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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Seventeen: The Lord’s Travel to Gaya
CB Adi-khanda 17.101
se-sthanera mrittika apane prabhu tuli’
lailena bahirvase bandhi’ eka jhuli
The Lord took some dust from the birthplace of Ishvara Puri and tied it in His cloth.
CB Adi-khanda 17.102
prabhu bale,-“ishvara-purira janma-sthana
e mrittika-amara jivana dhana-prana
The Lord said, “The dust from the birthplace of Ishvara Puri is My life, wealth, and living force.”
CB Adi-khanda 17.103
hena ishvarera prita ishvara-purire
bhaktere badate prabhu saba shakti dhare
The Lord exhibited such affection for Ishvara Puri, because He takes pleasure in increasing the glories of His devotees.
Because the Lord worships His devotees, Lord Gaurasundara increased the prestige of His dear devotees by accepting Ishvara Puripada as His spiritual master.
CB Adi-khanda 17.104
prabhu bale,-“gaya karite ye ailana
satya haila,-ishvara-purire dekhilana”
The Lord said, “I came to Gaya to offer oblations to My forefathers. Now that I have seen Ishvara Puri, My journey has become successful.”
In order to teach His sadhaka disciples, the Lord, as spiritual master of the world and teacher of all, personally spoke the following words: “On the occasion of My visit to Gaya, I was fortunate enough to see the lotus feet of the spiritual master, who is the personification of the holy places, and as a result I have attained the fruits of visiting all holy places.”
CB Adi-khanda 17.105
ara dine nibhrite ishvara-puri-sthane
mantra-diksha cahilena madhura-vacane
On another day the Lord went privately to Ishvara Puri and in sweet words requested him for initiation.
The phrase mantra-diksha is defined in the Bhakti-sandarbha (207) as mantra-diksha-rupah anugrahah-“receiving mercy in the form of initiation.” According to the passage, mananat trayate yasmat tasman mantrah prakirtitah, a mantra is that which delivers one from manana, or absorption in the separate temporary objects of the temporary, external, enjoyable world, or that which delivers the material enjoyer from the principle of enjoying material existence. It is stated in the Vishnu-yamala:
divyam jnanam yato dadyat kuryat papasya sankshayam
tasmad diksheti sa prokta deshikais tattva-kovidaih
“Diksha is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as diksha.”
According to regulative principles, the initiation ceremony has five factors. Among them, the three samskaras-tapa-samskara, urdhva-pundra-samskara, and nama-samskara-are found in the gross material world. Apart from these three, those who are madhyama-adhikaris can undergo mantra-samskara and yoga-samskara and thus become fully initiated with the five samskaras. Thereafter, those who perform navejya-karma, or nine forms of arcana, and master the knowledge of artha-pancaka are called uttama-adhikaris. Persons who have received pancaratrika initiation are qualified to worship the Deities. By the influence of mantra-diksha, a living entity attains freedom from the bondage of material existence. Then, by attaining perfection in chanting one’s mantra, knowledge of the Lord and His holy names awakens in one’s heart and one becomes qualified to serve the lotus feet of Krishna. In the bhagavata-sampradaya, the kanishtha-adhikaris who engage in Deity worship lack scientific knowledge regarding the devotees of the Lord, because at that stage, apart from worshiping the Deity, appreciation for the wonderfully glorious service of the Lord’s associates does not manifest in their materialistic hearts. Gradually, due to increased good fortune and the mercy of the Lord, when the living entities surpass the stage of kanishtha and become conversant in knowledge about the devotees, then by the result of achieving transcendental knowledge the four following principles are found: love for the Lord, friendship with those who are attached to His servants, display of mercy by instructing the innocent who are ignorant of the Absolute Truth, and neglect of those who are opposed to the Lord. In the advanced stage of uttama-adhikari, the principle of neglecting those who are averse to the Lord is slackened and, as a result, one obtains indirect cultivation of Krishna consciousness by which the conception that everything in the world is meant for the service of Krishna awakens and thus one always and everywhere continually remembers the Lord.
CB Adi-khanda 17.106
puri bale,-“mantra va baliya kon katha?
prana ami dite pari tomare sarvatha”
Ishvara Puri replied, “What to speak of mantra, I can give my life to You.”
CB Adi-khanda 17.107
tabe tana sthane shiksha-guru narayana
karilena dashakshara-mantrera grahana
Then in order to instruct everyone, the Lord accepted the ten syllable mantra from Ishvara Puri.
Shri Gaurasundara is directly Shri Krishna. (In the first verse of Lilashuka Bilvamangala’s Shri Krishna-karnamrita it is stated: shiksha-gurush ca bhagavan shikhi-pincha-maulih-“All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown.”) Though situated in the heart of Ishvara Puripada as the caitya-guru Supersoul, in order to instruct everyone that it is essential for a person desiring to attain the goal of life to first take shelter at the lotus feet of the spiritual master, Mahaprabhu personally accepted Puripada as His guru and enacted the pastime of receiving the ten syllable mantra from him.
CB Adi-khanda 17.108
tabe prabhu pradakshina kariya purire
prabhu bale,-“deha ami dilana tomare
The Lord then circumambulated Ishvara Puri and said, “I fully surrender Myself unto you.
CB Adi-khanda 17.109
hena shubha-drishti tumi karaha amare
yena ami bhasi krishna-premera sagare”
“Please glance mercifully on Me, so that I may float in the ocean of love of Krishna.”
Some people consider the tri-varga-religiosity, economic development, and sense gratification-as the goal of life, and some consider liberation the goal of life; but most people are unable to ascertain the fifth goal, love of God, as the goal of life. In order to instruct people, jagad-guru Gaurasundara enacted the pastimes of a disciple desiring to attain love of Krishna by completely rejecting the four cheating objectives of life-dharma, artha, kama and moksha-and praying to His spiritual master, Ishvara Puripada, for love of Krishna, which is the only principle goal for a devotee to achieve. Personally realizing that love of Krishna is the only goal of life, He then glorified it before Ishvara Puri.
CB Adi-khanda 17.110
shuniya prabhura vakya shri-ishvara-puri
‘prabhure dilena alingana vakshe dhari’
Hearing the Lord’s words, Shri Ishvara Puri embraced Him.
CB Adi-khanda 17.111
donhara nayana-jale donhara sharira
sincita haila preme, keha nahe sthira
The bodies of both became soaked with their tears and agitated due to ecstatic love.
CB Adi-khanda 17.112
hena-mate ishvara-purire kripa kari’
kata-dina gayaya rahila gaurahari
In this way, while bestowing mercy on Ishvara Puri, Shri Gaurahari remained in Gaya for a few days.
Inexperienced material enjoyers, fruitive workers, celibates, yogis, mental speculators, and ascetics, who are all busy fulfilling their material desires that are not related to Krishna, think that Gaurasundara is a mortal living entity forced to accept the fruits of His karma like themselves, and therefore He was obliged to accept someone as His spiritual master in order to attain freedom from the bondage of material existence. Due to this offensive mentality, they display superficial respect to mundane, nondevotee, so-called gurus and thus accumulate offenses at the feet of guru-tattva, the bona fide guru. But in this case, even though Lord Chaitanyadeva is personally the supreme object of worship, in order to show honor and respect for His own beloved devotee, He established him as His spiritual master and thus exhibited His real mercy.
CB Adi-khanda 17.113
atma-prakashera asi’ haila samaya
dine-dine bade prema-bhaktira vijaya
As the time became ripe for the Lord to reveal Himself, His loving devotional sentiments increased day by day.
While playing the role of an ideal devotee, the Supreme Lord Gaurasundara thereafter enacted the pastime of displaying the internal mentality of a self-realized, surrendered living entity. Progressively dasya-prema-bhakti, sakhya-prema-bhakti, vatsalya-prema-bhakti, and madhura-prema-bhakti in the mood of a beloved increased in the Lord’s heart in ever-fresh ways. Vatsalya-prema-bhakti is included in madhura-prema-bhakti, sakhya-prema-bhakti is included in vatsalya-prema-bhakti, dasya-prema-bhakti is included in sakhya-prema-bhakti, and the neutral shanta-bhakti is included in dasya-prema-bhakti. The eternal constitutional form of a conditioned soul is first covered by a subtle body in the form of mind, and then it is covered by a gross body to wander throughout the external world. Within these two temporary material bodies, the eternal spirit soul is situated. As soon as the dormant soul is revived, the material body and mind of the conditioned state immediately come under control. Otherwise, when these two material designations are prominent and the spirit soul is not awakened from his conditioned state, no symptoms of the propensity for serving the Supreme Lord, which is the eternally perfected constitutional duty, are found in him.
CB Adi-khanda 17.114
eka-dina mahaprabhu vasiya nibhrite
nija-ishta-mantra dhyana lagila karite
One day the Lord sat down in a solitary place and began to meditate on His ten syllable mantra.
CB Adi-khanda 17.115
dhyananande mahaprabhu bahya prakashiya
karite lagila prabhu rodana dakiya
After some time, when the Lord regained His external consciousness, He began to shed tears and call for Krishna.
The word dhyana is defined (in Bhakti-sandarbha 278) as visheshato rupadi cintanam dhanam-“the transcendental spiritual cultivation of specifically contemplating the forms, names, qualities, and pastimes of the Lord.” No one should think that the word dhyana refers to the practice of contemplating the enjoyable objects of the material world. In the Absolute Truth, which is the goal of vishnu-mantras, there are no objects enjoyable or perceivable to the material senses of the conditioned souls. Since there is no possibility of transcendence in artificial meditators’ contemplation on their respective worshipable lords concocted by their temporary minds, which are absorbed in material objects, such persons are simply another branch of the prakrita-sahajiya-sampradaya. Since the Absolute Truth is the object of meditation for pure minds and is situated beyond this material kingdom, pleasing Him by contemplating the form of that Absolute Truth by the pure mind through meditation is the limb of devotional service known as dhyana, or meditation. The transcendental symptoms that Shri Gaurasundara exhibited in the external world after engaging in the cultivation of Krishna consciousness by meditating on His worshipable mantra are indicative of His vipralambha-rasa, or feelings of separation from Krishna. At that time, in spite of being with Krishna, He felt that He had not achieved Him, so shedding tears became His principle activity. Feelings of separation alone are the means and nourishment for sambhoga, or conjugal love in direct contact. In order to remove illusions born of the false conclusions of those who accept sambhoga rather than vipralambha as their sadhana, the Lord, who proudly considered Himself a servant afflicted with separation from Krishna, the supreme goal, taught that the mood of separation is the means of achieving the goal of life. Actually, the Lord appeared in this world from the spiritual world, Goloka, simply to preach the glories of the radiant exalted mood of separation from the Lord in this world. Not understanding these mysteries, the prakrita-sahajiyas accept the Shakteya philosophy of sambhoga, which is averse to devotional service and ruins everything, and thus establish and advertise themselves as another community of material enjoyers. Considering Himself a surrendered servant, afflicted with separation from Krishna, Shri Gaurasundara began to cry while loudly addressing Krishna in a devotion-filled voice.
CB Adi-khanda 17.116
“krishna re! bapa re! mora jivana shri-hari!
kon dike gela mora prana kari’ curi?
“O My dear Krishna! O father! O Hari, My life and soul! Where did You go after stealing My heart?
TRBeing situated in the mood of pure dasya-rasa as a servant of Krishna, the Lord considered Krishna as His father and Himself as the son and began to speak as follows: “O father, Krishna, You are My life and soul. Where did You go after stealing My heart? I have become overwhelmed by not finding the object stolen by You. But I have certainly understood that the same thief who has stolen My heart is My maintainer and protector.”
CB Adi-khanda 17.117
painu ishvara mora kon kike gela?”
shloka padi’ prabhu kandite lagila
“I saw My Lord, but now where has He gone?” The Lord then began to cry and recite various verses.
The verses dealing with feelings of separation from Krishna in the Shrimad Bhagavatam are as follows: 10.30.5-12, 10.31.10-31, and 10.47.12-21. These verses, however, should be discussed only by qualified persons.
CB Adi-khanda 17.118
prema-bhakti-rase magna haila ishvara
sakala shri-anga haila dhulaya dhusara
The Lord was absorbed in sentiments of ecstatic love, and His entire body was covered with dust.
CB Adi-khanda 17.119
arta-nada kari’ prabhu dake uccaih-svare
“kotha gela, bapa krishna, chadiya mohare?”
He loudly cried out in distress, “Where did You go, leaving Me behind, My dear child Krishna?”
When Krishna was leaving Vraja for Mathura, Nanda and Yashoda, who are situated in vatsalya-rasa, addressed Krishna as bapa, or “dear child,” out of vipralambha-rasa; so for the Lord, who was playing the role of a devotee, to cry out bapa 1 is most reasonable. Although Shri Gaurasundara is the object of five types of rasas, He nevertheless displayed the pastimes of being the abode of those five rasas. Since Krishna alone is the object of the five rasas, the separated living entities know Krishna as the object of their respective rasas in their perfected state. In madhurya-rasa, He is the lover; in vatsalya-rasa, He is the son; in sakhya-rasa, He is the friend; in dasya-rasa, He is the young boy of Vraja, son of the King of Vraja; and in shanta-rasa, He is the unknown worshipable object for the spiritually sheltered cows, sticks, and flutes. In this way the one, supreme, nondual spiritual object, Krishna, is served by the Goloka Vrindavana residents, who are under the shelter of five types of rasas, with five types of moods.
CB Adi-khanda 17.120
ye prabhu achila ati-parama-gambhira
se prabhu haila preme parama-asthira
That Lord who was previously most grave now became greatly agitated in ecstatic love.
That same Nimai Pandita, who as a teacher in Navadvipa was previously most grave, has today become most agitated in love for Krishna. The incomparable nature of love for Krishna is such that, when overcome by it, even a person as grave as millions of oceans becomes controlled by the most wonderful restlessness and waywardness. One should discuss the following verse from Chaitanya-caritamrita (Adi 4.147): “The beauty of Krishna has one natural strength: it thrills the hearts of all men and women, beginning with Lord Krishna Himself.” It is also stated (Antya 3.268): “The holy name of Krishna is so attractive that anyone who chants it-including all living entities, moving and nonmoving, and even Lord Krishna Himself-becomes imbued with love of Krishna. This is the effect of chanting the Hare Krishna maha-mantra.”
CB Adi-khanda 17.121
gadagadi’ yayena kandena ucca-svare
He rolled on the ground, cried loudly, and floated in the ocean of devotional feelings of separation.
The phrase bhakti-viraha-sagare means “in the mature stage of vipralambha-rasa.”
CB Adi-khanda 17.122
tabe kata-kshane asi’ sarva-shishya-gane
sustha karilena asi’ ashesha yatane
Then, after some time, Nimai’s students came and pacified Him with great care.
CB Adi-khanda 17.123
prabhu bale,-“tomara sakale yaha ghare
mui ara na yaimu samsara-bhitare
The Lord said to them, “You all go back to Navadvipa, I will not return to material life.
CB Adi-khanda 17.124
mathura dekhite mui calimu sarvatha
prananatha mora krishnacandra pana yatha”
“I must go see Mathura, where I’ll see the Lord of My life, Shri Krishnacandra.”
Being absorbed in the mood of the gopis, who are the abodes of madhura-rasa, the phrase prananatha krishnacandra is used by the Lord to address Vrajendra-nandana, who is the object of that rasa.
CB Adi-khanda 17.125
nana-rupe sarva-shishya-gana prabodhiya
sthira kari’ rakhilena sabai miliya
The students tried in various ways to solace the Lord and keep Him peaceful.
CB Adi-khanda 17.126
bhakti-rase magna hai’ vaikunthera pati
citte svasthya na payena, rahibena kati
The Lord of Vaikuntha, however, was absorbed in devotional sentiments and His heart was agitated, so how could He remain peaceful?
CB Adi-khanda 17.127
kahare na bali’ prabhu kata-ratri-sheshe
mathurake calilena premera aveshe
Early one morning, without informing anyone, the Lord departed for Mathura in ecstatic love.
Being absorbed in the mood of the gopis, who were afflicted with separation for Krishna after He left for Mathura, Gaurasundara became so overwhelmed with love of Krishna that early one morning, without informing anyone, He left for Mathura to search for Krishna.
CB Adi-khanda 17.128
“krishna re! bapa re mora! paimu kothaya?”
ei-mata baliya yayena gaura-raya
As Lord Gaura walked, He called out, “O Krishna! O My dear child! Where can I find You?”
Moreover, being absorbed in the vatsala-rasa of Vraja, He loudly addressed Krishna in a piteous tone and displayed the pastime of searching for Krishna.
CB Adi-khanda 17.129
kata dura yaite shunena divya-vani
“ekhane mathura na yaiba, dvijamani!
After traveling a while, the Lord heard a voice from the sky say, “O crest-jewel of the brahmanas, don’t go to Mathura now.
CB Adi-khanda 17.130
yaibara kala ache, yaiba takhane
navadvipe nija grihe calaha ekhane
“You will go when the appropriate time comes. Now You should return to Your house in Navadvipa.
CB Adi-khanda 17.131
tumi shri-vaikuntha-natha loka nistarite
avatirna haiyacha sabara sahite
“You are the Lord of Vaikuntha, and You have appeared along with Your associates to deliver the people of the world.
CB Adi-khanda 17.132
ananta-brahmanda-maya kariya kirtana
jagatere bilaiba prema-bhakti-dhana
“When You distribute the wealth of ecstatic love, Your kirtana will inundate innumerable universes.
CB Adi-khanda 17.133-134
brahma-shiva-sanakadi ye-rase vihvala
mahaprabhu ‘anaa’ gayena ye mangala
taha tumi jagatere dibara karane
avatirna haiyacha,-janaha apane
“You have advented to distribute that love which Lord Ananta always glorifies and which Brahma, Shiva, and the four Kumaras are overwhelmed with. This fact is known to You.
CB Adi-khanda 17.135-137
sevaka amara, tabu cahi kahibara
ataeva kahilana carane tomara
apanara vidhata apane tumi prabhu
tomara ye iccha, se langhana nahe kabhu
ataeva, mahaprabhu! cala tumi ghara
vilambe dekhiba asi’ mathura-nagara”
“We are Your servants, therefore we offer this reminder at Your lotus feet. O Lord, You are supremely independent; whatever You desire cannot checked by anyone. Therefore, O Lord, please return home. You will see the city of Mathura later.”
The demigods spoke from the sky, “O Supreme Lord Gaurasundara! As Your eternal servants we are reminding You that You have appeared in this world to distribute love of God through the chanting of the holy names. At present there is no need for You to go to Mathura. You are the supreme controller of everyone; no one can transgress Your supreme will. Therefore don’t go to Mathura now, rather return to Shri Mayapur-Navadvipa.”
CB Adi-khanda 17.138
shunina akasha-vani shri-gaurasundara
nivarta haila prabhu harisha-antara
After hearing the voice from the sky, Shri Gaurasundara was satisfied and stopped His journey.
CB Adi-khanda 17.139
vasaya asiya sarva-shishyera sahite
nija-grihe calilena bhakti prakashite
The Lord returned to His room in Gaya and then took His students back to Navadvipa, where He revealed the devotional service of Krishna.
CB Adi-khanda 17.140
navadvipe gauracandra karila vijaya
dine-dine bade prema-bhaktira udaya
After Lord Gaurachandra arrived in Navadvipa, His loving sentiments began to increase day by day.
CB Adi-khanda 17.141
adi-khanda-katha paripurna ei haite
madhya-khanda-katha ebe shuna bhala-mate
The topics of Adi-khanda are thus completed. Please hear now the topics of Madhya-khanda.
CB Adi-khanda 17.142
ye va shune ishvarera gayaya vijaya
gauracandra prabhu tare miliba hridaya
One who hears about the Lord’s visit to Gaya will see Lord Gaurachandra in his heart.
Shri Gaurasundara will appear in the heart of one who hears His pastimes of delivering Gaya-tirtha. In order to set an ideal example for prospective spiritualists, at Gaya, Gaurasundara primarily enacted the pastime of taking shelter at the lotus feet of His spiritual master and receiving his mercy; thus He inaugurated the pastimes of distributing love and devotion. Therefore by hearing Gaurasundara’s pastime of visiting Gaya, the propensities for both sinful and pious activities will be completely eradicated and the brightness and supremacy of devotional service to the Lord will be firmly established in the heart.
CB Adi-khanda 17.143
krishna-yasha shunite se krishna-sanga pai
ishvarera sange tara kabhu tyaga nai
One who hears glorification of Krishna directly associates with Krishna and is never separated from Him.
By hearing glorification of Gaura-Krishna one achieves Gaura-Krishna’s direct association, because the topics of Krishna and the names of Krishna are nondifferent from Krishna Himself. In other words, the personality of Krishna is absolute, or nondual. There is no tinge of differentiation between Him and His names as there is in the illusory world. In the transcendental topics of Gaura there are no topics devoid of Krishna’s glories, therefore there is no reason for one to separate gaura-lila from krishna-lila.
CB Adi-khanda 17.144
antaryami nityananda balila kautuke
chaitanya-caritra kichu likhite pustake
Lord Nityananda has inspired me from within my heart to describe some of Lord Chaitanya’s pastimes in this book.
CB Adi-khanda 17.145
tahana kripaya likhi caitanyera katha
svatantra haite shakti nahika sarvatha
Only by His mercy am I able to write these narrations concerning Lord Chaitanya, for I have no independence whatsoever.
“Nityananda Prabhu inspired me to write about the characteristics of Mahaprabhu. I have not sat down to write about the transcendental characteristics of Shri Chaitanya out of bewilderment arising from false ego; rather, I’m writing simply on the strength of Lord Nityananda’s mercy.”
CB Adi-khanda 17.146
kashthera putali yena kuhake nacaya
ei-mata gauracandra more ye bolaya
Whatever I describe is only by the direction of Gaurachandra just as a puppet dances only by the direction of the puppeteer.
CB Adi-khanda 17.147
chaitanya-kathara adi-anta nahi jani
ye-te mate caitanyera yasha se vakhani
There is no beginning or end to the topics of Lord Chaitanya, yet somehow or other I am trying to glorify Him.
“Shri Chaitanya is the original, primeval, unlimited Truth, therefore the living entity is not qualified to describe His beginning and end. I am trying to glorify Shri Chaitanyadeva in any way and in any language I can. Just as a wooden puppet has no independence; it simply moves by the inducement of the puppeteer. Similarly, I am moving simply on the inspiration of the supreme nondual personality, Shri Chaitanya, who is situated in my pure consciousness.”
CB Adi-khanda 17.148
pakshi yena akashera anta nahi paya
yata-dura shakti tata-dura udi’ yaya
As there is no end to the vast sky, a bird only flies as far it is able.
In Chaitanya-caritamrita (Adi 8.78-79) it is stated: “Actually Shri Chaitanya-caritamrita is not my writing but the dictation of Shri Madana-mohana. My writing is like the repetition of a parrot. As a wooden doll is made to dance by a magician, I write as Madana-gopala orders me to do so.” Also in Chapter 12, verses 93-94, it is stated: “The ocean of the pastimes of Lord Chaitanya Mahaprabhu is immeasurable and unfathomable. Who can take the courage to measure that great ocean? It is not possible to dip into that great ocean, but its sweet mellow fragrance attracts my mind. I therefore stand on the shore of that ocean to try to taste but a drop of it.”
Since the sky is beginningless and unlimited, a bird is able to fly in the sky only as far as its physical strength allows; similarly without finding the limit of the unlimited pastimes of Lord Chaitanya, I am only describing a small portion according to my ability. In the Chaitanya-caritamrita (Madhya 17.233) it is stated: “The whole world became merged in the inundation of the pastimes of Shri Chaitanya Mahaprabhu. One can swim in that water to the extent that he has the strength.” Also in Chaitanya-caritamrita (Antya 20.71, 77, 79-81, 90-92, and 98-99) it is stated: “How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify my own self. I cannot understand the very deep, meaningful pastimes of Shri Chaitanya Mahaprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them. The sky is unlimited, but many birds fly higher and higher according to their own abilities. The pastimes of Shri Chaitanya Mahaprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all? I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean. I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Shri Chaitanya Mahaprabhu’s pastimes. From this example, you may all understand how expansive are the pastimes of Shri Chaitanya Mahaprabhu. I infer that ‘I have written’ is a false understanding, for my body is like a wooden doll. By the mercy of these great personalities I am able to write. I have also been specifically favored by another Supreme Personality. Shri Madana-mohana Deity of Vrindavana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.”
CB Adi-khanda 17.149
ei-mata chaitanya-yashera anta nai
yare yata shakti-kripa, sabhe tata gai
In a similar way, there is no end to the glories of Lord Chaitanya, so a person can glorify Him only as far as he is empowered.
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.