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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 3-Calculation of the Lord's Horoscope > Adi-khanda 3/51-55

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Three: Calculation of the Lord’s Horoscope



CB Adi-khanda 3.51


adi-khanda-katha bada shunite sundara

yanhi avatirna gauracandra maheshvara


The topics of Adi-khanda are most pleasing to hear, because they describe the appearance of the Supreme Personality of Godhead, Lord Gaurachandra.

CB Adi-khanda 3.52-53

TEXTS 52-53

e saba lilara kabhu nahi pariccheda

‘avirbhava’ ‘tirobhava’ matra kahe veda

chaitanya-kathara adi, anta nahi dekhi

tanhana kripaya ye bolana, taha likhi


Although the Vedas describe the Lord’s “appearance” and “disappearance,” there is actually no end to His pastimes. I don’t see any beginning or end of the topics of Shri Chaitanya. I simply write down whatever He mercifully induces me to speak.


In the Chaitanya-caritamrita (Madhya 20.382-391, 393, 395) it is stated: “The consecutive pastimes of Krishna are manifest in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifest at every moment in one universe or another. Thus the Lord’s pastimes are like flowing Ganges water. In this way all the pastimes are manifested by the son of Nanda Maharaja. Lord Krishna exhibits His pastimes of childhood, boyhood and pre-youth. When He reaches pre-youth, He continues to exist eternally to perform His rasa dance and other pastimes. Descriptions of Krishna’s eternal pastimes are in all revealed scriptures. But one cannot understand how they are continuing eternally. Let me give an example by which people may understand Lord Krishna’s eternal pastimes. An example can be found in the zodiac. The sun moves across the zodiac day and night and crosses the oceans between the seven islands one after the other. According to Vedic astronomical calculations, the rotation of the sun consists of sixty dandas, and it is divided into thirty-six hundred palas. The sun rises in steps consisting of sixty palas. Sixty palas equal one danda, and eight dandas comprise one prahara. Day and night are divided into eight praharas-four belonging to the day and four belonging to the night. After eight praharas, the sun rises again. Just like the sun, there is an orbit to Krishna’s pastimes, which are manifest one after the other. During the lifetime of fourteen Manus, this orbit expands through all the universes, and gradually it returns. Thus Krishna moves with His pastimes through all the universes, one after another. The cycle of His pastimes turns like a wheel of fire. Thus Krishna exhibits His pastimes one after the other in every universe. Since all Krishna’s pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the Vedas and Puranas.”


In the Laghu-bhagavatamrita (Purva 363, 385, 392, and 421) it is stated: “Just as Shri Krishna is the primeval Lord, or unborn, His pastimes of appearance and disappearance are beginningless. By His own supreme will, Lord Mukunda repeatedly manifests His pastimes of appearance and disappearance in this world. He is aja, or unborn, yet He takes birth. One may ask how a person who is unborn can take birth; it appears completely contradictory. In order to reconcile this contradiction, one may reply that the Supreme Lord is inconceivable, full of opulences, and completely spiritual. Since there is no tinge of transformation in the Supreme Lord and His devotees, they are both unborn; and though their birth is not due to sexual intercourse, they appear in a pure heart as the sun appears in the east and are therefore also born. As the fire present in the form of heat within jewels and wood manifests due to a particular cause, Lord Krishna manifests His wonderful pastimes of appearance and disappearance at a particular time due to a particular cause. The principle cause of His manifesting pastimes of appearance and disappearance is His desire to bless His devotees and spread the glories of His famous pastimes. Another principle cause for His appearance is to exhibit mercy on His dear devotees like Vasudeva, who are constantly being tortured by formidable demons. Brahma and other demigods’ prayers to the Lord for diminishing the burden of the earth, even today, are secondary causes for the Lord’s appearance. If His dear devotees are eager to see Him, then Lord Krishna, who is an ocean of mercy, immediately exhibits His pastimes to them. Even today some most fortunate devotees who are overwhelmed with love and devotion happily see the sporting pastimes of Krishna in Vrindavana. Therefore the fully independent Supreme Lord manifests before one’s eyes by His own sweet will; but since He is not the object of material vision, He is not seen by material eyes.” Elsewhere in Laghu-bhagavatamrita (Purva 427) it is stated: “It is clearly stated in the Shrimad Bhagavatam and other Puranas that the pastimes of Krishna are eternal.”


In his commentary on the above quoted verse from Laghu-bhagavatamrita, Shrila Baladeva Vidyabhushana has stated: “Since the pastimes of the Lord are activities, there must be a beginning and an end, otherwise the pastimes cannot be complete. But if the pastimes have a beginning and an end, how can they be considered eternal? In answer to this it is replied in the Gopala-tapani: eko ‘pi san bahudha yo ‘vabhati-’Although Lord Vishnu is one, He manifests in many forms,’ and in the Vishnu Purana: ekaneka-svarupaya-’Lord Vishnu is one as well as many.’ These two statements prove the unlimitedness of the Supreme Lord. The Chandogya Upanishad describes the devotees of the Lord as follows: sa ekadha bhavati tridha-’He is one kind and three kinds.’ From this statement of the Chandogya Upanishad it is understood that each of Lord Vishnu’s associates are also unlimited. Also in the Rig Veda (1.54.6) it is said: paramam padam avabhati bhuri-’The supreme abode of Krishna is unlimitedly manifested.’ From this statement of the Rig Veda the unlimitedness of the pastime places of the Supreme Lord is also confirmed. From these statements that establish the unlimitedness of the Supreme Lord, His devotees, and His abode, it is understood that the pastimes of the Supreme Lord are not temporary. Despite the beginning and end of the various pastimes of the Lord’s various incarnations, all such pastimes are factually eternally enacted; they simply appear to begin in one place while ending in another. In this way, because there is no gap in the pastimes, they are called eternal. If one accepts that the pastimes of the Lord are eternal, the doubt may still arise that since His pastimes have a beginning, they must certainly end. In reply, it is understood that although the pastimes of a particular form of the Lord take place at a particular time, they are, nevertheless, eternal. Shankaracarya has stated in his commentary on the Brahma-sutras (1.3.28): ‘If someone says, “He has cooked, he has cooked,” that does not mean he has cooked twice.’ In the Govinda-bhashya on the Brahma-sutras (3.3.11) it is stated: ‘If someone utters “Cow, cow,” that does not mean two cows.’ Therefore even though the Supreme Lord has multiple forms, They are all one. There is no doubt about it. In the Vedas it is stated: eko devo nitya-lilanurakto bhakta-vyapi bhakta-hridy antar-atma-’The one Supreme Lord Vishnu is eternally engaged in diverse pastimes and situated in the hearts of His devotees as the Supersoul.’”


One may consult the Shrimad Bhagavatam (3.2.15, 10.9.13, 10.14.22, 1.10.26) as well as the Brihad-vaishnava-toshani, wherein it is stated:

nityavataro bhagavan      nitya-murtir jagat-patih

nitya-rupo nitya-gandho      nityaishvarya sukhanubhuh

“The Supreme Personality of Godhead constantly appears as an avatara. The Lord of the universe has an eternal form, eternal fragrance, eternal opulences, and is full of eternal bliss.”


The Padma Purana (Patala-khanda) gives the following evidence: pashya tvam darshayishyami svarupam veda-gopitam-“I will show you My personal form, which is unknown to the Vedas.”

idam eva vadanty ete      vedah karana-karanam

satyam vyapi paranandam      cid-ghanam shashvatam shivam

“The Vedas confirm that this form of Mine is the cause of all causes, the all-pervasive, supremely blissful, full of knowledge, eternal, all-auspicious Absolute Truth.”


anama-rupa evayam      bhagavan harir ishvarah

akarteti ca yo vedaih      smritibhish cabhidhiyate

“It is the Personality of Godhead, Lord Hari, whom the Vedas and smritis describe as having no name or form and having nothing to do.”


sac-cid-ananda-rupatvat      syat krishno ‘dhokshajo ‘py asau

nija-shakteh prabhavena      svam bhaktan darshayet prabhuh

“Adhokshaja is called Krishna because He has an eternal form full of knowledge and bliss. He shows Himself to His devotees by the influence of His own energy.”


In the Mahabharata (Shanti 339.44-45) it is stated:

etat tvaya na vijneyam      rupavan iti drishyate

icchan muhurtat nashyeyam      isho ‘ham jagatam guruh

maya hy esha maya shrishta      yan mam pashyasi narada

sarva-bhuta-gunair yuktam      naiva tvam jnatum arhasi

“Do not consider that I am visible because I have a material form. If I wish I can disappear within a second. I am the controller and spiritual master of the universe. O Narada, the form of Mine that you are now seeing is the creator of the illusory energy, therefore you should know that I am completely unaffected by the three modes of material nature.”


The Vasudeva Upanishad (6.5) states:

sad-rupam advayam brahma      madhyady-anta-vivarjitam

sva-prabham sac-cid-anandam      bhaktya janati cavyayam

“[The Lord’s] transcendental form is the Absolute Truth, devoid of duality or of beginning, middle, or end. It is self-effulgent, eternal, and full of knowledge and bliss. Only through devotional service can one understand that form to be infallible.”


It is further stated in the Vasudevadhyatma:

aprasiddhes tad-gunanam      anamo ‘sau prakirtitah

aprakritatvad rupasyapy      arupo ‘sav udiryate

sambandhena pradhanasya      harer nasty eva kartata

akartaram atah prahuh      puranam tam pura vidah

“Because His qualities are generally unknown, He is said to have no name. Because His form is not material, He is said to be formless. And because Lord Hari does nothing in relationship with the material nature, He is said to be inactive.”


In the Narayanadhyatma it is also stated:

nityavyakto ‘pi bhagavan      ikshyate nija-shaktitah

tamrite paramatmanam      kah pashyatamitam prabhum

“The Lord, though He is eternally unmanifested, is visible by His own energy. Without the assistance of His energy, who can see the immeasurable Lord, the Supersoul?”


Regarding the appearance and disappearance of the Lord, the Brahmanda Purana says:

anadeyam aheyam ca      rupam bhagavato hareh

avirbhava-tirobhavav      asyokte graha-mocane

“The form of Lord Hari is neither abominable nor meant for rejection. His manifestation in this world is called ‘appearance,’ and the ending of His manifest pastimes is called ‘disappearance.’”


In his commentary on the Shrimad Bhagavatam (4.23.11) Shri Madhvacarya writes as follows:

avirbhava-tirobhavau      jnanasya jnanino ‘pi tu

apekshyajnas tatha jnanam      utpannam iti cocyate

“The Lord appears and disappears for the sake of the wise, but He also appears to enlighten the ignorant.”


Evidence for the words kahe veda-“the Vedas describe” in verse 52 may be seen in the following statements from the Gopala-tapani Upanishad (1.21): Eko vashi sarva-gah krishna idyah-“That one Krishna is the Supreme Personality of Godhead, and He is worshipable,” and eko ‘pi san bahudha yo ‘vabhati-“Krishna is one, but He is manifested in unlimited forms and expanded incarnations;” the Katha Upanishad (2.2.13): nityo nityanam cetanash cetananam eko bahunam yo vidadhati kaman-“There are innumerable eternal living entities who are eternally and totally dependent upon the supreme singular living entity, the Supreme Lord;” the Chandogya Upanishad (7.26.1): sa ekadha bhavati tridha-“He is one kind and three kinds;” and also the Bhagavad-gita (4.6): ajo ‘pi sann avyayatma-“Although I am unborn and My transcendental body never deteriorates.”


The pastimes of the Supreme Lord are uninterrupted just like a wheel of fire; they are not products of fruitive workers’ temporary imagination that fade away in due course of time. By stating that the eternal Absolute Truth appears in and then disappears from this world in His complete spiritual form, the Vedic literatures confirm that the eternal pastimes of the Lord are displayed in this temporary material world. Shri Chaitanyadeva is unlimited and complete. Since the topics related with Shri Chaitanyadeva are nondifferent from Him, such topics are also without beginning or end. He is fully independent and the controller of the living entities, therefore following the process of disciplic succession I write whatever He inspires me.

CB Adi-khanda 3.54


bhakta-sange gauracandra-pade namaskara

ithe aparadha kichu nahuka amara


I offer my respectful obeisances unto Shri Gaurachandra along with His devotees so that I may not commit any offenses at their feet.

CB Adi-khanda 3.55


shri krishna-chaitanya nityananda-canda jana

vrindavana dasa tachu pada-yuge gana


Accepting Shri Chaitanya and Nityananda Prabhu as my life and soul, I, Vrindavana dasa, sing the glories of Their lotus feet.


Thus ends the English translation of the Gaudiya-bhashya of Shri Chaitanya-bhagavata, Chapter Three, entitled “Calculation of the Lord’s Horoscope.”