Lord Caitanya spent His remaining years in Jagannatha Puri. During this time He was absorbed in ecstatic devotion to Krishna in the loving mood of Radharani, in which He would lose all external consciousness. He freely distributed the divine nectar of this love for Krishna to everyone and anyone, day and night. Even His presence or mere touch could transform everyone that came near Him into the same devotional mood. He remained like this until He finally left our vision at the age of 48.
Lord Caitanya is considered and was established by Vedic scripture as the most recent avatar of God. The Lord always descends to establish the codes of religion. This is confirmed in Bhagavad-gita (4.68) where Lord Krishna explains that although He is unborn and the Lord of all living beings, He still descends in His spiritual form in order to re-establish the proper religious principles and annihilate the miscreants whenever there is a decline of religion and a rise in irreligious activity.
Though there are many avatars and incarnations of God, all incarnations are known and predicted in the Vedic literature. Each one performs many wonderful pastimes. But in Kali-yuga, the Lord descends in the form of His own devotee as Sri Caitanya in order to show the perfect example of how devotional service should be performed, and to stress the chanting of the Hare Krishna mantra for this age by inaugurating the process of the sankirtana movement (congregational chanting).
Predictions of the appearance of Lord Caitanya can be found in many Vedic texts. One of the oldest prophecies concerning Sri Caitanya's appearance in this world is found in the Atharva-veda verse, starting as: ito 'ham krita-sannyaso 'vatarisyami. In this verse, the Supreme states: "I will descend as a sannyasi, a tall, fair, and saintly brahmana devotee, after four to five thousand years of Kali-yuga have passed. I will appear on earth near the Ganges shore and with all the signs of an exalted person, free from material desires. I will always chant the holy names of the Lord, and, thus, taste the sweetness of My own devotional service. Only other advanced devotees will understand Me."
Also, in a verse from the Sama Veda, starting as: tathaham krita-sannyaso bhu-girbanah avatarisye, the Supreme Being says that He will descend to earth as a brahmana-sannyasi at a place on the shore of the Ganges. Again and again He will chant the names of the Lord in the company of His associates to rescue the people who are devoured by sins in the age of Kali.
The Mundaka Upanishad (3.3) also relates the prophecy of Sri Caitanya in a different way. It states, "When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord."
Another prophecy of the appearance of Sri Caitanya is found in two verses in the Bhavishya Purana. It states:
ajayadhvamaja yadhvam na sansayah
kalau sankirtana rambhe bhavisyami saci sutah
"The Supreme Lord said: 'In Kali-yuga, I will appear as the son of Sachi, and inaugurate the sankirtana movement. There is no doubt about this.'"
anandasru-kala-roma-harsa-purnam tapo-dhana
sarve mam eva draksyanti kalau sannyasa-rupinam
"O sage whose wealth is austerity, in the Kali-yuga everyone will see My form as a sannyasi, a form filled with tears of bliss and bodily hairs standing erect in ecstasy."
Another is from the Svetasvatara Upanishad (3.12): "Mahaprabhu [the great master], the Supreme Being, is brilliantly effulgent and imperishable like molten gold, and [through sankirtana] bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and liberation."
It is also found in the Vayu Purana: "In the age of Kali I shall descend as the son of Sachidevi to inaugurate the sankirtana movement." This is also confirmed in the Srimad-Bhagavatam (11.5.32) where it states: "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish [like that of Lord Krishna], He is Krishna Himself. He is accompanied by His associates, servants, weapons, and confidential companions."
The great classic Mahabharata (Vishnu-sahasra-nama-stotra, 127.92.75) confirms that Sri Caitanya Mahaprabhu is not different from Lord Sri Krishna: "The Supreme Lord has a golden complexion [when He appears as Lord Caitanya]. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of life [sannyasa] and will be very self-controlled. He will be distinguished from Mayavadi sannyasis in that He will be fixed in devotional service and will propagate the sankirtana movement."
The Caitanya-caritamrita (Adi-lila, 3.19-20) also explains how the Supreme Lord Himself describes how He will appear as His own devotee to perform and teach devotional service by inaugurating the sankirtana movement, which is the religion for this age.
How He is the "great master" (Mahaprabhu) or will "bestow spiritual intelligence" is described in another Upanishad. This is one of the lesser Upanishads known as the Chaitanyopanishad, or Sri Caitanya Upanishad. This comes from the ancient Atharva Veda. In this description there is not only the prediction of His appearance but a description of His life and purpose, and the reasons why His process of spiritual enlightenment is so powerful and effective in this age of Kali. The Chaitanyopanishad is a short text with only nineteen verses. All of them are very significant.
The Sri Caitanya Upanishad (texts 5-11) explains that one day when Pippalada asked his father, Lord Brahma, how the sinful living entities will be delivered in Kali-yuga and who should be the object of their worship and what mantra should they chant to be delivered, Brahma told him to listen carefully and he would describe what will take place in the age of Kali. Brahma said that the Supreme Lord Govinda, Krishna, will appear again in Kali-yuga as His own devotee in a two-armed form with a golden complexion in the area of Navadvipa along the Ganges. He will spread the system of devotional service and the chanting of the names of Krishna, especially in the form of the Hare Krishna maha-mantra; Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Another interesting story about the prediction of the appearance of Lord Caitanya in Kali-yuga is related in a lengthy conversation between Murari Gupta and Damodara Pandita, two contemporaries of Sri Caitanya. It is found in the Sri Caitanya Mangala, a biography of Sri Caitanya by Srila Locana Dasa Thakura. Among the many things they discuss are the symptoms and difficulties found in the age of Kali, how Lord Krishna appears on earth in this age, His confidential reasons for doing so, and how He revealed to Narada Muni His form as Lord Gauranga that He would accept while appearing on earth in this age. In this form He would distribute love of God to everyone He met by chanting the holy names. This conversation is very enlightening.
Within this conversation they further relate an incident recorded as the Vishnu-Katyayani Samvada of the Padma Purana. This is a conversation between Lord Vishnu and Katyayani (Parvati), Lord Shiva's wife. The story is that one time the great sage Narada Muni acquired the maha-prasada, personal food remnants, of Lord Narayana, Vishnu, and gave a morsel to his friend Lord Shiva. Shiva tasted it and he began to dance in ecstasy, to the point of disturbing the earth. When he was approached by Parvati about why he was dancing so, he explained what happened. However, she was unhappy and angry that he did not share any with her. Being devoted to Lord Vishnu and concerned for the spiritual well-being of all conditioned souls, she then vowed that if she should get the blessings of Lord Vishnu, she would see to it that the Lord's maha-prasada was distributed to everyone. Just then Lord Vishnu Himself appeared and conversed with her. He assured her that He would appear in the world as Sri Caitanya Mahaprabhu in the age of Kali and would keep her promise and spread His mercy in the form of maha-prasada, food that has been offered to Him, and the chanting of His holy names to everyone, distributing His mercy everywhere.
Another book is the Sri Hari
-bhakti-vilasa by Sanatana Gosvami. Sanatana lived about 500 years ago in Vrindavana, India and was a great scholar of the Vedic scripture. A portion of the book contains an anthology of an amazing assortment of verses from the Vedic texts which predict the appearance of Lord Caitanya. Besides some of the quotes we have already cited, he includes verses from such texts as the Chandogya Upanishad, Krishna Upanishad, Narada Purana, Kurma Purana, Garuda Purana, Devi Purana, Nrisimha Purana, Padma Purana, Brahma Purana, Agni Purana, Saura Purana, Matsya Purana, Vayu Purana, Markandeya Purana, Varaha Purana, Vamana Purana, Vishnu Purana, Skanda Purana, Upapuranas, Narayana-Samhita, Krishna-yamala, Brahma-yamala, Vishnu-yamala, Yoga-vasistha, and the Tantras, such as Urdhvamnaya-tantra, Kapila Tantra, Visvasara Tantra, Kularnava Tantra, and others.
These and other predictions confirm the fact that Sri Caitanya Mahaprabhu would appear to specifically propagate the chanting of the holy names. Furthermore, in the Fourth Chapter of the Antya-lila of the Caitanya Bhagavata, which is a biography of Sri Caitanya Mahaprabhu written by Sri Vrindavan dasa Thakura who is said to be a later incarnation of Srila Vyasadeva, Lord Caitanya explains: "I have appeared on earth to propagate the congregational chanting of the holy names of God. In this way, I will deliver the sinful material world. Those demons who never before accepted My authority and lordship will weep in joy by chanting My names. I will vigorously distribute devotional service, bhakti, which is sought after even by demigods, sages, and perfected beings, so that even the most abominable sinners will receive it. But those who, intoxicated with education, wealth, family background, and knowledge, criticize and offend My devotees, will be deprived of everything and will never know My true identity." Then Sri Caitanya specifically states (Antya-lila 4.126): "I declare that My name will be preached in every town and village on this earth."
This verifies the fact that the chanting of the maha-mantra is the rare and special opportunity given by God for all to be relieved from the problems of the age of Kali and of material life in general. As confirmed in the Caitanya-caritamrita (Adi-lila, 3.77-78), it is Sri Krishna Caitanya who inaugurates the congregational chanting of the holy names, which is the most sublime of all spiritual sacrifices. Intelligent people will worship Him through this means, while other foolish people will continue in the cycle of repeated birth and death in this material world.
In another place of the Caitanya-caritamrita (Antya-lila, 20.8-9), Sri Caitanya specifically tells Svarupa Damodara and Ramananda Raya that chanting the holy names is the most practical way to attain salvation from material existence in this age, and anyone who is intelligent and takes up this process of worshiping Krishna will attain the direct shelter of Krishna.
He also strongly opposed the impersonalist philosophy of Shankaracharya and established the principle of acintya-bhedabheda-tattva. This specified that the Supreme and the individual soul are inconceivably and simultaneously one and different. This means that the Supreme and the jiva souls are the same in quality, being eternally spiritual, but always separate individually. The jivas are small and subject to being influenced by the material energy, while the Supreme is infinite and always above and beyond the material manifestation.
Sri Caitanya taught that the direct meaning of the Vedic shastras is that the living entities are to engage in devotional service, bhakti, to the Supreme, Bhagavan Sri Krishna. Through this practice there can develop a level of communication between God and the individual by which God will lovingly reveal Himself to those who become qualified. In this understanding, the theistic philosophy of Vaishnavism reached its climax.
As previously explained, there is a system of self-realization especially recommended for each age. In the age of Kali, people are not attracted to spiritual pursuits and are often rebellious against anything that seems to restrict or stifle their freedom to do anything they want. Since in this age we are so easily distracted by so many things and our mind is always in a whirl, we need an easy path. Therefore, the Vedic shastra explains that God has given us an easy way to return to Him in this age. It is almost as if He has said, "Since you are My worst son, I give you the easiest process." The Caitanya-caritamrita (Adi-lila, 3.40) confirms this and says that the Supreme Being descends as Sri Caitanya, with a golden complexion, to simply spread the glories of chanting the holy names, which is the only religious principle in this age of Kali. In this way, God Himself has given the method of chanting His holy names as the most effective means to reach His spiritual abode.
Sri Caitanya Mahaprabhu did not become much involved in writing. In fact, He only wrote eight verses known as Shikshastaka, but His followers compiled extensive Sanskrit literature that documented His life and fully explained His teachings. Thus, other books are available that give a much more elaborate biography of Sri Caitanya Mahaprabhu.
APPENDIX TWO
The Significance of Deities and Deity Worship
Deities and images of the Supreme, His avatars, and the demigods have been shown many times in this volume, but what is the significance of deities and deity worship? One thing to understand is that all the images of the deities in the Vedic pantheon, as found in the temples, are made according to explicit details and instructions found in the Vedic texts. Then they are installed in the temple in an elaborate ceremony wherein the personalities are called to appear in the form of that deity. Some of the deities are demigods, while others, such as Krishna, Vishnu, Ramachandra, are of the Supreme Being.
Some people, however, do not believe that God has a form. But many verses in the Puranas and, particularly, the Brahma-samhita establish that the Supreme Being does have a specific form. These texts also describe His variegated features, which include His spiritual shape, characteristics, beauty, strength, intelligence, activities, etc. Therefore, it is considered that the authorized deities of the Supreme that are shaped according to these descriptions provide a view of the personal form of God.
Those who have no knowledge of God or His form will certainly consider the temple deities as idols. But this is the effect of their foolishness or lack of knowledge. They think that the deities are simply the products of someone's imagination. Of course, there are those who say that God has no form, spiritual or material, or that there is no Supreme Being. Others think that since God must be formless, they can imagine or worship any material form as God, or they regard any image as merely an external manifestation of the Supreme. But images of the demigods are not additional forms of an impersonal God, nor are they equal to God. All such people who think in the above mentioned ways have resorted to their own imagination to reach such conclusions and are, therefore, idolaters. The imaginary images and opinions of God that are formed by those who have not properly learned about, seen, or realized God are indeed idols, and those who accept such images or opinions are certainly idolaters. This is because their images or opinions are based on ignorance and are not a likeness of His form.
Nonetheless, God is described in the Vedic literature, which explains that God is sat-chit-ananda vigraha, or the form of complete spiritual essence, full of eternity, knowledge, and bliss, and is not material in any way. His body, soul, form, qualities, names, pastimes, etc., are all nondifferent and are of the same spiritual quality. This form of God is not an idol designed from someone's imagination, but is the true form, even if He should descend into this material creation. And since the spiritual nature of God is absolute, He is nondifferent from His name. Thus, the name Krishna is an avatara or incarnation of Krishna in the form of sound. Similarly, His form in the temple is not merely a representation, but is also qualitatively the same as Krishna as the archa-vigraha, or the worshipable form as the deity. We simply have to raise or spiritualize our consciousness enough to perceive this.
Some people may question that if the deity is made from material elements, such as stone, marble, metal, wood, or paint, how can it be the spiritual form of God? The answer is given that since God is the source of all material and spiritual energies, material elements are also a form of God. Therefore, God
can manifest as the deity in the temple, though made of stone or other elements, since He can transform what is spiritual into material energy, and material energy back into spiritual energy. Thus, the deity can easily be accepted as the Supreme since He can appear in any element as He chooses. In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha form as the worshipable deity in the temple. This is considered His causeless mercy on the materially conditioned living beings.
In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering and meditating on Him. Thus, the Supreme comes to dwell in the temple, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the deity, and the Supreme becomes fully manifest to him or her. Worshiping the deity of the Supreme and using one's senses in the process of bhakti-yoga, devotional service to the Supreme, provides a means for one's true essential spiritual nature to unfold. The devotee becomes spiritually realized and the deity reveals His spiritual nature to the sincere souls according to their evolutionary spiritual development. This can continue to the level in which the Supreme Being in the form of the deity engages in a personal relationship and performs reciprocal, loving pastimes with the devotee, as has previously taken place with other advanced individuals.
At this stage, what is called darshan is not simply a matter of viewing the deity in the temple, but to one who is spiritually realized it is a matter of experiencing the deity and entering into a personal, reciprocal exchange with the Supreme Personality in the form of the deity. At that stage, you may view the deity, but the deity also gazes at you, and then there is a spiritual exchange wherein the deity begins to reveal His personality to you. This is what separates those who are experienced from those who are not, or those who can delve into this spiritual exchange and those who may still be trying to figure it out. For those who have experienced such an exchange with the Supreme or His deity, at this stage the worship of the Supreme Being in the deity form moves up to a whole different level, with no limits as to the spiritual love that can be shared and experienced between the devotee and the deity.
Hindu Gods & Goddesses Page 22
