Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 3

Adi3.32

TEXT 32

prathama lilaya tanra ’visvambhara’ nama

bhakti-rase bharila, dharila bhuta-grama

SYNONYMS

prathama—first; lilaya—in the pastimes; tanra—of Him; visvambhara nama—the name Visvambhara; bhakti-rase—with the mellow of devotional service; bharila—He filled; dharila—saved; bhuta-grama—all the living entities.

TRANSLATION

In His early pastimes He is known as Visvambhara because He floods the world with the nectar of devotion and thus saves the living beings.

Adi3.33

TEXT 33

dubhrn dhatura artha--posana, dharana

pusila, dharila prema diya tri-bhuvana

SYNONYMS

dubhrn—known as dubhrn (bhr); dhatura—of the verbal root; artha—the meaning; posana—nourishing; dharana—maintaining; pusila—nourished; dharila—maintained; prema diya—distributing love of God; tri-bhuvana—in the three worlds.

TRANSLATION

The verbal root “dubhrn” [which is the root of the word “visvambhara”] indicates nourishing and maintaining. He [Lord Caitanya] nourishes and maintains the three worlds by distributing love of God.

Adi3.34

TEXT 34

sesa-lilaya dhare nama ’sri-krsna-caitanya’

sri-krsna janaye saba visva kaila dhanya

SYNONYMS

sesa-lilaya—in His final pastimes; dhare—He held; nama—the name; sri-krsna-caitanya—Sri Krsna Caitanya; sri-krsna—about Lord Krsna; janaye—He taught; saba—all; visva—the world; kaila—made; dhanya—fortunate.

TRANSLATION

In His later pastimes He is known as Lord Sri Krsna Caitanya. He blesses the whole world by teaching about the name and fame of Lord Sri Krsna.

PURPORT

Lord Caitanya remained a householder only until His twenty-fourth year had passed. Then He entered the renounced order and remained manifest in this material world until His forty-eighth year. Therefore sesa-lila, or the final portion of His activities, lasted twenty-four years.

Some so-called Vaisnavas say that the renounced order of life is not accepted in the Vaisnava sampradaya, or disciplic succession, from Lord Caitanya. This is not a very intelligent proposition. Sri Caitanya Mahaprabhu took the sannyasa order from Sripada Kesava Bharati, who belonged to the Sankara sect, which approves of only ten names for sannyasis. Long before the advent of Sripada Sankaracarya, however, the sannyasa order existed in the Vaisnava line of Visnusvami. In the Visnusvami Vaisnava sampradaya, there are ten different kinds of sannyasa names and 108 different names for sannyasis who accept the tri-danda, the triple staff of sannyasa. This is approved by the Vedic rules. Therefore Vaisnava sannyasa was existent even before the appearance of Sankaracarya, although those who know nothing about Vaisnava sannyasa unnecessarily declare that there is no sannyasa in the Vaisnava sampradaya.

During the time of Lord Caitanya, the influence of Sankaracarya in society was very strong. People thought that one could accept sannyasa only in the disciplic succession of Sankaracarya. Lord Caitanya could have performed His missionary activities as a householder, but He found householder life an obstruction to His mission. Therefore He decided to accept the renounced order, sannyasa. Since His acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya, although sannyasa was also sanctioned in the Vaisnava sampradaya.

In the Sankara-sampradaya there are ten different names awarded to sannyasis: (1) Tirtha, (2) Asrama, (3) Vana, (4) Aranya, (5) Giri, (6) Parvata, (7) Sagara, (8) Sarasvati, (9) Bharati and (10) Puri. Before one enters sannyasa, he has one of the various names for a brahmacari, the assistant to a sannyasi. Sannyasis with the titles Tirtha and Asrama generally stay at Dvaraka, and their brahmacari name is Svarupa. Those known by the names Vana and Aranya stay at Purusottama, or Jagannatha Puri, and their brahmacari name is Prakasa. Those with the names Giri, Parvata and Sagara generally stay at Badarikasrama, and their brahmacari name is Ananda. Those with the titles Sarasvati, Bharati and Puri usually live at Srngeri in South India, and their brahmacari name is Caitanya.

Sripada Sankaracarya established four monasteries in India, in the four directions north, south, east and west, and he entrusted them to four sannyasis who were his disciples. Now there are hundreds of branch monasteries under these four principal monasteries, and although there is an official symmetry among them, there are many differences in their dealings. The four different sects of these monasteries are known as Anandavara, Bhogavara, Kitavara and Bhumivara, and in course of time they have developed different ideas and different slogans.

According to the regulation of the disciplic succession, one who wishes to enter the renounced order in Sankara’s sect must first be trained as a brahmacari under a bona fide sannyasi, The brahmacari’s name is ascertained according to the group to which the sannyasi belongs. Lord Caitanya accepted sannyasa from Kesava Bharati. When He first approached Kesava Bharati, He was accepted as a brahmacari with the name Sri Krsna Caitanya Brahmacari. After He took sannyasa, He preferred to keep the name Krsna Caitanya.

The great authorities in the disciplic succession had not offered to explain why Lord Caitanya refused to take the name Bharati after He took sannyasa from a Bharati, until Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja volunteered the explanation that because a sannyasi in the Sankara-sampradaya thinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Sri Krsna Caitanya, placing Himself as an eternal servitor. A brahmacari is supposed to serve the spiritual master; therefore He did not negate that relationship of servitude to His spiritual master. Accepting such a position is favorable for the relationship between the disciple and the spiritual master.

The authentic biographies also mention that Lord Caitanya accepted the danda (rod) and begging pot, symbolic of the sannyasa order, at the time He took sannyasa.

Adi3.35

TEXT 35

tanra yugavatara jani’ garga mahasaya

krsnera nama-karane kariyache nirnaya

SYNONYMS

tanra—of Him; yuga-avatara—incarnation for the age; jani’-knowing; garga—Garga Muni; mahasaya—the great personality; krsnera—of Lord Krsna; nama-karane—in the name-giving ceremony; kariyache—made; nirnaya—ascertainment.

TRANSLATION

Knowing Him [Lord Caitanya] to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance.

Adi3.36

TEXT 36

asan varnas trayo hy asya

grhnato ’nu-yugam tanuh

suklo raktas tatha pita

idanim krsnatam gatah

SYNONYMS

asan—were; varnah—colors; trayah—three; hi—certainly; asya—of this one; grhnatah—who is manifesting; anu-yugam—according to the age; tanuh—bodies; suklah—white; raktah—red; tatha—thus; pitah—yellow; idanim—now; krsnatam—blackness; gatah—obtained.

TRANSLATION

“This boy [Krsna] has three other colors-white, red and yellow-as He appears in different ages. Now He has appeared in a transcendental blackish color.”

PURPORT

This is a verse from Srimad-Bhagavatam (10.8.13).

Adi3.37

TEXT 37

sukla, rakta, pita-varna--ei tina dyuti

satya-treta-kali-kale dharena sri-pati

SYNONYMS

sukla—white; rakta—red; pita-varna—the color yellow; ei—these; tina—three; dyuti—lusters; satya—in Satya-yuga; treta—in Treta-yuga; kali-kale—in the Age of Kali; dharena—manifests; sri-pati—the husband of the goddess of fortune.

TRANSLATION

White, red and yellow-these are the three bodily lusters that the Lord, the husband of the goddess of fortune, assumes in the ages of Satya, Treta and Kali respectively.

Adi3.38

TEXT 38

idanim dvapare tinho haila krsna-varna

ei saba sastragama-puranera marma

SYNONYMS

idanim—now; dvapare—in the Dvapara-yuga; tinho—He; haila—was; krsna-varna—blackish color; ei—these; saba—all; sastra-agama—and Vedic literatures; puranera—of the Puranas; marma—the core.

TRANSLATION

Now, in the Dvapara-yuga, the Lord had descended in a blackish hue. This is the essence of the statements in the Puranas and other Vedic literatures with reference to the context.

Adi3.39

TEXT 39

dvapare bhagavan syamah

pita-vasa nijayudhah

sri-vatsadibhir ankais ca

laksanair upalaksitah

SYNONYMS

dvapare—in the Dvapara-yuga; bhagavan—the Supreme Personality of Godhead; syamah—blackish; pita-vasah—having yellow clothes; nija—own; ayudhah—having weapons; srivatsa-adibhih—such as Srivatsa; ankaih—by bodily markings; ca—and; laksanaih—by external characteristics such as the Kaustubha jewel; upalaksitah—characterized.

TRANSLATION

“In the Dvapara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Srivatsa. This is how His symptoms are described.”

PURPORT

This is a verse from Srimad-Bhagavatam (11.5.27), spoken by Saint Karabhajana, one of the nine royal mystics who explained to King Nimi the different features of the Lord in different ages.

Adi3.40

TEXT 40

kali-yuge yuga-dharma--namera pracara

tathi lagi’ pita-varna caitanyavatara

SYNONYMS

kali-yuge—in the Age of Kali; yuga-dharma—the religious practice for the age; namera—of the holy name; pracara—propagation; tathi—this; lagi’-for; pita-varna—having a yellow color; caitanya-avatara—the incarnation of Lord Caitanya.

TRANSLATION

The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya.

PURPORT

In this Age of Kali the practical system of religion for everyone is the chanting of the name of Godhead. This was introduced in this age by Lord Caitanya. Bhakti-yoga actually begins with the chanting of the holy name, as confirmed by Madhvacarya in his commentary on the Mundaka Upanisad. He quotes this verse from the Narayana-samhita:

dvapariyair janair visnuh
pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih

“In the Dvapara-yuga people should worship Lord Visnu only by the regulative principles of the Narada-pancaratra and other such authorized books. In the Age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead.” The Hare Krsna mantra is specifically mentioned in many Upanisads, such as the Kali-santarana Upanisad, where it is said:

hare krsna hare krsna
krsna krsna hare hare
hare rama hare rama
rama rama hare hare

iti sodasakam namnam
kali-kalmasa-nasanam
natah parataropayah
sarva-vedesu drsyate

“After searching through all the Vedic literature one cannot find a method of religion more sublime for this age than the chanting of Hare Krsna.”

Adi3.41

TEXT 41

tapta-hema-sama-kanti, prakanda sarira

nava-megha jini kantha-dhvani ye gambhira

SYNONYMS

tapta-hema—as molten gold; sama-kanti—same luster; prakanda—enormous; sarira—body; nava-megha—new clouds; jini—conquering; kantha-dhvani—the sound of the voice; ye—that; gambhira—deep.

TRANSLATION

The luster of His expansive body resembles molten gold. The deep sound of His voice conquers the thundering of newly assembled clouds.

Adi3.42

TEXT 42

dairghya-vistare yei apanara hata

cari hasta haya ’maha-purusa’ vikhyata

SYNONYMS

dairghya—in length; vistare—and in breadth; yei—who; apanara—of his own; hata—hand; cari—four; hasta—cubits; haya—is; maha-purusa—as a great personality; vikhyata—celebrated.

TRANSLATION

One who measures four cubits in height and in breadth by his own hand is celebrated as a great personality.

Adi3.43

TEXT 43

’nyagrodha-parimandala’ haya tanra nama

nyagrodha-parimandala-tanu caitanya guna-dhama

SYNONYMS

nyagrodha-parimandalanyagrodha-parimandala; haya—is; tanra—of him; nama—the name; nyagrodha-parimandalanyagrodha-parimandala; tanu—having such a body; caitanya—Lord Caitanya Mahaprabhu; guna-dhama—the abode of good qualities.

TRANSLATION

Such a person is called nyagrodha-parimandala. Sri Caitanya Mahaprabhu, who personifies all good qualities, has the body of a nyagrodha-parimandala.

PURPORT

No one other than the Supreme Lord Himself, who has engaged the conditioned souls by His own illusory energy, can possess these bodily features. These features certainly indicate an incarnation of Visnu and no one else.

Adi3.44

TEXT 44

ajanulambita-bhuja kamala-locana

tilaphula-jini-nasa, sudhamsu-vadana

SYNONYMS

a-janu-lambita-bhuja—arms that reach the knees; kamala-locana—with lotus eyes; tila-phula—the blossom of the sesame plant; jini—conquering; nasa—whose nose; sudha-amsu-vadana—whose face is like the moon.

TRANSLATION

His arms are long enough to reach His knees, His eyes are just like lotus flowers, His nose is like a sesame flower, and His face is as beautiful as the moon.

Adi3.45

TEXT 45

santa, danta, krsna-bhakti-nistha-parayana

bhakta-vatsala, susila, sarva-bhute sama

SYNONYMS

santa—peaceful; danta—controlled; krsna-bhakti—to the service of Lord Krsna; nistha-parayana—fully devoted; bhakta-vatsala—affectionate toward the devotees; su-sila—good character; sarva-bhute—to all living beings; sama—equal.

TRANSLATION

He is peaceful, self-controlled and fully devoted to the transcendental service of Lord Sri Krsna. He is affectionate toward His devotees, He is gentle, and He is equally disposed toward all living beings.

Adi3.46

TEXT 46

candanera angada-bala, candana-bhusana

nrtya-kale pari’ karena krsna-sankirtana

SYNONYMS

candanera—of sandalwood; angada—and armlets; bala—bangles; candana—of sandalwood pulp; bhusana—decorations; nrtya-kale—at the time of dancing; pari’-putting on; karena—does; krsna-sankirtana—congregational chanting of the name of Krsna.

TRANSLATION

He is decorated with sandalwood bangles and armlets and anointed with the pulp of sandalwood. He especially wears these decorations to dance in sri-krsna-sankirtana.

Adi3.47

TEXT 47

ei saba guna lana muni vaisampayana

sahasra-name kaila tanra nama-ganana

SYNONYMS

ei—these; saba—all; guna—qualities; lana—taking; muni—the sage; vaisampayana—named Vaisampayana; sahasra-name—in the Visnu-sahasra-nama; kaila—did; tanra—of Him; nama-ganana—counting of the name.

TRANSLATION

Recording all these qualities of Lord Caitanya, the sage Vaisampayana included His name in the Visnu-sahasra-nama.

Adi3.48

TEXT 48

dui lila caitanyera--adi ara sesa

dui lilaya cari cari nama visesa

SYNONYMS

dui—two; lila—pastimes; caitanyera—of Lord Caitanya Mahaprabhu; adi—first; ara—and; sesa—final; dui—two; lilaya—in pastimes; cari—four; cari—and four; nama—names; visesa—specific.

TRANSLATION

The pastimes of Lord Caitanya have two divisions-the early pastimes [adi-lila] and the later pastimes [sesa-lila]. He has four names in each of these two lilas.

Adi3.49

TEXT 49

suvarna-varno hemango

varangas candanangadi

sannyasa-krc chamah santo

nistha-santi-parayanah

SYNONYMS

suvarna—of gold; varnah—having the color; hema-angah—whose body was like molten gold; vara-angah—having a most beautiful body; candana-angadi—whose body was smeared with sandalwood; sannyasa-krt—practicing the renounced order of life; samah—equipoised; santah—peaceful; nistha—devotion; santi—and of peace; parayanah—the highest resort.

TRANSLATION

“In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees.”

PURPORT

This is a verse from the Mahabharata (Dana-dharma, Visnu-sahasra-nama-stotra). In his commentary on the Visnu-sahasra-nama called the Namartha-sudha, Srila Baladeva Vidyabhusana, commenting upon this verse, asserts that Lord Caitanya is the Supreme Personality of Godhead according to the evidence of the Upanisads. He explains that suvarna-varnah means a golden complexion. He also quotes the Vedic injunction yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim (Mundaka Upanisad 3.1.3). Rukma-varnam kartaram isam refers to the Supreme Personality of Godhead as having a complexion the color of molten gold. Purusam means the Supreme Lord, and brahma-yonim indicates that He is also the Supreme Brahman. This evidence, too, proves that Lord Caitanya is the Supreme Personality of Godhead Krsna. Another meaning of the description of the Lord as having a golden hue is that Lord Caitanya’s personality is as fascinating as gold is attractive. Srila Baladeva Vidyabhusana has explained that the word varanga means “exquisitely beautiful.”

Lord Caitanya accepted sannyasa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality of Godhead, and second, He satisfies everyone by knowledge and attachment to Krsna. He is peaceful because He renounces all topics not related to the service of Krsna. Srila Baladeva Vidyabhusana has explained that the word nistha indicates His being rigidly fixed in chanting the holy name of Sri Krsna. Lord Caitanya subdued all disturbing opponents of devotional service, especially the monists, who are actually averse to the personal feature of the Supreme Lord.

Adi3.50

TEXT 50

vyakta kari’ bhagavate kahe bara bara

kali-yuge dharma--nama-sankirtana sara

SYNONYMS

vyakta—evident; kari’-making; bhagavate—in Srimad-Bhagavatam; kahe—they say; bara bara—time and time again; kali-yuge—in the Age of Kali; dharma—the religion; nama-sankirtana—congregational chanting of the holy name; sara—the essence.

TRANSLATION

In Srimad-Bhagavatam it is repeatedly and clearly said that the essence of religion in the Age of Kali is the chanting of the holy name of Krsna.

Adi3.51

TEXT 51

iti dvapara urv-isa

stuvanti jagad-isvaram

nana-tantra-vidhanena

kalav api yatha srnu

SYNONYMS

iti—thus; dvapare—in the Dvapara Age; uru-isa—O King; stuvanti—they praise; jagat-isvaram—the Lord of the universe; nana—various; tantra—of scriptures; vidhanena—by the regulations; kalau—in the Age of Kali; api—also; yatha—in which manner; srnu—please hear.

TRANSLATION

"O King, in this way people in Dvapara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.

PURPORT

This verse is spoken by Saint Karabhajana in Srimad-Bhagavatam (11.5.31).

Adi3.52

TEXT 52

krsna-varnam tvisakrsnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

SYNONYMS

krsna-varnam—repeating the syllables krs-na; tvisa—with a luster; akrsnam—not black (golden); sa-anga—along with associates; upanga—servitors; astra—weapons; parsadam—confidential companions; yajnaih—by sacrifice; sankirtana-prayaih—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasah—intelligent persons.

TRANSLATION

“In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions.”

PURPORT

This text is from Srimad-Bhagavatam (11.5.32). Srila Jiva Gosvami has explained this verse in his commentary on the Bhagavatam, known as the Krama-sandarbha, wherein he says that Lord Krsna also appears with a golden complexion. That golden Lord Krsna is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in Srimad-Bhagavatam by Garga Muni, who said that although the child Krsna was blackish, He also appears in three other colors-red, white and yellow. He exhibited His white and red complexions in the Satya and Treta ages respectively. He did not exhibit the remaining color, yellow-gold, until He appeared as Lord Caitanya, who is known as Gaura Hari.

Srila Jiva Gosvami explains that krsna-varnam means Sri Krsna Caitanya. Krsna-varna and Krsna Caitanya are equivalent. The name Krsna appears with both Lord Krsna and Lord Caitanya Krsna. Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, but He always engages in describing Krsna and thus enjoys transcendental bliss by chanting and remembering His name and form. Lord Krsna Himself appears as Lord Caitanya to preach the highest gospel.

Lord Caitanya always chants the holy name of Krsna and describes it also, and because He is Krsna Himself, whoever meets Him will automatically chant the holy name of Krsna and later describe it to others. He injects one with transcendental Krsna consciousness, which merges the chanter in transcendental bliss. In all respects, therefore, He appears before everyone as Krsna, either by personality or by sound. Simply by seeing Lord Caitanya one at once remembers Lord Krsna. One may therefore accept Him as visnu-tattva. In other words, Lord Caitanya is Lord Krsna Himself.

Sangopangastra-parsadam further indicates that Lord Caitanya is Lord Krsna. His body is always decorated with ornaments of sandalwood and with sandalwood paste. By His superexcellent beauty He subdues all the people of the age. In other descents the Lord sometimes used weapons to defeat the demoniac, but in this age the Lord subdues them with His all-attractive figure as Caitanya Mahaprabhu. Srila Jiva Gosvami explains that His beauty is His astra, or weapon, to subdue the demons. Because He is all-attractive, it is to be understood that all the demigods lived with Him as His companions. His acts were uncommon and His associates wonderful. When He propagated the sankirtana movement, He attracted many great scholars and acaryas, especially in Bengal and Orissa. Lord Caitanya is always accompanied by His best associates like Lord Nityananda, Advaita, Gadadhara and Srivasa.

Srila Jiva Gosvami cites a verse from the Vedic literature which says that there is no necessity of performing sacrificial demonstrations or ceremonial functions. He comments that instead of engaging in such external, pompous exhibitions, all people, regardless of caste, color or creed, can assemble together and chant Hare Krsna to worship Lord Caitanya. Krsna-varnam tvisakrsnam indicates that prominence should be given to the name of Krsna. Lord Caitanya taught Krsna consciousness and chanted the name of Krsna. Therefore, to worship Lord Caitanya, everyone should together chant the maha-mantra-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare. To propagate worship in churches, temples or mosques is not possible, because people have lost interest in that. But anywhere and everywhere, people can chant Hare Krsna. Thus worshiping Lord Caitanya, they can perform the highest activity and fulfill the highest religious purpose of satisfying the Supreme Lord.

Srila Sarvabhauma Bhattacarya, a famous disciple of Lord Caitanya, said, “The principle of transcendental devotional service having been lost, Sri Krsna Caitanya has appeared to deliver again the process of devotion. He is so kind that He is distributing love of Krsna. Everyone should be attracted more and more to His lotus feet, as humming bees are attracted to a lotus flower.”

Adi3.53

TEXT 53

suna, bhai, ei saba caitanya-mahima

ei sloke kahe tanra mahimara sima

SYNONYMS

suna—please hear; bhai—O brothers; ei—this; saba—all; caitanya—of Lord Caitanya Mahaprabhu; mahima—the glories; ei—this; sloke—verse; kahe—says; tanra—of Him; mahimara—of the glories; sima—the limit.

TRANSLATION

My dear brothers, please hear all these glories of Lord Caitanya. This verse clearly summarizes His activities and characteristics.

Adi3.54

TEXT 54

’krsna’ ei dui varna sada yanra mukhe

athava, krsnake tinho varne nija sukhe

SYNONYMS

krsnakrs-na; ei—these; dui—two; varna—syllables; sada—always; yanra—of whom; mukhe—in the mouth; athava—or else; krsnake—Lord Krsna; tinho—He; varne—describes; nija—His own; sukhe—in happiness.

TRANSLATION

The two syllables “krs-na” are always in His mouth; or, He constantly describes Krsna with great pleasure.

Adi3.55

TEXT 55

krsna-varna-sabdera artha dui ta pramana

krsna vinu tanra mukhe nahi aise ana

SYNONYMS

krsna-varna-sabdera—of the word krsna-varna; artha—the meaning; dui—two; ta—certainly; pramana—examples; krsna—Krsna; vinu—except for; tanra—of Him; mukhe—in the mouth; nahi aise—does not come; ana—anything else.

TRANSLATION

These are two meanings of the word “krsna-varna.” Indeed, nothing else but Krsna issues from His mouth.

Adi3.56

TEXT 56

keha tanre bale yadi krsna-varana

ara visesane tara kare nivarana

SYNONYMS

keha—someone; tanre—to Him; bale—ascribes; yadi—if; krsna—black; varana—the color; ara—another; visesane—in the adjective; tara—of that; kare—does; nivarana—prevention.

TRANSLATION

If someone tries to describe Him as being of blackish complexion, the next adjective [tvisa akrsnam] immediately restricts him.

Adi3.57

TEXT 57

deha-kantye haya tenho akrsna-varana

akrsna-varane kahe pita-varana

SYNONYMS

deha-kantye—in the luster of the body; haya—is; tenho—He; akrsna—not black; varana—the color; akrsna-varane—by a color that is not blackish; kahe—one means; pita—yellow; varana—the color.

TRANSLATION

His complexion is certainly not blackish. Indeed, His not being blackish indicates that His complexion is yellow.

Adi3.58

TEXT 58

kalau yam vidvamsah sphutam abhiyajante dyuti-bharad

akrsnangam krsnam makha-vidhibhir utkirtana-mayaih

upasyam ca prahur yam akhila-caturthasrama-jusam

sa devas caitanyakrtir atitaram nah krpayatu

SYNONYMS

kalau—in the Age of Kali; yam—Him whom; vidvamsah—the learned men; sphutam—clearly manifested; abhiyajante—worship; dyuti-bharat—due to an abundance of bodily luster; akrsna-angam—whose body is not blackish; krsnam—Lord Krsna; makha-vidhibhih—by the performances of sacrifice; utkirtana-mayaih—consisting of loud chanting of the holy name; upasyam—worshipable object; ca—and; prahuh—they said; yam—whom; akhila—all; caturtha-asrama-jusam—of those who are in the fourth order of life (sannyasa); sah—He; devah—the Supreme Personality of Godhead; caitanya-akrtih—having the form of Lord Caitanya Mahaprabhu; atitaram—excessively; nah—unto us; krpayatu—let Him show His mercy.

TRANSLATION

“By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Krsna, who is now non-blackish because of the great upsurge of the feelings of Srimati Radharani. He is the only worshipable Deity for the paramahamsas, who have attained the highest stage of the fourth order [sannyasa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.”

PURPORT

This text, as well as text 63 and text 66, is from the Stava-mala of Srila Rupa Gosvami.

Next verse (Adi3.59)