HH Sivarama Swami

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Live From Sri Mayapur Candrodaya Mandir!

 

February 27, 2007

Verse: Caitanya-caritamrta Antya 1.132

Speaker: HH Sivarama Swami

 

 

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah

 

TRANSLATION: "'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.'"

 

PURPORT: This verse (Vidagdha-madhava 1.2) also appears in the Adi-lila (1.4

and 3.4). In his commentary on the Vidagdha-madhava, Srila Visvanatha

Cakravarti Thakura remarks, maha-prabhoh sphurtim vina

hari-lila-rasasvadananupapatter iti bhavah: "Without the mercy of Sri

Caitanya Mahaprabhu, one cannot describe the pastimes of the Supreme

Personality of Godhead." Therefore Srila Rupa Gosvami said, vo yusmakam

hrdaya-rupa-guhayam saci-nandano harih pakse simhah sphuratu: "May Sri

Caitanya Mahaprabhu, who is exactly like a lion that kills all the elephants

of desire, be awakened within everyone's heart, for by His merciful

blessings one can understand the transcendental pastimes of Krsna." [End of

purport]

 

 

Sivarama Swami: There are fourteen verses, slokas, which are like the bija

or seed of Caitanya-caritamrta. The author, after mentioning them, he says,

"I will now elaborate further on these verses." And that is

Caitanya-caritamrta is about. Bija, seed, it is like we also have our

kama-bija, klim. From that seed then comes the kama-gayatri mantra. Just

like with a tree, within the seed the potential for the entire tree is

there. In material world, when you have the seed, you don't have the tree.

When you have the seed, the tree is gone. In the spiritual context, these

things don't exist. In fact, Rupa Goswami describes this later on in Nectar

of Devotion. So both the seed exists as well as the tree that comes from the

seed.

 

This is the fourth of the fourteen slokas. The first six describe Caitanya

Mahaprabhu, then Lord Nityananda, Advaita Acarya, concluding with

panca-tattvatmakam krsnam. These constitute the basis of

Caitanya-caritamrta. This verse, anarpita-carim cirat, is composed by Rupa

Goswami. It is to be found in his Vidagdha-madhava. It's interesting that

those fourteen verses are a compilation of his own composition. Rupa

Goswami, Svarupa Damodara Goswami, and also other sources, they are not his,

but all together, they present the tattva of Caitanya Mahaprabhu's lila, his

ontology, as well as the nature of his rasa, particularly here in this verse

and in the two verses that follow this one.

 

The history of this verse now been spoken, this chapter is entitled "Rupa

Goswami's Second Meeting with the Lord". When Caitanya Mahaprabhu was

residing in Jagannath Puri, his daily habit would be to visit Thakur Haridas

because Haridas Thakur was not able to go to the temple, being born in,

considered to be, a mleccha family, although he was a greatly exalted

transcendental personality. Still, he followed all the proper rules and

regulations and he wouldn't go. So Caitanya Mahaprabhu personally came.

Caitanya Mahaprabhu being non-different than Lord Jagannath, so Jagannath

came to visit Haridas Thakur and he brought him prasadam. This went on for

the entire duration of Haridas Thakur's stay in Puri up until he finally

left his body.

 

At this time, Rupa Goswami was also residing there. Following the

Ratha-yatra festival, Rupa Goswami composed a very beautiful verse. That

verse is found in Padyavali. It was in response to another song that

Caitanya Mahaprabhu was singing. During Ratha-yatra, Caitanya Mahaprabhu

would sing this song beginning with "yah kaumara-harah sa eva hi varas".

This was not a sastric song. It was more like a popular song that was known

at that time, but it was more or less a love ballad, but it reflected the

spirit or the mood of Ratha-yatra.

 

When Rupa Goswami heard this, then he presented it in a more direct way. So

he wrote this other verse: priyah so 'yam krsnah saha-cari

kuru-ksetra-militas tathaham sa radha, and so on. So he wrote this on a palm

leaf and left it in the thatched roof of Haridas Thakur's hut. When Caitanya

Mahaprabhu came, he saw this. When he saw it, he showed it to his other

associates, and he put up this rhetorical question, "How is it possible that

Rupa Goswami could understand my heart?"

 

Because the song actually describes the meeting of Srimati Radharani and

Lord Krsna at Kuruksetra and it describes the spirit of the gopis, "You are

the same Krsna, these are the same moonlit nights, I'm the same Srimati

Radharani - tathaham sa radha tad idam ubhayoh sangama-sukham - this meeting

is very nice, it's giving us a lot of pleasure, but it's not the same.

There's no Yamuna here, there's no Govardhan Hill, there's no Vrindavan, and

there's no flute. Where's your flute? Rather, there is simply the opulence

of a great king, so we want to take you back to Vrindavan."

 

That is the spirit of Ratha-yatra, bringing Krsna, bringing Lord Jagannath

from the Dvaraka opulence which he is manifesting in Kuruksetra back to

Vrindavan, and ultimately Krsna did go to Vrindavan. They succeeded in

bringing him back, but it was a little later time that Krsna followed the

inhabitants of Vrindavan back to his home.

 

So when Caitanya Mahaprabhu asked, "How is it possible he understood this?"

 

Ramananda Raya replied, "It's only possible by your mercy. How else could

anyone understand anything?" How else can anyone understand Lord Krsna

because this is describing Lord Krsna's pastimes, but this is Lord Krsna's

pastimes as are revealed in radha bhava dyuti suvalitam, in the innermost

core of Caitanya Mahaprabhu's heart.

 

After that follows this whole episode of speaking, Rupa Goswami reading of

speaking certain parts of Lalita-madhava, Vidagdha-madhava. Caitanya

Mahaprabhu wanted to actually glorify Rupa Goswami in the presence of his

associates. Srila Prabhupada, Krsnadas Kaviraj Goswami describes how much

great pleasure Lord Caitanya derived from this because ultimately, Rupa

Goswami is our paramacarya. We are rupanugas. We follow in Rupa Goswami's

line. Even though other personalities are extremely elevated in terms of

their relationship with Caitanya Mahaprabhu and Lord Krsna, perhaps a

certain sense of seniority, but in terms of sri-caitanya-mano-'bhistam

sthapitam yena bhu-tale, in terms of the mission of Caitanya Mahaprabhu,

Rupa Goswami is empowered to do that and he has also established the mission

of fulfilling Sri Caitanya Mahaprabhu's desire of spreading Krsna

consciousness all over the world.

 

Anyway, Caitanya Mahaprabhu wanted to glorify Rupa Goswami, and

interestingly enough, he was also interested in seeing how his associates

would react. Particularly in the next verse, raya kahe, rupa kahe, this is

sort of a dialogue going on between Ramananda Raya. . . earlier, in the

Eighth Chapter of Madhya-lila, there is this very extensive discussion

between Ramananda Raya and Sri Caitanya Mahaprabhu, which really reveals the

different stages of spiritual life, different stages of devotional service,

and the topmost levels of Krsna conscious exchanges, experience between

Srimati Radharani and Lord Krsna, and particularly how those are experienced

by Lord Caitanya.

 

It's a very wonderful exchange, one that even back in the late 50's or early

60's Srila Prabhupada wrote this little book, Ramananda-samvada, the

discussion or conversation of Ramananda Raya. Anyway, Ramananda Raya was a

great scholar. He was now Caitanya Mahaprabhu's associate and he'd also

written plays, particularly this Jagannath Vallabha nataka, which is a very

beautiful play about the meeting of the Divine Couple, Radha-Madhava, so he

wanted to see how he would react and how they would react when they heard

Rupa Goswami's composition.

 

Then they're asking different things and this is in response to the

question, "Ramananda Raya said, 'Now please recite the description of the

glories of your worshipable Deity.'"

 

Rupa Goswami was hesitating. He was embarrassed because his worshipable

Deity here, Sacinandana, was Sri Caitanya Mahaprabhu, and Sri Caitanya

Mahaprabhu was sitting right there. So Sri Caitanya Mahaprabhu encouraged

him. He said, "Why are you embarrassed? You should recite it so that the

devotees can hear the good fruit of your writing."

 

"When Rupa Gosvami thus recited his verse, Caitanya Mahaprabhu disapproved

of it because it described His personal glories." In the purport Srila

Prabhupada is quoting Visvanatha Cakravarti Thakur that without Sri Caitanya

Mahaprabhu's mercy, no one can really understand Lord Krsna. Of course this

is understand, not describe, the pastimes of the Supreme Personality of

Godhead.

 

This is certainly a most important principle. In fact, it is the essential

principle by which we practice, or we are in the Krsna consciousness

movement. We are in the Krsna consciousness movement, but Krsna

consciousness personified is Sri Caitanya Mahaprabhu. Therefore, even in

this place Srila Prabhupada on different occasions had repeated that "We

cannot go directly to Lord Krsna. We must go through the guru parampara and

that begins by going through Sri Caitanya Mahaprabhu."

 

Otherwise, approaching Krsna becomes extremely difficult. Knowing Krsna

becomes difficult. Yei krsna-tattva-vetta, sei 'guru' haya. So knowing Krsna

tattvatah, Krsna also explains mam vetti tattvatah. To know the real truths

of Krsna is very difficult.

 

Rupa Goswami writes:

 

aher iva gatih premnah svabhava-kutila bhavet

 

He says, "If you want to understand Krsna or the pastimes of Vrindavan, they

are extremely convoluted, extremely difficult." He says, "They are like the

movements of a snake." If you have sen the movements of a snake, they move

this way, but they also move sideways. So never know really where they're

going. They're moving like this. So understanding Krsna, directly

approaching Krsna, is a very difficult thing. Narottama das Thakur also

concludes his Prarthana by making this statement. But if someone approaches

Krsna through Sri Caitanya Mahaprabhu, then that becomes very easy.

 

Earlier on, Krsnadas Kaviraja Goswami says:

 

kathancana smrte yasmin duskaram sukaram bhavet

 

If someone remembers Caitanya Mahaprabhu, the most difficult thing, and

this is the most difficult thing, understanding Krsna, Krsna-tattva, becomes

very, very easy. But:

 

vismrte viparitam syat sri-caitanyam namami tam

 

But if you forget Caitanya Mahaprabhu , the easiest thing becomes very, very

difficult. So our whole idea, the whole process of Krsna consciousness is to

approach Krsna through Caitanya Mahaprabhu and to learn to glorify Krsna

through Sri Caitanya Mahaprabhu.

 

There are two nice examples of this that come to mind. One is the example of

Puridas, who later became known as Kavi Karnapur. When he was a very little

boy, his father, Sivananda Seva, who would annually come to Jagannath Puri

from Navadvipa Dham, he would go from here to there and take all of the

devotees, Caitanya Mahaprabhu's associates. When Puridas came, Caitanya

Mahaprabhu asked him to speak something about Krsna. He wouldn't say

anything. This sort of went on and on until Caitanya Mahaprabhu gave Puridas

his blessings and Puridas actually got the dust of Sri Caitanya Mahaprabhu

lotus feet, at which time immediately he began to talk. In fact, he is known

as Kavi because all Gaudiya Vaisnavas consider him to be a great, learned

scholar. And although he was a very little boy, he composed this very

beautiful verse:

 

sravasoh kuvalayam aksnor anjanam uraso mahendra-mani-dama

vrndavana-ramaninam mandanam akhilam harir jayati

 

And there he is describing Krsna: Krsna is like a flower decoration for the

ears, aksnor anjanam, and just like anjana, premanjana, just like ointment

for the eyes, black ointment for the eyes. He is the, Prabhupada says he is

the universal ornament for the gopis, and let him be glorified, harir

jayati, let that Hari be glorified. Yes, and he is just like a necklace

around the neck.

 

Caitanya Mahaprabhu was very much pleased with that. In other words, after

Puridas received Sri Caitanya Mahaprabhu's mercy, then he could glorify Lord

Krsna.

 

In fact earlier on, another verse in Caitanya-caritamrta where Krsnadas

Kaviraja Goswami says:

 

sri-caitanya-prasadena tad-rupasya vinirnayam balo 'pi

 

He says bala, bala means a child. He says even a child can describe the

glories of Lord Krsna's pastimes in Vrindavan, sastra, according to the way

they are described in sastra, sri-caitanya-prasadena, if he has the mercy of

Sri Caitanya Mahaprabhu. This is the particular example of Kavi-karnapura,

who was just a little boy.

 

Of course the other example is our Thakur Bhaktivinod. Just recently I was

reading his own statement. Since I can't quote it, I won't even paraphrase,

but Bhaktivinod Thakur said that when he started to delve into Gaudiya

Vaisnavism, he first started reading Srimad Bhagavatam. And when he read

Bhagavatam, he read the Tenth Canto, he was really disturbed. He could not

accept that this is God. He could not accept that God in the dead of night

is enticing other people's wives to dance with him. It's a highly immoral

act. It was an immoral act five thousand years ago, but it was also immoral

one hundred years ago, Bhaktivinod Thakur's time. In his words, he more or

less rejected. He could not accept that Krsna is the Supreme Personality of

Godhead.

 

But when he read Caitanya-caritamrta, then through Caitanya Mahaprabhu, he

said then I could understand. Then it became very clear. Of course our

Thakur Bhaktivinod is an eternally liberated soul. But still, he is setting

this very suitable example for us that if we want to understand Lord Krsna

and if we want to glorify Lord Krsna--which Srila Prabhupada encouraged us

to do, Srila Prabhupada instructed all of his followers that you should

write. He said that this was our lineage, our tradition, Furthermore, he

said that Caitanya Mahaprabhu wanted all of his followers to write, that's

why he empowered all of the Goswamis to do so. It's not possible unless one

actually sees things through the eyes, teachings, worship, and the grace of

Lord Caitanya. And Bhaktivinod showed us this thing that if one goes

directly, it becomes impossible.

 

Therefore, we have to do, but for that, one requires real faith in Caitanya

Mahaprabhu because ultimately, in Krsna consciousness, any level of

achievement is only acquired through the degree or the level of faith that

we have. Therefore Vaisnavas must have this great faith in Caitanya

Mahaprabhu, not only Caitanya Mahaprabhu but also in Caitanya Mahaprabhu's

associates. Gaurangera sangi-gane nitya-siddha, that all of Caitanya

Mahaprabhu's associates are described as, here Narottama das Thakur says you

must accept that they are nitya-siddha, parikaras, they are not ordinary

personalities even though they may appear like that.

 

Krsnadas Kaviraja Goswami's elder brother accepted Caitanya Mahaprabhu, but

he wouldn't accept Lord Nityananda. He fell down. Krsnadas Kaviraja Goswami

immediately left his home, left his association. That's how he ended up

coming to Vrindavan.

 

Srila Prabhupada points out that there are Vaisnava schools, what to speak

of other religious organizations, who don't accept Sri Caitanya Mahaprabhu

as the Supreme Personality of Godhead. And often, they may propound also

that someone else is the yuga-avatara. Prabhupada says that there are some

members of the Nimbarka Sampradaya who reject the fact that Caitanya

Mahaprabhu is the yuga-avatara or that he is directly Krsna. Prabhupada says

they think that he is a great saint, that he's a great devotee, but not that

he is svayam-bhagavan. That's why here Krsnadas Kaviraja Goswami begins by

establishing the truth of Sri Caitanya Mahaprabhu. This third verse:

 

yad advaitam brahmopanisadi tad apy asya tanu-bha

 

He says what the brahmavadis consider to be this Brahman, what is the

effulgence of his body, and that Paramatma who is residing within the heart

of everyone, who the yogis worship, that is his plenary expansion within the

heart of every living entity. And that svayam-bhagavan, that is

non-different than this Sri Caitanya Mahaprabhu.

 

This becomes the first premise, the first statement, vastu-nirdesa,

establishing what is the vastu, or the substance, or the goal of

Caitanya-caritamrta, that Sri Caitanya Mahaprabhu is the Supreme Personality

of Godhead. And Prabhupada states that the most important verse which

substantiates this is the verse found in the Eleventh Canto:

 

krsna-varnam tvisakrsnam sangopangastra-parsadam

yajnaih sankirtana-prayair yajanti hi su-medhasah

 

Srila Prabhupada quotes this verse any time he talks about Caitanya

Mahaprabhu being the Supreme Personality of Godhead, yuga-avatara. Srila

Prabhupada quotes this verse and he quotes other verses to substantiate. It

is actually a very important verse.

 

If you remember, this is Maharaja Nimi questioning the Nava-yogendras and

Karabhajan Muni is speaking. Maharaja Nimi is asking, "I want to know,

particulary for the Kali-yuga, what is the avatara, how is he worshipped,

what is the yajna by which he is meant to be served?"

 

Karabhajan Muni has gone through the different yugas. Then he says, "Tat

srnu", like Krsna says. Bhaktisiddhanta Saraswati Thakur says he makes this

point because "Now I am going to tell you something very important. Now you

should listen. Up until now we were talking about plenary expansions of the

Lord, but now we are talking about the Supreme Personality of Godhead

himself."

 

Then he cites this verse, krsna-varnam tvisakrsnam, which is described,

Srila Prabhupada analyses this verse in many different ways. Krsna-varnam,

he points out this word varnam, varneti is explained in different way. Srila

Prabhupada gives one, someone who always has the syllables krs-na, who is

always vibrating the syllables krs-na, he is krsna-varnam. We saw that five

hundred years ago, Nimai Pandit, later Caitanya Mahaprabhu, was always

chanting Krsna's holy name. Krsna-varnam, varna also means category, so

Srila Prabhupada said, just like he is also in the same category as Krsna.

In other words, he is also svayam-bhagavan, but he is tvisakrsnam.

Tvisa-akrsnam, his complexion is akrsna.

 

When this question comes up, tvisakrsnam, does it actually mean, because it

simply means he is akrsna, tvisa akrsna, he complexion is not krsna, not

blackish. Prabhupada very often, when he refers, he quotes Tenth Canto, one

verse, very famous verse, which Gargamuni speaks when he's talking to Nanda

Maharaja. And he's talking particularly about Krsna. He says, "Your son, he

has many different births. In these births, he appears in different colors.

That also starts with varna, that verse, but he says:

 

suklo raktas tatha pita idanim krsnatam gatah

 

He says, in previous age, he comes in a white incarnation. So because it

says akrsna, but Prabhupada says, sukla, the white incarnation, he cannot be

white because white incarnation has already come. And he cannot be rakta, he

cannot be red, red incarnation has also come. Therefore pita, he is of

yellow or golden complexion. Idanim krsnatam gatah, and now he's appearing

in this blackish form.

 

Bhaktisiddhanta Saraswati Thakur and other commentators analyze this verse

in great detail. They analyze it using Sanskrit grammar, which I don't have

a grasp of, but they point out how particularly the fact that Krsna is being

described as the last, as the Supreme Personality of Godhead.

 

In other words, although the chronology should be sukla, rakta, krsna, pita

because that is how the appearance comes, it's described like this in order

to give emphasis, idanim, "Now he's coming here." The past is given with

the first two, the red and the white. And the idanim, presently he's

appearing in this color, which by implication means, "And in the future,

pita, yellow incarnation." This is meant to be another affirmation from

Srimad Bhagavatam that this golden incarnation who appears is actually Sri

Caitanya Mahaprabhu, and not some other personality who neither chants Hare

Krsna, neither is a golden incarnation.

 

Just on another point closing on this, which is a statement made by Lord

Brahma, very interesting explanation of a Bhagavad-gita verse that we recite

regularly. Locana dasa Thakur quotes this. It's a conversation between

Brahma and Narada. Lord Brahma is:

 

yada yada hi dharmasya glanir bhavati bharata

abhyutthanam adharmasya tadatmanam srjamy aham

 

paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge

 

So in this explanation he is saying when Krsna saying, "sambhavami yuge

yuge," he says, "I come in this age, yuge, and in the next age, yuge, and in

the one after this." Generally our translation is Krsna comes in "age after

age". This particular explanation says, "In this age now I am here as Krsna

speaking Bhagavad-gita in front of Arjuna. And in the next age, I am also

coming, svayam-bhagavan, Supreme Personality of Godhead."

 

So the conviction, or the faith, of Gaudiya Vaisnavas, which is based on

sastra, but ultimately rests on our acaryas' explanation of sastra is that

Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. And as is

described in the verses which follow:

 

radha krsna-pranaya-vikrtir hladini saktir asmad

 

This Sri Caitanya Mahaprabhu is radha krsna-pranaya-vikrtir, he is the

embodiment of Krsna in the radha-bhava-dyuti, in the mood, the complexion of

Srimati Radharani.

 

We have that ultimately, Srila Prabhupada once was arguing back and forth

with a Sanskrit Indologist professor. Ultimately when they were giving

interpretation, he said, "We accept Caitanya Mahaprabhu's version and as

Caitanya Mahaprabhu's teachings are given to us by our acaryas. This is our

ultimate pramana."

 

Sruti is the ultimate pramana, but how to understand? Mahajano yena gatah sa

panthah. Therefore Bhaktivinod Thakur says that the highest evidence in the

ultimate sense is the words of the self realized souls. Just like for us,

members of the Krsna consciousness movement, the highest form of evidence is

Srila Prabhupada's words, how Srila Prabhupada explains Bhagavad-gita,

Srimad Bhagavatam, Caitanya-caritamrta, and as he explains it, even though

someone else may say something else apparently, we take that as being gospel

and that becomes our pramana. By that conviction, then we have the vision of

Lord Krsna as derived through Caitanya Mahaprabhu, anarpita-carim cirat.

 

Then here the first two words, first two lines are the tatastha-laksana.

These are the secondary symptoms and the last two are the svarupa-laksana of

this verse and also of Caitanya Mahaprabhu. When talking with Sanatana

Goswami, Sanatana Goswami was asking about this krsna-varnam sloka. Caitanya

Mahaprabhu said, "Activities of the incarnation of the Lord constitute his

secondary characteristics and his physical characteristics. That is that he

is krsna-varnam tvisakrsnam. These constitute the primary symptoms."

 

Then Sanatana Goswami started to dig. After all, he was a prime minister. He

was very, very smart. He said, "Well, does that meant the yuga-avatara of

this age has golden complexion, he is always chanting Hare Krsna, which is

implying that he is you?"

 

Lord Caitanya said, "Don't. You're up to your tricks. Don't make too many

tricks." Then he just got off the subject and continued on.

 

So anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala,

all of this is described earlier on by Krsnadas Kaviraja Goswami. He says

that this verse describes the external reason for Caitanya Mahaprabhu's

appearance, that external reason being that Caitanya Mahaprabhu has come to

give, as it is stated here, samarpayitum unnatojjvala. He is giving the

topmost process of devotional service, which means that he is teaching us

vraja bhakti though the agency of chanting the Hare Krsna Mahamantra.

 

And ujjvala-rasa, not just vraja bhakti, but ujjvala-rasa refers to in the

conjugal mellow. It's not in the translation, but in the word for word,

Srila Prabhupada translates ujjvala-rasa - the conjugal mellow and unnata

means elevated.

 

But this is sriyam, this is a treasure. This is a very confidential thing.

The next two verse describe the, what Prabhupada uses, he uses words like

"confidential reason". He even uses the word "real reason" for Caitanya

Mahaprabhu's appearance:

 

sri-radhayah pranaya-mahima kidrso vanayaiva-svadyo yenadbhuta-madhurima

kidrso . . .

 

In order to taste the ecstasy, pleasure moods of Srimati Radharani, Lord

Krsna has appeared in this form of Sri Caitanya Mahaprabhu.

 

Then we get this blessing:

 

sada hrdaya-kandare sphuratu vah saci-nandanah

 

That we should take this Sri Caitanya Mahaprabhu within our hearts with his,

here, kadamba-sandipitah. He is like the clouds, like the rumbling of the

clouds. Here it is called harih. Hari also refers to a lion. When the lion

roars, then all of the insignificant creatures in the forest disperse.

Similarly, when we hear the chanting of the Hare Krsna Mantra, when we hear

Caitanya Mahaprabhu's teaching through Rupa-Sanatana Goswamis, this destroys

all of the ignorance within the heart. Also kandare sphuratu vah

saci-nandanah, when we see the beautiful complexion of Lord Caitanya, the

golden complexion as we see here in the form of Panca Tattva, then these two

things, Caitanya Mahaprabhu's voice and his complexion, they destroy all the

obstacles to Krsna consciousness.

 

Then kathancana smrte yasmin duskaram sukaram bhavet, what's very difficult

to achieve becomes very, very easy by Sri Caitanya Mahaprabhu's mercy. Rupa

Goswami is giving us that blessing, benediction. This is part of

Caitanya-caritamrta, receiving benedictions, part of the invocation. If we

accept those blessings of Lord Caitanya, of our guru parampara, then by

Caitanya Mahaprabhu's mercy, we also can glorify Lord Krsna, understand Lord

Krsna, and ultimately become Krsna conscious.

 

That's it as far as our time is concerned.

 

Thank you very much.

 

Srila Prabhupada ki jai!

 

[Applause]

 

Sri Sri Radha Madhava ki jai!

 

END