yathā rādhā-padāmbhoje bhaktiḥ syāt prema-lakṣaṇā |
tathaiva kṛṣṇa-caitanye vardhate madhurā ratiḥ ||
(Caitanya-śataka: 18)
“As far as bhakti characterized by prema for the lotus feet of Rādhā shall manifest, so indeed sweet rati increases for Kṛṣṇa Caitanya.”
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?”
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.”
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.”
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.”
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.”
hā hanta citta-bhuvi me paramoṣarāyāṁ
sad-bhakti-kalpa-latikāṅkuritā kathaṁ syāt |
hṛdy ekam eva paramāśvasanīyam asti
caitanya-nāma kalayan na kadāpi śocyaḥ ||
(Caitanya-candrāmṛta: 53)
“Hā! Hanta! [lsy., Oh! Alas!] How will the wish-fulfilling creeper of pure bhakti sprout within the utterly barren land of my consciousness? There is only one source of great hope within my heart: by chanting the name of Caitanya no reason to lament can ever remain.”
datvā yaḥ kam api prasādam atha sambhāṣya smita-śrī-mukhaṁ
dūrāt snigdha-dṛśā nirīkṣya ca mahāpremotsavaṁ yacchati |
yeṣāṁ hanta kutarka-karkaśa-dhiyāṁ tatrāpi nātyādaraḥ
sākṣāt pūrṇa-rasāvatāriṇi harau duṣṭā amī kevalam ||
(Caitanya-candrāmṛta: 45)
“Bestowing grace upon anyone, he converses with them with a beautiful smiling face, looks at them from afar with an affectionate glance, and offers them a festival of the greatest prema. Alas! Those of quibbling and harsh mind who do not deeply adore him, Hari himself, the revealer of the ultimate rasa, are simply depraved.”
sarva-sādhana-hīno’pi paramāścarya-vaibhave |
gaurāṅge nyasta-bhāvo yaḥ sarvārtha-pūrṇa eva saḥ ||
(Caitanya-candrāmṛta: 30)
“Even if devoid of all sādhanas, one who has dedicated one’s bhāva [i.e., heart, or, contemplation] to supremely and astonishingly magnificent Gaurāṅga certainly attains all ends [alt., certainly becomes completely fulfilled by attaining the ultimate end of all, Kṛṣṇa-prema].”
kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate |
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ ||
(Caitanya-candrāmṛta: 5)
“For the fortunate who have received his gracious sidelong glance, kaivalya [i.e., oneness with Brahman or Bhagavān] is seems like Naraka, the abode of the devas seems like a sky flower [i.e., phantasmagoria], the uncontrollable senses seem like defanged poisonous serpents, the world seems to be full of happiness, and Brahmā, Indra, and the other devas seem like insects. Let us glorify Śrī Gaura.”
