Transcription of a Caitanya-caritamrita class given by Sivarama Swami in Sridhama Mayapur, 2007:
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

TRANSLATION: “‘May the Supreme Lord who is known as the son of Srimati
Sacidevi be transcendentally situated in the innermost core of your heart.
Resplendent with the radiance of molten gold, He has descended in the Age of
Kali by His causeless mercy to bestow what no incarnation has ever offered
before: the most elevated mellow of devotional service, the mellow of
conjugal love.’”

PURPORT: This verse (Vidagdha-madhava 1.2) also appears in the Adi-lila (1.4
and 3.4). In his commentary on the Vidagdha-madhava, Srila Visvanatha
Cakravarti Thakura remarks, maha-prabhoh sphurtim vina
hari-lila-rasasvadananupapatter iti bhavah: “Without the mercy of Sri
Caitanya Mahaprabhu, one cannot describe the pastimes of the Supreme
Personality of Godhead.” Therefore Srila Rupa Gosvami said, vo yusmakam
hrdaya-rupa-guhayam saci-nandano harih pakse simhah sphuratu: “May Sri
Caitanya Mahaprabhu, who is exactly like a lion that kills all the elephants
of desire, be awakened within everyone’s heart, for by His merciful
blessings one can understand the transcendental pastimes of Krsna.” [End of
purport]

Sivarama Swami: There are fourteen verses, slokas, which are like the bija
or seed of Caitanya-caritamrta. The author, after mentioning them, he says,
“I will now elaborate further on these verses.” And that is
Caitanya-caritamrta is about. Bija, seed, it is like we also have our
kama-bija, klim. From that seed then comes the kama-gayatri mantra. Just
like with a tree, within the seed the potential for the entire tree is
there. In material world, when you have the seed, you don’t have the tree.
When you have the seed, the tree is gone. In the spiritual context, these
things don’t exist. In fact, Rupa Goswami describes this later on in Nectar
of Devotion. So both the seed exists as well as the tree that comes from the
seed.

This is the fourth of the fourteen slokas. The first six describe Caitanya
Mahaprabhu, then Lord Nityananda, Advaita Acarya, concluding with
panca-tattvatmakam krsnam. These constitute the basis of
Caitanya-caritamrta. This verse, anarpita-carim cirat, is composed by Rupa
Goswami. It is to be found in his Vidagdha-madhava. It’s interesting that
those fourteen verses are a compilation of his own composition. Rupa
Goswami, Svarupa Damodara Goswami, and also other sources, they are not his,
but all together, they present the tattva of Caitanya Mahaprabhu’s lila, his
ontology, as well as the nature of his rasa, particularly here in this verse
and in the two verses that follow this one.

The history of this verse now been spoken, this chapter is entitled “Rupa
Goswami’s Second Meeting with the Lord”. When Caitanya Mahaprabhu was
residing in Jagannath Puri, his daily habit would be to visit Thakur Haridas
because Haridas Thakur was not able to go to the temple, being born in,
considered to be, a mleccha family, although he was a greatly exalted
transcendental personality. Still, he followed all the proper rules and
regulations and he wouldn’t go. So Caitanya Mahaprabhu personally came.
Caitanya Mahaprabhu being non-different than Lord Jagannath, so Jagannath
came to visit Haridas Thakur and he brought him prasadam. This went on for
the entire duration of Haridas Thakur’s stay in Puri up until he finally
left his body.

At this time, Rupa Goswami was also residing there. Following the
Ratha-yatra festival, Rupa Goswami composed a very beautiful verse. That
verse is found in Padyavali. It was in response to another song that
Caitanya Mahaprabhu was singing. During Ratha-yatra, Caitanya Mahaprabhu
would sing this song beginning with “yah kaumara-harah sa eva hi varas”.
This was not a sastric song. It was more like a popular song that was known
at that time, but it was more or less a love ballad, but it reflected the
spirit or the mood of Ratha-yatra.

When Rupa Goswami heard this, then he presented it in a more direct way. So
he wrote this other verse: priyah so ‘yam krsnah saha-cari
kuru-ksetra-militas tathaham sa radha, and so on. So he wrote this on a palm
leaf and left it in the thatched roof of Haridas Thakur’s hut. When Caitanya
Mahaprabhu came, he saw this. When he saw it, he showed it to his other
associates, and he put up this rhetorical question, “How is it possible that
Rupa Goswami could understand my heart?”

Because the song actually describes the meeting of Srimati Radharani and
Lord Krsna at Kuruksetra and it describes the spirit of the gopis, “You are
the same Krsna, these are the same moonlit nights, I’m the same Srimati
Radharani – tathaham sa radha tad idam ubhayoh sangama-sukham – this meeting
is very nice, it’s giving us a lot of pleasure, but it’s not the same.
There’s no Yamuna here, there’s no Govardhan Hill, there’s no Vrindavan, and
there’s no flute. Where’s your flute? Rather, there is simply the opulence
of a great king, so we want to take you back to Vrindavan.”

That is the spirit of Ratha-yatra, bringing Krsna, bringing Lord Jagannath
from the Dvaraka opulence which he is manifesting in Kuruksetra back to
Vrindavan, and ultimately Krsna did go to Vrindavan. They succeeded in
bringing him back, but it was a little later time that Krsna followed the
inhabitants of Vrindavan back to his home.

So when Caitanya Mahaprabhu asked, “How is it possible he understood this?”

Ramananda Raya replied, “It’s only possible by your mercy. How else could
anyone understand anything?” How else can anyone understand Lord Krsna
because this is describing Lord Krsna’s pastimes, but this is Lord Krsna’s
pastimes as are revealed in radha bhava dyuti suvalitam, in the innermost
core of Caitanya Mahaprabhu’s heart.

After that follows this whole episode of speaking, Rupa Goswami reading of
speaking certain parts of Lalita-madhava, Vidagdha-madhava. Caitanya
Mahaprabhu wanted to actually glorify Rupa Goswami in the presence of his
associates. Srila Prabhupada, Krsnadas Kaviraj Goswami describes how much
great pleasure Lord Caitanya derived from this because ultimately, Rupa
Goswami is our paramacarya. We are rupanugas. We follow in Rupa Goswami’s
line. Even though other personalities are extremely elevated in terms of
their relationship with Caitanya Mahaprabhu and Lord Krsna, perhaps a
certain sense of seniority, but in terms of sri-caitanya-mano-’bhistam
sthapitam yena bhu-tale, in terms of the mission of Caitanya Mahaprabhu,
Rupa Goswami is empowered to do that and he has also established the mission
of fulfilling Sri Caitanya Mahaprabhu’s desire of spreading Krsna
consciousness all over the world.

Anyway, Caitanya Mahaprabhu wanted to glorify Rupa Goswami, and
interestingly enough, he was also interested in seeing how his associates
would react. Particularly in the next verse, raya kahe, rupa kahe, this is
sort of a dialogue going on between Ramananda Raya. . . earlier, in the
Eighth Chapter of Madhya-lila, there is this very extensive discussion
between Ramananda Raya and Sri Caitanya Mahaprabhu, which really reveals the
different stages of spiritual life, different stages of devotional service,
and the topmost levels of Krsna conscious exchanges, experience between
Srimati Radharani and Lord Krsna, and particularly how those are experienced
by Lord Caitanya.

It’s a very wonderful exchange, one that even back in the late 50’s or early
60’s Srila Prabhupada wrote this little book, Ramananda-samvada, the
discussion or conversation of Ramananda Raya. Anyway, Ramananda Raya was a
great scholar. He was now Caitanya Mahaprabhu’s associate and he’d also
written plays, particularly this Jagannath Vallabha nataka, which is a very
beautiful play about the meeting of the Divine Couple, Radha-Madhava, so he
wanted to see how he would react and how they would react when they heard
Rupa Goswami’s composition.

Then they’re asking different things and this is in response to the
question, “Ramananda Raya said, ‘Now please recite the description of the
glories of your worshipable Deity.’”

Rupa Goswami was hesitating. He was embarrassed because his worshipable
Deity here, Sacinandana, was Sri Caitanya Mahaprabhu, and Sri Caitanya
Mahaprabhu was sitting right there. So Sri Caitanya Mahaprabhu encouraged
him. He said, “Why are you embarrassed? You should recite it so that the
devotees can hear the good fruit of your writing.”

“When Rupa Gosvami thus recited his verse, Caitanya Mahaprabhu disapproved
of it because it described His personal glories.” In the purport Srila
Prabhupada is quoting Visvanatha Cakravarti Thakur that without Sri Caitanya
Mahaprabhu’s mercy, no one can really understand Lord Krsna. Of course this
is understand, not describe, the pastimes of the Supreme Personality of
Godhead.

This is certainly a most important principle. In fact, it is the essential
principle by which we practice, or we are in the Krsna consciousness
movement. We are in the Krsna consciousness movement, but Krsna
consciousness personified is Sri Caitanya Mahaprabhu. Therefore, even in
this place Srila Prabhupada on different occasions had repeated that “We
cannot go directly to Lord Krsna. We must go through the guru parampara and
that begins by going through Sri Caitanya Mahaprabhu.”

Otherwise, approaching Krsna becomes extremely difficult. Knowing Krsna
becomes difficult. Yei krsna-tattva-vetta, sei ‘guru’ haya. So knowing Krsna
tattvatah, Krsna also explains mam vetti tattvatah. To know the real truths
of Krsna is very difficult.

Rupa Goswami writes, aher iva gatih premnah svabhava-kutila bhavet:
“If you want to understand Krsna or the pastimes of Vrindavan, they
are extremely convoluted, extremely difficult.” He says, “They are like the
movements of a snake.” If you have sen the movements of a snake, they move
this way, but they also move sideways. So never know really where they’re
going. They’re moving like this. So understanding Krsna, directly
approaching Krsna, is a very difficult thing. Narottama das Thakur also
concludes his Prarthana by making this statement. But if someone approaches
Krsna through Sri Caitanya Mahaprabhu, then that becomes very easy.

Earlier on, Krsnadas Kaviraja Goswami says:

kathancana smrte yasmin duskaram sukaram bhavet

If someone remembers Caitanya Mahaprabhu, the most difficult thing, and
this is the most difficult thing, understanding Krsna, Krsna-tattva, becomes
very, very easy. But:

vismrte viparitam syat sri-caitanyam namami tam

But if you forget Caitanya Mahaprabhu , the easiest thing becomes very, very
difficult. So our whole idea, the whole process of Krsna consciousness is to
approach Krsna through Caitanya Mahaprabhu and to learn to glorify Krsna
through Sri Caitanya Mahaprabhu.

There are two nice examples of this that come to mind. One is the example of
Puridas, who later became known as Kavi Karnapur. When he was a very little
boy, his father, Sivananda Seva, who would annually come to Jagannath Puri
from Navadvipa Dham, he would go from here to there and take all of the
devotees, Caitanya Mahaprabhu’s associates. When Puridas came, Caitanya
Mahaprabhu asked him to speak something about Krsna. He wouldn’t say
anything. This sort of went on and on until Caitanya Mahaprabhu gave Puridas
his blessings and Puridas actually got the dust of Sri Caitanya Mahaprabhu
lotus feet, at which time immediately he began to talk. In fact, he is known
as Kavi because all Gaudiya Vaisnavas consider him to be a great, learned
scholar. And although he was a very little boy, he composed this very
beautiful verse:

sravasoh kuvalayam aksnor anjanam uraso mahendra-mani-dama
vrndavana-ramaninam mandanam akhilam harir jayati

And there he is describing Krsna: Krsna is like a flower decoration for the
ears, aksnor anjanam, and just like anjana, premanjana, just like ointment
for the eyes, black ointment for the eyes. He is the, Prabhupada says he is
the universal ornament for the gopis, and let him be glorified, harir
jayati, let that Hari be glorified. Yes, and he is just like a necklace
around the neck.

Caitanya Mahaprabhu was very much pleased with that. In other words, after
Puridas received Sri Caitanya Mahaprabhu’s mercy, then he could glorify Lord
Krsna.

In fact earlier on, another verse in Caitanya-caritamrta where Krsnadas
Kaviraja Goswami says:

sri-caitanya-prasadena tad-rupasya vinirnayam balo ‘pi

He says bala, bala means a child. He says even a child can describe the
glories of Lord Krsna’s pastimes in Vrindavan, sastra, according to the way
they are described in sastra, sri-caitanya-prasadena, if he has the mercy of
Sri Caitanya Mahaprabhu. This is the particular example of Kavi-karnapura,
who was just a little boy.

Of course the other example is our Thakur Bhaktivinod. Just recently I was
reading his own statement. Since I can’t quote it, I won’t even paraphrase,
but Bhaktivinod Thakur said that when he started to delve into Gaudiya
Vaisnavism, he first started reading Srimad Bhagavatam. And when he read
Bhagavatam, he read the Tenth Canto, he was really disturbed. He could not
accept that this is God. He could not accept that God in the dead of night
is enticing other people’s wives to dance with him. It’s a highly immoral
act. It was an immoral act five thousand years ago, but it was also immoral
one hundred years ago, Bhaktivinod Thakur’s time. In his words, he more or
less rejected. He could not accept that Krsna is the Supreme Personality of
Godhead.

But when he read Caitanya-caritamrta, then through Caitanya Mahaprabhu, he
said then I could understand. Then it became very clear. Of course our
Thakur Bhaktivinod is an eternally liberated soul. But still, he is setting
this very suitable example for us that if we want to understand Lord Krsna
and if we want to glorify Lord Krsna–which Srila Prabhupada encouraged us
to do, Srila Prabhupada instructed all of his followers that you should
write. He said that this was our lineage, our tradition, Furthermore, he
said that Caitanya Mahaprabhu wanted all of his followers to write, that’s
why he empowered all of the Goswamis to do so. It’s not possible unless one
actually sees things through the eyes, teachings, worship, and the grace of
Lord Caitanya. And Bhaktivinod showed us this thing that if one goes
directly, it becomes impossible.

Therefore, we have to do, but for that, one requires real faith in Caitanya
Mahaprabhu because ultimately, in Krsna consciousness, any level of
achievement is only acquired through the degree or the level of faith that
we have. Therefore Vaisnavas must have this great faith in Caitanya
Mahaprabhu, not only Caitanya Mahaprabhu but also in Caitanya Mahaprabhu’s
associates. Gaurangera sangi-gane nitya-siddha, that all of Caitanya
Mahaprabhu’s associates are described as, here Narottama das Thakur says you
must accept that they are nitya-siddha, parikaras, they are not ordinary
personalities even though they may appear like that.

Krsnadas Kaviraja Goswami’s elder brother accepted Caitanya Mahaprabhu, but
he wouldn’t accept Lord Nityananda. He fell down. Krsnadas Kaviraja Goswami
immediately left his home, left his association. That’s how he ended up
coming to Vrindavan.

Srila Prabhupada points out that there are Vaisnava schools, what to speak
of other religious organizations, who don’t accept Sri Caitanya Mahaprabhu
as the Supreme Personality of Godhead. And often, they may propound also
that someone else is the yuga-avatara. Prabhupada says that there are some
members of the Nimbarka Sampradaya who reject the fact that Caitanya
Mahaprabhu is the yuga-avatara or that he is directly Krsna. Prabhupada says
they think that he is a great saint, that he’s a great devotee, but not that
he is svayam-bhagavan. That’s why here Krsnadas Kaviraja Goswami begins by
establishing the truth of Sri Caitanya Mahaprabhu. This third verse:

yad advaitam brahmopanisadi tad apy asya tanu-bha

He says what the brahmavadis consider to be this Brahman, what is the
effulgence of his body, and that Paramatma who is residing within the heart
of everyone, who the yogis worship, that is his plenary expansion within the
heart of every living entity. And that svayam-bhagavan, that is
non-different than this Sri Caitanya Mahaprabhu.

This becomes the first premise, the first statement, vastu-nirdesa,
establishing what is the vastu, or the substance, or the goal of
Caitanya-caritamrta, that Sri Caitanya Mahaprabhu is the Supreme Personality
of Godhead. And Prabhupada states that the most important verse which
substantiates this is the verse found in the Eleventh Canto:

krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah

Srila Prabhupada quotes this verse any time he talks about Caitanya
Mahaprabhu being the Supreme Personality of Godhead, yuga-avatara. Srila
Prabhupada quotes this verse and he quotes other verses to substantiate. It
is actually a very important verse.

If you remember, this is Maharaja Nimi questioning the Nava-yogendras and
Karabhajan Muni is speaking. Maharaja Nimi is asking, “I want to know,
particulary for the Kali-yuga, what is the avatara, how is he worshipped,
what is the yajna by which he is meant to be served?”

Karabhajan Muni has gone through the different yugas. Then he says, “Tat
srnu”, like Krsna says. Bhaktisiddhanta Saraswati Thakur says he makes this
point because “Now I am going to tell you something very important. Now you
should listen. Up until now we were talking about plenary expansions of the
Lord, but now we are talking about the Supreme Personality of Godhead
himself.”

Then he cites this verse, krsna-varnam tvisakrsnam, which is described,
Srila Prabhupada analyses this verse in many different ways. Krsna-varnam,
he points out this word varnam, varneti is explained in different way. Srila
Prabhupada gives one, someone who always has the syllables krs-na, who is
always vibrating the syllables krs-na, he is krsna-varnam. We saw that five
hundred years ago, Nimai Pandit, later Caitanya Mahaprabhu, was always
chanting Krsna’s holy name. Krsna-varnam, varna also means category, so
Srila Prabhupada said, just like he is also in the same category as Krsna.
In other words, he is also svayam-bhagavan, but he is tvisakrsnam.
Tvisa-akrsnam, his complexion is akrsna.

When this question comes up, tvisakrsnam, does it actually mean, because it
simply means he is akrsna, tvisa akrsna, he complexion is not krsna, not
blackish. Prabhupada very often, when he refers, he quotes Tenth Canto, one
verse, very famous verse, which Gargamuni speaks when he’s talking to Nanda
Maharaja. And he’s talking particularly about Krsna. He says, “Your son, he
has many different births. In these births, he appears in different colors.
That also starts with varna, that verse, but he says:

suklo raktas tatha pita idanim krsnatam gatah

He says, in previous age, he comes in a white incarnation. So because it
says akrsna, but Prabhupada says, sukla, the white incarnation, he cannot be
white because white incarnation has already come. And he cannot be rakta, he
cannot be red, red incarnation has also come. Therefore pita, he is of
yellow or golden complexion. Idanim krsnatam gatah, and now he’s appearing
in this blackish form.

Bhaktisiddhanta Saraswati Thakur and other commentators analyze this verse
in great detail. They analyze it using Sanskrit grammar, which I don’t have
a grasp of, but they point out how particularly the fact that Krsna is being
described as the last, as the Supreme Personality of Godhead.

In other words, although the chronology should be sukla, rakta, krsna, pita
because that is how the appearance comes, it’s described like this in order
to give emphasis, idanim, “Now he’s coming here.”  The past is given with
the first two, the red and the white. And the idanim, presently he’s
appearing in this color, which by implication means, “And in the future,
pita, yellow incarnation.” This is meant to be another affirmation from
Srimad Bhagavatam that this golden incarnation who appears is actually Sri
Caitanya Mahaprabhu, and not some other personality who neither chants Hare
Krsna, neither is a golden incarnation.

Just on another point closing on this, which is a statement made by Lord
Brahma, very interesting explanation of a Bhagavad-gita verse that we recite
regularly. Locana dasa Thakur quotes this. It’s a conversation between
Brahma and Narada. Lord Brahma is:

yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham

paritranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge

So in this explanation he is saying when Krsna saying, “sambhavami yuge
yuge,” he says, “I come in this age, yuge, and in the next age, yuge, and in
the one after this.” Generally our translation is Krsna comes in “age after
age”. This particular explanation says, “In this age now I am here as Krsna
speaking Bhagavad-gita in front of Arjuna. And in the next age, I am also
coming, svayam-bhagavan, Supreme Personality of Godhead.”

So the conviction, or the faith, of Gaudiya Vaisnavas, which is based on
sastra, but ultimately rests on our acaryas’ explanation of sastra is that
Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. And as is
described in the verses which follow:

radha krsna-pranaya-vikrtir hladini saktir asmad

This Sri Caitanya Mahaprabhu is radha krsna-pranaya-vikrtir, he is the
embodiment of Krsna in the radha-bhava-dyuti, in the mood, the complexion of
Srimati Radharani.

We have that ultimately, Srila Prabhupada once was arguing back and forth
with a Sanskrit Indologist professor. Ultimately when they were giving
interpretation, he said, “We accept Caitanya Mahaprabhu’s version and as
Caitanya Mahaprabhu’s teachings are given to us by our acaryas. This is our
ultimate pramana.”

Sruti is the ultimate pramana, but how to understand? Mahajano yena gatah sa
panthah. Therefore Bhaktivinod Thakur says that the highest evidence in the
ultimate sense is the words of the self realized souls. Just like for us,
members of the Krsna consciousness movement, the highest form of evidence is
Srila Prabhupada’s words, how Srila Prabhupada explains Bhagavad-gita,
Srimad Bhagavatam, Caitanya-caritamrta, and as he explains it, even though
someone else may say something else apparently, we take that as being gospel
and that becomes our pramana. By that conviction, then we have the vision of
Lord Krsna as derived through Caitanya Mahaprabhu, anarpita-carim cirat.

Then here the first two words, first two lines are the tatastha-laksana.
These are the secondary symptoms and the last two are the svarupa-laksana of
this verse and also of Caitanya Mahaprabhu. When talking with Sanatana
Goswami, Sanatana Goswami was asking about this krsna-varnam sloka. Caitanya
Mahaprabhu said, “Activities of the incarnation of the Lord constitute his
secondary characteristics and his physical characteristics. That is that he
is krsna-varnam tvisakrsnam. These constitute the primary symptoms.”

Then Sanatana Goswami started to dig. After all, he was a prime minister. He
was very, very smart. He said, “Well, does that meant the yuga-avatara of
this age has golden complexion, he is always chanting Hare Krsna, which is
implying that he is you?”

Lord Caitanya said, “Don’t. You’re up to your tricks. Don’t make too many
tricks.” Then he just got off the subject and continued on.

So anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala,
all of this is described earlier on by Krsnadas Kaviraja Goswami. He says
that this verse describes the external reason for Caitanya Mahaprabhu’s
appearance, that external reason being that Caitanya Mahaprabhu has come to
give, as it is stated here, samarpayitum unnatojjvala. He is giving the
topmost process of devotional service, which means that he is teaching us
vraja bhakti though the agency of chanting the Hare Krsna Mahamantra.

And ujjvala-rasa, not just vraja bhakti, but ujjvala-rasa refers to in the
conjugal mellow. It’s not in the translation, but in the word for word,
Srila Prabhupada translates ujjvala-rasa – the conjugal mellow and unnata
means elevated.

But this is sriyam, this is a treasure. This is a very confidential thing.
The next two verse describe the, what Prabhupada uses, he uses words like
“confidential reason”. He even uses the word “real reason” for Caitanya
Mahaprabhu’s appearance:

sri-radhayah pranaya-mahima kidrso vanayaiva-svadyo yenadbhuta-madhurima
kidrso . . .

In order to taste the ecstasy, pleasure moods of Srimati Radharani, Lord
Krsna has appeared in this form of Sri Caitanya Mahaprabhu.

Then we get this blessing:

sada hrdaya-kandare sphuratu vah saci-nandanah

That we should take this Sri Caitanya Mahaprabhu within our hearts with his,
here, kadamba-sandipitah. He is like the clouds, like the rumbling of the
clouds. Here it is called harih. Hari also refers to a lion. When the lion
roars, then all of the insignificant creatures in the forest disperse.
Similarly, when we hear the chanting of the Hare Krsna Mantra, when we hear
Caitanya Mahaprabhu’s teaching through Rupa-Sanatana Goswamis, this destroys
all of the ignorance within the heart. Also kandare sphuratu vah
saci-nandanah, when we see the beautiful complexion of Lord Caitanya, the
golden complexion as we see here in the form of Panca Tattva, then these two
things, Caitanya Mahaprabhu’s voice and his complexion, they destroy all the
obstacles to Krsna consciousness.

Then kathancana smrte yasmin duskaram sukaram bhavet, what’s very difficult
to achieve becomes very, very easy by Sri Caitanya Mahaprabhu’s mercy. Rupa
Goswami is giving us that blessing, benediction. This is part of
Caitanya-caritamrta, receiving benedictions, part of the invocation. If we
accept those blessings of Lord Caitanya, of our guru parampara, then by
Caitanya Mahaprabhu’s mercy, we also can glorify Lord Krsna, understand Lord
Krsna, and ultimately become Krsna conscious.

Thank you very much.

Srila Prabhupada ki jai!

Sri Sri Radha Madhava ki jai!