Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 3
The External Reasons for Lord Caitanya’s Appearance
In this chapter the author has fully discussed the reason for the descent of Sri Caitanya Mahaprabhu. The Supreme Personality of Godhead, Lord Sri Krsna, after displaying His pastimes as Lord Krsna, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellow reciprocations of service and love between Himself and His servants, friends, parents and fiancees. According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nama-sankirtana, or congregational chanting of the holy name of the Lord. The incarnation for this age especially preaches this process, but only Krsna Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Krsna therefore personally appeared, with His plenary portions, as Lord Caitanya. As stated in this chapter, only for that purpose did Lord Krsna appear personally in Navadvipa in the form of Sri Krsna Caitanya Mahaprabhu.
Krsnadasa Kaviraja has herein presented much authentic evidence from Srimad-Bhagavatam and other scriptures to substantiate the identity of Lord Caitanya with Sri Krsna Himself. He has described bodily symptoms in Lord Caitanya that are visible only in the person of the Supreme Lord, and he has proved that Lord Caitanya appeared with His personal associates-Sri Nityananda, Advaita, Gadadhara, Srivasa and other devotees-to preach the special significance of chanting Hare Krsna. The appearance of Lord Caitanya is both significant and confidential. He can be appreciated only by pure devotees and only through the process of devotional service. The Lord tried to conceal His identity as the Supreme Personality of Godhead by representing Himself as a devotee, but His pure devotees can recognize Him by His special features. The Vedas and Puranas foretell the appearance of Lord Caitanya, but still He is sometimes called, significantly, the concealed descent of the Supreme Personality of Godhead.
Advaita Acarya was a contemporary of Lord Caitanya’s father. He felt sorry for the condition of the world because even after Lord Krsna’s appearance, no one had interest in devotional service to Krsna. This forgetfulness was so overwhelming that Advaita Prabhu was convinced that no one but Lord Krsna Himself could enlighten people about devotional service to the Supreme Lord. Therefore Advaita requested Lord Krsna to appear as Lord Caitanya. Offering tulasi leaves and Ganges water, He cried for the Lord’s appearance. The Lord, being satisfied by His pure devotees, descends to satisfy them. As such, being pleased by Advaita Acarya, Lord Caitanya appeared.
Adi3.1
TEXT 1
sri-caitanya-prabhum vande
yat-padasraya-viryatah
sangrhnaty akara-vratad
ajnah siddhanta-san-manin
SYNONYMS
sri-caitanya-prabhum—to Lord Caitanya Mahaprabhu; vande—I offer my respectful obeisances; yat—of whom; pada-asraya—of the shelter of the lotus feet; viryatah—from the power; sangrhnati—collects; akara-vratat—from the multitude of mines in the form of scriptures; ajnah—a fool; siddhanta—of conclusion; sat-manin—the best jewels.
TRANSLATION
I offer my respectful obeisances to Sri Caitanya Mahaprabhu. By the potency of the shelter of His lotus feet, even a fool can collect the valuable jewels of conclusive truth from the mines of the revealed scriptures.
Adi3.2
TEXT 2
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya—all glories; sri-caitanya—to Lord Caitanya Mahaprabhu; jaya—all glories; nityananda—to Lord Nityananda; jaya—all glories; advaita-candra—to Advaita Acarya; jaya—all glories; gaura-bhakta-vrnda—to all the devotees of Lord Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Caitanya. All glories to Lord Nityananda. All glories to Advaitacandra. And all glories to all the devotees of Lord Caitanya.
Adi3.3
TEXT 3
trtiya slokera artha kaila vivarana
caturtha slokera artha suna bhakta-gana
SYNONYMS
trtiya—third; slokera—of the verse; artha—meaning; kaila—there was; vivarana—description; caturtha—fourth; slokera—of the verse; artha—meaning; suna—please hear; bhakta-gana—O devotees.
TRANSLATION
I have given the purport of the third verse. Now, O devotees, please listen to the meaning of the fourth with full attention.
Adi3.4
TEXT 4
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
SYNONYMS
anarpita—not bestowed; carim—having been formerly; cirat—for a long time; karunaya—by causeless mercy; avatirnah—descended; kalau—in the Age of Kali; samarpayitum—to bestow; unnata—elevated; ujjvala-rasam—the conjugal mellow; sva-bhakti—of His own service; sriyam—the treasure; harih—the Supreme Lord; purata—than gold; sundara—more beautiful; dyuti—of splendor; kadamba—with a multitude; sandipitah—illuminated; sada—always; hrdaya-kandare—in the cavity of the heart; sphuratu—let Him be manifest; vah—your; saci-nandanah—the son of mother Saci.
TRANSLATION
“May that 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 is a quotation from the Vidagdha-madhava, a drama compiled and edited by Srila Rupa Gosvami.
Adi3.5
TEXT 5
purna bhagavan krsna vrajendra-kumara
goloke vrajera saha nitya vihara
SYNONYMS
purna—full; bhagavan—the Supreme Personality of Godhead; krsna—Lord Krsna; vrajendra-kumara—the son of the King of Vraja; goloke—in Goloka; vrajera saha—along with Vrajadhama; nitya—eternal; vihara—pastimes.
TRANSLATION
Lord Krsna, the son of the King of Vraja, is the Supreme Lord. He eternally enjoys transcendental pastimes in His eternal abode, Goloka, which includes Vrajadhama.
PURPORT
In the previous chapter it has been established that Krsna, the son of Vrajendra (the King of Vraja), is the Supreme Personality of Godhead, with six opulences. He eternally enjoys transcendentally variegated opulences on His planet, which is known as Goloka. The eternal pastimes of the Lord in the spiritual planet Krsnaloka are called aprakata, or unmanifested, pastimes because they are beyond the purview of the conditioned souls. Lord Krsna is always present everywhere, but when He is not present before our eyes, He is said to be aprakata, or unmanifested.
Adi3.6
TEXT 6
brahmara eka dine tinho eka-bara
avatirna hana karena prakata vihara
SYNONYMS
brahmara—of Lord Brahma; eka—one; dine—in the day; tinho—He; eka-bara—one time; avatirna—descended; hana—being; karena—performs; prakata—manifest; vihara—pastimes.
TRANSLATION
Once in a day of Brahma, He descends to this world to manifest His transcendental pastimes.
Adi3.7
TEXT 7
satya, treta, dvapara, kali, cari-yuga jani
sei cari-yuge divya eka-yuga mani
SYNONYMS
satya—Satya; treta—Treta; dvapara—Dvapara; kali—Kali; cari-yuga—four ages; jani—we know; sei—these; cari-yuge—in the four ages; divya—divine; eka-yuga—one age; mani—we consider.
TRANSLATION
We know that there are four ages [yugas], namely Satya, Treta, Dvapara and Kali. These four together comprise one divya-yuga.
Adi3.8
TEXT 8
ekattara catur-yuge eka manv-antara
caudda manv-antara brahmara divasa bhitara
SYNONYMS
ekattara—seventy-one; catuh-yuge—in cycles of four ages; eka—one; manu-antara—period of a Manu; caudda—fourteen; manu-antara—periods of Manu; brahmara—of Lord Brahma; divasa—a day; bhitara—within.
TRANSLATION
Seventy-one divya-yugas constitute one manv-antara. There are fourteen manv-antaras in one day of Brahma.
PURPORT
A manv-antara is the period controlled by one Manu. The reign of fourteen Manus equals the length of one day (twelve hours) in the life of Brahma, and the night of Brahma is of the same duration. These calculations are given in the authentic astronomy book known as the Surya-siddhanta. This book was compiled by the great professor of astronomy and mathematics Bimal Prasad Datta, later known as Bhaktisiddhanta Sarasvati Gosvami, who was our merciful spiritual master. He was honored with the title Siddhanta Sarasvati for writing a commentary on the Surya-siddhanta, and the title Gosvami Maharaja was added when he accepted sannyasa, the renounced order of life.
Adi3.9
TEXT 9
’vaivasvata’-nama ei saptama manv-antara
sataisa catur-yuga tahara antara
SYNONYMS
vaivasvata-nama—named Vaivasvata; ei—this; saptama—seventh; manu-antara—period of Manu; sataisa—twenty-seven; catuh-yuga—cycles of four ages; tahara—of that; antara—period.
TRANSLATION
The present Manu, who is the seventh, is called Vaivasvata [the son of Vivasvan]. Twenty-seven divya-yugas [27 x 4,320,000 solar years] of his age have now passed.
PURPORT
The names of the fourteen Manus are as follows: (1) Svayambhuva, (2) Svarocisa, (3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa, (7) Vaivasvata, (8) Savarni, (9) Daksa-savarni, (10) Brahma-savarni, (11) Dharma-savarni, (12) Rudraputra (Rudra-savarni), (13) Raucya, or Deva-savarni, (14) and Bhautyaka, or Indra-savarni.
Adi3.10
TEXT 10
astavimsa catur-yuge dvaparera sese
vrajera sahite haya krsnera prakase
SYNONYMS
astavimsa—twenty-eighth; catuh-yuge—in the cycle of four ages; dvaparera—of the Dvapara-yuga; sese—at the end; vrajera sahite—along with Vraja; haya—is; krsnera—of Lord Krsna; prakase—manifestation.
TRANSLATION
At the end of the Dvapara-yuga of the twenty-eighth divya-yuga, Lord Krsna appears on earth with the full paraphernalia of His eternal Vraja-dhama.
PURPORT
Now is the term of Vaivasvata Manu, during which Lord Caitanya appears. First Lord Krsna appears at the close of the Dvapara-yuga of the twenty-eighth divya-yuga, and then Lord Caitanya appears in the Kali-yuga of the same divya-yuga. Lord Krsna and Lord Caitanya appear once in each day of Brahma, or once in fourteen manv-antaras, each of seventy-one divya-yugas in duration.
From the beginning of Brahma’s day of 4,320,000,000 years, six Manus appear and disappear before Lord Krsna appears. Thus 1,975,320,000 years of the day of Brahma elapse before the appearance of Lord Krsna. This is an astronomical calculation according to solar years.
Adi3.11
TEXT 11
dasya, sakhya, vatsalya, srngara--cari rasa
cari bhavera bhakta yata krsna tara vasa
SYNONYMS
dasya—servitude; sakhya—friendship; vatsalya—parental affection; srngara—conjugal love; cari—four; rasa—mellows; cari—four; bhavera—of the sentiments; bhakta—devotees; yata—as many as there are; krsna—Lord Krsna; tara—by them; vasa—subdued.
TRANSLATION
Servitude [dasya], friendship [sakhya], parental affection [vatsalya] and conjugal love [srngara] are the four transcendental mellows [rasas]. By the devotees who cherish these four mellows, Lord Krsna is subdued.
PURPORT
Dasya, sakhya, vatsalya and srngara are the transcendental modes of loving service to the Lord. Santa-rasa, or the neutral stage, is not mentioned in this verse because although in santa-rasa one considers the Absolute Truth the sublime great, one does not go beyond that conception. Santa-rasa is a very grand idea for materialistic philosophers, but such idealistic appreciation is only the beginning; it is the lowest among the relationships in the spiritual world. Santa-rasa is not given much importance because as soon as there is a slight understanding between the knower and the known, active loving transcendental reciprocations and exchanges begin. Dasya-rasa is the basic relationship between Krsna and His devotees; therefore this verse considers dasya the first stage of transcendental devotional service.
Adi3.12
TEXT 12
dasa-sakha-pita-mata-kanta-gana lana
vraje krida kare krsna premavista hana
SYNONYMS
dasa—servants; sakha—friends; pita-mata—father and mother; kanta-gana—lovers; lana—taking; vraje—in Vraja; krida kare—plays; krsna—Lord Krsna; prema-avista—absorbed in love; hana—being.
TRANSLATION
Absorbed in such transcendental love, Lord Sri Krsna enjoys in Vraja with His devoted servants, friends, parents and conjugal lovers.
PURPORT
The descent of Sri Krsna, the Absolute Personality of Godhead, is very purposeful. In the Bhagavad-gita it is said that one who knows the truth about Sri Krsna’s descent and His various activities is at once liberated and does not have to fall again to this existence of birth and death after he leaves his present material body. In other words, one who factually understands Krsna makes his life perfect. Imperfect life is realized in material existence, in five different relationships we share with everyone within the material world: neutrality, servitorship, friendship, filial love, and amorous love between husband and wife or lover and beloved. These five enjoyable relationships within the material world are perverted reflections of relationships with the Absolute Personality of Godhead in the transcendental nature. That Absolute Personality, Sri Krsna, descends to revive the five eternally existing relationships. Thus He manifests His transcendental pastimes in Vraja so that people may be attracted into that sphere of activities and leave aside their imitation relationships with the mundane. Then, after fully exhibiting all such activities, the Lord disappears.
Adi3.13
TEXT 13
yathesta vihari’ krsna kare antardhana
antardhana kari’ mane kare anumana
SYNONYMS
yatha-ista—as much as He wishes; vihari’-enjoying; krsna—Lord Krsna; kare—makes; antardhana—disappearance; antardhana kari’-disappearing; mane—in the mind; kare—He makes; anumana—consideration.
TRANSLATION
Lord Krsna enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:
Adi3.14
TEXT 14
cira-kala nahi kari prema-bhakti dana
bhakti vina jagatera nahi avasthana
SYNONYMS
cira-kala—for a long time; nahi kari—I have not done; prema-bhakti—loving devotional service; dana—giving; bhakti—devotional service; vina—without; jagatera—of the universe; nahi—not; avasthana—existence.
TRANSLATION
"For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.
PURPORT
The Lord seldom awards pure transcendental love, but without such pure love of God, freed from fruitive activities and empiric speculation, one cannot attain perfection in life.
Adi3.15
TEXT 15
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhava paite nahi sakti
SYNONYMS
sakala—all; jagate—in the universe; more—to Me; kare—they do; vidhi-bhakti—regulative devotional service; vidhi-bhaktye—by regulative devotional service; vraja-bhava—the feelings of those in Vraja; paite—to obtain; nahi—not; sakti—the power.
TRANSLATION
"Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi.
Adi3.16
TEXT 16
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita
SYNONYMS
aisvarya-jnanete—with knowledge of the opulences; saba—all; jagat—the world; misrita—mixed; aisvarya-sithila-preme—to love enfeebled by opulence; nahi—there is not; mora—My; prita—attraction.
TRANSLATION
"Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.
PURPORT
After His appearance, Lord Krsna thought that He had not distributed the transcendental personal dealings with His devotees in dasya, sakhya, vatsalya and madhurya. One may understand the science of the Supreme Personality of Godhead from the Vedic literature and thus become a devotee of the Lord and worship Him within the regulative principles described in the scriptures, but one will not know in this way how Krsna is served by the residents of Vrajabhumi. One cannot understand the dealings of the Lord in Vrndavana simply by executing the ritualistic regulative principles mentioned in the scriptures. By following scriptural injunctions one may enhance his appreciation for the glories of the Lord, but there is no chance for one to enter into personal dealings with Him. Giving too much attention to understanding the exalted glories of the Lord reduces the chance of one’s entering into personal loving affairs with the Lord. To teach the principles of such loving dealings, the Lord decided to appear as Lord Caitanya.
Adi3.17
TEXT 17
aisvarya-jnane vidhi-bhajana kariya
vaikunthake yaya catur-vidha mukti pana
SYNONYMS
aisvarya-jnane—in knowledge of the opulences; vidhi—according to rules and regulations; bhajana—worship; kariya—doing; vaikunthake—to Vaikuntha; yaya—they go; catuh-vidha—four kinds; mukti—liberation; pana—achieving.
TRANSLATION
"By performing such regulated devotional service in awe and veneration, one may go to Vaikuntha and attain the four kinds of liberation.
Adi3.18
TEXT 18
sarsti, sarupya, ara samipya, salokya
sayujya na laya bhakta yate brahma-aikya
SYNONYMS
sarsti—opulences equal with the Lord’s; sarupya—the same form as the Lord’s; ara—and; samipya—personal association with the Lord; salokya—residence on a Vaikuntha planet; sayujya—oneness with the Lord; na laya—they do not accept; bhakta—devotees; yate—since; brahma-aikya—oneness with Brahman.
TRANSLATION
"These liberations are sarsti [achieving opulences equal to those of the Lord], sarupya [having a form the same as the Lord’s], samipya [living as a personal associate of the Lord] and salokya [living on a Vaikuntha planet]. Devotees never accept sayujya, however, since that is oneness with Brahman.
PURPORT
Those engaged in devotional service according to the ritualistic principles mentioned in the scriptures attain these different kinds of liberation. But although such devotees can attain sarsti, sarupya, samipya and salokya, they are not concerned with these liberations, for such devotees are satisfied only in rendering transcendental loving service to the Lord. The fifth kind of liberation, sayujya, is never accepted even by devotees who perform only ritualistic worship. To attain sayujya, or merging into the Brahman effulgence of the Supreme Personality of Godhead, is the aspiration of the impersonalists. A devotee never cares for sayujya liberation.
Adi3.19
TEXT 19
yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana
SYNONYMS
yuga-dharma—the religion of the age; pravartaimu—I shall inaugurate; nama-sankirtana—chanting of the holy name; cari—four; bhava—of the moods; bhakti—devotion; diya—giving; nacamu—I shall cause to dance; bhuvana—the world.
TRANSLATION
"I shall personally inaugurate the religion of the age-nama-sankirtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service.
Adi3.20
TEXT 20
apani karimu bhakta-bhava angikare
apani acari’ bhakti sikhaimu sabare
SYNONYMS
apani—personally; karimu—I shall make; bhakta-bhava—the position of a devotee; angikare—acceptance; apani—personally; acari’-practicing; bhakti—devotional service; sikhaimu—I shall teach; sabare—to all.
TRANSLATION
"I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.
PURPORT
When one associates with a pure devotee, he becomes so elevated that he does not aspire even for sarsti, sarupya, samipya or salokya, because he feels that such liberation is a kind of sense gratification. Pure devotees do not ask anything from the Lord for their personal benefit. Even if offered personal benefits, pure devotees do not accept them, because their only desire is to satisfy the Supreme Personality of Godhead by transcendental loving service. No one but the Lord Himself can teach this highest form of devotional service. Therefore, when the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Krsna-the system of worship recommended in this age-He also distributed the process of devotional service performed on the platform of transcendental spontaneous love. To teach the highest principles of spiritual life, the Lord Himself appeared as a devotee in the form of Lord Caitanya.
Adi3.21
TEXT 21
apane na kaile dharma sikhana na yaya
ei ta’ siddhanta gita-bhagavate gaya
SYNONYMS
apane—personally; na kaile—if not practiced; dharma—religion; sikhana—the teaching; na yaya—does not advance; ei—this; ta’-certainly; siddhanta—conclusion; gita—in the Bhagavad-gita; bhagavate—in Srimad-Bhagavatam; gaya—they sing.
TRANSLATION
"Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gita and Bhagavatam.
Adi3.22
TEXT 22
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
SYNONYMS
yada yada—whenever; hi—certainly; dharmasya—of religious principles; glanih—decrease; bhavati—there is; bharata—O descendant of Bharata; abhyutthanam—increase; adharmasya—of irreligion; tada—then; atmanam—Myself; srjami—manifest; aham—I.
TRANSLATION
" ’Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself.
Adi3.23
TEXT 23
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
SYNONYMS
paritranaya—for the deliverance; sadhunam—of the devotees; vinasaya—for the destruction; ca—and; duskrtam—of the miscreants; dharma—religious principles; samsthapana-arthaya—for the purpose of establishing; sambhavami—I appear; yuge yuge—in every age.
TRANSLATION
" ’To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.’
PURPORT
Texts 22 and 23 were spoken by Lord Krsna in the Bhagavad-gita (4.7-8). Texts 24 and 25, which follow, are also from the Bhagavad-gita (3.24, 21).
Adi3.24
TEXT 24
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
SYNONYMS
udsideyuh—would fall into ruin; ime—these; lokah—worlds; na kuryam—did not perform; karma—action; cet—if; aham—I; sankarasya—of unwanted population; ca—and; karta—a creator; syam—would become; upahanyam—would spoil; imah—these; prajah—living entities.
TRANSLATION
" ’If I did not show the proper principles of religion, all these worlds would fall into ruin. I would be a cause of unwanted population and would spoil all these living beings.’
Adi3.25
TEXT 25
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
SYNONYMS
yat yat—however; acarati—behaves; sresthah—the best man; tat tat—that; eva—certainly; itarah—the lesser; janah—man; sah—he; yat—which; pramanam—standard; kurute—shows; lokah—the people; tat—that; anuvartate—follow.
TRANSLATION
" ’Whatever actions a great man performs, common people follow. And whatever standards he sets by exemplary acts, all the world pursues.’
Adi3.26
TEXT 26
yuga-dharma-pravartana haya amsa haite
ama vina anye nare vraja-prema dite
SYNONYMS
yuga-dharma—of the religion of the age; pravartana—the inauguration; haya—is; amsa—the plenary portion; haite—from; ama—for Me; vina—except; anye—another; nare—is not able; vraja-prema—love like that of the residents of Vraja; dite—to bestow.
TRANSLATION
"My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja.
Adi3.27
TEXT 27
santv avatara bahavah
pankaja-nabhasya sarvato-bhadrah
krsnad anyah ko va latasv
api prema-do bhavati
SYNONYMS
santu—let there be; avatarah—incarnations; bahavah—many; pankaja-nabhasya—of the Lord, from whose navel grows a lotus flower; sarvatah-bhadrah—completely auspicious; krsnat—than Lord Krsna; anyah—other; kah va—who possibly; latasu—on the surrendered souls; api—also; prema-dah—the bestower of love; bhavati—is.
TRANSLATION
" ’There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls?’
PURPORT
This quotation from Bilvamangala Thakura is found in the Laghu-bhagavatamrta (1.5.37).
Adi3.28
TEXT 28
tahate apana bhakta-gana kari’ sange
prthivite avatari’ karimu nana range
SYNONYMS
tahate—in that; apana—My own; bhakta-gana—with devotees; kari’-doing; sange—in association; prthivite—on the earth; avatari’-descending; karimu—I shall perform; nana—various; range—colorful pastimes.
TRANSLATION
“Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes.”
Adi3.29
TEXT 29
eta bhavi’ kali-kale prathama sandhyaya
avatirna haila krsna apani nadiyaya
SYNONYMS
eta—thus; bhavi’-thinking; kali-kale—in the Age of Kali; prathama—first; sandhyaya—in the junction; avatirna haila—descended; krsna—Lord Krsna; apani—Himself; nadiyaya—in Nadia.
TRANSLATION
Thinking thus, the Personality of Godhead, Sri Krsna Himself, descended at Nadia early in the Age of Kali.
PURPORT
The prathama-sandhya is the beginning of the age. According to astronomical calculation, the age is divided into twelve parts. The first of these twelve divisions is known as the prathama-sandhya. The prathama-sandhya and sesa-sandhya, the last division of the preceding age, form the junction of the two ages. According to the Surya-siddhanta, the prathama-sandhya of Kali-yuga lasts 36,000 solar years. Lord Caitanya appeared in the prathama-sandhya after 4,586 solar years of Kali-yuga had passed.
Adi3.30
TEXT 30
caitanya-simhera navadvipe avatara
simha-griva, simha-virya, simhera hunkara
SYNONYMS
caitanya-simhera—of the lionlike Lord Caitanya Mahaprabhu; navadvipe—at Navadvipa; avatara—the incarnation; simha-griva—having the neck of a lion; simha-virya—the strength of a lion; simhera hunkara—the roar of a lion.
TRANSLATION
Thus the lionlike Lord Caitanya has appeared in Navadvipa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion.
Adi3.31
TEXT 31
sei simha vasuk jivera hrdaya-kandare
kalmasa-dvirada nase yanhara hunkare
SYNONYMS
sei—that; simha—lion; vasuk—let Him sit; jivera—of the living entities; hrdaya—of the heart; kandare—in the cavern; kalmasa—of sins; dvi-rada—the elephant; nase—destroys; yanhara—of whom; hunkare—the roar.
TRANSLATION
May that lion be seated in the core of the heart of every living being. Thus with His resounding roar may He drive away one’s elephantine vices.