||Gaurāṅga Cālīsā Prakāśa||6||
(The Light of Gaurāṅgas
Glorification)
|| Rāga Rāgēśrī ||1|
(To be sung in Rāga ‘Rāgēśrī’)
|*| Rōlā-Chanda |*|1|
(Composed in a meter
known as 'Rōlā')
parathama
tattva bakhāna,
sadā
gaurāṅga kahāyēṅ|
bhakta
rūpa bhagavāna,
channa
avatāra kahāyēṅ||1| ||vishrām||
Rendition: Now, we are going to sing the glorification of The
Supreme Personality of God-Head known by the Name 'Gaurāṅga'- who is the first
spiritual entity amongst its five personifications (Pañca-Tattva). He is The
Supreme Truth (Kr̥ṣṇa Himself) who has now appeared in a hidden form, as His
own devotee (Bhakta-Rūpa), therefore He is known as a 'hidden incarnation'
(Channa-Rūpa). |1| ||Pause||
|*|
Caupā'ī Chanda |*|2|
(Composed in a meter known as 'Caupāī')
jaya
jaya gaura prēma avatārī|
jaya
jaya kīrtana nāma bihārī||1|
Rendition: All victories unto Gaurāṅga Mahāprabhu- The
Personification of Pure Love of Kr̥ṣṇa! All victories to The Lord who manifests
His pastimes of the congregational chanting of Lord's Holy Names
(Śrī-Harināma-Saṅkīrtana)|1|
Illuminating Tendency (Prakāśikā Vr̥tti)- The Supreme Personality of God-Head
known by the Name of 'Gaurāṅga' appeared on this material plane in the Indian
State of Bengal in His eternal abode (Śrī-Dhāma) known by the name of
'Māyāpura' within the periphery of 'Navadvīpa'. His appearance duration is
accepted from 1486 AD to 1534. Gaurāṅga Mahāprabhu appeared underneath a 'Nīma'
tree and therefore, His childhood Name is known as 'Nimā'i’. A 'Nīma' tree can
still be seen standing at His appearance place (which is known as 'Yōga-Pīṭha').
Kr̥ṣṇa- The Supreme Person, and His Divine Concert known by the Name of 'Rādhā'
have now appeared in a combined form of 'Gaurāṅga'. The one, who is the Mother
of Kr̥ṣṇa in His Pastimes, known by the Name of 'Yaśōdā' and His Father known
as 'Nanda Mahārāja'- have now appeared in the Gaura's pastimes as His Mother
and Father known as 'Śaci-Dēvī' and 'Śrī-Jagannātha Miśra'. Gaurāṅga Mahāprabhu
is the Personification of 'Kr̥ṣṇa-Prēma' - the Pure Love of Kr̥ṣṇa. Śrīla Kr̥ṣṇa-Dāsa
Kavirāja Gōsvāmī defines the word 'Prēma' in His masterpiece composition–
'Śrī-Caitan'ya-Caritāmr̥ta' (4.165) as follows–
ātmēndriya
prīti vān̄chā– tārē bali ‘kāma’
kr̥ṣṇēnndrīya
prīti icchā– dharē ‘prēma’ nāma
An act done with an objective of
satisfying one's own senses is known as ‘Kāma’, where as an action done with an
objective of satisfying Kr̥ṣṇa is known as ‘Prēma’.
jaya
jaya gaurakr̥ṣṇa para-īśvara|
jaya
jaya rasikani kō ādhīśvara||2|
Rendition: All victories to the Supreme Lord (Parama-īśvara)
known as 'Gaura-Kr̥ṣṇa'. All victories to the Lord of all devotees who relish
the nectarine mellows.|2|
Illuminating Tendency (Prakāśikā Vr̥tti)- Another name of Gaurāṅga Mahāprabhu
is ‘Gaura’. What is the complexion of His Divine Body?- Just like the
complexion of 'Rādhā-Rānī'- as that of molten gold. But even then, He is none
other than Kr̥ṣṇa, therefore He is also known as ‘Gaura-Kr̥ṣṇa’. Mīrā Bā'ī- who
was a Great Kr̥ṣṇa Devotee, has sung the glories of Gaurāṅga in one of Her
composition as follows- "gaura-kr̥ṣṇa kī dāsī mīrā rasanā kr̥ṣṇa
basai" - Mīrā is the servant of Lord Gaura-Kr̥ṣṇa, on whose tongue the
Holy Name 'Kr̥ṣṇa' dances continuously.
jaya
jaya jaya avatārina ākara|
unnatōjjavala
prēma pradākara||3|
Rendition: All victories to the Primeval Source (ākara) of all
incarnations. He imparts the Love in its highest form that is found only in the
Holy land of Braja, known as 'Unnātōjjvala-Braja-Prēma'.|3|
Illuminating Tendency (Prakāśikā Vr̥tti)- Kr̥ṣṇa is the Primeval source of
all incarnations, therefore He is knwon as ‘Avatārī-Puruṣa’. In
Śrīmad-Bhāgavatam (1/3/28) it has been mentioned– 'ētē cānśkalā punsaḥ kr̥ṣṇastu
bhagavān svayaṁ'– All incarnations mentioned before are either His
Godhood-portions or GodHood-planery-portions, but 'Kr̥ṣṇa' is The Supreme
Personality of God-Head Himself (Svayaṁ Bhagavāna). Since there is no
difference between Kr̥ṣṇa & Gaurāṅga, therefore Gaurāṅga is also known as
'Avatārī-Puruṣa'- the Primeval Source of all incarnations.
But what kind of love-divine does
Gaurāṅga Mahāprabhu distribute to everyone?– It is known as
‘Unnatōjjvala-Prēma’– This unnatōjjvala-prēma is filled with the
pure-spiritual-sentiments of highest order known as 'Mādhurya-Rasa'. This
spiritual love is of two types– 'Kāmātmika-Prēma' (This is the loving
sentiments as felt by Lord Gaurāṅga Himself) and second one is
'Tattada-Bhāva-Icchātmika-Prēma' (These are the loving sentiments of such
spiritual love bestowed by Gaurāṅga towards other devotees).
Rasa or the nectarine mellows are of
five types-
1. Śānta-Rasa (The trees, creepers
and the flute etc. of Vr̥ndāvana are situated in this Rasa) 2. Dāsya-Rasa
(These are the devotees situated in the mood of servitor-ship like Raktaka,
Patraka & Citraka) 3.Vātsalya-Rasa (These are eternal servants of Krsna
situated in parental love like Yaśōdā, Rōhiṇī & Nanda Mahārāja) 4.
Sakhya-Rasa (The cowherd freinds of Lord are situated in the mood of friendship
like Madhumaṅgala & Subala) 5. Mādhurya-Rasa (Gōpis headed by Rādhā are
situated in this conjugal-mood of spiritual love)
bahu
kārana prabhu prakaṭa bhayahu haiṅ|
cāra
bahira yaha santa kahahu haiṅ||4|
Rendition: There are several reasons for the appearance of Lord
Gaura-Sundara on this material plane. The saints say that there are four
external reasons for His appearance.|4|
prathama
bāhya kārana batalāvēṅ|
sō
saba vaiṣṇava vēda sunāvēṅ||5|
Rendition: Now, I am telling the first external reason for His
appearance. These things are already told by the Vēdas and Vaiṣṇavas.|5|
cāra
yugana kē bhinna dharama haiṅ|
sō
yuga mahi sō dharama parama haiṅ||6|
Rendition: For every yuga, a unique method of attaining Supreme
Lord is glorified in the revealed scriptures of Vedic lore. Such method is
considered as top most method for that specific yuga.|6|
sata
tarahīṅ hari dhyāna prabhā'ū|
trētā
bahu bidhi yajña karā'ū||7|
Rendition: In the first age (Satya-Yuga), the Lord could be
obtained by meditating on His divine form for thousands of years. In the third age (Trētā-Yuga), living
entities attained supreme benefit by conducting elaborate fire-sacrifices
(Yajña)|7|
dvāpara
mandira arcana karahīṅ|
kalihiṅ
nāma kīrtana sōṅ tarahīṅ||8|
Rendition: In the second age (Dvāpara-Yuga), living entities
attained supreme benefit by worshipping the Lord's deity-form elaborately
according to the rules of Vedic literature in the huge temples
(Śrī-Mūrti-Arcana). In the current age of Kali-yuga, one can attain supreme
benefit only by the method of congregational chanting of Holy Names
(Śrī-Hari-Nāma-Saṅkīrtana).|8|
kalihiṅ
dharma sansthāpana karihaiṅ|
kr̥ṣṇa
gaura sundara bana parihaiṅ||9|
Rendition: In order to establish the congregational chanting of
Holy Names, the Lord Śyāma-Sundara appears as Gaura-Sundara.|9|
Illuminating Tendency (Prakāśikā Vr̥tti)- It has been mentioned very clearly
in Śrīmad-Bhāgavatam–
kr̥tau yad'dhayāyatē viṣṇuṁ trētāyāṁ
yajatō makhaiḥ
dvāparē paricāryāyām kalau
tad'dharikīrtanāta
In the age of satya-yuga, people
attained supreme benifit by meditating on the form of Lord, in trētā-yuga by
performing fire-sacrificves (yajña), in dvāpara-yuga by worshipping the diety
form of Lord (arcanā), and in kali-yuga, people attain eternal beneifit by
doing congregational chanting of lord's Holy Names only.
Lord appears in all yugas to
establish the yuga-dharma. However, Lord Gaurāṅga does not appear in all the
Kali-yugas, therefore when he does appear in a specific kali-yuga, then he
preaches a special form of congregational chanting imbibed with the mood of
Vraja into the hearts of chanters. Therefore, this is known as ‘Prēma-Nāma-Saṅkīrtana’,
but in the other ordinary kali-yugas, only ‘Nāma-Saṅkīrtana’ or the
congregational chanting of Holy Names, in general sense, is done. Therefore,
this Kali-yuga is called as 'auspicious' (Dhanya-Kali) by Śrīla Lōkanātha
Gōsvāmī (who is ‘Līlā-Man̄jarī’ sakhi in Kr̥ṣṇas-pastimes) in one of His songs–
kē jābi kē jābi rē bhā'ī bhava sindhu pāra| dhanya-kali-yugēra caitan'ya
avatāra|| (O brother! How will you cross over this vast ocean of material
world? All glories to the incarnation of Caitanya Mahāprabhu who has appeared
in this most auspicious kali-yuga!)
dūsarā
prabhu advaita pukārē|
tīsarā
nija praṇa sata karivārē||10|
Rendition: The second external reason was that Śrī Advaita
Prabhu had taken a vow to make the Lord appear in this kali-yuga for the
liberation of living entities. In order to fulfil that vow of Śrī Advaita
Prabhu, Kr̥ṣṇa appeared in this age of kali. Third external reason is to fulfil
the vow which Lord had taken Himself, as is revealed by the scriptures, that He
will appear in a hidden form in this kali-yuga in Navadvīpa Dhāma.|10|
Illuminating Tendency (Prakāśikā Vr̥tti)- There are two reasons for
appearance of Lord in general, these are- 'paritrāṇāya sādhunāṁ' (for
delivering the saints) and 'vināśāya ca duṣkr̥tāma' (for annihilating the
miscreants). Out of these two reasons, first one is primary- i.e. Lord appears
when His own devotee petitions the Lord to appear. The other reason, to
annihilate the miscreants, is secondary one. Therefore the Lord mentions these
reason in Gita in that order.
It is important to note that the rise
of irreligion (adharma) is not the sole reason for the Lord to appear. When His
own pure devotees, after witnessing the dreadful condition of living entities,
petition the Lord for their redemption, it is then that Lord appears on mundane
plane. Therefore, when Advaita Prabhu requested the Lord to appear in this age
of kali, Lord did indeed appear in His hidden form. This incident has been
described in Śrī Advaita Cālīsā Prakāśa (eighth chapter) later on.
It has been mentioned in the
Śrī-Caitanyōpaniṣada section of Aatharva-Vēda–
jāhnavītīrē navadvīpē gōlōkākhyē
dhāmni gōvindō dvibhujō gauraḥ . sarvātmā mahāpuruṣō mahātmā mahāyōgī triguṇātīta
sattvarūpō bhaktiṁ lōkē kāśyati
Near the banks of river Bhāgīrathī
(Ganges), there is is a place known as 'Navadvīpa' which is non-differenmt from
Gōlōka. At this place the Lord who is presdent within the heart of each living
entity (Sarvāntaryāmī) will appear in the form of a great personality (Mahāpuruṣa).
He will be a great soul (Mahātmā), a great devotee (Mahāyōgī) and supra-mundane
to the three modes of material nature (Triguṇātīta). That Lord, whose body is
transcendental (Śuddha-Sattva-Svarūpa) known by the name of 'Gōvinda' will
appear in a two-handed form (Dvi-Bhuja) in the form of 'Gaura' and bestow unto
all the living entities the pure love of God-Head (Prēma-Bhakti).
In Agni-Purāṇa, it is mentioned as
follows- 'praśāntātmā lambakaṇṭhaśca gaurāṅgaśca surāvr̥taḥ'– Lord will appear
in the form of Gaurāṅga, who is an embodiment of peace, who has a beautiful
long neck and who is always surrounded by His Devotees. Lord has Himself said
in Gītā– 'dharma sansthāpanārthāya sambhavāmi yugē yugē'. In this verse, 'yugē'
has been repeated. The reason behind this is to say that Lord appears in all
the yugas. Therefore, the Lord certainly appears in kali-yuga also.
cauthā
aba hama kārana kahihaiṅ|
suna
saba sajjana citta lagahi haiṅ||11|
Rendition: Now, I am telling the fourth external reason for
appearance of Lord. I request everyone to listen carefully.|11|
dvāpara
saha parikara prabhu āvahiṅ|
līlā
antaraṅga prakaṭāvahiṅ||12|
Rendition: In Dvāpara-yuga, Lord Kr̥ṣṇa Himself appears with
His numerous associates and enacts some of His most confidential pastimes.|12|
sō
saba hī kē citta na āvahiṅ|
śrī-birin̄ci-śiva
pāra na pāvahiṅ||13|
Rendition: Since these are His confidential pastimes, so it is
not possible for the ordinary people to comprehend these. Even Lakṣmī, Brahmā
and Śiva themselves are not able to enter within the confidential pastimes of
the Lord.|13|
Illuminating Tendency (Prakāśikā Vr̥tti)- The pastimes enacted in Vraja,
especially the pastimes of Lord with His Sakhi-friends (Rāsa-Līlā) are
considered to be confidential. In Bhāgavatam (10/47/60) it has been said– 'nāyaṁ
śriyōañgau nitāntaratēḥ prasādaḥ'– In Rāsa-Līlā, the damsels of Vraja received
an opportunity of highest order, as a result of supreme mercy (Kr̥pā-Prasāda)
of the Lord, i.e. to touch the transcendental body of Bhagavān. But such an
opportunity is not even provided to the Goddess Lakṣmī Herself. In this regard,
Gaurāṅga Mahāprabhu Himself says to Śrī-Vēṅkaṭa Bhaṭṭa as follows– 'rāsa na
pā'ila lakṣmī– śāstrē ihā śuni' (All the revealed scriptures say that Goddess
Lakṣmī was not allowed to enter the Rāsa-pastimes of Lord - CC 2/9/120). Even
now, there is a temple in Bēlavana of Vr̥ndāvana where the Goddess Lakṣmī is
still sitting and following rigorous austerity to enter into the confidential
pastimes of Lord.
In Śrīmad-Bhāgavatam (12/13/16), it
has been mentioned that Lord Śiva is the foremost amongst all the Vaiṣṇava
devotees of the Lord. (vaiṣṇavānāṁ yathā śambhuḥ), But even He Himself was not
able to enter into the Rāsa-pastimes of the Lord. Infact, even today, He is
seen waiting in the form of a Gōpī (damsel) in the temple of 'Gōpēśvara
Mahādēva', outside of the place where the Rāsa-pastimes were performed (Rāsa-Maṇḍala).
He is situated over there as the protector of the Holy Abode (Dhāma-Rakṣaka).
But, why do Lakṣmī & Lord Śiva
are unable to enter into the Rāsa-līlā pastimes of the Lord? As an answer to
this question, Lord Gaurāṅga Himself says as follows– 'sva-mādhuryē sarva citta
karē ākarṣaṇa'– The beauty of Lord Kr̥ṣṇa is unparalleled in the entire
creation, such that everyone cannot help but to get attracted towards the Lord
(CC 2/9/127)
sō
kārana brajabhāva abhāvā|
sarva
prabēsa milahiṅ nahiṅ pāvā||14|
Rendition: The reason is that their hearts (i.e. of Lakṣmī
& Lord Śiva etc.) is devoid of the moods and sentiments that are present in
the hearts of the residents of Vraja. Because of this, it is not possible for
everyone to enter into the most confidential pastimes of Śrī-Rādhā-Kr̥ṣṇa|14|
Illuminating Tendency (Prakāśikā Vr̥tti)- So why does Lakṣmī & Lord Śiva
etc. are unable to enter into the Rāsa-līlā pastimes? In answer to this
question, Gaurāṅga Mahāprabhu tells Vēṅkaṭa Bhaṭṭa as follows– 'lakṣmī cāhē
sē'i dēhē kr̥ṣṇēra saṅgama| gōpikā anuga haña na kaila bhajana||'– It is not
possible for Lakṣmī to enter into the Rāsa-Līlā pastimes with Her spiritual
body endowed with the mood of awe & reverence towards the Lord (Aiśvarya-Mayī-Dēha).
She is unable to give up Her mood of awe & reverence towards Kr̥ṣṇa, since
she did not perform the devotional service unto Lord by first taking shelter
(ānugatya) of the Lotus Feet of the Damsels of Vr̥ndāvana (Vraja-Gōpikās)- CC
2/9/136.
The devotional service offered by the
residents of Vraja is known as ‘Rāgātmikā’, therefore the residents of Vraja
are known as ‘Rāgātmika’. Such a high level of devotional service is difficult
to be obtained even by the highest of demigods (Dēvatās). Those who wish to
offer devotional service endowed with such loving moods, follow the mood of one
such eternal resident of Vr̥ndāvana, whose mood they are aspiring for (for
example, like following the friendship-moods of cowherd friends (Gōpa-sakhās)
or the conjugal-mood of the Damsels of Vraja (Gōpāṅganā)) and then offering the
devotional service to the Lord in that mood– such Gauṛīya Vaiṣṇava
practitioners (sādhakas) are known as ‘Rāgānuga’ and the service offered by
them is known as ‘Rāgānugā-Bhakti’. All the ‘Rūpānugas’, i.e. the followers of
Śrīla Rūpa Gōsvāmī are by default ‘Rāgānugas’. However, the vice-versa is not
always correct. That is, it is not necessary that all the ‘Rāgānugas’ will be
‘Rupānugas’.
sō
hi prabēsa sugama karavāvahiṅ|
kr̥ṣṇa
gaurasundara bani āvahiṅ||15|
Rendition: To provide an opportunity to ordinary living
entities to enter into such confidential pastimes, Kr̥ṣṇa appeared as
'Gaura-sundara'|15|
jō
braja prēma ācchādita rahahu|
sabai
jaga tisa sōṅ van'yā karahu||16|
Rendition: That pure love of Vraja, which was till now
concealed from everyone- Caitanya Mahāprabhu appeared to inundate the whole
world with that Love of highest order|16|
Illuminating Tendency (Prakāśikā Vr̥tti)- Timespan of one kali-yuga is
4,32,000 human years. Time span for Dvāpara-yuga is double that time span,
triple for trētā, and quadruple for satya-yuga. This total time-span of four
yugas is called a 'Caturyugī'. Such 1000 caturyugis sum up to make 12 hours of
Brahmā, which comes out to be 4,32,000,00,00 human years. The maximum age of
Brahmā is 100 such celestial years. Within one such year of Brahmā (i.e. in
1000 caturyugis), Kr̥ṣṇa appears in the dvāpara-yuga of only one amongst these
1000 catur-yugis. After the completion of that dvāpara-yuga, Kr̥ṣṇa appears
again as Gaurāṅga, in the immediate kali-yuga following that dvāpara-yuga, and
distributes the Pure Love of highest order (Unnatōjjvala-Rasam), to even the
ordinary living entities. Therefore, the love that follows the moods of
residents of Vraja (Vraja-prēma) is rarest of the rare. Śrīla Rūpa-Gōsvāmī's
self-composed masterpiece known as ‘Vidagdha-Mādhava’ mentions as follows:
anarpita carīm cirāt kāruṇyāvatīrṇaḥ
kalau samarpayitum-unnatōjjvala rasāṁ sva-bhakti-śriyaṁ . hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hr̥daya-kandarē sphuratu vaḥ śacī-nandanaḥ
That All-complete Supreme Personality
of God-Head, who is well-known as the son of Śrīmatī Śacī-Dēvī– be eternally
situated in the innermost chambers of your heart. By accepting the loving sentiments
and the golden hue of Śrī-Rādhā and for bestowing that Supreme-Mercy unto the
living beings of this kali-yuga, He has come to distribute a spiritual
substance of highest position, which is rarest of the rare and which was not
distributed by any of the previous incarnations so far. That substance is the
devotional service saturated with sweetest mellows of highest order
(Rasa-śirōmaṇi), known as 'Unnatōjjvala-Rasam'.
antaraṅga
kārana tisa tīnā|
saba
vaiṣṇava hradayantara cīnā||17|
Rendition: After deliberating within their hearts, all the Vaiṣṇava
devotees proclaim that there are three internal reasons for the appearance of
Lord Gaura-Kr̥ṣṇa.|17|
saba
avatāra kr̥ṣṇa avatārā|
tisa
mahi prēma prakāsa apārā||18|
Rendition: Of all the incarnations of the Lord, it is only in
the incarnation of Kr̥ṣṇa, that the love is present in its complete form (Pūrṇatama-Rūpa).|18|
Illuminating Tendency (Prakāśikā Vr̥tti)- It is only in the pastimes of Śrī
Kr̥ṣṇa that the four kinds of mellows (Catura-Mādhurī) are witnessed. Even in
the pastimes of Lord Rāma-Candra and Lord Viṣṇu, these four mellows are not
present–
(1) Līlā-Mādhurī
(sarvādbhuta-camatkāra-līlā-kallōla-vāridhiḥ)– An endless ocean of such
pastimes which are endowed with great wonder which is never witnessed before.
(2) Bhakta-Mādhurī
(atulya-mādhurya-prēmamaṇḍita-priyamaṇḍalaḥ)– Always surrounded by the eternal
residents of Vraja (Cowherd friends-Gōpas & the Damsels-Gōpis) whose hearts
are overflowing ever with intense sweetness towards Him, such that it is
uncomparable in the whole material or spiritual creation.
(3) Vēṇu-Mādhurī (trijagan-mānasākarṣī-muralī-kala-kūjitaiḥ)–
He enchants all the living as well as non-living beings with the sweet sound of
His flute.
(4) Rūpa-Mādhurī (asamōrdhva-rūpaśrīḥ-vismāpita-carācaraḥ)–
He is endowed with such an incomparable beauty that the living beings lose
their consciousness and the non-living beings become conscious upon witnessing
it)
prathamahu
kārana aba hama kahihauṅ|
baranana
kō tini kirapā cahihauṅ||20|
Rendition: Now, I am telling the first intrinsic reason for the
appearance of Śrīman Gaurāṅga Mahāprabhu. But before speaking on such a topic,
I humbly beg for the Mercy of Śrī-Kr̥ṣṇa-Caitanya Mahāprabhu|20|
śrī
rādhā ko praṇaya apārā|
tisa
ko mahimā aparampāra||21|
Rendition: The love of Śrīmatī Rādhā-Rānī towards Kr̥ṣṇa is
unparalleled. To describe those loving sentiments completely is absolutely
impossible.|21|
tisa
kō cīnha hētu mana māhīṅ|
śrīhari
gauradēva bani jāhīṅ||22|
Rendition: In order to understand and feel those loving
sentiments, Kr̥ṣṇa Himself appears as Gaurāṅga (The first intrinsic reason for
Lord's appearance is mentioned here).|22|
dūsara
kārana aba hama baranauṅ|
tisa
baranani kō gahi tina saranauṅ||23|
Rendition: Now, I am telling the second internal reason for
Lord's appearance. In order to be able to speak about this topic, I yearn for
Lord's shelter.|23|
śrī
jū jē guna pāna karahi haiṅ|
sō
guna kō kē rasana parahi haiṅ||24|
Rendition: Lord Kr̥ṣṇa thinks– Of what nature, mood and
sweetness are my own qualities, which Śrīmatī Rādhā-Rānī tastes
continuously?|24|
tina
gunagana ura jānahiṅ bhāvē|
kr̥ṣṇa
gaurasundara bani āvē||25|
Rendition: In order to taste the sweetness of His own nature
and qualities, Kr̥ṣṇa appears in the form of Gaurāṅga.|25|
tīsara
śrī guna pāna karahihaiṅ|
taba
kaisō ananda mana lahihaiṅ||26|
Rendition: The third confidential reason for appearance of Lord
is as follows– Kr̥ṣṇa thinks that when Śrīmatī Rādhikā tastes the nectarine
mellows of His own nature and transcendental qualities, then what kind of bliss
does she feel in her heart?|26|
Illuminating Tendency (Prakāśikā Vr̥tti)- Śrī Caitanya Caritāmr̥ta, ādi-līlā,
4/230 states as follows–
śrī-rādhāyāḥ praṇaya-mahimā kīdr̥śō
vānayaivāsvādyō
yēnādbhuta madhurimā kīdr̥śō vā
madīyaḥ
saukhyañcāsyā madanubhavataḥ kīdr̥śaṁ
vēti lōbhāt-tadbhāvāḍhyaḥ
samajani śacī-garbha-sindhau harīnduḥ
In order to understand the
magnanimous nature of that transcendental love that appears in the heart of
Śrīmatī Rādhā-Rānī for Himself, and to taste those loving sentiments– which are
felt only by Śrīmatī Rādhikā, and none other; and to feel the transcendental
supreme bliss that is felt by Her– Lord Kr̥ṣṇa appeared in the womb of
Śacī-Mātā in the same way as the moon appeared from the ocean in the past.
sō
ananda hari sadā takahi haiṅ|
kr̥ṣṇa
rūpa nahi pāna sakahi haiṅ||27|
Rendition: Such is the magnanimity of that transcendental love,
that Kr̥ṣṇa who is The Supreme Personality of God-Head, Himself hankers for
tasting that Love. However, it is not possible for even Him to taste those
loving sentiments in His form of Kr̥ṣṇa.|27|
kyōṅkī
prēma viṣaya hari rāyē|
āśraya
śrī jū antari māyē||28|
Rendition: (For what reason is even Kr̥ṣṇa unable to taste
those mellows?) The reason is that Kr̥ṣṇa is an object of that transcendental
love, whereas, the heart of Śrīmatī Rādhā-Rānī is the shelter of
(tasting-instinct or the transcendental greed for tasting) of those
mellows.|28|
Illuminating Tendency (Prakāśikā Vr̥tti)- Honey is nothing but condensed
sweetness, therefore, honey is the shelter of that sweetness. However, it is
not possible for honey to taste its own sweetness. Even though it is the
shelter of sweetness, it is not the shelter of the transcendental-greed for
tasting its own sweetness. The tasting-instinct within the heart of a person,
who tastes the sweetness of honey, is the shelter of the greed for
tasting. In the same way, Kr̥ṣṇa is
transcendental-sweetness personified. (This has been mentioned in the
Taittirīya Upaniṣada of Yajurvēda 2/7– 'rasō vai saḥ'– Lord is nothing but
transcendental sweetness personified). Still, Kr̥ṣṇa is unable to taste His own
sweetness since the transcendental loving greed required for tasting that
sweetness takes the shelter within the heart of Śrī-Rādhikā. That
transcendental love flows from the heart of Rādhikā towards Kr̥ṣṇa, because He
is the object of that transcendental love.
śrī
ka'u barana-bhāva-mana lahihaiṅ|
nija
parikara saha pāna karahihaiṅ||29|
Rendition: Therefore in order to taste those mellows, Kr̥ṣṇa
accepts the golden lustre of the transcendental body, heart and the loving
moods of Śrīmatī Rādhikā, and appears with all of His eternal associates in the
form of Lord Gaura. In that form, He tastes the nectar of those mellows.|29|
sō
rasa harijū pāna karaya haiṅ|
tātē
śyāma gaura bani jaya haiṅ||30|
Rendition: Therefore, in order to taste the confidential
conjugal moods of Śrīmatī Rādhikā, Kr̥ṣṇa appears in the form of
Gaura-Sundara.|30|
hari
kali channa rūpa avatari haiṅ|
tisatē
‘triyuga’ bhāgavata kari haiṅ||31|
Rendition: In Kaliyuga, the Lord appears only in His hidden
incarnations and in other three yugas, He appears in His pastimes-incarnations
(Līlāvatāra). Due to this, Śrīmad-Bhāgavatam proclaims one Name of Lord as
‘Triyuga’ (one who appears in His unhidden form in first three yugas).|31|
Illuminating Tendency (Prakāśikā Vr̥tti)- It is mentioned in
Śrīmad-Bhāgavatam (7/9/38), that the leader amongst all devotees, Prahlāda,
prays to Lord Nr̥sinha as follows– 'channaḥ kalau yada-bhava-stri-triyugō-atha
sa tvam'– O Lord! You appear in your hidden form in Kaliyuga, and in other
three yugas you appears in your unhidden form of pastimes-incarnations,
therefore you are known as 'Triyuga' in scriptures.
baṅga
mahi navadvīpa sudhāmā|
tā
mahi prakaṭa gaura guna dhāmā||32|
Rendition: In eastern Indian state of Bengal, there is a
beautiful Abode of Lord Gaura known as ‘Navadvīpa’. Gaurāṅga, who is the
store-house of all transcendental qualities appear in that Holy Abode.|32|
sadā
sadā nāmahi rasa barajai|
tāla
mr̥daṅga mēgha sōṅ garajai||33|
Rendition: In Navadvīpa Dhāma,
the nectarine sound of the congregational chanting of Holy Names is
heard, and the clay drums (Mr̥daṅgas) and bell-metal gongs (Karatāla) sound
like the thunder of rainy-clouds.|33|
Illuminating Tendency (Prakāśikā Vr̥tti)- The thunder-sound of rainy clouds
is such that it naturally awakes the one who is sleeping. Similarly, the sound
of congregational chanting of Holy Names and the clay-drums is so potent that
it awakes the living entity sleeping since the time immemorial in this
delusional platform.|33|
mlēccha
yavana caṇḍāla patita jō|
saba
pāvaiṅ hariprēma ratana sō||34|
Rendition: The special mercy of Navadvīpa Dhāma is that even
the lowest amongst human-beings like cow-meat eater outcastes (mlēccha),
dog-eaters (caṇḍāla) and lowest of the sinners (patita) - all these, and even
the offenders unto Holy Names and Vaishnavas (aparādhī) attain the Jewels of
Pure Love of highest position for The Supreme Person |34|
Illuminating Tendency (Prakāśikā Vr̥tti)- There is no doubt that Lord Śrī-Kr̥ṣṇa
can reclaim a fallen living entity from material world, however, for Him to do
that, He expects the living entity to first fully surrender unto His Lotus Feet
by giving up all kinds of casual-religions, solely for Him. Lord mentions this
in Gītā (18/66) as follows: 'sarvadharmāna parityajya māmēkaṁ śaraṇam vrajaḥ|
ahaṁ tvāṁ sarva-pāpēbhyō mōkṣiṣyāmī mā śucaḥ||– I will reclaim you from all
your sins, do not fear. Surrender solely to me by giving up all the
occasional-religious-duties (naimittika-dharma).
But Gaurāṅga Mahāprabhu does not set
any such expectation from any living entity, for He reclaims the souls without
considering one's merits or offenses. This is because He is none other than the
personification of munificence (Audārya), where as Kr̥ṣṇa is the
personification of nectarine sweetness (Mādhurya). The very nature of sweetness
is that it does consider one's spiritual-right before it makes itself available
to the seeker, but the nature of munificence is such that it manifests itself
to the spiritual-seeker irrespective of the position of the seeker.
punahi
prabhu san'yāsa kō layahaiṅ|
jagannātha
puri hari jū ayahaiṅ||35|
Rendition: After manifesting the pastimes of congregational
singing of Holy Names (Harināma-Saṅkīrtana-Pracāra-līlā) in Navadvīpa Dhāma,
Gaurāṅga Mahāprabhu manifests His Renunciation-Pastimes and comes to reside in Śrī-Jagannātha
Purī Dhāma.|35|
kīrtana
karahīṅ nr̥tya nirantara|
kampa-svēda-aśrahu
dr̥ga antara||36|
Rendition: In Śrī-Jagannātha Purī Dhāma also, Gaurāṅga dances
for long hours in the congregational singing of Holy Names, and while doing so,
the eight emotions of spiritual-ecstasy appears in Him, such as
sudden-perspiration and oozing of tears continuously from His eyes.|36|
Illuminating Tendency (Prakāśikā Vr̥tti)- There are many emotions of
spiritual love (Prēma-Vikāra) that manifest in the body of Lord. Śrīla Rūpa
Gōsvāmī mentions these in His Mangnum Opus composition known as
‘Śrī-Bhakti-Rasāmr̥ta-Sindhu’ as follows– (1) Stambha– Becoming stunned like a
pillar for hours without moving (2) Prasvēda– Immense perpiration (3) Rōmān̄ca–
Standing of bodily-hairs on its ends (4) Aśru-Pravāha– Shedding of tears
profusely (5) Kampa– Trembling of one's body (6) Svara-Bhēda or Svara-Bhanga–
Chocking of one's voice. (7) Vaivarṇya– The changing of one's complexion to
pale (8) Pralaya– becoming unconscious
gaura
kathā sunahū hē bhā'ī|
pasu-khaga-briccha
galita ura jā'ī||38|
Rendition: O Brother! Please listen to the pastimes of Lord
Gaurāṅga, what to speak of human-beings, even animals, birds, trees and stones
attain a molten state of heart after listening to the pastimes of Gaurāṅga
Mahāprabhu and attaining the Pure Love of God-Head.|38|
Illuminating Tendency (Prakāśikā Vr̥tti)- It is mentioned in Caitanya
Caritāmr̥ta, that when Mahāprabhu was walking past the forests of Jhāri-Khaṇḍa,
He was continuously singing the Holy Names of Kr̥ṣṇa. The beasts of forests
also gave up their beastly-nature and started dancing upon hearing the Holy
Names emanating from the mouth of the Supreme Personality of God-Head. The
deers were dancing with the tigers, cows with lions, sparrows with eagles and
snakes with mongoose, forgetting their animalistic-nature. Even the stones
started melting like wax. Even now, within the temple of Śrī-Jagannātha, there
is a pillar known as Garuṛa-Stambha. behind this pillar is a wall, on which the
finger prints of Gaurāṅga Mahāprabhu can be seen. In the temple of
Śrī-Alāranātha, there is a large rectangular rock known as
'Patita-Pāvanī-śilā'. Lord used to offer His prostrated obeisance upon that
rock, unto the Deity of Lord Alāranātha. While doing so, due to the mere touch
of the transcendental body of Gaurāṅga Mahāprabhu, that rocks started melting
and His bodily impressions can still be seen on that rock.
gaurahi
gīta gaura guna gānā|
gaura
gaura gāvahu guna gānā||39|
gaura
kathā dai prēma apārī|
puni
puni puni ja'ihauṅ balihārī||40|
Rendition: Please sing and hear the songs describing the
praises of qualities, pastimes and the Names of Gaurāṅga Mahāprabhu. All these
are very potent means of attaining the Pure Love of Supreme Person (Kr̥ṣṇa-Prēma)–
I offer myself for sacrifice, again and again, in return to the divine-nectar
of pastimes of Gaurāṅga.|39-40|
Illuminating Tendency (Prakāśikā Vr̥tti)- After listening to the Holy Names
and Pastimes of Lord Gaurāṅga, one's heart becomes very simple and even though
it may initially be as hard as a rock, it starts melting like butter.
Therefore, Śrīla Narahari Sarakāra ṭhākura (A Damsel named ‘Madhumati’ in Kr̥ṣṇa-līlā)
says thus– 'gā'ō punaḥ punaḥ gaurān'gēra guṇa, sarala hayyā mana'. Śrīla
Narōttama Dāsa ṭhākura also says– 'gaurān'gēra nāma laya– tā’ra haya
prēmōdaya, tā’ra mu'i jā'ūṁ balihārī'
|| Rāga Darabārī ||2|
(To be sung in 'Rāga Darabārī')
|*| Manaharaṇa Ghanākṣarī
Chanda |*|1|
(Composed in a meter
known as 'Manaharaṇa Ghanākṣarī')
aisō
kōnō jīva gaura kathā suni rōvai nāhīṅ
rōvai
na khagāna urai kōnō āsamāna hai|
hāya
sakhā mērō hiyō bara hī kaṭhōra na tē
kathā
sunai garai nāhīṅ aisō kō pāhāna hai||1|
gaurāṅga
cālīsā yaha gaura tattva yukta bha'ī
‘kr̥ṣṇadās’
gaura karēṅ braja prēma dāna hai|
parama
purusāratha tātē laghu cāra artha
aisō
gurutama tattva kō yē mahāgāna hai||2|
Rendition: Who and where are those living entities who do not
weep in the ecstacy of pure love of Kr̥ṣṇa after hearing the pastimes of Gaurāṅga
Mahāprabhu? And those birds, who do not weep even after listening to His
pastimes, in which sky do those birds ever fly?
O friend! Alas! It is only my heart that has somehow become harder than
the hardest rock, otherwise, is it even remotely possible to find such a stone
in this universe which does not melt after hearing the pastimes of Gaurāṅga
Mahāprabhu?|1| This song of Gaurāṅga-Cālīsā is filled with the philosophical
truths about Gaurāṅga. Says ‘Kr̥ṣṇa-Dāsa’, it is only Gaurāṅga Mahāprabhu who
can bestow the epitome of spiritual love in the same mood as that of the
residents of Vraja (Vraja-Prēma). This Pure Love of God-Head is what is known
as the fifth spiritual obligation (Pan̄cama-Puruṣārtha) of every living entity,
in front of which even the other four spiritual obligations (Cāra-Puruṣārtha)
become small. Gaurāṅga Mahāprabhu, who distributes the pure-love in its highest
form, is the Absolute-Spiritual-Truth of Highest Gravity (Gurutama-Tattva)–
This Gaurāṅga Cālīsā is a great song for knowing the glory of Personification
of Absolute Truth in its Super most condensed form.|2|
Illuminating Tendency (Prakāśikā Vr̥tti)- The four spiritual obligations are
as follows: 'Dharma'- (Leading one's life within the boundary set by the
śāstras i.e. the revealed scriptures), 'Artha'- (earning one's lively hood by
right means), 'Kāma'- (fulfilling one's desires in a controlled manner by
utilizing the wealth earned by right means) and finally 'Mōkṣa'- (liberation
from the cycles of birth and death). Generally, most of the living entities of
this world are interested in only first three spiritual obligations. Very few
strive to fulfil the fourth obligation which is liberation from material world.
However, the pastimes of Gaurāṅga to fulfil one's fifth obligation very easily,
i.e. attaining the spiritual gift of highest order– the ocean of Pure Love of
Kr̥ṣṇa. The happiness attained from ‘Mōkṣa’, or liberation from this material
bondage is smaller than even a tiny drop of the ocean of Love of God. This has
been mentioned as follows in CC- 1/7/85- 'pan̄cama puruṣārtha prēmānandāmr̥ta
sindhu, mōkṣādi ānanda yānra nahē ēka bindu'. The happiness obtained by
sense-gratification (Bhukti) and liberation (Mukti)– both stand with folded
hands in from of the Pure devotee of Gaura-Kr̥ṣṇa and wait for His order–
'muktiḥ svayaṁ mukulitān̄jali sēvātē-asmān, dharmārtha-kāma-gatayaḥ
samaya-pratīkṣāḥ'–(Śrī-Kr̥ṣṇa-Karṇāmr̥ta). However,a pure devotee of Gaura-Kr̥ṣṇa
do not like to have a glance on any of them. Therefore,
Śrī-Caitanya-Caritāmr̥ta (1.90) mentions the first four spiritual obligations
as nothing but deceit (Kaitava-Dharma). A pure devotee of Gaura-Kr̥ṣṇa
(Uttama-Mahābhāgavata) never hanker for any of them– ajñāna tamēra nāma
kahiyē ‘kaitava’ | dharma-artha-kāma-mōkṣa vān̄chā ādi– saba