श्रीचैतन्याष्टकम् (२)
Śrī Caitanyāṣṭakam (2)
Eight verses in prayer to Śrī Caitanyadeva
By Śrīmad Rūpa Gosvāmīpāda
Introduction
Śrī Baladeva Vidyābhūṣaṇapāda introduces this poem in his commentary as follows:
jagannātha-kṣetrān mātṛ-darśanāya gauḍam āgatasya śrī-caitanyasyāsmin dvitīye’ṣṭake varṇanaṁ—kalāv iti |
“In this second poem of eight verses [about Śrī Caitanya], there is a description of Śrī Caitanya when he came to Gauḍa from Jagannātha Kṣetra to see his mother: kalau … [i.e., the author writes these verse beginning with kalau … from this perspective].”
कलौ यं विद्वांसः स्फुटमभियजन्ते द्युतिभरा-
दकृष्णं कृष्णाङ्गं मखविधिभिरुत्कीर्तनमयैः ।
उपास्यं च प्राहुर्यमखिलचतुर्थाश्रमजुषां
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥१॥
kalau yaṁ vidvāṁsaḥ sphuṭam abhiyajante dyuti-bharād
akṛṣṇaṁ kṛṣṇāṅgaṁ makha-vidhibhir utkīrtanamayaiḥ |
upāsyaṁ ca prāhur yam akhila-caturthāśrama-juṣāṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||1||
He who is rightly worshiped by the wise in [the Age of] Kali
With sacrificial rites constituted of vibrant kīrtana,
[He who] Is of swarthy figure yet non-swarthy
Because of an abundance of luster,
[He] Who has been declared the object of worship
Of all adherents of the fourth āśrama—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments, “May he, Deva, caitanya in form, grace us” (sa Devaś caitanyākṛtir naḥ kṛpayatu), means, “May he make us objects of his grace (kṛpā-viṣayān karotu). Furthermore, “Caitanya in form” (caitanyākṛtiś) means “he whose form is [constituted of] consciousness” (cin-mūrtiḥ) and “he whose form is known as Caitanya,” that is, [he who is] the Son of Śacī (pakṣe caitanya-nāmnī ākṛtir yasya saḥ, śacī-putra ity arthaḥ). “Deva” means “he who is fit to be worshipped by all” (sarvārādhyaḥ), and “he who seeks victory over pāṣaṇḍis” (pāṣaṇḍi-vijigīṣuś ca). The author thus intends a double meaning wherein Devaś caitanyākṛtiḥ refers both to Śrī Caitanyadeva specifically and to Bhagavān Śrī Kṛṣṇa so manifest as Śrī Caitanyadeva.
“The wise” (vidvāṁsaḥ) refers to those who know the intention of the meaning of the statement kṛṣṇa-varṇam … [i.e., SB 11.5.32] (vidvāṁsaḥ kṛṣṇa-varṇam—ityādi-vākyārtha-tātparyajñāḥ). “Of swarthy figure” (kṛṣṇāṅgam) means of limbs that are swarthy like a sapphire jewel (indranīla-maṇi-śyāmalāvayavam), and his being [nevertheless] non-swarthy [in appearance] because of an abundance of luster (evaṁ dyuti-bharād akṛṣṇaṁ) means he is golden (pītam) [in appearance] as per the statement [in SB 11.5.32] kṛṣṇa-varṇaṁ tviṣākṛṣṇam [“He is of swarthy (kṛṣṇa) complexion (varṇam) and non-swarthy (akṛṣṇa) luster (tviṣā).” “[He] Who has been declared the object of worship of all adherents of the fourth āśrama” means he has been declared the object of worship of all itinerants by the wise, such as Bhīṣma (yaṁ bhīṣmādayo vidvāṁso’khila-caturthāśrama-juṣāṁ sarva-parivrājām upāsyaṁ pūjyaṁ ca prāhuḥ), that is, the wise call him the leader [lit., “king”] (rāja) of ascetics [in statements such as this list of names of Bhagavān in the Viṣṇu-sahasra-nāma-stotra in Mahābhārata spoken by Bhīṣma], “He who is an observer of sannyāsa, He who is equanimous, He who is peaceful, He who is an abode of fixity and peace …” (‘Sannyāsa-kṛc Samaḥ Śānto Niṣṭhā-śānti-parāyaṇaḥ’ iti yati-rājaṁ vadantīty arthaḥ).
चरित्रं तन्वानः प्रियमघवदाह्लादनपदं
जयोद्घोषैः सम्यग्विरचितशचीशोकहरणः ।
उदञ्चन्मार्तण्डद्युतिहरदुकूलाञ्चितकटिः
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥२॥॥
caritraṁ tanvānaḥ priyam aghavad-āhlādana-padaṁ
jayodghoṣaiḥ samyag-viracita-śacī-śoka-haraṇaḥ |
udañcan-mārtaṇḍa-dyuti-hara-dukūlāñcita-kaṭiḥ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||2||
Inspiring pleasing conduct
That is a source of delight for the sinful,
He by whom the complete removal
Of Śacī’s sorrow was accomplished
With proclamations of “Jaya!”,
He whose waist is graced by linen garments
Eclipsing the radiance of the rising sun—
May He,
Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Regarding the primary meaning of this verse, Śrī Vidyābhūṣaṇapāda comments that “inspiring pleasing conduct” (caritraṁ tanvānaḥ priyam) refers to spreading kīrtana of Hari down every road and in every bhakta’s house in the vicinity of Śāntipura, and that such conduct of his being said to be “a source of delight for the sinful” (aghavad-āhlādana-padaṁ) indicates that it was a source of bliss for those [otherwise] subject to great sorrow (caritraṁ viśinaṣṭhi—aghavatāṁ pāpinām atiduḥkha-yogyānām āhlādanam ānandakaraṁ padaṁ sthānam). In this way, the author describes Śrī Caitanya’s being a purifier of the fallen (iti patita-pāvanatvam uktam) by means of engaging in and inspiring kīrtana of Śrī Hari’s names. “With proclamations of ‘Jaya!’” refers to loud [exclamations of] “Glory be to Kṛṣṇa, the Deliverer of the fallen!” (jayodghoṣaiḥ jayo’stu Patitoddhāriṇaḥ Kṛṣṇasyety evam ucca-śabdaiḥ). “He by whom the complete removal of Śacī’s sorrow was accomplished” refers to his complete removal of the sorrow of his mother who was distressed by separation from him (viracitaṁ kṛtaṁ sva-viraha-vidūnāyāḥ Śacyāḥ sva-mātuḥ śoka-haraṇaṁ yena saḥ) when he came back to Gauḍa after being away from there for five years following his acceptance of sannyāsa. His linen garments which eclipsed the radiance of the rising sun were dyed with red ochre (dukūlaṁ gairika-raktam ambaraṁ).
Śrī Vidyābhūṣaṇapāda further comments that this verse can also be read to convey an additional suggestive meaning related to Śrī Vāmanadeva, who in the course of his līlā sought to fulfill the aims of Indra (pakṣe’yam evendra-kāryārthī vāmano’bhūd iti vyajyate) after being worshiped and requested to do this by Indra’s mother Aditi and then appearing as Aditi’s son and thus as a younger brother to Indra. In this case, priyam aghavad-āhlādana-padaṁ is read instead as priya-maghavad-āhlādana-padaṁ and the meaning of the whole first line changes to the following: “Enacting (tanvānaḥ) conduct (caritram), in the form of deceiving Bali, tying him up, and so forth, wherein the cause (padam), that is, intention, was the delight (āhlādana) of Maghavān (Maghavat), that is, Indra (Śakra), who was dear (priyaḥ) [to Bhagavān Vāmana] because of [Indra’s] being his elder brother and because [Indra’s] being his bhakta” (sva-jyeṣṭhatvāt sva-bhaktavāc ca priyo Maghavā śakras tasyāhlādanaṁ padaṁ vyavasāyo yatra tac-caritraṁ Bali-cchalana-tad-bandhanādi-lakṣaṇaṁ tanvānaḥ). The second line jayodghoṣaiḥ samyag-viracita-śacī-śoka-haraṇaḥ is in this alternate interpretation taken to mean, “He by whom the complete removal of Śacī’s, that is, Indrāṇi’s [i.e., Indra’s wife’s], sorrow was accomplished along with proclamations of “Jaya!” by the devas when Bali was tied up.” The meaning of the third line can be taken in relation to Śrī Vāmanadeva in the same manner it is understood with reference to Śrī Caitanya (udañcad iti prāgvat), meaning, that Śrī Vāmanadeva’s garments can also be understood to have eclipsed the radiance of the rising sun.
Śrī Vidyābhūṣaṇapāda introduces the following verse as follows:
nanu caturtha-yugāvatāraḥ śyāmalāṅgaḥ ‘kṛte śuklo dharma-mūrtiḥ’ ity ādi-smaraṇāt | asya tu caitanyasya tad-yugāvatārasya gauratvaṁ kutas tatrāha—apāram iti |
“[An objection is raised:] ‘Well, the avatāra of the fourth age [i.e., the Age of Kali] is of swarthy figure as per the [verse in the] Smṛti, ‘In [the Age of] Kṛti [i.e., Satya], the Embodiment of dharma is white … [i.e., and in the Age of Kali, the Embodiment of dharma is swarthy],’ so how can he, Caitanya, the avatāra in that age, have fairness (gauratvam) [i.e., a fair figure, instead of a swarthy appearance]?’ To this, the author says apāram … [i.e., he writes the following verse].”
अपारं कस्यापि प्रणयिजनवृन्दस्य कुतुकी
रसस्तोमं हृत्वा मधुरमुपभोक्तुं कमपि यः ।
रुचिं स्वामावव्रे द्युतिमिह तदीयां प्रकटयन्
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥३॥॥
apāraṁ kasyāpi praṇayi-jana-vṛndasya kutukī
rasa-stomaṁ hṛtvā madhuram upabhoktuṁ kam api yaḥ |
ruciṁ svām āvavre dyutim iha tadīyāṁ prakaṭayan
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||3||
He who, being intrigued,
Took some extraordinary, sweet,
Boundless wealth of rasa
From some extraordinary circle
Of [his own] intimate lovers
And to enjoy [that]
Covered his own luster
By manifesting [from his figure] their radiance—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments on this verse as follows:
yaḥ kasyāpi praṇayi-jana-vṛndasya vrajāṅganā-lakṣaṇasya snigdha-bhakta-nicayasya kam apy anirvācyaṁ madhuraṁ śṛṅgārāpara-paryāyaṁ rasa-stomaṁ hṛtvā upabhoktuṁ svayaṁ tad-bhāvenāsvādayituṁ svāṁ ruciṁ dyutim āvavre pidadhe | kiṁ kurvann ity āha—tadīyāṁ tad-vṛnda-sambandhinīṁ dyutiṁ prakaṭayann upari prakāśayan | anyo’pi cauraḥ svarūpam āvṛtya caurayatīti prasiddham etat | śrutir apy etaṁ sūcayati—‘yadā paśyaḥ paśyate rukma-varṇaṁ kartāram īśaṁ puruṣaṁ brahma-yonim ity ādinā | evaṁ kutaś cakāra tatrāha—kutukīti | tāsāṁ bhāvāsvāde vinodavān | … yadyapy ukta-smṛteḥ prati-kali-yugāvatāraḥ śyāmalaḥ tathāpi vaivasvata-manvantara-gatāṣṭāviṁśatitama-catur-yugīya-kali-sandhyāyāṁ svayaṁ bhagavān kṛṣṇa eva sva-preyasyāḥ śrī-rādhāyāḥ kānti-bhāvābhyāṁ sva-kānti-bhāvau samāvṛṇvann avatatāreti svīkartavyaḥ ‘kṛṣṇa-varṇam’ ity ādeḥ, ‘āsan varṇās trayaḥ’ ity ādeś ca | evam abhipretyaiva ‘channaḥ kalau yad abhavas tri-yugo’tha sa tvam’ iti saptame prahlādoktiś copapadyeta |
“After taking (hṛtvā) some extraordinary (kam api), that is, [some] ineffable, sweet (madhuram)—which is a synonym for śṛṅgāra [-rasa]—wealth (stomam) of rasa from some extraordinary (kasyāpi) circle (vṛndasya) of intimate lovers (praṇayi-jana), that is, the multitude of [his] loving bhaktas in the form of the ladies of Vraja, to enjoy (upaboktum) [that wealth of rasa], that is, to relish [that wealth of rasa] with their bhāva, he covered (āvavre) his own (svām) luster (rucam). By doing what [did he accomplish that]? [One may wonder.] Thus, the author says, manifesting (prakaṭayan), that is, showing above [himself], the radiance (dyutim) of them (tadīyāṁ), that is, [the radiance] belonging to that circle [of intimate lovers]. Any thief covers his own form [i.e., disguises himself] and [then] steals. This is well known. The Śruti too indicates this [in the Muṇḍaka Upaniṣad (3.1.3)], ‘When a seer sees the golden-complexioned Maker, the Lord, the Puruṣa, the Source of Brahman …’ [i.e., that Śrī Bhagavān is said to have a golden complexion in this verse from Muṇḍaka Upaniṣad is understood to allude to this form of Śrī Kṛṣṇa covered with the luster of the Vraja-devīs]. Why does he do this? [One may wonder.] Thus, the author says, “intrigued” (kutukī), that is, he was eagerly desirous of relishing their bhāva. … Although, as per the aforementioned [statement from the] Smṛti, the avatāra in every Age of Kali is swarthy, still because of [the statements] kṛṣṇa-varṇaṁ … [i.e., SB 11.5.32] and āsan varṇās trayaḥ … [i.e., SB 10.8.13], it should be accepted that Svayaṁ Bhagavān Kṛṣṇa specifically descends fully covering his own luster and bhāva with the luster and bhāva of his Beloved, Śrī Rādhā, in the opening phase of the [Age of] Kali in the twenty-eighth Caturyuga during the Vaivasvata Manvantara. The statement of Prahlāda in the Seventh Canto [i.e., SB 7.9.38] as well, ‘Since you will be covered in [the Age of] Kali, you are [known as] “Tri-yuga” [i.e., “he who descends in three ages”]’ can also prove [this] by intending this specifically.”
Śrī Vidyābhūṣaṇapāda introduces the following verse as follows:
nanv evaṁ śrī-caitanyasya sākṣād īśvaratve nirṇīte’pi kecit tat-tad-deśa-vāsino viprās tasmin yati-bhāva-kṛta-prītimanto’pi kutas tathātvaṁ na jagṛhus tatrāha—anārādhya iti |
“[A question is raised:] ‘Well, even when in this way Śrī Caitanya’s directly being Īśvara has been determined, why have some brāhmaṇas residing in those various regions [where he dwelt] not accepted this to be the case even when they have regard for his ascetic conduct?’ To this the author says anārādhyaḥ … [i.e., he writes the next verse].”
अनाराध्यः प्रीत्या चिरमसुरभावप्रणयिनां
प्रपन्नानां दैवीं प्रकृतिमधिदैवं त्रिजगति ।
अजस्रं यः श्रीमाञ्जयति सहजानन्दमधुरः
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥४॥
anārādhyaḥ prītyā ciram asura-bhāva-praṇayināṁ
prapannānāṁ daivīṁ prakṛtim adhidaivaṁ trijagati |
ajasraṁ yaḥ śrīmāñ jayati sahajānanda-madhuraḥ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||4||
Unworshipable
For those with long-time regard [for him]
Who are fond of the asura nature,
The Supreme Divinity
For those who have taken refuge in the daiva nature,
The Bearer of beauty (śrī),
[alt., the Husband of Lakṣmī (Śrī),]
Sweet and full of bliss by nature,
Who forever triumphs throughout the three worlds—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments that “unworshipable for those with long-time regard [for him] fond of the asura nature ” is stated to indicate that he is unacceptable as being Īśvara directly for those of āsuric nature possessed of tāmasic bhakti to various devatās even though he has been long regarded with respect by them [because of his being a sannyāsī] (asura-bhāva-praṇayinām āsura-prakṛtīnāṁ tāmasa-devatā-bhakti-bhājāṁ ciraṁ tādṛk-prītyāpy anārādhyaḥ sākṣād Īśvaratvenāgrāhyaḥ). “For those who have taken refuge in the deva nature” (prapannānāṁ daivīṁ prakṛtim), however, he is “the Supreme Divinity” (Adhidaivaṁ), that is, the Worshipable Lord (Ārādhya Devaḥ), meaning, he is acceptable as being such [i.e., as being Īśvara himself] by many of sāttvika nature who abide there [in the places where he dwelt] (tad-vāsinām eva sāttvika-prakṛtīnāṁ bahūnāṁ tathātvena sa grāhya ity arthaḥ). That he “forever triumphs throughout the three worlds” (trijagati ajasraṁ … jayati) indicates that he triumphs not just in one world, that is, on the earth, but rather in three different lokas (trijagati trilokyāṁ na tv ekasminn eva bhū-maṇḍala ity arthaḥ). The three lokas referred to here could be considered (1) the planes below the earth, (2) the earth, and (3) the planes above the earth, such as Svarga, or, as per the explanation in CC 2.21.42–89 of the term Tryadhīśaḥ in SB 3.2.21, (1) the domain of Māyā, (3) the domain of Vaikuṇṭha, and (3) the domain of Goloka.
The name “Bearer of beauty” (Śrīmān) is used to describe Śrī Caitanya so that the verse evokes remembrance of the extraordinary beauty of his person and also conveys a secondary, suggestive sense related to Bhagavān Viṣṇu, the Husband of Śrī, that is, Lakṣmī Devī (Śrīmān Lakṣmī-patiḥ), which underscores that Śrī Caitanya is non-different from Bhagavān Viṣṇu, as was alluded to in the second verse of this composition by the double meaning related to Śrī Vāmanadeva.
Regarding the āsura and daiva natures mentioned in the present verse, Śrī Vidyābhūṣaṇapāda cites the following definition of these from the Viṣṇu-dharma Purāṇa in his commentary:
dvī bhūta-sargau loke’smin daiva āsura eva ca |
viṣṇu-bhakti-paro daiva āsuras tad-viparyayaḥ ||
“There are two elementary emanations [i.e., fundamental categories of beings] in this world: the daiva and the āsura [i.e., loosely, the godly and the ungodly]. The daiva is dedicated to Viṣṇu-bhakti, and the āsura is the opposite of that.”
In his commentary on Śrīmad Bhagavad-gītā (16.6), Śrī Vidyābhūṣaṇapāda further explains these two natures as follows:
asmin karmādhikāriṇi manuṣya-loke dvivdhau bhūta-sargau manuṣya-sṛṣṭī bhavataḥ | yadāyaṁ manuṣya-loke śāstrāt svābhāvikau rāga-dveṣau vinirdhūya śāstrīyārthānuṣṭhāyī tadā daivaḥ | yadā śāstram utsṛjya svābhāvika-rāga-dveṣādhīno’śāstrīyān dharmān ācarati, tadā tv āsuraḥ |
“In this world of human beings governed by karma, the elementary emanation of created human beings is twofold. When in the world of human beings one on account of the śāstra shakes off the attachment (rāga) and aversion (dveṣa) belonging to one’s acquired disposition (svabhāva), and acts in accord with the aim of the śāstra, then one is daiva [i.e., of godly nature]. When one is controlled by the attachment (rāga) and aversion (dveṣa) belonging to one’s acquired disposition (svabhāva), rejects the śāstra, and observes practices that are non-śāstric [i.e., contrary to the teaching of the śāstra], then one is āsura [i.e., of ungodly nature].”
With respect to the matter of recognition of Śrī Caitanya Mahāprabhu as Īśvara himself, Śrī Vidyābhūṣaṇapāda lastly comments that the intention of Śrī Rūpa Gosvāmīpāda in this verse is that there is no loss [alt., harm] (kṣatiḥ) even when Śrī Caitanya is not accepted by some as such, meaning, as being Īśvara himself (tathā ca kaiścit tathātve’gṛhīte’pi na kācit kṣatir iti). Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda portrays Śrī Caitanyadeva’s own deliberation in regard to persons who do not regard him as Īśvara as follows:
more nā mānile saba loka habe nāśa |
ei lāgi’ kṛpārdra prabhu karila sannyāsa ||
sannyāsi-buddhye more karibe namaskāra |
tathāpi khaṇḍibe duḥkha, pāibe nistāra ||
(Caitanya-caritāmṛta: 1.8.10–11)
“‘If they do not honor me, all the people will be ruined.’ Melted by compassion because of this, Prabhu took sannyāsa [deliberating as follows], ‘With the thought of [me being] a sannyāsī, they will offer obeisance to me. Even still [i.e., despite their then honoring me only because of my being a sannyāsī], their suffering will disintegrate and they will attain deliverance.’”
Thus, Śrī Caitanyadeva’s disposition is that he will extend his grace towards anyone who treats him respectfully regardless of whether someone regards him to be a direct form of Īśvara or not. In this way there is no loss [alt., harm] (kṣatiḥ) “for those with long-time regard [for him] fond of the asura nature” (prītyā ciram asura-bhāva-praṇayināṁ) even though they do regard him as “unworshipable” (anārādhyaḥ), that is, even though they do not regard him as a direct form of Īśvara.
Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda further discusses this subject elsewhere in Śrī Caitanya-caritāmṛta, citing a verse from Padma Purāṇa that is nearly identical to the verse from the Viṣṇu-dharma Purāṇa cited by Śrī Vidyābhūṣaṇapāda:
bhāgavata bhārata-śāstra āgama purāṇa |
caitanya-kṛṣṇa-avatāre prakaṭa pramāṇa ||
pratyakṣa dekhaha nānā prakaṭa prabhāva |
alaukika karma, alaukika anubhāva ||
dekhiyā nā dekhe yata abhaktera gaṇa |
ulūke nā dekhe yena sūryera kiraṇa || …
asura-svabhāva kṛṣṇe kabhu nāhi jāne |
lukāite nāre kṛṣṇa bhakta-jana-sthāne ||
dvau bhūta-sargau loke’smin daiva āsura eva ca |
viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ ||
(Caitanya-caritāmṛta: 1.3.83–85, 89–90)
“The Bhāgavata, the Mahābhārata śāstra, the Āgamas, and the Purāṇas have clear evidence for the descent of Caitanya Kṛṣṇa [i.e., Bhagavān Śrī Kṛṣṇa manifest in his form as Śrī Caitanya Mahāprabhu]. See [for yourself] directly his various evident glories, extraordinary acts, and extraordinary ecstasies! All the non-bhaktas [however] do not see [these even] after seeing [them] just as owls do not see the rays of the sun. … The disposition of asuras can never understand Kṛṣṇa. Kṛṣṇa cannot hide [himself, however,] from his bhaktas. [In this regard, the following statement is found in Padma Purāṇa:] ‘There are two elementary emanations [i.e., fundamental categories of beings] in this world: the daiva and the āsura [i.e., loosely, the godly and the ungodly]. A daiva [i.e., a godly being] is known as a bhakta of Viṣṇu, and an āsura [i.e., an ungodly being] is the opposite of that.”
Since people cannot think or act outside the scope allowed by the present state of their acquired disposition (svabhāva) and it is thus inevitable that people whose disposition is unsuited to recognition of Śrī Caitanyadeva’s being Īśvara will not recognize him as such, there is need for those who do recognize his being Īśvara to be feel disturbed by the fact that others may not do so and there is no harm or loss to those who recognizes him when others do not.
गतिर्यः पौण्ड्राणां प्रकटितनवद्वीपमहिमा
भवेनालङ्कुर्वन्भुवनमहितं श्रोत्रियकुलम् ।
पुनात्यङ्गीकाराद्भुवि परमहंसाश्रमपदं
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥५॥
gatir yaḥ pauṇḍrāṇāṁ prakaṭita-navadvīpa-mahimā
bhavenālaṅkurvan bhuvana-mahitaṁ śrotriya-kulam |
punāty aṅgīkārād bhuvi paramahaṁsāśrama-padaṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||5||
He who is the recourse of the Pauṇḍras,
He by whom the greatness of Navadvīpa became manifest,
With his birth ornamenting
The community of the learned
Who are honored throughout the world,
He who purifies
The accoutrements of the paramahaṁsa-āśrama in this world
By his acceptance [thereof]—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda explains that the Pauṇḍras (Pauṇḍrāṇāṁ) are those born in the region known as Puṇḍra, which is in the vicinity of the village of Kulīna to the south of Navadvīpa (Navadvīpasya dakṣiṇataḥ Kulīna-grāmopāntaḥ Puṇḍro nāma deśas tad-bhavānāṁ Pauṇḍrāṇāṁ), and that Śrī Caitanya’s being the recourse (gatiḥ) of these people refers to his being their deliverer by virtue of his being both their means [of deliverance] and their end [i.e., the end they attained after being delivered] (gatiḥ sādhya-sādhana-bhūto nistāraka ity arthaḥ), the purport being that all the people there accepted him to be Īśvara himself (tatratyāḥ sarve taṁ sākṣād Īśvaratvena bhejur iti bhāvaḥ) and thus received his grace whereby they became delivered from saṁsāra when he visited this place during his return to the land of Gauḍa after five years of touring elsewhere following his acceptance of sannyāsa. “He by whom the greatness of Navadvīpa is manifest” (prakaṭita-navadvīpa-mahimā) indicates that although Navadvīpa was ornamented by Gaṅgā Devī and a community of learned persons [prior to Śrī Caitanya’s appearance], it was still considered to be merely a mundane place (Gaṅgā-devyā vidvad-goṣṭhyā cālaṅkṛtasyāpi prākṛtatvenocyamānasya Navadvīpasya), but by his appearance there its greatness became manifest, meaning, its worshipability was manifested to those cognizant of the reality such that they realized, “This [place, i.e., Navadvīpa] is a special manifestation of Vṛndāvana” (tatra prādurbhūtena yena mahimā prakaṭitaḥ, Vṛndāvanasya prakāśa-viśeṣo’yam iti pūjyatā tattva-jñeṣu prakāśitety arthaḥ). “With his birth ornamenting the community of the learned, who are honored throughout the world” (bhavenālaṁkurvan bhuvana-mahitaṁ śrotriya-kulam) indicates that he took birth in a family of Vedic brāhmaṇas (śrotriya-kulaṁ vaidika-vipra-vaṁśaṁ bhavena svajanmanālaṅkurvan bhūṣayan), and that he “purifies the accoutrements of the paramahaṁsa-āśrama in this world by his acceptance [thereof]” (punāty aṅgīkārād bhuvi paramahaṁsāśrama-padaṁ) indicates that although he accepted the trappings of sannyāsa [in the course of his līlā], there was no gain for him personally because of this (sannyāsa-cihnam aṅgīkārāt svīkṛtya, na hi tasya sannyāsa-grahaṇe kiñcit phalam); rather, only complete purification of the sannyāsa-āśrama itself as a result of the acceptance of bhakti within it came about (kintu bhakti-sātkaraṇena tat-pariśuddhir eveti).
मुखेनाग्रे पीत्वा मधुरमिह नामामृतरसं
दृशोर्द्वारा यस्तं वमति घनबाष्पाम्बुमिषतः ।
भुवि प्रेम्णस्तत्त्वं प्रकटयितुमुल्लासिततनुः
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥६॥
mukhenāgre pītvā madhuram iha nāmāmṛta-rasaṁ
dṛśor dvārā yas taṁ vamati ghana-bāṣpāmbu-miṣataḥ |
bhuvi premṇas tattvaṁ prakaṭayitum ullāsita-tanuḥ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||6||
He who after first drinking with his mouth
The sweet rasa
Of the nectar of the name,
Emits that [nectar] through his eyes
On the pretext of [shedding] dense tears
To reveal on the earth
The essential nature of prema—
May he of lustrous [alt., dancing] figure,
Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments that “to reveal on the earth the essential nature of prema” (bhuvi premṇas tattvaṁ prakaṭayitum) means Śrī Caitanya drank in the nectar of the name of Bhagavān—the nectar of his own name—with his mouth and emitted it out through his eyes for the sake of teaching that prema for Śrī Bhagavān shall manifest only by means of kīrtana of Bhagavān’s name (Bhagavan-nāma-kīrtanam eva tat-premā bhaved iti bodhanāyety arthaḥ). Regarding the word “emits” (vamati), Śrī Vidyābhūṣaṇapāda further comments, “And it is not that this word vamati [which can also convey the sense of ‘vomits’] is an instance of aślīla [i.e., a fault in composition whereby disgust in regard to the object being described is evoked in the mind of a reader] based on [a supposed sense of] abhorrence [of Śrī Caitanya’s action of shedding tears] because of the non-acknowledgement of aślīla in the case of the secondary sense [of the word, i.e., because the word vamati is certainly not used here with any intent to evoke disgust in the minds of readers; readers should thus not construe the word’s meaning as ‘vomits’ but rather as ‘emits’] (na ca jugupsāślīlam idaṁ vamati-padam, gauṇa-vṛttitāyām aślīlānaṅgīkārāt). This usage is an instance, rather, of the literary ornament (alaṅkāra) known as apahnuti (poetic denial) because of the negation of the subject being described, that is, his tears as an anubhāva of drinking the rasa of the nectar of the name, and the establishment of their being rather something else [i.e., a mere expression of conventional emotion] (apahnutir alaṅkāraḥ prakṛtaṁ nāmāmṛta-rasa-pānānubhāvam aśru pratiṣidhya tasya tad-rasatvena sthāpanāt) since the characteristic of the ornament of apahnuti (poetic denial) is [defined as follows], “That wherein the subject is denied and another [object] is established is [called] apahnuti (prakṛtaṁ yan niṣidhyānyaṁ sthāpyate sā tv apahnutiḥ iti tal-lakṣaṇāt). See Śrī Vidyābhūṣaṇapāda’s discussion of this ornament in his Sāhitya-kaumudī (10.59) for further discussion.
In the following verse, the author further distinguishes Śrī Caitanya by describing his traveling to various tīrthas (tīrthāya vrajantaṁ varṇayan viśinaṣṭi— tanūm iti).
तनूमाविष्कुर्वन्नवपुरटभासं कटिलसत्
करङ्कालङ्कारस्तरुणगजराजाञ्चितगतिः ।
प्रियेभ्यो यः शिक्षां दिशति निजनिर्माल्यरुचिभिः
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥७॥
tanūm āviṣkurvan nava-puraṭa-bhāsaṁ kaṭi-lasat-
karaṅkālaṅkāras taruṇa-gaja-rājāñcita-gatiḥ |
priyebhyo yaḥ śikṣāṁ diśati nija-nirmālya-rucibhiḥ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||7||
Revealing his figure
With the radiance of fresh gold,
He whose ornament
Is the shining waterpot [he holds] at his waist,
Whose gait is impressive
Like [that of] a young king among elephants,
And who teaches [his] dear ones
By means of his delights
In his own nirmālyas—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments that Śrī Caitanya’s figure being possessed of the radiance of fresh gold (nava-puraṭa-bhāsaṁ) indicates that his figure’s radiance resembles gold that has just been lifted out of a fire (navasya dāhottīrṇasya puraṭasya suvarṇasyeva bhāḥ), that is, it resembles freshly cut, molten gold. By describing Śrī Caitanya as “revealing his figure” (tanūm āviṣkurvan), the author alludes to Śrī Caitanya’s compassionateness in that even when he was a traveller [along the roads as he travelled to various tīrthas], everyone [he passed by] could have the sight of him (pathikatve’pi sarveṣāṁ tad-darṣānaṁ syād iti kāruṇikatvaṁ vyajyate), meaning, Śrī Caitanya liberally blessed the people of numerous places with the privilege of beholding him. The waterpot (karaṅka) that appeared to ornament Śrī Caitanya’s waist was made out of a coconut shell (karaṅkālaṅkāro nārikela-phalāṣṭi-racitam ambu-pātraṁ). That Śrī Caitanya taught his dear ones by means of his delighting in his own nirmālyas, that is, in garlands and so forth that were the prasāda of Śrī Bhagavān (nijāḥ svakīyā nirmālyeṣu bhagavat-prasādeṣu mālyādiṣu yā rucayo‘bhiprītayas tābhiḥ priyebhyaḥ svabhaktebhyaḥ śikṣāṁ yo diśati), alludes to his teaching his own bhaktas as follows, “Adoration for these [nirmālyas] is to be shown by you all in this same way [that I am showing it]” (bhavadbhir evam eva teṣv ādaro vidheya iti śikṣayatīty arthaḥ).
In the following verse, the author further distinguishes Śrī Caitanya by describing him as being a cause of well-being for all living beings (nikhila-kalyāṇa-karatvaṁ varṇayan viśinaṣṭi—smiteti).
स्मितालोकः शोकं हरति जगतां यस्य परितो
गिरां तु प्रारम्भः कुशलपटलीं पल्लवयति ।
पदालम्बः कं वा प्रणयति नहि प्रेमनिवहं
स देवश्चैतन्याकृतिरतितरां नः कृपयतु ॥८॥॥
smitālokaḥ śokaṁ harati jagatāṁ yasya parito
girāṁ tu prārambhaḥ kuśala-paṭalīṁ pallavayati |
padālambaḥ kaṁ vā praṇayati nahi prema-nivahaṁ
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu ||8||
He whose mildly smiling glance
Completely removes the sorrow of the world,
[He] Just the start of whose speech
Causes the creeper of [the world’s] good fortune to flourish,
He the support of whose feet
Leads not whom to an abundance of prema—
May [He,] Deva,
Caitanya in form,
Profoundly grace us.
Commentary
Śrī Vidyābhūṣaṇapāda comments that the “smiling glance” (smitālokaḥ) of Śrī Caitanyadeva which the author describes here is a side-long glance of grace preceded by a mild smile (smitālokaḥ smita-pūrvakaḥ kṛpākaṭākṣo), and that the phrase, “He the support of whose feet leads not whom to an abundance of prema” (padālambaḥ kaṁ vā praṇayati nahi prema-nivahaṁ) means that he certainly causes all people to attain a profusion of Kṛṣṇa-prema (prema-nivahaṁ kṛṣṇa-prema-saṁtatiṁ … api tu sarvaṁ janaṁ taṁ prāpayatīty arthaḥ).
In the final verse, the author describes the result of recitation of this poem of eight verses (aṣṭaka-pāṭha-phalam āha—śacīti).
शचीसूनोः कीर्तिस्तवकनवसौरभ्यनिविडं
पुमान्यः प्रीतात्मा पठति किल पद्याष्टकमिदम् ।
स लक्ष्मीवानेतं निजपदसरोजे प्रणयितां
ददानः कल्याणीमनुपदमबाधं सुखयतु ॥९॥॥
śacī-sūnoḥ kīrti-stavaka-nava-saurabhya-niviḍaṁ
pumān yaḥ prītātmā paṭhati kila padyāṣṭakam idam |
sa lakṣmīvān etaṁ nija-pada-saroje praṇayitāṁ
dadānaḥ kalyāṇīm anupadam abādhaṁ sukhayatu ||9||
At every step
And without obstruction,
May he, Lakṣmīvān,
Bestow blessed intimate love
For his own lotus feet
And make blissful
A person of delighted heart
Who recites this poem of eight verses
About [him,] the Son of Śacī,
Dense with the fresh, sweet scent
Of a blossom-cluster of his glories.
Commentary
Śrī Vidyābhūṣaṇapāda comments that Lakṣmīvān, which is generally understood to be a name of Bhagavān Nārāyaṇa, the consort of Śrī Lakṣmī Devī, is stated here as a name of the Son of Śacī (sa Lakṣmīvān Śacī-sūnuḥ), that is, of Śrī Caitanya, himself. This name is likely employed by the author in the same spirit that the name Śrīmān was in verse four.
Meter
Śikhariṇī
Sources
Stava-mālā editions by Śrī Purī Dāsa Mahāśaya, Śrī Rāma Nārāyaṇa Vidyāratna, and Nirṇaya Sāgara Press.