Narada visits the abode of Brahma

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chatra serampore

Text 278
Apana pashare jaite, chalite na pare pathe
Anurage aruna badane
Na janilo pathasrama, bhale bindu bindu gharma
Upanita brahmara sadane
Translation –
Losing his external consciousness, Narada muni was barely able to walk.Being afflicted with great love,his face emitted the hue of dawn. Though he was unaware of how fatigued he was after travelling, drops of perspiration appeared on his forehead when he arrived at Brahma’s abode (Brahmaloka).
Text 279
Dekhi brahma ati bhite, ati harashita chite
Munire karila abhuthhan
Muni paranama kare, pariya charanatale
Tuli brahma kaila alingana
Translation –
Seeing Narada (his son) in that condition, Brahma felt greatly joyed and concerned at the same time.Brahma rose to greet Narada. Narada atonce fell down at the feet of his father, who picked him up and embraced him.
Text 280
Puchhila kushala vani, agamane dhanya mani
Chira darsana anuraage
Heno laya mor mon, dekhi tor subadana
Rahasya kahiba mahabhage
Translation –
Brahma enquired about Narada’s well being and considered his arrival to be very auspicious. Brahma wished to see Narada since a long time. Brahma exclaimed ,’Seeing your beautiful face makes me feel immensely pleased. This is the secret to my good fortune’.
Text 281
Tor mukhodita vani, sravane amiya shuni
Hiya jurauk kaha shuni
Aichhana lokera katha, kaho pohun gunagatha
Ki dekhile ki shunile tumi
Translation –
(Brahma continued) ‘The words that flow from your mouth, are just like a stream of nectar, hearing which cools my heart. Please tell me about the glorious stories of the various worlds you visited. What did you see ? what did you hear? ‘
Text 282
Katha kahe paripati, Naradera aravati
Sphurita adhara dole anga
Baspa jhalamala ankhi, aruna barana dekhi
Katha-rombhe diguna ananda
Translation –
But before Narada could answer, he was overcome with transcendental ecstasy. His lips trembled and his limbs swayed. His eyes shined from the steam of hot tears and his face became reddened with joy. In this way, the bliss at the beginning of his words became doubled.
Text 283
Shuno adbhuta katha, tumi sarva sristikarta
Tor nama buliye brahmanda
Yuga anurupa rage, yuga dharma kare loke
Kaliyuge paap prachanda
Translation –
Narada then said to Brahma, ‘Now hear these wonderful words. You are the creator of everything and from your name, this word “brahmanda” has been derived.According to the characteristics of each yuga (age), the people follow a particular type of yuga dharma. In this age of kali, sins are very prominent’.
Text 284
Dvapara seshera loke, sab dukhamaya shoke
Dekhi mor Kalike torase
Kator Hridoye mori, gelun pahun borabori
Sudhainu parama sahase
Translation –
(Narada continued) ‘At the end of Dvapara yuga, all the people became filled with suffering and grief. Seeing this I became deeply concerned about the upcoming age of Kali. With a sorrowful heart, I went to the Lord and asked Him boldly’.
Text 285
Kali papamaya yuge, nistara kariba loke
Kaha prabhu kemon upaya
Brahmana se veda-hina, sarvalok Dharma-kshina
Mor hiyay e boro songsoy
Translation –
(Narada continued) ‘O Lord, Please tell me how the people shall get delivered in this sinful age of Kali. The brahmanas of this age do not follow the vedas and people in general have very little inclination towards religious practices. Hence this great doubt has arisen in my heart’.
Text 286
Shuniya kator vani ,bole pahun Gunamani
Duur kore hridoyera chinta
Kali-lok nistariba, nija bhakti prachariba
Avatara kariba mo tatha
Translation –
(Narada continued) ‘Hearing my anguished words, the supreme Lord, who is a jewel of transcendental qualities, drove away the worries of my heart. He said, “I shall personally descend (on earth) to deliver the people of Kali yuga. I shall preach devotion unto Me” ‘.
Text 287
Daan, vrata, tapa, dharma, ara yata yata karma
Sab aropiya Harinama
Kali doshmaya dekho, ek Mahaguna lekho
Muktabandha mor sankirtane
Translation –
(Lord Vishnu continued) ‘The benefits that one derives from performing charity, vows, austerities, varnasrama-dharma, and pious deeds ,all come automatically from chanting of Lord Hari’s holy names. Though the age of kali is full of faults, it has one great virtue. Simply by performing congregational chanting of my names and qualities, one obtains freedom from the material existence’.
Purport –
Staying very humble and submissive, and equipped with the remembrance of Gauranga’s blissful form and amazing pastimes, we should follow His instructions of daily chanting the Hare Krishna Mahamantra –
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
The word ‘Hare’ refers to the Supreme Lord’s internal energy or Srimati Radharani and the word ‘Krishna’ refers to Lord Krishna, the supreme personality of Godhead.As Lord Gauranga is non different from Sri Radha and Krishna (Sri Krishna Chaitanya ,Radha Krishna Nahe anya), the syllables ‘Hare Krishna’ is non different to Lord Gauranga.Thus Lord Gauranga is also worshipped when we chant the above Hare Krishna Mahamantra.
While chanting on the above Hare Krishna Maha mantra we should try to meditate upon Lord Gauranga’s sankirtana pastimes. Chanting the Maha Mantra gives us an opportunity to pray so that Lord Gauranga accepts us as one of His own and engages us in His sankirtana movement. By Chanting the Maha mantra, we constantly beg for Mahaprabhu’s causeless mercy.
In order to derive the maximum benefits from chanting the above Hare krishna Mahamantra , we must incessantly pray for Lord Gauranga’s causeless mercy.
In the navadvipa dham mahatmya, Pushkara tirtha reveals:
Koti koti varna dhari Sri krishna bhajana
Tathapi namete rati na paye durjana
Gauranga bhajile dusta bhava duure jaya
Alpa dine vraja dhame Radha krishna paya
 even after chanting the holy names of Radha and Krishna for millions of years, a rogue is not able to develop any taste for Harinama. But if he lovingly worships Sri Chaitanya Mahaprabhu, his wicked mentality quickly vanishes and he soon achieves the lotus feet of Radha and Krishna in Vrindavana.

Sri Chaitanya Chandramrita reveals :
Pasanaah parisochito mrita rasair naivankurah sambhavet
Langulam saramapater vivrinatah syad asya naivarjavam
Hastava unnayata budhah aho dharyaam vidhor mandalam
Sarvam sadhanam astu Gaura karunabhave na bhavotsavah
(Chaitanya Chandramrita, Text 33)
Even if watered and nourished with nectar for millions of years, a stone will not sprout a single blade of grass. Even if a dog’s tail is stretched and extended , it will never become straight. A man may stretch out his arms as much as he likes, but he will never be able to catch the moon.Similarly a person may follow the various kinds of spiritual practices for millions of lives but he will not be able to attain the pure unadulterated love of God without achieving the mercy of Lord Gauranga.
Sri Jagadananda Pandita (incarnation of Satyabhama devi) sings :
Gaura nama Gaura dhama Gauranga charita
ye bhaje tate mor akaitava prita
(Sri Prema vivarta)
Whoever worships the holy name of Lord Gauranga, His pastime places, His splendid features and characteristics, I sincerely and unreservedly love them.
So we should ‘Read, Contemplate and Preach’ atleast one of Lord Gauranga’s pastimes daily. We should read atleast one of Lord Gaurahari’s pastimes in a day, contemplate upon it and preach it to any person we desire. The next day we can Read,contemplate and preach a different pastime of Lord Gaurasundara.In this way we would purify our consciousness and progress very quickly in devotion.
So to summarize, we should chant the Hare Krishna mahamantra daily (preferably atleast 16 rounds) by which we pray to Lord Chaitanya to engage us in His sankirtana.And at the same time we should ‘Read, Contemplate and Preach’ atleast one of Lord Gauranga’s pastimes everyday.
In addition we should adhere to the four regulative principles of devotional life – No Meat eating (represents compassion), No Gambling (represents truthfulness), No intoxication (represents austerity) and No illicit sex (represents cleanliness) .These restrictions enable us to let go of the shackles that keep us bound to our material existence, and help us fly higher in the sky of divine love.
Text 288
Ghosana boloho tumi, shiva Brahma adi bhumi
Save janomoho Kali painya
Karuna vigroho ami, janama lobhibo bhumi
Yuga anurupa Gaura hainya
Translation –
(Lord Vishnu continued) ‘Now please announce this to Shiva, Brahma and the others. Tell them to take birth (upon earth) in this age of Kali. Manifesting myself in the form of Gauranga, the very embodiment of compassion, I shall also descend to the earth in Kali’.
(Suddha chhanda, Pahariya Raga – Disha)
Jaya jaya Gaurangachand Nadiya udaya Kalikale (Refrain)
Na hare amara Prabhura katha shuno
E teen bhuvana aalo kaila yanra guna
Nahare Gaurangachandera katha shuno
Aare ki aare haya haya
Translation –
All glories, all glories to moon like Lord Gauranga who has risen over the skyline of Nadiya in this age of Kali. Please listen to these words – My Lord is never defeated. His transcendental qualities has set alight the three worlds. Please listen to these words – Lord Gauranga, who is like a bright moon, is never defeated.
Text 289-290
Aicchana shuniya vani birinchi thakura
Hridoye rupila prema amiya ankura
Ganda pulakita ankhi asrudhara gole
Anande bihavala brahma muni kaila kole
Translation –
Hearing such sweet words of Narada, the nectarian sprout of ecstatic love of God grew within Lord Brahma’s heart. Tears streamed down Brahma’s cheeks. Being overcome with bliss, he placed the sage on his lap.
Text 291-292
Boloye birinchi shuno Mahamunivara
Tor parashade aji prasanna antara
Visaya bipake sabe mayabandhe andha
Tor parasade punah haya muktabandha
Brahma said, ‘O great sage Narada,by your mercy my heart is filled with love of God.People,blinded by the shackles of sense gratification ,will be delivered again by your mercy’.
Text 293-294
Lok nistarana hetu tor matra chinta
Puraba brityanta kichu kahi nija-varta
Sanakadi muni yata amara nandane
Antara prakashi kichu kaila mo sthane
(Brahma continued) ‘Your only concern is the deliverance of suffering people. Let me relate to you some of my past experiences.Sage Sanaka and my other saintly sons approached me at my place and revealed their hearts’.
Text 295-296
Amare kahila tumi prabhu priyaputra
Je kichhu puchhiye tar kaha more sutra
Achintya abyay prabhu Nityananda brahma
Suksha sarve-svareshwar sarvamoy dharma
(Brahma continued) ‘They said to me,”You are the dear son of the Supreme Lord. We have some queries; please reveal us their answers. The Supreme Lord is inconceivable, imperishable and supreme bliss personified. He is subtle, controller of all controllers and the very form of religion” ‘.
Text 297-298
Ananta nirguna niranjana nirakara
Adya madhya anta nahi e budhhi vicara
Aichhana thakura haiya prithivite janma
Aja haiya janma laya prakritera dharma
(The sages continued) ‘The Supreme Personality of Godhead is unlimited, free from material qualities, spotlessly pure and without any material form. With one’s intelligence one cannot fathom His beginning, middle or end. This same Supreme Lord, inspite being the unborn, however, seems to take birth upon the earth as per the laws of nature’
Purport –
Sri Krishna declares in Bhagavad gita :
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so arjuna
(Bhagavad Gita, 4.9)
 O Arjuna, One who knows the transcendental nature of My appearance and activities does not, upon leaving his body, take birth again in this material world, but attains My eternal imperishable abode.

The Supreme Lord can only be known due to His causeless mercy. Without receiving His mercy, one cannot hope to understand the Lord by strength of his intelligence or mental speculation. The Lord is hence also known as ‘adhoksaja’ , or one who is beyond the perception of material senses.
Text 299-300
Vrindavane rasa kaila gopa-badhura sange
Kamijana yeno kama , rati rasa range
Ki nari purusa sei atma saba jane
Aichhana ramana tar asontosha kene
Translation –
(The sages continued) ‘He (Krishna) enjoyed the transcendental mellows of rasa dance with the gopis of Vrindavana.He acted as if He were an ordinary lusty man, eager to enjoy conjugal affairs.Whether it be a woman or a man, the Lord is the all-cognizant supersoul in everyone’s heart. So why ,being unsatisfied with His position, does He display His pleasure pastimes ?’
Purport –
This is a question that bewilders many philosophers and great intellectuals. They cannot understand why Krishna, the supreme lord, plays the role of a paramour in His Vrindavana pastimes. First of all we have to understand that the relationship between Krishna and the gopis of Vrindavana are not like the ordinary loving affairs of this material world. This material world is a perverted reflection of the spiritual world. Hence the thing which occupies the highest position in the spiritual world occupies the lowest position in this material world, and vice versa. Hence we tend to misinterpret the loving affairs of Vrindavana, the highest realm of the Spiritual world, as material lust. In the spiritual world ,love is not tinged with the slightest trace of lust, as it is in this world. Love in its actual sense represents the intense urge to render selfless devotional service unto one’s beloved. Vrindavana of this world is non different from the realm of Vrindavana in the spiritual world .Hence Krishna’s pastimes in Vrindavana of this world, are actually a manifestation of the same pastimes that goes on eternally in Vrindavana of the spiritual world as well.
Srimati Radharani and gopis of Vrindavana are the expansions of the Lord’s internal energy or pleasure potency. The supreme Lord, who is one, eternally expands Himself into two (Krishna and Radhika), so as to manifest His loving pastimes. The Lord ,wants to love and be loved.
Devotees who look upon the Lord as their master (like Hanuman), love Him as well. But this love is based on the platform of awe and reverence. More mature is the love based upon the platform of friendship (like Arjuna) where a devotee treats the supreme Lord as His friend.
Even more mature is the love that the devotees who act as the parents of the Lord (Like Dasaratha, Vasudeva, Nanda maharaja, yashoda, etc) feel towards Him. The loving reciprocation between the Lord and His devotees based on this platform of parental affection is greater than those based on servitude or friendship.
But the love between the lord and His devotees is the most mature, when the relationship is based upon the platform of being the lover and beloved. The degree of selflessness in this relationship is the highest as compared to all of the previous ones. The lover (Krishna) and His beloved both experience a higher degree of transcendental ecstasy in this relationship.
The gopis of Vrindavana are completely devoid of sense gratification. They have dedicated their complete existence in the service of Sri Krishna. But in the process, they experience a higher degree of transcendental ecstasy than even Lord Krishna Himself, who is the object of their love (sadhya). This is the greatest of all secrets. When the loving propensity of a living entity (soul) is properly directed towards the supersoul (Supreme Lord), the living entity experiences a great transcendental ecstasy simply by rendering pure selfless devotional service.Thus the pastimes of Vrindavana are the highest forms of devotional ecstasy and represent the ultimate perfection in a spiritual practitioner’s life.
Now, at this point we must note that the ultimate perfection of life can be achieved only when the living entities want to serve (sadhana) Lord Krishna, who is the object of service (sadhya). Instead, if someone wants to play the role of Krishna, the supreme enjoyer or paramour, then obviously, he is not acting in his constitutional position as the servant of the lord. Instead of achieving perfection or any transcendental bliss, such a person will only aggravate his material suffering and proceed towards hell. Thus living entities need to avoid any kinds of illicit sex life in order to make any significant spiritual progress.
So in a nutshell, the pastimes of Vrindavana, where the Lord , as a simple cowherd boy, manifests His sweet loving pastimes (madhurya) with the simple vrajagopis, are on a higher spiritual level than that of the pastimes of Vaikuntha, wherein the Lord (as Narayana) displays His opulent (aishwarya) feature.
The Lord later wanted to freely distribute this loving devotional mood of the Vrajagopis, to the general populace. This is one of the reasons why He incarnated as Lord Chaitanya in this age of kali.Sri Krishna after enacting the sweet pastimes of Vrindavana, pondered over how He had not bestowed the science of unalloyed devotion unto the Supreme, for a long long time.The entire world worships Him in a mood of reverence, strictly following the rules and regulations ordained in the scriptures.However such a worship does not please Him very much ,as spontaneous loving attachment, which is the very essence of a relationship, is absent in such a worship.
Aishwarya jnanete saba jagat misrita
Aishwarya sithila preme nahi mora prita
(Chaitanya Caritamrta, adi -3.16)
The general populace is very much aware of the six absolute opulences of the Supreme Lord (strength, beauty,wealth, knowledge, fame, renunciation) and hence they visualize and worship the Lord reverentially in His opulent form.Though one who worships this opulent form of the Lord achieves liberation and a destination in the Vaikuntha planets (spiritual world), yet such a person, is largely ignorant of the ecstatic sweet mellows as experienced by the elevated devotees of Vrindavana. The devotees of Vrindavana are always immersed in a mood of spontaneous loving relationship with the Supreme.The Lord now wanted to freely bestow this Supreme benediction of unalloyed devotional service, the highest ecstasy of spirituality, the treasure of the residents of Vrajabhumi ,to one and all. He wanted to distribute this Supreme science of Krishna consciousness, receiving which nothing else remains to be achieved, to all the fallen souls of this age of Kali, irrespective of their caste,creed or qualification. In order to fulfill His desire, Lord Krishna advented to this world as Lord Chaitanya.Hence Lord Chaitanya is also referred to as Maha vadanyaya or the most munificent incarnation of the supreme.
However, the magnanimous pastimes of Sri Chaitanya Mahaprabhu were even more ecstatic and some associates of the Supreme Lord felt a greater degree of transcendental ecstasy participating in Mahaprabhu’s pastimes than they felt in Krishna’s vrindavana pastimes. This mood of compassion and causeless mercy (audarya) that characterizes Mahaprabhu’s sankirtana movement , is the characteristic of Navadvipa.One who receives His mercy, can experience the highest ecstasy of love of God. The realization of this pure ecstatic love of the Supreme is extremely rare. This is something which the people of the previous yugas (Satya, Treta, Dvapara) could not receive even by means of performing severe austerities for thousands of years, performing grand sacrifices or even elaborate deity worship. This is rare even for the great demigods like Brahma, Shiva and Indra, who forever hanker to receive it.
The supreme Lord in His form as Sri Krishna rarely ever bestows this kind of special mercy. He gives it to His intimate associates or the gopis of Vrindavana. But Sri Chaitanya bestows this rare treasure of love of God, to one and all, freely, without any consideration. Hence Sri Chaitanya is the essence of all the incarnations of the supreme – ‘Avatara sar Gaura avatara’.
Bhrantam yatra munisvarair api pura yasmin ksama mandale
Kasyapi [ravivesa naiva dhisana yad veda no va sukah
Yan na kvapi kripamayena ca nije py udghatitam saurina
Tasmin ujjvala bhakti vartmani sukham khelanti Gaura priyah
(Chaitanya Chandramrita, Text 18)
 The superexcellent path of pure and confidential devotional service which bewildered great sages of the past, which material intelligence has no power to enter, which even the great and exalted devotee Srila Sukadeva Goswami was not able to fully understand, and which was not directly revealed even by merciful Lord Krishna, is the place where the dear devotees of Lord Gauranga happily enjoy their pastimes.

Thus both Vrindavana and Navadvipa are spiritual realms which award a spiritual practitioner with the highest forms of transcendental ecstasies. The Madhurya (sweetness) of Vrindavana and the audarya (magnanimity) of Navadvipa are the highest spiritual perfections that exist in the creation. Srila Bhaktivinoda Thakura mentions in Jaiva dharma that a spiritual practitioner who worships Lord Krishna during his sadhana (spiritual practice) achieves Vrindavana at the end of his life, whereas one who worships and meditates upon Lord Gauranga, achieves the spiritual realm of Navadvipa. Whereas one who meditates upon both of them during his sadhana, achieves both of these realms at the end of his life, simultaneously.
Sri Chaitanya Mangaka reveals :
Ati aparupa leela prakashila prabhu
Chari yuge adbhut katha nahi shune kabhu
(Chaitanya Mangala , 1.94)
– Sri Chaitanya Mahaprabhu had manifested the most wonderful incomparable pastimes, never heard before in any of the four yugas.
Lord Narayana reveals in the below verses that Lord Gauranga is the essence of all the incarnations of the supreme :
E mor antara hiya, tomare kahila iha
Sambari rakhoho nija mone
Saba avatara sar , Kali Gora avatara
Nistariba lok nijagune
(Chaitanya Mangala, text 272)
 (Lord Narayana continued) ‘Now I have revealed my heart to you. Please keep this secret carefully locked away in your heart. Lord Gauranga, who shall appear in this age of kali, is the essence of all the other incarnations of the supreme. By the strength of His transcendental qualities, He shall deliver all people in Kali Yuga’.

In Sri Chaitanya Bhagavata, it has been mentioned how Nityananda Prabhu always chants the glories and blissful pastimes of Lord Gauranga and makes all of His associates and followers do the same as well.
Nirabadhi sri Krishna Chaitanya sankirtana
Karayen karen laiya bhaktagana
(Chaitanya Bhagavata 3.5.329)
So following in the footsteps of Lord Nitai, the adi guru, we should try to worship lord Gauranga, chant His glories, contemplate upon His pastimes everyday, and genuinely try to love Him in order to quickly progress in our spiritual life, and ultimately achieve the transcendental abode of Navadvipa at the end of our lives.
Quoting the below except from Sri Narahari sarkara’s ‘Gauranga mora dharma’ , for the pleasure of those who exclusively meditate upon the lotus feet of lord Gaurahari :
Gaura vihane na vanchi parane,
Gaura korechi sara
Gaura boliya jauka jivane,
kichu na cahibo ara
Without Gauranga’s association I do not desire to maintain this body or live in this world. Lord Gauranga is the very essence of my existence. I wish to give up my life singing Lord Gauranga’s name and glories– I ask for nothing else in this world.
Gaura gamana, Gaura gathana,
Gaura mukhera hamsi
Gaura-piriti, Gaura murati,
hiyaya rahalo pasi
May Lord Gauranga’s graceful movements, Lord Gauranga’s splendid features and characteristics, Lord Gauranga’s sweet smiling face, love and attachment for Lord Gauranga’s glories and pastimes, and Lord Gauranga’s nectarean delicate form – all of Them spontaneously enter and manifest in my heart at every moment
Gauranga dharama, Gauranga karama,
Gauranga vedera sara
Gaura charane, parana samarpinu,
Gaura karibena para
Worshipping Gauranga is my only Dharma or religion, Gauranga is the only object or goal of all my endeavours and Lord Gauranga’s bhajana (loving worship) is the very essence of all the Vedic scriptures. I completely surrender my life, mind, body, heart and soul at Lord Gauranga’s lotus feet. I am fully certain that Lord Gauranga shall deliver me from this great ocean of material existence.
Text 301-302
Aichhana sandheo mor hridoye bishal
Tattva kaha chaturmukha ghuchao janjal
Aichhana sandheo katha sanakadi kaila
Shuniya hridoye mor bismaya haila
Translation –
(The sages continued) ‘This is a great doubt that remains in our hearts. O four headed one, please dispel this rubbish doubt of ours by telling us the truth.’ (Brahma said) ‘This doubt was expressed by Sanaka and the other sages. Hearing this my heart was filled with anxiety’.
Text 303-304
Antara chintaya mor malina badana
Mor agochara ei prabhu achoron
Vedantera par ei keba jane tattva
Ama heno kata brahma achhe shata shata
Translation –
(Brahma continued) ‘The anxiety in my heart caused my face to become pale. The reasons behind these pastimes of the supreme Lord were unknown to me. The absolute truth lies far beyond the knowledge of vedanta. There are hundreds and hundreds of brahmas, like me, who exist’.
Purport –
There are millions and millions of universes in this material world. Each of these universes have a Brahma. Some of these brahmas have four heads, some have fifty heads and some have thousands of heads. The greater the size of the universe, the greater the number of heads in brahma’s body. The universe that we are presently living in, is one of the smallest ones and hence our brahma has only four heads.
In the ‘Navadvipa Dham Mahatmya’, Srila Bhaktivinoda Thakura mentions that in the age of Dvapara (the previous yuga), Lord Brahma (of our universe) had stolen the cows, cowherd boys and calves of Vrindavana with an intention of testing whether Krishna was the Supreme Lord.On realizing that Krishna was indeed his worshipable Supreme master, Brahma felt very ashamed. As an atonement, he arrived at present day Mayapur and began meditating upon the blissful form of Gaurahari. Lord Chaitanya became very pleased and knowing the desires of Brahma, granted him the boon that he would become an intimate associate of Lord Gauranga when the Lord would next advent to this material world.Hence Brahma incarnated as Haridasa Thakura in Lord Gaurahari’s pastimes.Being an embodiment of humility and being free from pride, Srila Haridasa (in Chaitanya Leela) widely preached the glories of the holy name and brought auspiciousness to all.
Text 305-306
Ei manah-katha ami kahibare bole
Hamsa-rupe asi prabhu kaila henokale
Chari-shloke samadhan kahila amare
Sei samadhan ami dila ta sabare
Translation –
(Brahma continued) ‘As i expressed these thoughts to the sages, the supreme Lord manifesting Himself as the Hamsa-avatara ,appeared before me. He explained to me the four essential verses of srimad Bhagavatam which solved my problem. Then I explained the same to the sages’.
Text 307-308
Santosh paila sei saba mahasaya
Paritoshe gela yatha yar mone laya
Sei chatuhshloka-tattva sarva rasabhanda
Tar tattva jane heno nahika brahmanda
Translation –
(Brahma continued) ‘Hearing these verses, all these great sages found satisfaction of their heart. Being content, the doubts in their hearts were destroyed. These four verses of the Srimad Bhagavatam (chatuhshloka) are the reservoir of all mellows. No one in the universe knows the complete truth about them’.
Text 309-310
Kothodin rahi vyasa Naimisharanye
Saba bibarila yata bharata purane
Na thuila sesh kichhu balibare tore
Jadya na ghuchhila tabhu parila fapore
Translation –
(Brahma continued) ‘For many days, Vyasadeva stayed at Naimisharanya, describing Mahabharata and the puranas. But even after composing them, he was not satisfied and wanted to describe something more. The moroseness of his heart was not getting dispelled and as a consequence he fell in a very precarious situation’.
Text 311-312
Murchha paila vyasadeva aranya bhitore
Jani upajila daya thakura antare
Amake dakiya dila charishloka ei
Ei por dhana laiya jai Vyasa thhai
Translation –
(Brahma continued) ‘Amidst the forest of Naimisharanya, Vyasadeva lost his consciousness.Knowing this, the Supreme Lord became compassionate.Summoning me He gave me the transcendental treasure of these four verses (chatushloka) which i then carried to Vyasadeva’s place’.
Purport –
These four verses of srimad Bhagavatam are 2.9.33-36 . These four verses constitute the very essence of Srimad Bhagavatam and reveal the truth and glories of the Supreme Personality of Godhead. As we can understand from Chaitanya Mangala that the purport of these four verses was provided by the Supreme Lord Himself. Srila Vyasadeva composed Srimad Bhagavatam based upon the purports of these four verses.
Text 313-314
Vyasa nahi jane mor acharana tattva
Ei shloka anusare rachu Bhagavata
Sei bhagavata tumi kohio Narade
Tara jihavaya sarasvati kohiyo sabde
Translation –
The Supreme Personality of Godhead said,’Vyasadeva does not know the inner meaning of my pastimes. He should follow these verses and compose Srimad Bhagavatam accordingly. After this ,you should recite this Bhagavatam to Narada on whose tongue Goddess Sarasvati resides forever’.
Text 315-316
Eteka boliya tumi shuno munivara
Yuge yuge tumi matra jive doya kara
Jivera nistara hetu tumi mahajana
Bhagavata divya shastra, nahi ara dhana
Translation –
(The Lord continued) ‘Convey to the great sage (Narada) that he is the most merciful upon the living entities in every yuga.He is the great soul whose only concern is the deliverance of the other conditioned beings.Tell him that Srimad Bhagavatam is a sublime transcendental scripture. It has no comparison’.
Purport –
Sri Chaitanya Mahaprabhu was very fond of Srimad Bhagavatam, which is full of glories of the supreme lord. He used to regularly hear Gadadhara pandita recite Srimad Bhagavatam at the temple of Tota Gopinatha in Puri.
The devotees of Lord Gauranga however, are more fond of relishing Mahaprabhu’s pastimes, which are exceedingly ecstatic,blissful and purifying. Hence His biographies such as Chaitanya Mangala, Chaitanya Bhagavata and Chaitanya Charitamrita are considered even greater priceless treasures (even more than Srimad Bhagavatam) by the Gaudiya Vaishnavas.
Text 317-318
Nirbishoye bhagavata svatantra purusha
Na bujhiya shastra jnana koroye murukha
Heno bhagavata-katha Krishna avatare
Gargamuni baila Nama koronera kaale
Translation –
(Brahma continued) ‘Srimad Bhagavatam is completely transcendental and is free from any material contaminations.One who does not understand this is a dimwit. At the time of Lord Krishna’s name giving ceremony, Gargamuni had spoken verses from the Srimad Bhagavatam revealing Krishna’s incarnations’.
Text 319
Ebe se smarana haila Gargamuni vani,
chari yuga anurupa barana kahini
Translation –
(Brahma continued) ‘Now i remember Gargamuni’s recitations in which he describes how the Supreme Lord chooses to incarnate in the four yugas’.
Text 320
asan varnas trayo hy asya, grhnato nuyugam tanuh
suklo raktas tatha pita, idanim krishnatam gatah
(Srimad Bhagavatam – 10.8.13)
Translation –
Your son Krishna appears as an incarnation in every millennium. In the past, He had assumed three different colors — white, red and yellow. While in this incarnation, He has appeared in a blackish color.
(Srimad Bhagavatam – 10.8.13)
Purport –
Gargamuni has predicted the advent of Lord Gauranga in this beautiful verse. In the subsequent verses lord Brahma shall analyse and explain this verse from Bhagavatam in great detail ,for the satisfaction of all devotees.
Text 321-322
Satya yuge swetavarna lok parachara
Tretaya aruna-kanti Yajna nama taar
Ebe krishnavarna ei Nandera kumara
Parisheshe pitavarna haiba kotha ara
Translation –
(Gargamuni continued) ‘In order to preach and deliver the people, the Lord appeared in a white complexion in Satya yuga. In Treta yuga, the Lord descended in a reddish color and His name was Yajna.He has now appeared as the son of Nanda in a blackish complexion. So when would the Lord assume a yellow complexion ?
Text 323-324
Kramabhanga boli shloke sandeho jahara
Chari yuge teen varna e buddhi tahara
Sweta,rakta,pita,krishna-chari varna bahi
Chari-yuga bahi ara ak yuga nahi
(Brahma continued) ‘Some people have doubts regarding the usual sequence of the four yugas in the above verse.They assume that the Lord has appeared in the four yugas adorning only three complexions.There are only four colors of White,red,yellow and black.And apart from the four yugas (mentioned before), there is no other yuga’.
Text 325-326
Nohe ba vichari dekho – Gaura kon yuge
Aste byaste kohile sandeho nahi bhange
Ihara vichara kichhu kohi taha shuno
Ajna-janere iha bujhabo ekhon
(Brahma continued) ‘Now please consider in which yuga Gaura (Gauranga) belongs to ? This doubt is not resolved if things are spoken too quickly. Let me put forward a few explanations in this regard. I shall now explain this truth to the ignorant people’.
Text 327
Ekadoshe ei katha kahe bhagavate
Raja prashna kaila karabhajana munite
Translation –
(Brahma continued) The eleventh canto of Srimad Bhagavatam speaks on this subject in which Maharaja Nimi asks Karabhajana muni.
Text 328
sri rajovacha –
kashmin kale sa bhagavan kim varnah kidrso nrbhih
namna va kena vidhina pujyate tad ihochyatam
(Srimad Bhagavatam 11.5.19)
Translation –
King Nimi asked, ‘In what colors and forms does the Supreme Personality of Godhead appear in each of the different yugas and by what names and by what types of regulative principles is the Supreme Lord worshiped in human society?’
(Srimad Bhagavatam 11.5.19)
Text 329-330
Kon kale bhagavan kon varna dhore
Ki naam tahara sei haila kon kaale
Kon kaale kon dharma kemon manush
Kon vidhi puja kore kise ba santosh
Translation –
(explanation of the above verse) What is the complexion of the Supreme Lord in the various yugas ? What are the names by which He is worshipped in these yugas ? What are the characteristics and nature of the people in these ages? By what regulative principles is He worshipped and what makes Him satisfied ?
Text 331
sri karabhajana uvacha
kritam treta dvaparam ca kalir ity esu kesavah
nanavarnabhidhakaro nanaiva vidhinejyate
(Srimad Bhagavatam 11.5.20)
Translation –
Sri Karabhajana said,’In each of the four yugas – Satya, Treta, Dvapara and Kali, Lord Keshava appears with various complexions, names and forms and is thus worshiped by various processes’.
(Srimad Bhagavatam 11.5.20)
Text 332
krite suklas caturbahur jatilo valkalambarah
krishnajinopavītaksan bibhrad danda kamandalu
(Srimad Bhagavatam 11.5.21)
Translation –
In Satya-yuga the Lord is white and four-armed. He sports matted locks and wears a garment of tree bark. He carries a black deerskin, a sacred thread, prayer beads , a rod and the waterpot of a brahmachari.
(Srimad Bhagavatam 11.5.21)
Text 333
manusyas tu tada santa nirvairah suhirdah samah
yajanti tapasa devam samena ca damena ca
(Srimad Bhagavatam 11.5.22)
Translation –
People in Satya-yuga are peaceful, free from envy, friendly to every creature and equipoised. They worship the Supreme Personality by austere meditation and by controlling their mind and senses.
(Srimad Bhagavatam 11.5.22)
Text 334-335
Rajake kohichhe muni shuno savdhane
Satya adi yuge lok pujoye kemone
Satyayuge swetavarna hangsha nama dhore
Chaturbahu tapadharma jata bakala pore
Translation –
(Brahma continued reciting to Narada) ‘Please listen carefully as Karabhajana muni replies to King Nimi as to how the people worship the Supreme Lord in Satya Yuga and the other ages. In Satya Yuga the Lord has a whitish complexion and His name is Hamsa.He has four arms, is worshipped through austerity.He sports matted hair and garments made from tree bark’.
Text 336
Danda kamandulu Krishnasar upabita
Shanto nirboir sama lokera charita
Translation –
(Brahma continued) ‘He (the supreme Lord) holds a rod,a waterpot, a black deerskin and a sacred thread. The people in this age are characteristically peaceful, non-envious and equiposed’.
Text 337
tretayam rakta-varnosau catur-bahustri-mekhalah
hiranya-kesastrayy-atma sruk-sruvady-upalakshanah
(Srimad Bhagavatam 11.5.24)
Translation –
‘In Treta yuga the Supreme Lord appears with a reddish complexion. He has four arms, golden hair, and wears a triple belt representing initiation into each of the three Vedas. Embodying the knowledge of worship by sacrificial performance, which is contained in the Vedic scriptures, He bore the symbols of sacrificial ladle, spoon and so on’.
(Srimad Bhagavatam 11.5.24)
Text 338
tam tada manuja devam sarvadevamayam harim
yajanti vidyaya trayya dharmishtha brahma-vadinah
(Srimad Bhagavatam 11.5.25)
Translation –
‘In Treta yuga, those members within the human society who are fixed in religiosity and are sincerely interested in achieving the Absolute Truth Sri Hari ,who contains within Himself all the demigods, worship Him by the rituals of sacrifice taught in the three Vedas (Rig, Sama Yajur vedas)’.
(Srimad Bhagavatam 11.5.25)
Text 339-340
Sei prabhu tretayuge raktavarna dhore
Chari bahu trimekhala sruk-sruba kare
Tapta hatoka kesh shirera upore
Sarva-debomoy prabhu aape yagya kare
Translation –
(Brahma now explains the meaning of these above verses) ‘The Lord in the age of Treta assumes a reddish appearance, four arms, and wears a triple belt. He carries the sacrificial wooden ladle, spoon and other implements of sacrifice in His hands. The hair upon His head has the color of molten gold. The Supreme Lord, within whom all the demigods are manifest, is worshipped through the performance of sacrificial rituals’.
Text 341
Troyi veda atma tar nama dhore yajna
Veda vidhimate puja kare dharma vijna
Translation –
(Brahma continues) ‘The three vedas are the very soul of the Supreme Lord (in Treta) and hence He assumes the name “Yajna”. Hence people ,who had scriptural knowledge, worshipped Him according to the rules and regulations mentioned in the Vedic scriptures’.
Text 342-343
dvapare bhagavan syamah pitavasa nija-yudhah
srivatsadibhirankais ca laksanair-upalaksitah
tam tada purusam martya maha-rajopalaksanam
yajanti vedatantrabhyam param jijnasavo nripa
(Srimad Bhagavatam 11.5.27-28)
Translation –
(Conversation between Karabhajana muni and King Nimi) ‘In Dvapara yuga the Supreme Personality of Godhead descends in a dark blue complexion, adorning yellow garments. The Lord’s transcendental body is marked with Srivatsa and other distinctive ornaments, and He manifests His personal weapons.
O King, In Dvapara yuga ,men who yearn to know the Supreme Personality of Godhead, who is also the supreme enjoyer, worship Him by honoring Him as a great king, following the injunctions of both the Vedas and tantras’.
(Srimad Bhagavatam 11.5.27-28)
Text 344
iti dvapara urvisha stuvanti jagadisvaram
nana-tantra-vidhanena kalavapi tatha srinu
(Srimad Bhagavatam 11.5.31)
Translation –
(Conversation between Karabhajana muni and King Nimi) ‘O King, in this way people of Dvapara yuga used to glorify the Supreme Lord of the universe. People worship the Supreme Personality of Godhead by following various regulations of the revealed scriptures in the age of kali as well. Now please hear of this from me’.
(Srimad Bhagavatam 11.5.31)
Text 345-346
Dvapara-ete syamavarna dhare Bhagavan
Srivatsa koustuva ange, pita paridhan
Maharaja-raja-dhipa lakshana biraje
Bhagyavan lok tare veda tantre jaje
Translation –
(Now Brahma explains the meaning of the previous verses he quoted) ‘In the age of Dvapara, the Supreme Lord assumes a blackish hue and adorns the marks of Srivatsa and Kaustubha jewel in His body. He wears yellow garments. The qualities of being the King of other Kings manifest in His transcendental body. The fortunate people worship Him according to the rules and regulations contained in the Vedas and the tantras’.
Purport –
Here Brahma is talking about Lord Krishna. Krishna is not an incarnation of the Supreme but the very source of all the other incarnations of the supreme
(ete camsa-kalah pumsah, Krishnas tu bhagavan swayam – SB 1.3.28).
He is the Supreme source from which everything else emanates.
Text 347-349
Ei mata prati yuge yuga avatara
Je yuge je dharma loke koroye achara
Satya, treta, dvapara – teen yuga gelo
Sveta, rakta, ara Krishna barana haila
Teen-yuge teen varna kahi dila muni
Savdhana haiya shuno kali-ra kahini
Translation –
(Brahma continued) ‘In this way every yuga had its respective Yuga-avatara. According to the appropriate means of worship in every age, the people in these yugas worshipped the Lord accordingly. In this way Satya, Treta, and Dvapara yugas have passed. The Lord had assumed a white, red and a blackish complexion in these yugas respectively.Karabhajana muni had already explained the three complexions of the Lord in these three yugas. Now please carefully hear, the story of Kali yuga’.


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