When we speak of the advent of Gauranga Mahaprabhu, we should understand the cause of His appearance. There are two types of causes—external and internal. The external cause is to spread love of God through hari-sankirtana, the chanting of the holy name. The chanting of the holy name is the process of religion for this age of quarrel and hypocrisy, Kali-yuga dharma.

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kali-yuga dharma haya hari-sankirtana

etad arthe avatirna sri sacinandana

ei kahe bhagavate sarva-tattva-sara

kirtana-nimitta gauracandra-avatara

kali-yuge sarva-dharma hari-sankirtana

sarva prakasilena caitanya-narayana

kali-yuge sankirtana-dharma palibare

avatirna hoila prabhu sarva-parikare

(Caitanya-bhagavata, Adi

sacinandana Gauranga Mahaprabhu is the Father of hari-sankirtana and He appears with all His associates, His paraphernalia and His abode, for this purpose—to teach the chanting of the holy name. The chief result of this hari-nama-sankirtana is to achieve Krsna-prema, pure love for Krsna, as a result of which one will get Krsna.

brahmara durlabha prema sabakare yache

dina hina patita pamara nahi bache

(Caitanya-mangala, Locana dasa Thakura)

It is very difficult, even on the part of Lord Brahma, to get such prema. But Mahaprabhu is offering and distributing this Krsna-prema freely and indiscriminately even to the most degraded and sinful persons, apamaram yo vitatara (Cc. Madhya 23.1). He freely distributes love of Godhead even to the lowest of men, the Jagais and Madhais. Therefore He is known as Prema Purusottama, the Personality of Godhead who gives Krsna-prema.

Five thousand years ago Krsna came in His own svarupa, His original form. In His Kuruksetra-lila Krsna gave His message in the form of Bhagavad-gita to Arjuna, and through Arjuna He instructed all mankind. There He gave confidential, more confidential and most confidential instructions. His most confidential instruction is man-mana bhava mad-bhakto mad yaji mam namaskuru: “Engage your mind always in thinking of Me, become My devotee, worship Me, and offer your homage unto Me.” His concluding instruction is sarva dharman parityajya mam ekam saraNam vraja: “Give up all varieties of dharma and just surrender unto Me.” However, Krsna only said this theoretically. He never taught how to surrender practically.

“I Have to go Again”

Krsna is suhrdam sarva-bhutanam, the only well-wishing friend of all living entities. Therefore, after winding up His pastimes at the end of Dvarapa-yuga‚ the previous age, He thought, “I have given confidential, more confidential and most confidential instruction to Arjuna for all mankind, but after Dvarapa-yuga comes Kali-yuga, the most sinful age. Owing to an increase in sinful activities, the consciousness of the people is most polluted. They cannot understand the path of surrender, saraNagati-tattva. And I have only spoken theoretically. I have not practically demonstrated how to surrender. Therefore I have to go again.” So Krsna came as Gauranga Mahaprabhu.

yuga-dharma pravartaimu nama-sankirtana

cari bhava-bhakti diya nacamu bhuvana

“I shall go and preach the yuga-dharma, the chanting of the holy name, and give the four forms of bhakti, devotional service in dasya—servitorship; sakhya—friendship; vatsalya—parental love, and madhurya—conjugal love. santa, the mellow of neutrality, is discarded in Mahaprabhu’s line. The Lord decided, ‘I shall make the whole world dance with bhava-bhakti, ecstatic love of God.’ (Cc. ndi 3.19)

apani karimu bhakta-bhava angikare

apani acari’ bhakti sikhaimu sabare 

apane na kaile dharma sikhana na yaya

ei ta’ siddhanta gita-bhagavata gaya

“I shall accept bhakta-bhava, the mood of a devotee, and I shall teach bhakti. Unless I practice bhakti, saraNagati, in My own life, I cannot teach it to others.” (Cc. ndi 3.20, 21)

This is the external cause for the advent of Lord Caitanya, bahiranga karaNam. The external cause is for the sake of others, the people of Kali-yuga, whereas the internal cause, antaranga karaNam, is for Himself. The internal cause is to fulfill three desires:

Sri radhayah praNaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyan

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindhau harinduh

(Cc. ndi 1.6)

Svarupa Damodara Gosvami has spoken this, and it is quoted by Rupa Gosvami in his Lalita-madhava. In Krsna-lila three desires remained unfulfilled. First, Krsna wanted to know, “What is Radharani’s love?” Next, He desired to know, “What is My rupa-madhuri, My excellent beauty that Radharani relishes? How can I relish it?” And the third desire, “What type of pleasure or happiness does Radharani derive by relishing My beauty, and how can I relish it?” These three desires developed in the Supreme Lord Krsna. Therefore, saci-garbha-sindhau harinduh—He appeared from the womb of sacimata. That is Gauranga Mahaprabhu.

Greed Is Natural

In the above verse the word lobha, “greed,” is very significant. The Lord has greed, therefore it is quite natural that we also have greed. We are greedy people— materially greedy. But the greed of the material world is condemned; it is considered one of our enemies. In the Bhagavad-gita, Lord Krsna says:

tri-vidham narakasyedam

dvaram nasanam atmanah

kamah krodhas tatha lobhas

tasmad etat trayam tyajet

“Give up these three, kama, krodha, lobha—lust, anger and greed. If you become influenced or affected by them, then you will open your door to hell. So give them up.” (Bg. 16.21)

Greed is condemned because those who are materially greedy must definitely suffer. In this regard there is a small story:

Once, a greedy boy saw his mother put some berries into an earthen pot that had a very narrow opening. Greedy to get some of those berries, he put his hand into the pot and grasped a handful. But when he tried to get his hand out of the pot, his hand got caught because the opening was too narrow. This caused some pain as he pulled, so he was crying. Although he was suffering, he would not let go of the berries. This is a simple story showing that the consequence of greed is suffering. Therefore, Bhagavan Krsna says in the Gita, “Give up greed.”

But greed can be engaged in Krsna’s service. The word lobha is an ancient word, not a modern word. The seed of greed exists in both bhagavan, the Lord, and bhakta, the devotee. In respect to bhagavat-bhakta, the devotee of the Lord, we say, lobha sadhu-sange hari-katha. How can you use greed? Develop greed to have more and more sadhu-sanga, association with sadhus, pure devotees, and to hear more and more Krsna-katha, talks about the Lord. Develop this greed. Such greed is spiritual, transcendental. One should not give it up. Rather, one should develop it more and more. The more one develops this greed, the more he gets spiritual relishment and makes spiritual advancement. One who is not greedy in this way cannot make advancement on the spiritual path. So material greed should be given up, whereas spiritual greed should be developed.

Again, it is said:

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto ‘pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

“Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price—intense greed to obtain it. If it is available somewhere, one must purchase it without delay.”(Padyavali 14)

In this verse, the word laulya means lobha, greed. The HIDDEN MEANING of the verse is that if you have such spiritual greed you can achieve Krsna-bhakti-rasa, the mellow of love for Krsna. Otherwise you cannot achieve it. Therefore one should develop the greed to have more and more association with pure devotees and hear more and more about the Lord. Then you will make advancement in bhajana-sadhana, devotional service. Materialistic people do not know how to use greed. They abuse greed by directing it toward material enjoyment and possessions, and thus they suffer. So when we speak about the advent of sacinandana Gaura Hari, we speak of spiritual greed, not this material greed.


As explained earlier, the Lord developed three types of greed that could not be fulfilled in Krsna-lila. Therefore He descended as Caitanya Mahaprabhu. In Gaura-lila those three types of greed are fulfilled.

Using the word “greed” is wonderful. Has anyone used the word this way before? No one has used such a word previously. But Svarupa Damodara Gosvami has used it. He said that because of this greed, Vrajaraja-nandana Krsna became sacinandana Gaura Hari.

The Supreme Lord is purNa-brahma, the Complete Whole who has no deficiency and who is in want of

nothing. Still, He develops greed. This is wonderful. He is aptakama, atmarama—self-satisfied. He lacks nothing. Then why such greed? One should understand its mystery, the tattva behind it. He who is paramananda-maya, supremely blissful, and sac-cid-ananda-maya, full of eternity, knowledge and bliss, He develops greed. But what type of greed, and for what?

From this we can understand how the seed of greed is also there in the Supreme Lord, what to speak of us. The seed of this greed gradually develops, and the culmination is there in Gauranga-svarupa, Sri Caitanya Mahaprabhu. The acaryas have explained how this takes place.

The Greed of Lord Visnu

Visnu, the Lord of Vaikuntha, develops some greed—He wants to fight. Because He is bhagavan, the Supreme Lord, the six types of opulence are completely manifested in Him. And one of His opulences is bala, strength. Since He has incomparable strength, it is quite natural that He desires to fight and fulfill this greed. Whenever Bhagavan wants to fulfill some desire, His internal energy, Yogamaya, creates the proper atmosphere. So when Visnu desired to fight, Yogamaya created the circumstances to fulfill that desire.

Another point is that the opponent should be equally strong, otherwise one cannot get pleasure in fighting. So with whom shall the Lord fight? By the will of the Lord and the arrangement of Yogamaya, the two strong doorkeepers of the spiritual world, Jaya and Vijaya, were cursed by the four Kumaras to become demons for three lives. First they became HiraNyaksa and HiraNyakasipu, then RavaNa and Kumbha-karNa, and finally sisupala and Dantavakra. In three incarnations Lord Visnu, Narayana, enjoyed fighting with them. This is the greed of Visnu as described in the Srimad-Bhagavatam.

The Greed of Nrsimhadeva

Then came the greed of Nrsimhadeva. Nrsimhadeva has two types of forms: ugra (fearsome) and anugra (peaceful). After killing HiraNyakasipu, Nrsimhadeva’s form was extremely fearsome, and He danced like the taNdava-nrtya, the devastating dance of Lord siva at the time of annihilation. The whole world was trembling to see that angry dancing. Although the demigods were offering Him many prayers, they were unable to pacify Him. Then the demigods requested Bhakta Prahlada, “Please go and calm the anger of Lord Nrsimhadeva.” Prahlada Maharaja is a dear devotee of the Lord, so when Prahlada went to offer Him prayers, Nrsimhadeva became calm and manifested His peaceful form. Then Nrsimhadeva sat His dear devotee Prahlada upon His lap as if he

were His own son. At that time vatsalya-prema, parental love and affection, developed in Lord Nrsimhadeva.

Both father and son relish this rasa, mellow. As the son sits on the father’s lap, the father relishes and the son also relishes. The relishing is reciprocal. But of the two, the son relishes more than the father. So Nrsimhadeva developed a type of greed: “How can I sit on the lap of My father and relish this rasa? In this incarnation My father is a stone pillar, so how can I relish it?” From then on, after Nrsimhadeva, all the incarnations of the Lord accept a father and mother to fulfill that greed.

The Greed of Lord Rama

Lord Rama also developed greed. Vibhisana and Sugriva are Lord Rama’s friends. This means there is sakhya-rasa, friendly affection, in the pastimes of Lord Rama. But there are two types of sakhya-rasasambhrama and visrambha. Sambhrama means friendship with awe and reverence and visrambha means friendship as equals, without awe and reverence. In Rama-lila there is no question of equality. His friends Sugriva and Vibhisana cannot climb onto His shoulders or snatch food from His mouth. They are even afraid that their legs may touch Lord Rama’s body, because they think that this would be offensive. Their friendship is sambhrama sakhya, friendship with awe and reverence.

Visrambha sakhya is not like that. In visrambha sakhya there is such love and affection that the friends think themselves equal with the Lord. There is no question of awe and reverence. In Krsna-lila you will find this visrambha sakhya. The cowherd boys climb onto Krsna’s shoulders and snatch the food from His mouth, and Krsna snatches the food from their mouths. The legs of the cowherd boys touch Krsna’s body, and Krsna is not disturbed because it is as if those were His own legs. If your own leg touches your own body, does that disturb you? No. There is no agitation because it is your own leg and not someone else’s. If another person comes very near he moves cautiously. But these cowherd boys are so dear to Krsna that their relationships with Him are on the platform of equality, abhinnam.

In the pastimes of Lord Rama this type of sakhya-rasa is not relished. Therefore Rama developed greed for it: “How can I relish it?” That desire was fulfilled in Krsna-avatara.

Essence of Conjugal Mellow

Then there is also another rasa, that is madhurya-rasa, the conjugal mellow. In Rama-avatara, the Lord is maryada-purusottama, He strictly follows Vedic rules and regulations and never transgresses them. Eka-patni-dhara, He accepts only one wife. Therefore, although His pastimes include madhurya-rasa, the conjugal mellow, it is not relished fully. The essence of the mellow is not relished. That conjugal rasa is relished to the highest degree when there is union, milana, and separation, viraha, between lover and beloved. In Rama-lila, RavaNa kidnapped Sita, and later Lord Rama banished Sita to give pleasure to His citizens. So Rama and Sita are united and separated. But there is no variegatedness in this type of separation and it is not natural. It is forced. So there is no question of relishing the essence of the conjugal mellow.

In Ujjvala-nilamani, Rupa Gosvami has described different types of separation— purva raga, mana, prema vaicitya and pravasa viraha. In Rama-lila there are no such varieties of viraha, but in Krsna’s pastimes there are. Therefore Lord Rama developed the greed to relish them. In Krsna-avatara this greed is fulfilled.

Viraha, separation between the lover and the beloved, is the highest platform of prema. On that platform both the nayaka and nayika, lover and beloved, relish that mellow in their heart. Therefore, in Krsna-lila the Lord is Radha-kanta (the husband of Radharani) and Gopi-kanta (the husband of the gopis). But although Radha and the gopis are His own wives, He made them the wives of others in order to relish parakiya-rasa, paramour love.

In Rama-lila only svakiya-rasa is relished—love with one’s own wife—not parakiya-rasa. Therefore Lord Rama developed greed for the parakiya-rasa.

To relish parakiya-rasa, Krsna made His own wives the wives of others. So that greed which remained unfulfilled in the pastimes of Rama is fulfilled in the pastimes of Krsna.

In this way, the development of greed gradually caused the descent of one incarnation of the Lord after another.

The Abode of Love

Now in Krsna-lila these three types of greed are there:

Sri radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindhau harinduh

“Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Srimati sacidevi, as the moon appears from the ocean.” (Cc. ndi 1.6)

Sri Caitanya Mahaprabhu is Krsna Himself, but His mood is different. He is in the mood of a devotee, especially radha-bhava, the mood of Radharani,

ataeva sei bhava angikara kari’

sadhilena nija vañcha gauranga-sri-hari

“Then Lord Gauranga, who is Sri Hari Himself, accepted the sentiments of Radha and thus fulfilled His own desires.” (Cc. ndi 4.50)

This is the internal cause of Caitanya-avatara. Krsna developed three very deep desires. The first greed is this:What is the love of Radharani? How can I understand it?”

ei prema-dvare nitya radhika ekali

amara madhuryamrta asvade sakali

“Only Srimati Radharani, by the strength of Her love, completely relishes the mellow or beauty of Krsna.” (Cc. Adi 4.139)

Krsna is visaya-vigraha, the object of love, and Radharani is asraya-vigraha, the abode of love. How can the visaya understand the asraya, unless He accepts the mood of the asraya? It is not possible.

Mirror of the Heart

Secondly, “What is My beauty?” Krsna is extremely beautiful, madhuryaka nilaya. Kandarpa-koti-kamaniya-visesa-sobham. His beauty far excels that of crores of Cupids. Krsna is so beautiful. Vrndavane ‘aprakrta navina madana (Cc. Madhya 8.138). In Vrndavana He is the transcendental spiritual Cupid, ever fresh and new. Whenever you see Krsna, His beauty is newer and newer. He never grows old.

Krsna asks, “What is My beauty?” But how can He understand it? Can you see your own face? You may see the face of someone else, but to see your own face the help of a mirror is required. Then you can see your own face, but that is only a reflection. A mirror reflects and you see the reflection. How can Krsna see His beauty? What kind of mirror is required? Sat-prema hrdaya darpaNa. The heart is a mirror, darpaNa, and sat-prema hrdaya is the heart of a premi-bhakta, one who has developed completely pure love. So the heart of such a premi-bhakta is a mirror and in that mirror Krsna sees His form. But that is not a reflection. In a mirror you may see the reflection, but in the heart of a premi-bhakta, in the mirror of pure love, Krsna sees Himself. In Sanskrit, a reflection is called prati-bimba. “Prati” is an upasarga, a prefix.There are twenty-one upasargas: pra, para, ap, sam, su, abi, api, upa, prati, ati, a, etc. So prati is one of the twenty-one upasargas. In English prati-bimba means reflection, but Krsna never sees the prati-bimba; Krsna sees the bimba. In other words, He sees Himself. Not prati-bimba, but bimba. That is sat-prema darpana. The heart of a premi-bhakta is such a mirror where Krsna sees Himself. And the best mirror is the heart of Srimati Radharani.

Krsna’s third desire is, saukhyam casya mad-anubhavatah kidrsam veti lobhat. “What sukha and what ananda, what happiness and what pleasure does Radharani feel by relishing My beauty. How can I know it?”

Because these three greeds remained unfulfilled in Krsna-lila, to fulfill them Krsna appeared from the womb of saci-mata as Sri Caitanya Mahaprabhu. This is the internal cause of Mahaprabhu’s appearance.

Therefore, Svarupa Damodara Gosvami has used this word lobhat, meaning “from greed.” This word is most significant.

Source : Embankment Of Separation


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