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Sri Chaitanya Mahaprabhu’s Appearance

Prayers by the Demigods to Sri Chaitanya Mahaprabhu in the Womb and the Lord’s Appearance

from Sri Chaitanya Bhagavat, Adi Kanda, English translation by Bhumipati dasa, Commentary by Srila Bhaktisiddhanta Sarasvati Prabhupada

Chapter 2

Text 136
navadvipe ache jagannatha misra-vara
vasudeva-praya tenho sva-dharme tatpara//CB, Adi 2.136//
Sri Jagannatha Misra lived in Navadvipa. He was just like Vasudeva, and he was expert in following his prescribed duties.

Text 137
udara-caritra tenho brahmanyera sima
hena nahi, yaha diya kariba upama//CB, Adi 2.137//
He was greatly magnanimous and the best of the brahmanas. Indeed, I can find no comparison to him.
There is no comparison with Sri Jagannatha Misra’s magnanimous characteristics in this world.

Text 138
ki kasyapa, dasaratha, vasudeva, nanda
sarva-maya-tattva jagannatha-misra-candra//CB, Adi 2.138//
All the good qualities of Kasyapa, Dasaratha, Vasudeva, and Nanda Maharaja were found in the person of Jagannatha Misra.
All personifications of pure goodness like Kasyapa Muni, the father of Upendra; Dasaratha, the father of Ramacandra; Vasudeva, the father of Vasudeva; and Nanda Maharaja, the father of Vrajendra-nandana, wereall simultaneously manifested in the person of Jagannatha Misra.

Text 139
tanna patni saci-nama maha-pati-vrata
murti-mati visnu-bhakti sei jagan-mata//CB, Adi 2.139//
His wife was the most chaste Sacidevi, the universal mother and personification of devotional service to the Supreme Lord.

Text 140
bahutara kanyara haila tirobhava
sabe eka putra visvarupa mahabhaga//CB, Adi 2.140//
After all her daughters expired, the most fortunate Visvarupa appeared as her son.
Before the Lord’s advent, mother Saci gave birth to eight daughters, who all expired. Only Sri Visvarupa was present at the time of the Lord’s birth.

Text 141
visvarupa-murti—yena abhinna-madana
dekhi’ harasita dui brahmani-brahmana//CB, Adi 2.141//
Sri Visvarupa was as attractive as Cupid personified. His mother and father were jubilant on seeing Him.
Seeing that Sri Visvarupa was as handsome as Cupid, His father and mother were greatly pleased.

Text 142
janma haite visvarupera haila virakti
saisabei sakala-sastrete haila sphurti//CB, Adi 2.142//
Visvarupa was detached from the time of His birth, and He realized the purport of the scriptures in His very childhood.
From the time of His birth, Sri Visvarupa was detached from material enjoyment, which is unrelated with Krsna. In His childhood He became expert in all scriptures.

Text 143
visnu-bhakti-sunya haila sakala samsara
prathama-kalite haila bhavisya-acara//CB, Adi 2.143//
As the entire world became devoid of devotion to Lord Visnu, the future symptoms of Kali began to manifest in the beginning of the age.
The sinful activities predicted for the age of Kali became prominent in the beginning of the age, and the whole world became devoid of the worship of Lord Visnu.

Texts 144-145
dharma-tirobhava haile prabhu avatare
‘bhakta-saba duhkha paya’ janiya antare

tabe mahaprabhu gauracandra bhagavan
saci-jagannatha-dehe haila adhisthana//CB, Adi 2.144-145//
Whenever there is a decline in the practice of religious principles, the Lord incarnates. Knowing that the devotees were in distress, Lord Gauracandra Mahaprabhu appeared in the bodies of Jagannatha Misra and Sacidevi.
Whenever there is a decline in religious principles, the merciful Lord and His devotees incarnate in order to reestablish those principles. When Lord Gauracandra saw the miserable condition of His devotees, He appeared in the bodies of Saci and Jagannatha.

Text 146
jaya-jaya-dhvani haila ananta-vadane
svapna-praya jagannatha-misra saci sune//CB, Adi 2.146//
As Sri Ananta loudly chanted, “Jaya! Jaya!” Jagannatha Misra and Sacidevi heard this sound vibration as if it were a dream.
Sri Anantadeva, the servant of the Supreme Lord, began to glorify the Lord with His innumerable mouths. Sri Jagannatha and Saci heard His chanting as if it were a dream.

Text 147
maha-tejo-murtimanta haila dui-jane
tathapiha lakhite na pare anya-jane//CB, Adi 2.147//
Both husband and wife manifested brilliant spiritual effulgence, which common people could not perceive.

Text 148
avatirna haibena isvara janiya
brahma-siva-adi stuti karena asiya//CB, Adi 2.148//
Knowing that the Supreme Lord would appear, personalities like Lord Brahma and Lord Siva came to offer prayers.
In the Srimad Bhagavatam (11.5.33-34) Karabhajana Muni, one of the nine Yogendras, narrated to Nimi Maharaja as follows: “My dear Lord, You are the Maha-purusa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Siva and Lord Brahma. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahma and Lord Siva seek shelter at Your lotus feet. “O Maha-purusa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.”

Text 149
ati-maha-veda-gopya e-sakala katha
ihate sandeha kichu nahika sarvatha//CB, Adi 2.149//
All these topics are unknown through the Vedas. Of this there is no doubt.

Text 150
bhakti kari’ brahmadi-devera suna stuti
ye gopya-sravane haya krsne rati-mati//CB, Adi 2.150//
Now please hear with devotion the prayers offered by the demigods headed by Brahma. By hearing these prayers, one’s mind becomes attached to Krsna.
If one hears the most confidential prayers offered to Sri Gaurasundara by the demigods, headed by Lord Brahma, one’s attachment for Krsna will certainly increase.

Text 151
jaya jaya mahaprabhu janaka sabara
jaya jaya sankirtana-hetu avatara//CB, Adi 2.151//
“All glories to Sriman Mahaprabhu, the father of all living entities. All glories to the Supreme Lord, who has incarnated to inaugurate the sankirtana movement.
The word mahaprabhu refers to He who is directly Krsnacandra and therefore the cause of all causes. He appeared along with His associates in order to deliver the conditioned souls and perform sankirtana with them.

Text 152
jaya jaya veda-dharma-sadhu-vipra-pala
jaya jaya abhakta-damana-mahakala//CB, Adi 2.152//
“All glories to the protector of Vedic principles, saintly persons, and brahmanas. All glories to the personification of time, which destroys the nondevotees.
In his COMMENTARY on Srimad Bhagavatam (1.3.16), Sri Madhvacarya quotes the following verse from the srutis: “He is the Lord, the maintainer, controller, and protector of all universes. He is Lord Visnu.” After Krsna completed His pastimes in this world, the Vedic religious principles, saintly persons, and brahmanas were bereft of shelter and fell down. Sri Gaurasundara destroyed the non-Vedic philosophies of Buddhism, Jainism, and the logicians’ path of argument and thus protected the prestige of Vedic religious principles, saintly persons, and brahmanas. Sri Gaurasundara is like the personification of death, Yamaraja, for the nondevotees, such as persons with material desires, fruitive workers, and speculators.

Text 153
jaya jaya sarva-satya-maya-kalevara
jaya jaya iccha-maya maha-mahesvara//CB, Adi 2.153//
“All glories to the Supreme Lord, who possesses a pure spiritual body. All glories to the fully independent Supreme Personality of Godhead.
The body of Sri Gaurasundara is sac-cid-ananda. All glories to that fully independent personality who is the Lord of lords.

Text 154
ye tumi—ananta-koti-brahmandera vasa
se tumi sri-saci-garbhe karila prakasa//CB, Adi 2.154//
“You are the shelter of innumerable universes, yet You have entered the womb of mother Sacidevi.

Text 155
tomara ye iccha, ke bujhite tara patra?
srsti, sthiti, pralaya—tomara lila-matra//CB, Adi 2.155//
“Who can understand Your supreme will? Creation, maintenance, and annihilation are simply part of Your pastimes.

Text 156
sakala samsara yanra icchaya samhare
se ki kamsa-ravana vadhite vakye nare?//CB, Adi 2.156//
“For one who destroys the entire creation simply by His desire, can He not kill Ravana or Kamsa simply by giving an order?

Text 157
tathapiha dasaratha-vasudeva-ghare
avatirna haiya vadhila ta-sabare//CB, Adi 2.157//
“Still, He appeared in the house of Dasaratha and Vasudeva in order to kill them.
While offering prayers to the Lord in the womb, the demigods also prayed, “O moonlike personality. You have appeared in the oceanlike womb of Saci, yet You are the shelter of innumerable universes.” The Lord is fully independent and able to destroy the entire universe, so simply by His will demons like Kamsa and Ravana who are averse to Lord Visnu can be killed by a gesture. Nevertheless, as part of His pastimes, He appeared in the home of Dasaratha and sportingly killed Ravana, and He appeared in the home of Vasudeva and sportingly killed Kamsa.

Text 158
eteke ke bujhe, prabhu, tomara karana?
apani se jana tumi apanara mana//CB, Adi 2.158//
“Therefore, my Lord, who can understand the cause of Your appearance other than You Yourself?
The Svetasvatara Upanisad (3.19) states: sa vetti vedyam na ca tasya vetta—“He knows everyone, yet no one knows Him.” Without understanding the purport of this verse, persons whose hearts are attached to false arguments cannot understand the fact that the Lord incarnates according to His own sweet will. In order to bewilder such persons by Your illusory energy, You remain fully independent and beyond the purview of their mental speculation.

Text 159
tomara ajnaya eka eka sevake tomara
ananta brahmanda pare karite uddhara//CB, Adi 2.159//
“By Your order, each one of Your servants can deliver innumerable universes.
[The Vaisnava poet Sri Devakinanda Dasa has sung:] brahmanda tarite sakti dhare jane jane—“Each and every one of the devotees of Lord Sri Caitanya Mahaprabhu can deliver the entire universe.”

Text 160
tathapiha tumi se apane avatari’
sarva-dharma bujhao prthivi dhanya kari’//CB, Adi 2.160//
“Still You incarnate Yourself to teach religious principles to all and thus make the earth glorious.

Text 161
satya-yuge tumi, prabhu, subhra varna dhari’
tapo-dharma bujhao apane tapa kari’//CB, Adi 2.161//
“O my Lord, in Satya-yuga You have appeared with a white complexion to preach the principles of austerity by Your personal example.
The word subhra indicates the white color accepted by the incarnations for Satya-yuga.

Text 162
krsnajina, danda, kamandalu, jata dhari’
dharma sthapa’ brahmacari-rupe avatari’//CB, Adi 2.162//
“You wear a deerskin and carry a danda and waterpot, and You wear matted locks of hair. In this way You incarnate as a brahmacari to reestablish the principles of religion.
The word krsnajina refers to the skin of the spotted deer, worn by brahmacaris at the time of sacrificial performances. The word danda indicates either ekadanda or tridanda, which are made from the sticks of the palasa, khadira, or bamboo trees. In other words, vajra-danda, indradanda, brahma-danda, and jiva-danda are combined together and known as tridanda. The word kamandalu refers to a waterpot made from wood or a gourd. The word jata refers to a bunch of hair that has matted due to not shaving. The brahmacaris do not always get an opportunity to shave like the pleasure-seeking grhasthas. Therefore they often keep their hair and nails uncut. For those who live at home in comfort, keeping hair and nails uncut is the symptom of an uncultured person, but brahmacaris have some concession in this regard. Those not in the brahmacari asrama have no right in this matter.

Text 163
treta-yuge haiya sundara-rakta-varna
hai’ yajna-purusa bujhao yajna-dharma//CB, Adi 2.163//
“You appear in Treta-yuga with a beautiful red complexion. Although You are the Lord of sacrifice, You set the example by engaging in the performance of sacrifice.

Text 164
sruk-sruva-haste yajna, apane kariya
sabare laoyao yajna, yajnika haiya//CB, Adi 2.164//
“You carry a sacrificial ladle and spoon in Your hands and encourage everyone to perform sacrifice.
The word sruk refers to a ladle made from the wood of the vikankata (bainca) tree and used to offer ghee to the sacrificial fire. It is the length of one’s forearm, and it has a handle on one end and a bowl with a spout shaped like the mouth of a swan on the other end. The word sruva refers to a spoon made of khadira wood. One end is rounded like the tip of one’s thumb, and the other end has two semicircular indentations. It is part of the paraphernalia for performing fire sacrifices.

Text 165
divya-megha-syama-varna haiya dvapare
puja-dharma bujhao apane ghare-ghare//CB, Adi 2.165//
“In Dvapara-yuga You appear with a transcendental blackish complexion that resembles a monsoon cloud. You preach the process of Deity worship from house to house.

Text 166
pita-vasa, srivatsadi nija-cihna dhari’
puja kara, maharaja-rupe avatari’//CB, Adi 2.166//
“You wear yellow cloth, and You are decorated with the mark of Srivatsa. As a great king, You personally demonstrate the process of Deity worship.
The term maharaja-rupe indicates one who is adorned with items like an umbrella and camara. In this regard one may refer to Sridhara Svami’s Bhavartha-dipika COMMENTARY on Srimad Bhagavatam (11.5.28).

Text 167
kali-yuge vipra-rupe dhari’ pita-varna
bujhabare veda-gopya sankirtana-dharma//CB, Adi 2.167//
“You appear in Kali-yuga as a brahmana with a golden complexion to inaugurate the congregational chanting of the holy names, which is unknown through the Vedas.
Vedic literature composed on the basis of material knowledge, gathered through pratyaksa, direct understanding, and anumana, hypothetical understanding, is suitable for material enjoyment alone. Although one’s constitutional duties, in the form of chanting the glories of the Supreme Lord, are not directly propagated by the Vedas, they are nevertheless exhibited in this world in the form of devotional service unto the Lord, who is adhoksaja (beyond material perception), sad-dharma-praneta (the director of religious codes), bhagavata-dharmajna (the knower of Vaisnava religious principles), and veda-gopta (the protector of the Vedas). In other words, chanting the holy names of the Lord is a spiritual substance that is nondifferent from Lord Visnu. The term kali-yugaavatara refers to Sri Caitanya, whose complexion is golden, who is the spiritual master for the world, and who is the brahmana inaugurator of the sankirtana movement. The prescribed service of the holy names and forms of the Lord is temple worship in Dvapara-yuga, sacrificial performance in Treta-yuga, and meditation in Satya-yuga. As a teacher, the Lord propagated the religious principles of all four yugas and thus acted as an spiritual master, or acarya. The Lord also revealed that in Satya-yuga one should remain a brahmacari, in Treta-yuga one should remain a grhastha, in Dvapara-yuga one should remain a vanaprastha, and in Kali-yuga one should remain a sannyasi.

Text 168
kateka va tomara ananta avatara
kara sakti ache iha sankhya karibara?//CB, Adi 2.168//
“Therefore You are the source of innumerable incarnations. Who has the ability to enumerate all of them?
In the Srimad Bhagavatam (11.5.20-27 and 32) it is stated:
“In each of the four yugas, or ages—Krta, Treta, Dvapara and Kali—Lord Kesava appears with various complexions, names, and forms and is thus worshiped by various processes.
“In Satya-yuga the Lord is white and four-armed, has matted locks and wears a garment of tree bark. He carries a black deerskin, a sacred thread, prayer beads, and the rod and waterpot of a brahmacari.
“People in Satya-yuga are peaceful, nonenvious, friendly to every creature, and steady in all situations. They worship the Supreme Personality by austere meditation and by internal and external sense control.
“In Satya-yuga the Lord is glorified by the names Hamsa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusa, Avyakta, and Paramatma.
“In Treta-yuga the Lord appears with a red complexion. He has four arms, golden hair, and wears a triple belt representing initiation into each of the three Vedas. Embodying the knowledge of worship by sacrificial performance, which is contained in the Rg, Sama, and Yajur Vedas, His symbols are the ladle, spoon, and other implements of sacrifice.
“In Treta-yuga, those members of human society who are fixed in religiosity and are sincerely interested in achieving the Absolute Truth worship Lord Hari, who contains within Himself all the demigods. The Lord is worshiped by the rituals of sacrifice taught in the three Vedas.
“In Treta-yuga the Lord is glorified by the names Visnu, Yajna, Prsnigarbha, Sarvadeva, Urukrama, Vrsakapi, Jayanta, and Urugaya.
“In Dvapara-yuga the Supreme Personality of Godhead appears with a dark blue complexion, wearing yellow garments. The Lord’s transcendental body is marked in this incarnation with Srivatsa and other distinctive ornaments, and He manifests His personal weapons.
“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions.”
Elsewhere in the Srimad Bhagavatam (1.3.26) it is said:
“O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.”

Text 169
matsya-rupe tumi jale pralaye vihara
kurma-rupe tumi sarva-jivera adhara//CB, Adi 2.169//
“In the form of Matsya, You enjoy in the waters of annihilation. In the form of Kurma, You are the shelter of all living entities.
As stated in the Srimad Bhagavatam (1.3.15-16): “When there was a complete inundation after the period of the Caksusa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and atheists of the universe.”

Text 170
hayagriva-rupe kara vedera uddhara
adi-daitya dui madhu-kaitabhe samhara//CB, Adi 2.170//
“In the form of Hayagriva, You saved the Vedas by killing the original demons, Madhu and Kaitabha.
The Laghu-bhagavatamrta (Purva 50) says: “Lord Hayagriva appeared from the fire sacrifice performed by Brahma. After killing the demons Madhu and Kaitabha, He returned the Vedas.”

Text 171
sri-varaha-rupe kara prthivi uddhara
narasimha-rupe kara hiranya-vidara//CB, Adi 2.171//
“In the form of Varaha, You delivered the earth, and in the form of Nrsimha, You tore apart the demon Hiranyakasipu.
As stated in the Srimad Bhagavatam (1.3.7): “The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.” The description of Nrsimha-deva’s incarnation is found in the Srimad Bhagavatam (1.3.18) as follows: “In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane.” The phrase kara hiranya-vidara indicate that Lord Nrsimha-deva tore apart Hiranyakasipu.

Text 172
balire chala’ apurva vamana-rupa hai’
parasurama-rupe kara nihksatriya mahi//CB, Adi 2.172//
“In the wonderful form of Vamana, You deceived Bali Maharaja, and in the form of Parasurama, You rid the earth of ksatriyas.
As stated in the Srimad Bhagavatam (1.3.19-20): “In the fifteenth incarnation, the Lord assumed the form of a dwarf brahmana [Vamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati] annihilated the administrative class [ksatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class].”

Text 173
ramacandra-rupe kara ravana samhara
haladhara-rupe kara ananta vihara//CB, Adi 2.173//
“In the form of Ramacandra, You killed Ravana, and in the form of Balarama, You performed innumerable pastimes.
It is stated in the Srimad Bhagavatam (1.3.22): “In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea.”

Text 174
buddha-rupe daya-dharma karaha prakasa
kalki-rupe kara mleccha-ganera vinasa//CB, Adi 2.174//
“In the form of Buddha, You exhibited compassion, and in the form of Kalki, You destroyed the mlecchas.
The Srimad Bhagavatam (1.3.24-25) says: “Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist. Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers.”

Text 175
dhanvantari-rupe kara amrta pradana
hamsa-rupe brahmadire kaha tattva-jnana//CB, Adi 2.175//
“In the form of Dhanvantari, You delivered nectar to the demigods, and in the form of Hamsa, You spoke on the Absolute Truth to Brahma and others.
As stated in the Srimad Bhagavatam (2.7.19): “O Narada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Hamsavatara. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vasudeva, the Personality of Godhead.” Elsewhere, in the Srimad Bhagavatam (1.3.17) it is stated: “In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.”

Text 176
sri-narada-rupe vina dhari’ kara gana
vyasa-rupe kara nija-tattvera vyakhyana//CB, Adi 2.176//
“In the form of Narada, You carry a vina and sing Your glories, and in the form of Vyasa, You explain the truth about Yourself.
It is stated in the Srimad Bhagavatam (1.3.8): “In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.” Again from the Srimad Bhagavatam (1.3.21) it is stated: “Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.”

Text 177
sarva-lila-lavanya-vaidagdhi kari’ sange
krsna-rupe vihara’ gokule bahu-range//CB, Adi 2.177//
“In the form of Krsna, Your unlimited enchanting Gokula pastimes include those of all other incarnations.
In the Srimad Bhagavatam (10.44.14) it is stated: “What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krsna’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame, and opulence. It is self- perfect, ever fresh and extremely rare.” The words krsna-rupe vihara’ gokule are described in the following verses from Laghu-bhagavatamrta (334, 520, 538): “The various wonderfully enchanting sweet pastimes exhibited by the Lord in this world are superior to the opulent pastimes exhibited by Narayana among the demigods. Although Lord Krsna performs His pastimes in Gokula, Mathura, and Dvaraka, His sweet pastimes of Gokula are the topmost. All animate and inanimate living entities become jubilant upon seeing the form of Gopendra-nandana, Sri Krsna, whose beauty is inexhaustible, nectarean, and incomparable.” It is stated in the Brahmanda Purana:
santi bhurini rupani mama purnani sad gunaih
bhaveyustani tulyani na maya gopa-rupina
“All My various forms are full with six opulences, but there is no comparison to My form as a cowherd boy.”
The Padma Purana says:
caritam krsna-devasya sarvam evadbhutam bhavet
gopala-lila tatrapi sarvato ‘ti-manohara
“The characteristics of Krsna are certainly wonderful, and His pastimes as a cowherd boy are most enchanting.”
The Tantras state:
kandarpa-koty-arbuda-rupa-sobhanirajyapadabja- nakham calasya
kutrapy adrsta-sruta-ramya-kanter dhyanam param nanda-sutasya vaksye
“I meditate on Nanda-suta, whose beauty surpasses that of millions of Cupids, who thus adore His lotus feet and toenails. His transcendental effulgence is beyond the description or vision of material senses.”
The Gokula pastimes of Sri Krsna are most perfect because they include all of Krsna’s sweet sportive pastimes as well as the pastimes of all His other incarnations.

Text 178
ei avatare bhagavata-rupa dhari’
kirtana karibe sarva-sakti paracari’//CB, Adi 2.178//
“In this incarnation as a devotee, You will invest all Your transcendental energies in the performance of kirtana.
“In Your incarnation as Gauranga, You will propagate five forms of eternal service.”

Text 179
sankirtane purna haibe sakala samsara
ghare ghare haibe prema-bhakti-paracara//CB, Adi 2.179//
“The whole world will be filled with the sound of sankirtana, and pure devotional service will be preached from house to house.
The pastimes of Sri Gauranga are nicely described in the prayers of the demigods. The whole world will achieve complete happiness by proper glorification of Lord Krsna. Then loving service to the Supreme Lord will be preached in every house. From this we get an indication that the Lord wants each person to become adept at kirtana and preaching. Only those who worship Lord Hari are real acaryas and preachers of pure devotional service to the Lord. By artificially imitating the worship of Hari no preaching is successful, because that is not proper behavior. Only those devotees who are well behaved, freed from bad association, and engaged in the devotional service of Lord Krsna are able to truly preach in every house.

Text 180
ki kahiba prthivira ananda-prakasa
tumi nrtya karibe miliya sarva-dasa//CB, Adi 2.180//
“How can we describe the happiness that this earth planet will enjoy when You dance along with Your servants?

Text 181
ye tomara pada-padma nitya dhyana kare
tan-sabara prabhavei amangala hare//CB, Adi 2.181//
“The mere presence of those who constantly meditate on Your lotus feet vanquishes all inauspiciousness.
“Each of the Supreme Lord’s incarnations preach and benefit some particular persons, but in Your incarnation as Gauranga You will benefit the entire world by inaugurating the process of kirtana. You will dance with innumerable servants and make the entire world jubilant.”
Srila Prabodhananda Sarasvatipada has written in his Sri Caitanyacandramrta (5) as follows:
kaivalyam narakayate tridasa-pur akasa-puspayate
durdantendriya-kala-sarpa-patali protkhata-damstrayate
visvam purna-sukhayate vidhi-mahendradis ca kitayate
yat karunya-kataksa-vaibhavavatam tam gauram eva stumah
“For a devotee who has received Sri Caitanya Mahaprabhu’s merciful glance, kaivalya, merging into the existence of Brahman, appears hellish, the heavenly planets appear like phantasmagoria, the senses appear like serpents with broken teeth, the entire world becomes a replica of Vaikuntha, and the position of demigods headed by Lord Brahma and Lord Indra is considered equal to that of a tiny insect.”

Text 182
pada-tale khande prthivira amangala
drsti-matra dasa-dik haya sunirmala//CB, Adi 2.182//
“As such persons dance, the touch of their lotus feet destroys all the inauspiciousness of the world. By their glance, the ten directions are purified.

Text 183
bahu tuli’ nacite svargera vighna-nasa
hena yasa, hena nrtya, hena tora dasa//CB, Adi 2.183//
“Such are Your glories, such is the dancing, and such are Your servants that when they dance with their arms raised, the disturbances in the heavenly planets are destroyed.
This temporary material world is full of threefold miseries. Uninterrupted happiness is not found even in the heavenly planets. In the course of enjoying heavenly pleasure there are two impediments—aversion to the Supreme Lord due to sense gratification and being deprived of heavenly pleasures achieved through pious activities by the demons. When the demigods who reside on the heavenly planets raise their arms and happily dance with a desire to serve Lord Visnu, the fallible heavenly planets no longer remain hated. The characteristics of Krsna’s devotees are like those of the demigods, except that the devotees are freed from all material desires. Such devotees of Krsna can raise their arms and dance in ecstasy. The heroic activities of the Supreme Lord are spotless and bestow all auspiciousness. The devotees of the Supreme Lord also possess such extraordinary qualities. The word hena means “this type” or “this kind.”

Text 184
padbhyam bhumer diso drgbhyam dorbhyan camangalam divah
bahu-dhotsadyate rajan krsna-bhaktasya nrtyatah//CB, Adi 2.184//
“‘My dear King, when Krsna’s devotees dance in kirtana, they destroy the inauspiciousness of the earth by the touch of their feet, the directions by their glance, and the higher planetary systems by their upraised arms.’
This verse is found in the Padma Purana and in the Hari-bhaktisudhodaya (20.68).

Texts 185-186
se prabhu apane tumi saksat haiya
kariba kirtana-prema bhakta-gosthi laiya

e mahima, prabhu, varnibara kara sakti?
tumi vilaiba veda-gopya visnu-bhakti! //CB, Adi 2.185-186//
“O Lord, You will personally appear and perform kirtana with Your pure devotees. O Lord, who has the power to describe Your glories? You will distribute devotional service to Lord Visnu that is unknown through the Vedas.
“O Lord Gaurasundara! You are the nondifferent golden form of the son of the king of Vraja. You will appear in this world along with Your associates and enjoy the pastimes of distributing love of God through the process of kirtana. Neither the demigods nor the human beings are able to properly describe Your glories. The knowledge of demigods and human beings is mundane; the most beneficial work of distributing pure service to Krsna, which is hidden in the Vedas and not manifest to all, is only possible in Your incarnation as Gaura.” Sri Damodara Svarupa Prabhu has written in his notebook:
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
“May the Supreme Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.”

Text 187
mukti diya ye bhakti rakhaha gopya kari’
ami-saba ye-nimitte abhilasa kari//CB, Adi 2.187//
“You easily award liberation, but You keep devotional service hidden. We have a desire to attain that devotional service.
One should refer to the Srimad Bhagavatam (2.10.6 and 5.6.18) in this regard.

Text 188
jagatera prabhu tumi diba hena dhana
tomara karunya sabe ihara karana//CB, Adi 2.188//
“O Lord, You will freely distribute the treasure of devotional service throughout the world, simply due to Your causeless mercy.
“We are demigods, decorated with all good qualities. We are beyond the jurisdiction of poverty. We therefore have no ulterior motive. Our only desire is to serve Lord Visnu. Since we are bereft of the Lord’s devotional service, we pray that we may regain that service. You will bestow on all sinful persons of the world the qualification to serve the Supreme Lord, which is the topmost treasure. Although no one is qualified to achieve this benediction, You have the power to bestow causeless mercy on such worthless persons. Therefore Your causeless mercy is the only means of obtaining Your favor.”

Text 189
ye tomara name prabhu sarva-yajna purna
se tumi haila navadvipe avatirna//CB, Adi 2.189//
“By the chanting of whose holy names all sacrifices are performed, that Lord has now appeared in Navadvipa.
“The four types of sacrifice—meditation, fire sacrifice, Deity worship, and kirtana—are perfected by chanting the holy names of Hari. All sacrifices are complete only by chanting Your names that You have given. You have appeared in Navadvipa to preach these holy names.”

Text 190
ei krpa kara, prabhu haiya sadaya
yena ama-sabara dekhite bhagya haya//CB, Adi 2.190//
“O Lord, please be merciful to us so that we may have the fortune to see Your pastimes.
The demigods continue with their prayers, “Let us be fortunate enough that we may see Your eternal Gaura pastimes in this material world.”

Text 191
eta-dine gangara purila manoratha
tumi krida kariba ye cira-abhimata//CB, Adi 2.191//
“The long-cherished desire of the Ganges will now be fulfilled when You sport in her waters.
From time immemorial the Ganges has been famous as the nectar emanating from the lotus feet of Krsna and sustained on the head of Lord Siva, the topmost Vaisnava. For the benefit of the world she flowed from Haridvara to Ganga-sagara and thus expanded the service attitude of those who live on her banks. Foolish people could not understand that she is the water touched by Your feet, so Gangadevi desired to serve You by being identified in this world as the water touched by Your feet. Therefore her desires will be fulfilled when You wash Your feet and take bath in her waters.”

Text 192
ye tomare yogesvara sabe dekhe dhyane
se tumi vidita haibe navadvipa-grame//CB, Adi 2.192//
“You who are seen through the yogis’ meditation as Yogesvara will now be seen in the village of Navadvipa.
“The great mystic yogis meditate on Your form in their hearts. You will manifest that eternal transcendental form for the benefit of the residents of Navadvipa.”

Text 193
navadvipa-pratio thakuka namaskara
saci-jagannatha-grhe yatha avatara//CB, Adi 2.193//
“We therefore offer our respectful obeisances to Sri Navadvipa, where the Lord appeared in the house of Sacidevi and Jagannatha.”
“We offer our obeisances to the abode that is qualified for receiving Your lotus feet.” That abode is nondifferent from Durga, or Nila, who is a manifestation of Narayana’s energy and worshipable by all devotees. That Yogapitha, which is situated in Sri Mayapur, is the site of Saci and Jagannatha’s house, wherein the Lord took birth. In other words, Sri Navadvipa-dhama is composed of pure goodness and is nondifferent from Vrndavana. It is the basis of the nine types of devotional service for devotees who have taken shelter of a spiritual master.

Text 194
ei-mata brahmadi devata prati-dine
gupte rahi’ isvarera karena stavane//CB, Adi 2.194//
In this way the demigods headed by Lord Brahma would daily offer prayers in seclusion.

Text 195
saci-garbhe vaise sarva-bhuvanera vasa
phalguni purnima asi’ haila prakasa//CB, Adi 2.195//
The Lord, who is the shelter of all universes, remained in the womb of Sacidevi until the Phalguni Purnima gradually approached.
The Supreme Lord, who is the resting place of innumerable Vaikuntha planets and material universes composed of fourteen planetary systems, has appeared in the womb of Saci. The Lord remained in the womb of Saci until the full moon night of the month of Phalguna, in the year 1486. The words saci- garbha-sindhu refer to the form of pure goodness.

Text 196
ananta-brahmande yata ache sumangala
sei purnimaya asi’ milila sakala//CB, Adi 2.196//
All the auspicious symptoms present throughout unlimited universes appeared together on that full moon night.
This full moon day became most auspicious as all favorable symptoms gathered together.

Text 197
sankirtana-sahita prabhura avatara
grahanera chale taha karena pracara//CB, Adi 2.197//
Thus the Lord simultaneously appeared along with the congregational chanting of the holy names, which He inaugurated on the pretext of a lunar eclipse.
The tradition of chanting the names of Hari for fruitive results during solar and lunar eclipses has been current since time immemorial. Although such chanting of the holy names yields insignificant fruits, Sri Caitanyadeva coincidentally appeared while everyone was thus engaged.

Text 198
isvarera karma bujhibara sakti kaya?
candre acchadila rahu isvara-icchaya//CB, Adi 2.198//
Who has the power to understand the activities of the Lord? By His desire Rahu covered the moon.

Text 199
sarva-navadvipe,—dekhe haila grahana
uthila mangala-dhvani sri-hari-kirtana//CB, Adi 2.199//
When the inhabitants of Navadvipa saw the eclipse, they began to chant the auspicious names of Hari.

Text 200
ananta arbuda loka ganga-snane yaya
‘hari bola’ ‘hari bola’ bali’ sabe dhaya//CB, Adi 2.200//
Millions of people went to take bath in the Ganges while chanting, “Hari bol! Hari bol!”
As a lunar eclipse took place that evening, everyone engaged in chanting the holy names of Hari and bathing in the Ganges as though unknowingly celebrating the appearance of the Lord.

Text 201
hena hari-dhvani haila sarva-nadiyaya
brahmanda puriya dhvani sthana nahi paya//CB, Adi 2.201//
The whole of Nadia was filled with the sound vibration of the name of Hari. Indeed, the sound vibration filled the entire universe and beyond.

Text 202
apurva suniya saba bhagavata-gana
sabe bale,—’nirantara hauka grahana’//CB, Adi 2.202//
Hearing this wonderful vibration, all the devotees remarked, “Let there be a perpetual eclipse!”

Text 203
sabe bale,—’aji bada vasiye ullasa
hena bujhi, kiba krsna karila prakasa//CB, Adi 2.203//
All the devotees said, “From the great happiness that we are feeling today it can be understood that Krsna must have appeared.”

Text 204
ganga-snane calila sakala bhakta-gana
niravadhi catur-dike hari-sankirtana//CB, Adi 2.204//
As the devotees all went to take bath in the Ganges, the vibration of the name of Hari was continually heard from all directions.

Text 205
kiba sisu, vrddha, nari, sajjana, durjana
sabe ‘hari’ ‘hari’ bole dekhiya ‘grahana’//CB, Adi 2.205//
Whether one was young, old, woman, pious, or impious—everyone was engaged in chanting the name of Hari while observing the eclipse.

Text 206
‘hari bola’ ‘hari bola’ sabe ei suni
sakala-brahmande vyapileka hari-dhvani//CB, Adi 2.206//
All one could hear was “Hari bol! Hari bol!” Thus the name of Lord Hari was heard throughout the entire universe.

Text 207
catur-dike puspa-vrsti kare deva-gana
‘jaya’-sabde dundubhi bajaye anuksana//CB, Adi 2.207//
The demigods showered flowers on all directions, and they played kettledrums as they chanted, “Jaya! Jaya!”

Text 208
henai samaye sarva-jagat-jivana
avatirna hailena sri-saci-nandana//CB, Adi 2.208//
At that very moment the life of all living entities, Sri Sacinandana, made His appearance.

Text 209
rahu-kavale indu, parakasa nama-sindu,
kali-mardana baje bana
pahun bhela parakasa, bhuvana catur-dasa,
jaya jaya padila ghosana//CB, Adi 2.209//
When the moon was covered by Rahu, when the ocean of the holy names was manifest, when Kali was subdued, and when the flag of victory was raised—at that time the Supreme Lord appeared and the fourteen worlds filled with the sound of “Jaya! Jaya!”
When the sun and moon are at opposite extremes in their orbits, their shadows form Rahu and Ketu. When the sun and moon are six rasis, or signs, from each other, or when they are at 180 degrees, the residents of this planet see the shadow of earth fall on the moon. This shadow is called Rahu. When the sun is covered by the shadow of the moon it is said to be eclipsed by Ketu or Rahu. Also at the time of the lunar eclipse the earth’s shadow is called Rahu. The word kavala means “swallowed.” At the time of the lunar eclipse, or the swallowing of the moon by Rahu, people chant the holy names of the Lord and the flag of victory over Kali is raised. The word pahun means “Lord,” and the word bhela means “became.” The fourteen worlds consist of the seven upper planets—Bhur, Bhuvar, Svar, Mahar, Janas, Tapas and Satya—and the seven lower planets— Atala, Vitala, etc.

Text 210
dekhite gauranga-candra
nadiyara loka- soka saba nasala,
dine dine badala ananda//CB, Adi 2.210//
The happiness of the people of Nadia daily increased and their lamentation was vanquished as they saw the moonlike Lord Gauranga.

Text 211
dundubhi baje, sata sankha gaje,
baje venu-visana
sri-caitanya-thakura, nityananda-prabhu
vrndavana-dasa gana//CB, Adi 2.211//
Kettledrums were sounded, hundreds of conchshells were blown, and flutes and horns were played. In this way Vrndavana dasa Thakura sings the glories of Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu.
The word gaje means “roars” or “sounds.” The word visana refers to the buffalo horn, as carried by Balarama.

Text 212
jinina ravi-kara, sri-anga-sundara,
nayane herai na pari
ayata locana, isat bankima,
upama nahika vicari//CB, Adi 2.212//
The Lord’s beautiful bodily features cannot be perceived, for they outshine the rays of the sun. His broad eyes, which are upturned at the ends, have no comparison.
The words jinina ravi-kara mean “defeating or conquering the sun’s rays.” Another reading of sri-anga- sundara is sri-anga-ujora, or “effulgent limbs.” The rays of the sun are intensely bright and impossible to look at, yet the body of Sri Gaura is even more effulgent. So it was impossible to look at Him. Gaura’s glance and broad eyes are matchless, and His body is nondifferent from the body of Krsna.

Text 213
(aju) vijaye gauranga, avani-mandale,
caudike suniya ullasa
eka hari-dhvani, a-brahma bhari’ suni,
gauranga-candera parakasa//CB, Adi 2.213//
Due to the appearance of Sri Gauranga in this world, the sound vibration of Hari’s name spread throughout the universe up to Brahmaloka.
The word vijaya means “while appearing in this material world.”

Text 214
candane ujjvala, vaksa parisara,
dolaye tathi vana-mala
canda-susitala, sri-mukha-mandala,
a-janu bahu visala//CB, Adi 2.214//
The Lord’s broad chest is smeared with bright sandalwood pulp and decorated with a flower garland. The Lord’s sweet face is as soothing as the full moon, and His long arms stretch to His knees.

Text 215
dekhiya caitanya, bhuvane dhanya-dhanya,
uthaye jaya-jaya-nada
koi nacata, koi gayata,
kali haila harise visada//CB, Adi 2.215//
All the living entities of the world are blessed to see Sri Caitanya. Some dance, some chant, and some loudly exclaim, “Jaya! Jaya!” Kali, however, feels sad and laments.

Text 216
cari-veda-sira- mukuta caitanya
pamara mudha nahi jane
sri-caitanya-candra, nitai-thakura,
vrndavana-dasa gane//CB, Adi 2.216//
Sri Caitanya is the crown on the head of the four Vedas, but sinful and foolish people cannot understand this. Sri Vrndavana dasa Thakura sings the glories of Sri Caitanyacandra and Sri Nityananda Prabhu.
Sri Caitanyadeva is like the crown on the Upanisads, which are like the heads of the four Vedas. In other words, He is worshipable by the fourheaded Brahma: nikhila-sruti-mauli-ratna-mala-dyuti-nirajita- pada-pankajanta —“The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upanisads, the crown jewels of all the Vedas.”

Text 217
prakasa haila gauracandra
dasa-dike uthila ananda//CB, Adi 2.217//
As Sri Gauracandra appeared, the ten directions become filled with bliss.
The word dasa-dike, the ten directions, refers to the east, west, north, south, northeast, northwest, southeast, southwest, up, and down.

Text 218
rupa koti-madana jinina
hase nija-kirtana suniya//CB, Adi 2.218//
The Lord’s beauty defeats that of millions of Cupids. He laughs upon hearing His holy names chanted.

Text 219
ati-sumadhura mukha-ankhi
maharaja-cihna saba dekhi//CB, Adi 2.219//
The Lord’s face and eyes are most sweet, and His body is decorated with the signs of a king.

Text 220
sri-carane dhvaja-vajra sobhe
saba-ange jaga-mana lobhe//CB, Adi 2.220//
His lotus feet are marked with a flag and a thunderbolt. All His limbs attract the minds of all people.

Text 221
dure gela sakala apada
vyakta haila sakala sampada//CB, Adi 2.221//
By His advent all danger is vanquished and all prosperity is manifested.

Text 222
sri caitanya nityananda jana
vrndavana dasa guna gana//CB, Adi 2.222//
Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.

Text 223
caitanya-avatara, suniya deva-gana,
uthila parama mangala re
sakala-tapa-hara, sri-mukha-candra dekhi’,
anande haila vihvala re//CB, Adi 2.223//
Hearing that Lord Caitanya has incarnated, all the demigods become overjoyed. They are overwhelmed with ecstasy on seeing the Lord’s face, which destroys all misery.

Text 224
ananta, brahma, siva, adi kari’ yata deva,
sabei nara-rupadhari’ re
gayena ‘hari’ ‘hari’, grahana-chala kari’,
lakhite keha nahi pari re//CB, Adi 2.224//
Ananta, Brahma, Siva and other demigods accept the form of human beings and chant, “Hari! Hari!” on the pretext of the eclipse. No one, however, can recognize them.

Text 225
dasa-dike dhaya, loka nadiyaya
baliya ucca ‘hari’ ‘hari’ re
manuse deve meli’, ekatra hana keli,
anande navadvipa puri re//CB, Adi 2.225//
The people of Nadia run in the ten directions while loudly chanting, “Hari! Hari!” The demigods and human beings mix together, and the whole of Navadvipa is filled with ecstasy.

Text 226
sacira angane, sakala deva-gane,
pranama haiya padila re
grahana-andhakare, lakhite keha nare,
durjneya caitanyera khela re//CB, Adi 2.226//
All the demigods come to the courtyard of Sacidevi and offer their obeisances. Due to the darkness of the eclipse, no one can recognize them. Such are the mysterious pastimes of Sri Caitanya!

Text 227
keha pade stuti, kaharo hate chati,
keha camara dhulaya re
parama-harise, keha puspa varise,
keha nace, gaya, va’ya re//CB, Adi 2.227//
Some demigods offer prayers, someone holds an umbrella, another waves a camara, some happily shower flowers, others dance, and some play musical instruments.

Text 228
saba-bhakta sange kari’, aila gaurahari,
pasandi kichui na jane re
sri krsna-caitanya, prabhu nityananda,
vrndavana-dasa rasa gana re//CB, Adi 2.228//
Lord Gaurahari descended along with His devotees, but the atheists did not understand a thing. Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.
The word pasandi refers to persons who blaspheme and ridicule the devotees, as well as those who consider the demigods, who are actually the servants of the Supreme Lord, as equal to Lord Visnu, who is their controller. In this way Vrndavana dasa Thakura sings the glories of Sri Caitanya and Nityananda.

Text 229
dundubhi-dindima- mangala-jaya-dhvani,
gaya madhura rasala re
vedera agocara, aji bhetava,
vilambe nahi ara kala re//CB, Adi 2.229//
The demigods play kettledrums and dindima drums, chant the auspicious sound of “Jaya!” and sing in sweet melodies. The demigods think, “Today we will see the Lord, who is unknown through the Vedas. Therefore let us not waste time.”
The appearance of Sri Caitanya is unknown to the Vedas. That unmanifested object, Sri Gauracandra, is now being seen by everyone. Therefore let us go immediately; there is no need to waste time in this

Text 230
anande indrapura, mangala-kolahala,
saja’ saja’ bali’ saja’ re
bahuta punya-bhagye, caitanya-parakasa
paola navadvipa-majhe re//CB, Adi 2.230//
In this way the residents of Amaravati are in ecstasy and an auspicious commotion arises as they decorate themselves to go see the Lord. “Due to our great fortune we will see Sri Caitanya in Navadvipa.”
The word indrapura refers to Amaravati.

Text 231
anyo ‘nye alingana, cumbana ghana-ghana,
laja keha nahi mane re
nadiya-purandara- janama-ullase,
apana-para nahi jane re//CB, Adi 2.231//
Being overjoyed on the birth of the Lord of Nadia, the demigods repeatedly embrace and kiss each other without reservation or consideration of whether one is a friend or stranger.
The word anyo ‘nye means “between each other.”

Text 232
aichana kautuke, aila navadvipe,
caudike suni hari-nama re
paiya gaura-rasa, vihvala paravasa,
caitanya-jaya-jaya gana re//CB, Adi 2.232//
In this joyous condition they come to Navadvipa and hear the sound vibration of Hari’s names from all sides. There they taste Gaura’s ecstatic emotions and become overwhelmed as they sing His glories.

Text 233
dekhila saci-grhe, gauranga-sundare,
ekatra yaiche koti-canda re
manusa rupa dhari’, grahana-chala kari’,
bolaye ucca hari-nama re//CB, Adi 2.233//
There in Saci’s house they see the beautiful form of Lord Gauranga, who resembles millions of moons combined together. In the guise of human beings and on the pretext of the eclipse, they all loudly chant the name of Hari.

Text 234
sakala-sakti-sange, aila gauracandra,
pasandi kichui na jane re
sri caitanya nityananda- canda-prabhu jana,
vrndavana-dasa rasa gana re//CB, Adi 2.234//
Sri Gauracandra appears along with His energies, but the atheists could not understand a thing. Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.

Thus ends the English TRANSLATION of the Gaudiya-bhasya of Sri Caitanya-bhagavata, Chapter Two, entitled “The Lord’s Appearance.”

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