinary and unparalleled qualities. An ocean swelling with the waves of most wonderful pastimes; A circle of dear ones ornamented with unsurpassed, exalted love; The sweet sound of the flute that draws the minds of the three worlds; A beauty unequalled and unsurpassed, astonishing all creation. These four, namely, līlā, prema, the supremacy of the beloveds, and the sweetness of flute and form, are declared to be the unique excellences of Govinda. (Caitanya-caritāmṛta, Ādi-līlā 23.82-85)

“Even though I am filled with the unparalleled, wondrous sweetness of rasa, still the twenty-five principal qualities of Śrī Rādhā (the chief among Her innumerable qualities) greatly attract my own heart as well. My beauty is unparalleled; Her strength is unparalleled. Becoming greedy to taste My own sweetness, I Myself fall into hankering for it. Yet Śrī Rādhikā’s form and qualities are the very life of My life. By beholding Her beauty, My mind and heart are soothed and refreshed. Even more than the music of My flute – which enchants the minds of the three worlds – Her graceful words, Her speech and song, drive My own heart into divine madness. By the nectar of Her lips and the touch of Her sacred limbs, I become utterly beside Myself. Just as at the sight of Śrī Rādhā My eyes and heart are soothed and fulfilled, so too, indeed, even more so, does Śrī Rādhā, upon seeing Me, become overwhelmed with joy and lose Herself in ecstasy. Catching the fragrance of My limbs carried by a favourable breeze, Śrī Rādhā becomes blinded by love and longs to fly toward Me. Then I begin to think that within Me there must be such a sweetness, a certain rasa, that even enchants and subdues My own enchantress, Rādhā.

Therefore, three desires arise within Me – to understand the sweetness of Śrī Rādhā’s love (śrī-rādhā-prema-mādhurya); to know what kind of wondrous sweetness of Mine She alone relishes, and to experience the happiness She feels in tasting that sweetness. These three longings greatly tempt and overwhelm Me. Thus, endowed with the mood and radiant complexion of Śrī Rādhā, I manifest Myself in the form of Gaurāṅga.”

Yet Kṛṣṇa, the viṣaya-vigraha (supreme object of love ), found Himself unable to fully experience the mood that arises from taking shelter of Himself as the object of devotion. Therefore, Śrī Kṛṣṇa, the crown jewel of all objects of divine love, became imbued with the mood and effulgence of Śrīmatī Rādhārāṇī, the āśraya-vigraha (the supreme shelter of love), and thus descended in the form of Gaurāṅga. When Vrajendranandana Śrī Kṛṣṇa resolved to reveal Himself in this way in the form of Gaura, at that very time the appointed period for the advent of the yugāvatāra also arrived.

At that time, the avatāra of Mahā-Viṣṇu, Śrī Advaita Ācārya, deeply afflicted by the suffering of the jīvas, began performing kṛṣṇa-pūjā with Gaṅgā water and tulasī leaves for the purpose of invoking His descent. Roaring loudly in spiritual anguish, he fervently called out, “Come, Lord, come!” – earnestly imploring Him to appear.

*kintu sarva-loka dekhi’ kṛṣṇa-bahirmukha

viṣaye nimagna loka dekhi’ pāya duḥkha*

lokera nistāra-hetu karena cintana

kemate e saba lokera ha-ibe tāraṇa

kṛṣṇa avatari’ karena bhaktira vistāra

tabe ta’ sakala lokera ha-ibe nistāra

kṛṣṇa avatārite ācārya pratijñā kariyā

kṛṣṇa-pūjā kare tulasī-gaṅgājala diyā

kṛṣṇera āhvāna kare saghana huṅkāra

huṅkāre ākṛṣṭa hailā vrajendra-kumāra

However, seeing that all people had turned away from Kṛṣṇa, and seeing the world immersed in sense enjoyment, he felt great sorrow. For the deliverance of the people, he began to contemplate – “How will all these souls be rescued? If Kṛṣṇa descends and spreads bhakti, only then will all people attain deliverance.” Resolving to bring about Kṛṣṇa’s descent, the Ācārya made a solemn vow. He worshiped Kṛṣṇa, offering tulasī leaves and Gaṅgā water, and with deep, thunderous cries he invoked the Lord, and by that powerful roar, the son of the King of Vraja was drawn down. (Caitanya-caritāmṛta, Ādī-līlā 13.67-71)

At the invocation of Advaita Ācārya, Kṛṣṇa could no longer remain still, and thus, *gauḍadeśe pūrva-śaile karilā udaya *(‘In Gauḍa-deśa, upon the eastern horizon, He made His appearance.’). Before the advent of Śrīman Mahāprabhu, the devotees residing in Nadīyā had no place to assemble other than the residence of Advaita Ācārya on the banks of Gaṅgā at Māyāpura. Everywhere else was filled with worldly talk, but there, the atmosphere resounded solely with discussions about Kṛṣṇa. Śrīla Ācārya Gosvāmī alone would delight the devotees by expounding śuddha-bhakti-siddhānta (the pure conclusions of devotional service) from sātvata-śāstras such as the Gītā and the Bhāgavata. In his association, the devotees remained absorbed in the rasa of kṛṣṇa-pūjā, kṛṣṇa-kathā and nāma-saṅkīrtana. Other people, who were averse to the Lord, would squander vast sums of money on the marriages of cats and dogs. They remained intoxicated with various kinds of intoxicants, irreligious conduct, violence toward living beings, theft of others’ wealth, abduction of others’ wives, and were maddened by worldly enjoyments, litigation, and material ambitions. The scholars, absorbed in kāvya (poetry), vyākaraṇa (grammar), nyāya (logic), tarka (rhetoric), and *Mīmāṁsā *(Vedāntā), busied themselves in futile debates – eager to establish their own doctrines and refute the opinions of others. Neglecting the worship of Śrī Viṣṇu, people instead displayed excessive pomp and extravagance in the worship of village deities (grāma-devatās). The society of virtuous people had become exceedingly distressed and weary with the crooked, deceitful theatrics of so-called yogīs, kings, and sense-enjoyers. Amidst all this, through ostentatious displays of caste prestige, the preservation of divisions between high and low under various pretexts, the fomenting of social disorder, and the oppression of the weak by the strong, human society had become extremely agitated and distressed.

When human beings, having forgotten that the true and foremost duty of life is the cultivation of devotion to Bhagavān, were gradually being led down to ever lower stages of humanity, at that very time, through the worship of Śrī Advaita, who was deeply pained by the suffering of the jīvas, the advent of Śrī Bhagavān Gaurahari, the deliverer of Kali-yuga, was set in motion.

Śrīman Mahāprabhura Janma Līlā

(The Birth Pastimes of Śrīman Mahāprabhu)**

In Bengal, in the village of Dhaka-Dakṣiṇa within the district of Śrīhaṭṭa (Sylhet), there lived a wealthy brāhmaṇa named Śrī Upendra, endowed with many noble qualities and deeply devoted to Viṣṇu. In kṛṣṇa-līlā, he had been the cowherd Parjanya, the grandfather of Kṛṣṇa:

*parjanyo nāma gopāla āsīt kṛṣṇa-pitāmahaḥ

upendra miśraḥ sañjātaḥ śrīhaṭṭe sapta-putravān*

The cowherd named Parjanya, the grandfather of Kṛṣṇa. took birth in Śrīhaṭṭa as Upendra Miśra and had seven sons. (Gaura-gaṇoddeśa-dīpikā 35)

His seven sons were manifestations of the Seven Sages. Among these seven sons – Kaṁsāri, Paramānanda, Padmanābha, Sarveśvara, Jagannātha, Janārdana, and Trailokyanātha – Śrī Jagannātha Miśra came to Nadīyā district and took up residence on the eastern bank of the Bhāgīrathī at Śrīdhāma Māyāpura – nadīyāte gaṅgā-vāsa kaila jagannātha (Caitanya-caritāmṛta, Ādi-līlā 13.58). During kṛṣṇa-avatāra, Nanda Mahārāja and Vasudeva appeared together in the present age as Jagannātha Miśra. Miśra-vara was adorned with many noble qualities and was a distinguished scholar. His honorific title was ‘Purandara.’ He belonged to the Vedic order of brāhmaṇas. Śrī Śacī Devī, the daughter of Nīlambara Cakravartī, was his chaste, virtuous, and devoted wife. One after another, eight daughters were born to Miśra-vara in the womb of Śacī, yet each of them passed away soon after birth:

*jagannātha miśra-patnī śacīra udare,

aṣṭa-kanyā krame ha-ila janmi’ janmi’ mare*

In the womb of Śacī, the wife of Jagannātha Miśra, eight daughters were born one after another, and each died soon after birth. (Caitanya-caritāmṛta, Ādi-līlā 13.72)

Deeply afflicted by the repeated loss of their children, Miśra-vara, with a sorrowful heart, began to worship the lotus feet of Śrī Viṣṇu. In due course, their ninth child was born – a son named Viśvarūpa. Upon receiving this son, the Miśra couple became exceedingly joyful and engaged themselves in the service of the lotus feet of Śrī Govinda with renewed gratitude. The tattva of Śrī Viśvarūpa is that He is the prakāśa-vigraha (manifestation) of Balarāma, the original Saṅkarṣaṇa (Mūla-Saṅkarṣaṇa). As Mahā-Saṅkarṣaṇa situated in Vaikuṇṭha, He is both the *upādāna *(material cause) and nimitta (efficient cause) of the universe. He was the elder brother of Śrīman Mahāprabhu. Even before marriage, He accepted sannyāsa and, in the year 1431 Śaka (1509 CE), became known as Śaṅkarāraṇya. Later, at Paṇḍharpur (in the Solapur district of Maharashtra, near Bombay), He disappeared.

In the year 1406 Śaka (1484 CE), in the last part of the month of Māgha, Kṛṣṇa entered the body of Śacī through Śrī Jagannātha. One night, Śrī Jagannātha Miśra beheld a beautiful dream, and addressing Śacī Devī, he said, “O Devī! I saw a dream – first a divine effulgence entered into my heart, and then from my heart it passed into yours. And in our home, radiant, luminous forms are frequently seen. Now, everywhere people show me honour. Unasked, they are sending abundant wealth, cloth, and grains to our home, as though Lakṣmī herself were now personally residing there. It seems to me that a great personality will soon be born from you.”

Śrī Śacī Devī also said, “I too am experiencing many wonderful and miraculous feelings. I see divine personalities in the sky, as though they are gazing toward me and offering praises. And within my heart, at every moment, I am experiencing a kind of extraordinary, otherworldly joy.”

Just as Kṛṣṇa first manifested within the heart of Śrī Ānakadundubhi (Vasudeva) and then from his heart revealed Himself within the heart of Devakī, so at the time of Gaura’s advent that very līlā was re-enacted once again. The Miśra couple, overwhelmed with great joy, remained constantly engaged in speaking to one another about Kṛṣṇa, and with great bhakti they rendered special worship to the śrī-śālagrāma-śilā.

As time passed, ten months, eleven months, and then twelve months went by – indeed, even the thirteenth month arrived. Yet, seeing that the child had still not been born, Miśra-vara became greatly anxious and filled with apprehension. Then Nīlambara Cakravartī, after making astrological calculations, said, “Do not be anxious. The child has not been born thus far simply because the auspicious moment had not yet arrived. In this very month, at a favourable time, your son will take birth.”

Accordingly, under an auspicious zodiac sign, an auspicious constellation, and at a most favourable astrological moment, the blessed advent of Śrīman Mahāprabhu took place:

*cauddaśata sāt śake māsa ye phālguna,

paurṇamāsīra sandhyā-kāle haile śubha-kṣaṇa*

siṁha-rāśi siṁha-lagna, uccha-graha-gaṇa,

ṣaḍ-varga, aṣṭa-varga, sarva sulakṣaṇa

a-kalaṅka gaura-candra dilā daraśana

sa-kalaṅka candre āra kon prayojana

eta jāni’ rāhu kaila candrera grahaṇa

‘kṛṣṇa’ ‘kṛṣṇa’ ‘hari’ nāme bhāse tri-bhuvana

In the year fourteen hundred seven of the Śaka era, in the month of Phālguna, at the evening hour of the full-moon day, the most auspicious moment arose. With the moon in Leo (siṁha–rāśi), Leo ascendant (siṁha-lagna), and the planets in exalted positions, with favourable ṣaḍ–varga and aṣṭa-varga indications – every sign was supremely auspicious. The spotless Gaura-candra gave His darśana – what need then was there for the blemished moon? Knowing this, Rāhu created a lunar eclipse, and the three worlds resounded, floating in the chanting of “Kṛṣṇa! Kṛṣṇa! Hari!” (Caitanya-caritāmṛta, Ādi-līlā 13.89-92)

*jagat bhariyā loka bale ‘hari’ ‘hari’

sei-kṣaṇe gaura-kṛṣṇa bhūme avatari*

As the whole world filled with people crying out, “Hari! Hari!” – at that very moment, Gaura-Kṛṣṇa descended to the earth. (Caitanya-caritāmṛta, Ādi-līlā 13.89-94)

In the year 1407 Śaka, on the evening of the Phālguna Pūrṇimā, at the time of a total lunar eclipse – when all directions resounded with the chanting of kṛṣṇa-nāma – at that very moment the Supreme Lord Himself, Śrī Vrajendra-nandana Kṛṣṇa, adorned with the mood and effulgence of Śrī Rādhā, manifested within the ocean-like womb of Śrī Śacī as the spotless Gaura-candra. Delighting in His own Name, He took birth with the very name ‘Gaura-Hari.’ The practice and propagation of the Name became His primary activity, and all the His pastimes of divine love unfolded through the chanting of that Name. At the advent of Bhagavān, the hearts and minds of the residents of the world were filled with joy. Even though the non-devotees mocked, they too began to chant hari-nāma.

*prasanna haila daśadik prasanna nadīra jala

sthāvara jaṅgala haila ānande vihvala*

The ten directions became joyful, the waters of the rivers rejoiced, and animate and inanimate beings were overwhelmed with bliss. (Caitanya-caritāmṛta, Ādi-līlā 13.96)

In the courtyard of Śāntipura, The Lord of Śāntipura, Advaita Ācārya, along with Nāmācārya Ṭhākura Hari Dāsa, began to perform vigorous dancing and kīrtana, but:

kena nāce keha nāhi jāne

Why they dance, no one knows. (Caitanya-caritāmṛta, Ādi-līlā 13.98)

Soon after arriving at the ghāṭā at the Gaṅgā, He took a bath in supreme bliss, revelling in joy at witnessing the lunar eclipse. Just as in the past, Vasudeva, in anticipation of His son’s birth festival, even while bound in chains in prison, had secretly granted twenty thousand cows to the brāhmaṇas – similarly, during the eclipse, in his mind, He enthusiastically offered abundant charity to the brāhmaṇas and meditated upon great acts of charity. Śrīla Ṭhākura Hari Dāsa, seeing the boundless joy of Śrī Advaita Ācārya, exclaimed, “Seeing Your bliss, my heart too is overflowing with joy today. I perceive the entire world as filled with delight. It feels as though some particularly auspicious beginning has taken place.”

Meanwhile, in Śrīdhāma Māyāpura, Śrī Candraśekhara Ācārya-ratna, Śrī Śrīnivāsa, and other devotees, after taking a bath in the Ganga during the eclipse, became absorbed in the bliss of chanting Hari’s Names. With their minds intoxicated by kīrtana, they offered various gifts according to their ability. The hearts of all the devotees of the world likewise became pleased in the same way, intoxicated with the bliss of kīrtana, and, under the influence of the eclipse, they unknowingly performed a grand festival born of the mood of Gaura’s advent.

The wives of the brāhmaṇas and respectable families, bearing various gifts in their hands, came to the Miśra household. Upon beholding the face of the radiant, golden-like child, they expressed supreme joy and repeatedly showered their blessings. Indeed, even the wives of the Devas, assuming the guise of brāhmaṇīs and bearing various gifts in their hands, came to the mortal world to behold the face of the child. Among them were countless divine ladies, including Brahmā’s wife Savitṛ, Śiva’s consort Gaurī, Sarasvatī the playful goddess of Nṛsiṁha, Vaśiṣṭha’s wife Aruṇdhatī, Indra’s consort Śacī, the heavenly dancer Rambhā, and many others. Residing in the sky, the gods, Siddhas, Gandharvas, and Caraṇas began performing dancing, kīrtana, and hymns of praise accompanied by countless and various musical instruments. In Navadvīpa, groups of singers, dancers, musicians, and bards, without invitation, flocked to the Miśra household and began creating a commotion of joyous celebration. Śrī Candraśekhara Ācārya-ratna and Śrīvāsa along with the devotees came and, following the proper śāstras, performed the prescribed jāta-karma and other rites for the Miśra household. Miśra-vara, for the welfare of his son, began offering brāhmaṇas various kinds of gifts, money, and other articles. Lakṣmī Devī herself now resides in the Miśra household – today, Miśra is no longer a poor brāhmaṇa. So many donations came that it is beyond reckoning. Miśra-vara, with a full and joyful heart, generously offered gifts to all the brāhmaṇas, dancers, and musicians according to their proper rank and dignity.

Meanwhile, Śrīvāsa’s wife, Malinī Devī, along with the wife of Ācārya-ratna, came to the Miśra household. Overwhelmed with supreme joy, they worshiped the women present there, who had come to the Miśra house, with sindūra, turmeric, oil, puffed rice, bananas, and various fruits, honouring them according to their proper rank. The women, in turn, raised their voices in unison, offering prayers for the child’s long life and auspicious well-being.

Following the orders of Śrī Advaita Ācārya, his wife, Sītā Devī, came to the Miśra household in Śrī Māyāpura from Śāntipura. She rode in a covered palanquin adorned in various ways, accompanied by her maidservants, in order to have the darśana of Śrī Śacīnandana’s radiant face. Upon beholding the divine, radiant form of the child, Sītā Devī’s heart was filled with parental affection. Overcome with joy, she placed stalks of rice and darbha grass upon the heads of the two brothers, blessed them, and said, “May you live long,” showering them with abundant blessings. Then:

*ḍākinī-śāṅkhinī haite, śaṇkā upajila cite,

*ḍare nāma thuila ‘nimāi’

Apprehension arose in her mind due to ḍākinīs and* śāṅkhinīs*, and out of fear, she whispered the name “Nimāi.” (Caitanya-caritāmṛta, Ādi-līlā 13.117)*

*Translator’s Note: A ḍākinī is a flesh-eating witch, and a śāṅkinī is a supernatural entity who causes ailments.

Evil spirits cannot approach the sacred site where the holy nīma tree stands. Even the very word nimba fills them with fear. For this reason, affectionate Sītā Devī lovingly named the child Nimāi. The universal mother, Sītā Devī, brought various gifts for Mahāprabhu. A brief account of these offerings has been recorded by Śrīla Kavirāja Gosvāmī in his Śrī Caitanya-caritāmṛta (Ādi-līlā 13). We have here quoted below, for the benefit of the readers, the account of the ornaments and other offerings as they were prevalent at that time:

advaita-ācārya-bhāryā, jagat-pūjitā āryā,*

nāma tāṅra ’sītā ṭhākurāṇī’

ācāryera ājñā pāñā,* gela upahāra lañā,*

dekhite bālaka-śiromaṇi*

*suvarṇera kaḍi-ba-uli, rajatamudrā-pāśuli,

suvarṇera aṅgada, kaṅkaṇa

du-bāhute divya śaṅkha, rajatera malabaṅka,

svarṇa-mudrāra nānā hāragaṇa*

*vyāghra-nakha hema-jaḍi, kaṭi-paṭṭasūtra-ḍorī

hasta-padera yata ābharaṇa

citra-varṇa paṭṭa-sāḍī, buni photo paṭṭapāḍī,

svarṇa-raupya-mudrā bahu-dhana*

*durvā, dhānya, gorocana, haridrā, kuṅkuma, candana,

maṅgala-dravya pātra bhariyā

vastra-gupta dolā caḍi’ saṅge lañā dāsī ceḍī,

vastrālaṅkāra peṭāri bhariyā*

*bhakṣya, bhojya, upahāra, saṅge la-ila bahu bhāra,

śacī-gṛhe haila upanīta

dekhiyā bālaka-ṭhāma, sākṣāt gokula-kāna,

varṇa-mātra dekhi viparīta*

Advaita-ācārya’s wife, the venerable lady who is worshipped by the entire world, was named Sītā Thākurāṇī. Following the Ācārya’s orders, she went, carrying gifts, to behold that crest-jewel amongst children. Gold bangles and bracelets, a girdle made of silver-coins, golden anklets, bracelets for both arms, divine conch shells, a garland of rubies, various necklaces made of gold coins, a tiger-claw ornaments studded with gold, a girdle cord to place around the waist, jewellery for the hands and feet, a richly patterned silk cloth, a finely woven silk lower garment, wealth in gold and silver coins in abundance, durvā grass, paddy, gorocana, turmeric, kuṅkuma, sandalwood – riding in a palanquin covered with cloth and accompanied by maidservants, she brought ornaments and garments that would fill baskets. She carried a great amount of food, sweets, and gifts, and presented them at Śacī’s house. Upon seeing the child, she saw that He was Kṛṣṇa of Gokula – only the colour was opposite. (Caitanya-caritāmṛta, Ādi-līlā 111-115)

On the day of the mother and son’s bathing, in other words, on the day of their formal exit from seclusion, Śrī Sītā Devī honoured the child of Miśra-vara with clothing and ornaments. (Previously, four months after the birth, among brāhmaṇas and higher varṇas, the mother observed the postnatal purification rites, followed by darśana of the sun. Later, brāhmaṇas and higher castes observed it for twenty-one days, while śūdras observed it for one month. In the Kartābhajā and Satī Mā communities, postnatal purification rite is immediately finished by the throwing of hari-nuṭa).*

***Translator’s Note: **The Kartābhajās are an apa-sampradāya in Bengal founded by Aulacanda and his wife, Satī Mā.

On the day that the mother and son bathed, in other words, on the day of Niṣkramaṇa (the rite of them leaving the maternity room), Sītā Devī honoured Miśra-vara and his son with clothes and ornaments, and having also received proper worship herself by Miśra-vara, Śrī Sītā Devī, her heart overflowing with joy, returned to her residence in Śāntipura.

Śrī Śacī and Jagannātha, having directly received the Lord of Lakṣmī in the form of a son, began to their spend time with an undistracted heart, immersed in the bliss of serving the Lord. By the birth of a son, the Miśra household became filled with wealth and grains. Among all people, the highly respected and most venerable Vaiṣṇava, Miśra, was regarded with respect and honour. The brāhmaṇas also freely offered gifts for the pleasure of Miśra, and he began to make proper use of the wealth and resources that he received. Śrī Nīlambara Cakravartī, having calculated the auspicious moments for the boy, joyfully called Miśra-vara aside privately and said, “Look Miśra, your son is endowed with auspicious marks. In his natal horoscope and on his body, the signs of a great personality are manifest. This boy will deliver the world. Take great care in nurturing and raising him.” The Miśra couple became completely overwhelmed with joy.

(Translated from the original Bengali by Swami Bhaktivijñāna Giri)

📚 Prema Dhāma Deva Stotram Series Index Prakaṭa Pūrṇimā (The Appearance of the Full Moon) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrī Sarasvatī Saṅlāpa (A Discourse by Sarasvatī Ṭhākura) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrī Gaura ki Vastu? (Who is Sri Gaura?) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura The ‘Vṛndāvana Express’ and the ‘Navadvīpa Special’ by Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja Our Prospect is Through Gaura-Līlā by Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja Paṇḍita Śrī Gadādhara Gosvāmī by Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja The Magnanimous Nature of Nityānanda Prabhu by Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja Makara Saṅkrānti by Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja Śrī Gaura-līlāmṛṭa-sāra (The Essence of the Nectar of Śrī Gaura-Līlā) by Śrīla Bhakti Pramoda Puri Gosvāmī Mahāprabhu as Rasarāja-Mahābhāva by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Mahāprabhu as Prabhupāda by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Five Precepts of Śrī Caitanya Mahāprabhu Everything is by Mahāprabhu’s Grace by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Mahāprabhu’s Mudrā by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Worship of Gaura-Gadādhara by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja This Saṅkīrtana Movement Is the Līlā of Mahāprabhu by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Nityānanda Avadhūta by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja

Gauḍīya Sārasvat Pariṣad

Śrī Gaura-līlāmṛta-sāra (The Essence of the Nectar of Śrī Gaura-Līlā)

Śrī Gaura-līlāmṛta-sāra (The Essence of the Nectar of Śrī Gaura-Līlā)

Further Reading from the Bhaktivinoda Institute:

Śrī Gaura-līlāmṛta-sāra (The Essence of the Nectar of Śrī Gaura-Līlā)

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