ānanda-līlāmaya-vigrahāya
hemābha-divya-cchavi-sundarāya |
tasmai mahāprema-rasa-pradāya
caitanyacandrāya namo namas te ||
(Caitanya-candrāmṛta: 11)
“Unto the embodiment of blissful līlā,
Unto he of beautiful, radiant golden luster,
Unto the bestower of the rasa of the greatest prema,
Unto him, Caitanyacandra,
Obeisance and obeisance.”
ānanda-līlāmaya-vigrahāya Read on →
śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ
śrī-vaiyāsakinā duranvayatayā rāsa-prasaṅge’pi yat |
yad rādhā-rati-keli-nāgara-rasāsvādaika-sad-bhājanaṁ
tad-vastu-prathanāya gaura-vapuṣā loke’vatīrṇo hariḥ ||
(Caitanya-candrāmṛta: 122)
“Hari descended in golden form for the sake of extending that object [i.e., that prema] which is the ultimate intention (tātparya) of Śrīmad Bhāgavatam, which was [only] lightly indicated by Śrī Śukadeva even in the discussion of rāsa [-līlā] because of [its] being difficult to comprehend, and which is the only real means for relishing the rasa of [Śrī Kṛṣṇa,] the paramour engaged in amorous play with Rādhā.”
śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ Read on →
duṣkarma-koṭi-niratasya duranta-ghora-
durvāsanā-nigaḍa-śṛṅkhalitasya gāḍham |
kliśyan mateḥ kumati-koṭi-kadarthitasya
gauraṁ vinādya mama ko bhaviteha bandhuḥ ||
(Caitanya-candrāmṛta: 51)
“Engaged in crores of misdeeds,
Firmly chained by the shackles
Of awful, difficult to subdue, wicked proclivities (durvāsanās),
Of anguishing mind,
And tormented by crores of vile sentiments—
Apart from Gaura,
Who today shall be my friend here [in this world]?”
duṣkarma-koṭi-niratasya duranta-ghora Read on →
yasyaiva pādāmbuja-bhakti-labhyaḥ
premābhidhānaḥ paramaḥ pum-arthaḥ |
tasmai jagan-maṅgala-maṅgalāya
caitanyacandrāya namo namas te ||
(Caitanya-candrāmṛta: 9; cited in Sādhanāmṛta-candrikā: 1.7)
“Obeisance and obeisance unto him, Caitanyacandra, the auspiciousness of the auspiciousness of the world, he by bhakti to whose lotus feet the supreme goal of human life, namely prema, is surely attainable.”
yasyaiva pādāmbuja-bhakti-labhyaḥ Read on →
antar-dhvāntacayaṁ samasta-jagatām unmūlayantī haṭhāt
premānanda-rasāmbudhiṁ niravadhiṁ prodvelayantī balāt |
viśvaṁ śītalayanty atīva vikalaṁ tāpa-trayeṇāniśaṁ
yuṣmākaṁ hṛdaye cakāstu satataṁ caitanya-candra-cchaṭā ||
(Caitanya-candrāmṛta: 17)
“May Caitanyacandra’s radiance, which forcibly uproots all darkness from the heart of the entire world, powerfully swells the boundless ocean of the rasa of prema’s bliss, and greatly soothes the world constantly dismayed by the three miseries, shine within your heart forever.”
antar-dhvāntacayaṁ samasta-jagatām unmūlayantī haṭhāt Read on →
sarvajñair muni-puṅgavaiḥ pravitate tat-tan-mate yuktibhiḥ
pūrvaṁ naikataratra ko’pi sudṛḍhaṁ viśvasta āsīj janaḥ |
sampraty apratima-prabhāva udite gaurāṅga-candre punaḥ
śruty-artho hari-bhaktir eva paramaḥ kair vā na nirdhāryate ||
(Caitanya-candrāmṛta: 124)
“Previously, even when the best of the all-knowing sages put forth their views with arguments, no one firmly believed in any one of them. Yet now that the incomparably powerful Gaurāṅgacandra has arisen, who has not concluded that Hari-bhakti is alone the ultimate purport of the Śruti?”
sarvajñair muni-puṅgavaiḥ pravitate tat-tan-mate yuktibhiḥ Read on →
abhūd gehe gehe tumula-hari-saṅkīrtana-ravo
babhau dehe dehe vipula-pulakāśru-vyatikaraḥ |
api snehe snehe parama-madhurotkarṣa-padavī
davīyasyāmnāyād api jagati gaure’vatarati ||
(Caitanya-candrāmṛta: 114)
“From home to home, a tumult of Hari-saṅkīrtana arose; from body to body, horripilation, tears, and other transformations shone; and the supremely sweet and exalted path, which is filled with affection and extends far beyond even the Vedas, appeared in this world when Gaura descended.”
abhūd gehe gehe tumula-hari-saṅkīrtana-ravo Read on →
strī-putrādi-kathāṁ jahur viṣayiṇaḥ śāstra-pravādaṁ budhā
yogīndrā vijahur marun-niyama-ja-kleśaṁ tapas tāpasāḥ |
jñānābhyāsa-vidhiṁ jahuś ca yatayaś caitanya-candre parām
āviṣkurvati bhakti-yoga-padavīṁ naivānya āsīd rasaḥ ||
(Caitanya-candrāmṛta: 113)
“The viṣayīs abandoned talk of their wives, sons, and so on; the intellectuals abandoned their debates regarding the śāstra, the masters of yoga abandoned the hardships produced by their practices of breath regulation, the ascetics abandoned their austerities, and the sannyāsīs abandoned their studies when Caitanyacandra revealed the highest path of bhakti-yoga. No other rasa remained.”
strī-putrādi-kathāṁ jahur viṣayiṇaḥ śāstra-pravādaṁ budhā Read on →
akasmād evāvirbhavati bhagavan-nāma-laharī
parītānāṁ pāpair api purubhir eṣāṁ tanu-bhṛtām |
aho vajra-prāyaṁ hṛd api navanītāyitam abhūn
nṝṇāṁ yasmin loke’vatarati sa gauro mama gatiḥ ||
(Caitanya-candrāmṛta: 110)
“Aho! Suddenly a wave of Bhagavān’s name arose and even the thunderbolt-like hearts of embodied beings covered over by profusions of sins melted like butter when Gaura descended to this human world. My he be my shelter.”
akasmād evāvirbhavati bhagavan-nāma-laharī Read on →
saṁsāra-sindhu-taraṇe hṛdayaṁ yadi syāt
saṅkīrtanāmṛta-rase ramate manaś cet |
premāmbudhau viharaṇe yadi citta-vṛttiś
caitanyacandra-caraṇe śaraṇaṁ prayātu ||
(Caitanya-candrāmṛta: 93)
“If you wish to cross the ocean of saṁsāra, if you desire to relish the rasa of the amṛta of saṅkīrtana, and if you yearn to swim in the ocean of prema, then take shelter at the feet of Caitanyacandra.”
saṁsāra-sindhu-taraṇe hṛdayaṁ yadi syāt Read on →
