Sri Gaura Gayatri Vijaya

Establishing the Eternality of Sri Gaura Gayatri

by Swami B G Narasingha

According to the Vedic pramana (sruti,

Puranas, Mahabharata, and Srimad-
Bhagavatam) Sri Caitanya is none other than
Krsna, the Supreme Personality of Godhead,
who has descended in Kali-yuga in the guise of
a devotee. The Vedic evidences describe the
avatara of the Kali-yuga according to His
qualities and characteristics such as His
complexion, His dress, His activities; and even
His mother’s name is mentioned.

When Krsna appears in Kali-yuga He appears as the son of Saci (the

Mother of the universe), He assumes the dress of a sannyasi and His
complexion is the color of molten gold. He propagates the chanting of
Krsna nama as the yuga-dharma (socio-religious-function for the age)
and He is accompanied by His friends and associates. This is confirmed
in the sruti as follows:

mahan-prabhur vai purusah sattvasyesa pravarttakah

surnimalam imam santimisano jyotiravyah

"The Personality of Godhead, Sri Caitanya Mahaprabhu, is brilliantly

effulgent and imperishable like molten gold. He is the Supreme
Controller, He controls the mode of goodness 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. He is
therefore known as "Mahaprabhu". (Svetasvatara Upanisad 3.12)

The confirmation that the Lord will appear as the son of Mother Saci is
found in the following verses from the Vayu Purana and the Brahma-
yama1a.

kalau sankirtanarambhe bhavisyami saci-sutah

"In the age of Kali when the sankirtana movement is inaugurated, I

shall descend as the son of Sacidevi." (Vayu Purana)
 atha vaham dharadhame
bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami
kalau sankirtanagame

"Sometimes I personally appear on the surface of the world in the garb

of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to
start the sankirtana movement."(Brahma-yama1a)

Even though Krsna appears in every yuga, namely Satya, Treta,

Dvarapa, and Kali, He is nonetheless called Triyuga (one who
incarnates in three ages), because in Kali-yuga His appearance is
hidden. In all other yugas the Lord is easily recognizable but in Kali-
yuga He is hidden. That is, in Kali-yuga the Supreme Lord appears in
the form and mood of His devotee.

In Srimad-Bhagavatam Prahlada Maharaja addresses Krsna as

Triyuga:

dharmam maha-purusa pasi yuganuvrttam

channah kalau yad abhavas tri-yugo ‘tha sa tvam

"O Krsna, O protector of religious principles, in the age of Kali, You do

not assert Yourself as the Supreme Personality of Godhead. Because
Your incarnation is hidden in the age of Kali, You are known as
Triyuga, or the Lord who manifests His supremacy in only three ages."
(Bhag. 7.9.38)

In the Caitanya-caritamrta we find the following verses composed by

the learned scholar Sarvabhauma Bhattacarya:

vairagya- vidya-nija-bhakti- yoga-

siksartham ekah purusah puranah
sri-krsna-caitantya-sarira-dhari
krpambudhir yas tam aham prapadye

"Let me take shelter of the Supreme Personality of Godhead, Sri

Krsna, who has descended in the form of Sri Krsna Caitanya
Mahaprabhu to teach us real knowledge, His devotional service, and
detachment from whatever does not foster Krsna consciousness. He
has descended because He is an ocean of transcendental mercy. Let
me surrender unto His lotus feet." (Cc. Madhya-lila 6.253)
 kalan nastam bhakti-yogam nijam yah
praduskartum krsna- caitanya -nama
avirbhutas tasya padaravinde
gadham gadham liyatam citta-bhrngah

"Let my consciousness, which is like a honeybee, take shelter of the

lotus feet of the Supreme Personality of Godhead, who has just now
appeared as Sri Krsna Caitanya Mahaprabhu to teach the ancient
system of devotional service to Himself. This system had almost been
lost due to the influence of time." (Cc. Madhya-lila 6.254)

These verses by Sarvabhauma are perfectly in line with the statements

of the revealed scriptures. In every yuga the Supreme Lord descends
to establish the principles of religion. This is stated in Bhagavad-gita
as follows:

yada yada hi dharmasya

glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion, at that
time I (Krsna) descend Myself." (Bg. 4.7)

Realization of Sri Caitanya as the Supreme Personality of Godhead is

expressed thus in the Mundaka Upanisad:

yada pasyah pasyate rukma-varnam

kartaram isam purusam brahma-yonim
tada vidyan punya-pape vidhuya
niranjanah paramam samyam upaiti

"When one realizes the golden form of Sri Caitanya, 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." (Mundaka Upanisad 3.3)

Srimad-Bhagavatam also confirms that in Kali-yuga Krsna will appear

to spread the sankirtana movement along with His eternal associates.
In the eleventh canto the sage Karabhajana Muni, while describing the
avataras (incarnations) of the four yugas to King Nimi gives the
following verse:
 krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah

"In the age of Kali, Krsna appears in a golden form, chanting the two
syllables krs-na. He descends along with His weapons, limbs, energies,
and eternal confidential associates. Those with intelligence worship
Him with the sankirtana yajna." (Bhag. 11.5.32)

Here it is being described that the two syllables krs-na are always in
the mouth of the Kali-yuga avatara. He always describes Krsna with
great pleasure. These are the two meanings of the words "krsna
varna." Indeed, nothing but Krsna issues from His mouth. If someone
tries to describe the Kali-yuga avatara as blackish then the use of the
word tvisakrsnam immediately restricts him. That the avatara for Kali-
yuga is not blackish indicates that His complexion is golden.

The fact that Krsna sometimes appears in a golden color is also

confirmed by the astrologer Garga Muni who performed the name
giving ceremony after the appearance of Krsna. Garga Muni informed
Krsna’s father, Nanda Maharaja, as follows:

asan varnas trayo hy asya grhnato ‘nuyugam tanuh

suklo raktastatha pita idanim krsnatam gatah

"This boy, Krsna, has three other colors: white, red, and yellow as He
appears in different ages. Now, in this Dvarpa-yuga, He has appeared
in a transcendental blackish color." (Bhag. 10.8.13)

In the Visnu-sahasranama, the book containing one thousand names

of Visnu, there is a description of Sri Caitanya as follows:

suvarna-varno hemango varangas-candanangadi

"Krsna appears as Sri Caitanya Mahaprabhu, and in His early pastimes

He appears as a householder with a golden complexion (suvarna-varna
and hemanga). His limbs are beautiful (varanga), and His body is
smeared with the pulp of sandalwood, seems like molten gold
(candanangadi)." (Visnu-sahasra-nama 92)

In his commentary on Visnu-sahasranama called the Namartha-

sudhabhidha, Srila Baladeva Vidyabhusana, commenting on this verse,
asserts that Sri Caitanya is the Supreme Absolute Truth according to
the evidence of the Upanisads. He explains that suvarna-varno means
golden complexion and that the word varanga means "exquisitely
beautiful." He also quotes the Vedic injunction yada pasyah pasyate
rukma-varnam kartaram isam purusam brahma-yonim. Rukma-
varnam kartaram isam, he says, refers to the Supreme Absolute Truth
as the Supreme Person having a complexion the color of molten gold.
Purusam means the Supreme Person, and braha-yonim indicates that
He is also the Supreme Brahman. This evidence proves that Sri
Caitanya is the Supreme Personality of Godhead Krsna.

In a similar verse the Dan-dharma, chapter 149 of Mahabharata also

describes the appearance of Krsna as Sri Caitanya:

suvarna-varno hemango varangas-candanangadi

sannyasa-krc chamah santo nistha-santi-parayanah

"When Krsna appears as Sri Caitanya (Sri Gauranga), in His early

pastimes His complexion is golden (suvarna-varna), His limbs are the
color of molten white gold (hemanga), His body is extremely beautiful
(varangas), and He is decorated with sandalwood pulp
(candanangadi). He accepts sannyasa (sannyasa-krt) and shows
equanimity (sama). He is peaceful (santa). His mind is always fixed on
Krsna and thus He is nistha, or fixed, in performing the great sacrifice
of the holy name of Krsna. He silences the non-devotees and
impersonalists who are opposed to the service of the Lord by
promoting the cause of devotion. Thus He distributes real peace. He is
therefore an abode of the highest spiritual peace and devotion."

Therefore, after consulting various Vedic scriptures the conclusion is

that the name, form, attributes, and pastimes of Sri Caitanya are
indeed eternal.

The eternality of Sri Caitanya is further confirmed in the Agni Purana:

aham eva dvija-srestha nityam pracchana-vigrahah

bhagavad-bhakta-rupena lokan raksami sarvada

"O best of the brahmanas, My distinguished form is eternal. In this

way, with My own form hidden from ordinary sight I take the form of a
devotee and appear among the people in general in order to establish
and protect religious principles."

Although Sri Caitanya is the Supreme Personality of Godhead and

verifiably so according to the sruti etc., still the smarta-brahmana
community in India strongly opposes the worship of gaura-mantra.
They consider gaura-mantra to be a concoction of the modern day sect
of Sri Caitanya.

That this is not so is shown by the following two references which

prove that the gaura-mantra was chanted during and even before the
time of Sri Caitanya.

In the Caitanya-caritamrta we find the incident wherein Nakula

Brahmacari spoke to Sivananda Sena revealing the worshipable
mantra of Sivananda. Nakula Brahmacari said:

gaura-gopala mantra' tomara cari

"You are chanting the gaura-gopala mantra composed of four

syllables." (C.c. Antya-lila 2.31)

This gaura-gopala mantra of four syllables is gau-ra-an-ga as in gaura

mantra (klim gauraya namah). Some Vaisnavas say that gaura-gopala
mantra is ra-dha krs-na as in Radha-Krsna (Radha being gaura,
golden, and Krsna being gopala, the cowherd boy). Yet other
Vaisnavas say that the gaura-gopala mantra means Sri Caitanya who
is Krsna (gopala) appearing in a golden color. Both these opinions are
correct due to there being no difference between Radha-Krsna and Sri
Caitanya, sri-krsna-caitanya radha-krsna nahe anya. Those who chant
the name of Gauranga and those who chant the names of Radha-Krsna
are on the same level.

The second reference proving that gaura-mantra was chanted even

before the appearance of Sri Caitanya is found in the ¨rddhvamnaya-
samhita wherein Vyasa answers the inquiry of Narada Muni as to which
mantra is used in the worship of Bhagavan Sri Gauranga (Sri
Caitanya). Vyasa replied;

klim gauraya namah `iti

sarva-lokesu pujitah
maya-ramananga-bijaih
vag-bijena ca pujitah
sadasarah kirtito `yam
mantra-rajah sura-drumah
mantrao tatah-klim gaurayah namah;
hrim, srim, klim, aim gauraya namah

"This gaura-mantra (gauraya namah) is worshiped using the bija

mantras of maya, rama, ananga, and saraswati. For example, just as
we say klim gauraya namah, similarly we may also say hrim gauraya
namah, srim gauraya namah, etc. In this way, this six syllable mantra
is honored. When people of the world combine gauraya namah with
kama-bija and chant klim gauraya namah, they receive the gift of
divine love. I have chanted to you this sadaksara-mantra-bija, which is
like a kalpa-druma because it fulfills all one’s desires."
(¨rddhvamnaya-samhita 3.16)

Thus the Gaudiyas chant the gaura-mantra and gaura-gayatri

preceded by the kama-bija as follows:

klim gauraya namah

klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah

pracodayat

"I worship Sri Gauranga (Sri Caitanya) who is the abode of Krsna
prema and who is the bestower of that divine love upon the living
entities. Let us always remember Sri Krsna Caitanya, the maintainer of
the universe, who maintains His pure devotees by sprinkling the drops
of nectar upon them, who is Krsna within, whose mood and
complexion is like that of Sri Radha and who enthuses our capacity of
devotional service. As He so enthuses us let us meditate upon Him ."

Vidmahe means, let us try to know or to concentrate upon Sri Krsna

Caitanya. The word visvambhara stems from the verbal root "dubhrn"
which indicates nourishing and maintaining. Tan no gaurah pracodayat
means (gaurah — Sri Caitanya) who ethuses our meditation (dhimahi).
That the gaura-gayatri is preceded by the word "klim" meaning the
seed of divine love, indicates that Sri Krsna Caitanya nourishes and
maintains the three worlds by distributing love of God. One who chants
this gayatri will surely receive the gift of divine love.

It is also observed that, following the rule of Sanskrit grammar found

in the book Varnagama-bhasvadi, the letter "ya", when followed by the
letter "vi" is considered to be a half syallable — the gaura-gayatri is
thus composed of twenty three and one half syllables. The kama
gayatri (kamadevaya vidmahe puspabanaya dhimahi tan no `nangah
pracodayat), which is taken to be nondifferent from Sri Krsna, replete
with the pastimes of madhurya-rasa, is composed of twenty four and
one half syllables following the same rule of grammar. Thus the kama-
gayatri and the gaura-gayatri are identical in that they awaken divine
love of God. We find only one difference between these two mantras
and that being the one syllable which is extra in kama-gayatri.
When the two syllables krs-na are added to the beginning of gaura-
gayatri (as is the case of those in the disciplic succession of the
renowned acarya and bhakti-raksaka—the guardian of devotion, Srila
Sridhara Deva Goswami Maharaja, it surpasses the kama-gayatri in
that it is completed in twenty five and one half syllables (krsna
caitanyaya vidmahe visvambharaya dhimahi tan no gaurah
pracodayat). This additional one syllable, which appears after gaura-
gayatri has been reconstructed, may thus be taken to represent the
magniminity of Sri Caitanya. Kama-gayatri is Krsna-lila — madhurya-
rasa. Madhurya means that which is sweetest. When magniminity is
added to madhurya it is called audarya. Audarya-lila means the
wholesale distribution of the mellow sweetness of conjugal love
(madhurya-rasa). This is the sublime characteristic of gaura-gayatri
and Sri Caitanya.

namo maha-vadanyaya krsna-prema-pradaya te

krsnaya krsna-caitanya-namne gaura-tvise namah

"O most munificent incarnation. You are Krsna Himself appearing as

Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of
Srimati Radharani, and You are widely distributing pure love of Krsna
(Krsna-prema). We offer our respectful obeisances unto You." (C.c.
Madhya-lila 19.53)

The use of the word dhimahi in the gaura-gayatri meaning "Let us

meditate upon" is also significant. Dhimahi appears here in the plural
which is generally taken to advocate worship or devotion. And how is
Sri Caitanya worshiped in Kali-yuga? Srimad-Bhagavatam, 11.5.32
says, yajnaih sankirtana-prayair, that He is worshiped by the
performance of the sankirtana yajna or the congregational chanting of
the holy name. This is the method of worship to be adopted by all
classes of intelligent men and women, yajanti hi su-medhasah.

If someone suggests that dhimahi cannot be taken as such, we point

to the ontology of brahma-gayatri and Srimad-Bhagavatam. Brahma-
gayatri says dhimahi, and Srimad-Bhagavatam also says dhimahi in its
opening and closing stanzas. This is an advocacy that the brahma-
gayatri is explained in Srimad-Bhagavatam (the purport of gayatri),
and Srimad-Bhagavatam’s final verse recommends sankirtana:

nama-sankirtanam yasya
sarva-papa-pranasanam
pranamo duhka-samanas
tam namami harim param
"I offer my respectful obeisances unto the Supreme Lord, Hari, the
congregational chanting of whose holy names destroys all sinful
reactions, and the offering of obeisances unto whom relieves all
material suffering." (Bhag. 12.13.23)

Srila Sridhara Deva Goswami Maharaja has said in commenting on this

verse:

Papa means all anomalies, all undesirable things; in one word, sin.
Material enjoyment and liberation are also included as anomalies;
sinful activities. Why is liberation considered sinful? Because it is an
abnormal condition. Our natural function is to serve Krsna, but we do
not do that in salvation. Mere salvation does not include service to
Krsna, so that is an abnormal position and therefore it is also a sin. To
ignore our natural duty and stand aloof cannot but be sinful.

The concluding verse of the Srimad-Bhagavatam says, "Krsna’s holy

name can relieve us from all undesirable sinfulness, all filthy
characteristics and all miseries. Let us bow down to Him.’ Uttering this
verse, the Srimad-Bhagavatam stops; that great treatise becomes
silent. The last word in the Srimad-Bhagavatam is nama-sankirtana.
The Srimad-Bhagavatam has given such great importance to chanting
the holy name of Krsna, and Sri Caitanya developed it from there.
Srila Vyasadeva, the compiler of Vedic literature, in his last publication
took theism to that stage, and gave it to the public announcing, ‘Chant
the name of Krsna! Do this, nothing more is necessary. Take this!’ This
is the very conclusion of Srimad-Bhagavatam, the greatest spiritual
gift of Vyasadeva: ‘Chant the holy name of Krsna and begin your life in
this dark age with the most broad and wide theistic conception."

Thus the conception that the gaura-gayatri advocates sankirtana, the

congregational chanting of the holy name — taking us beyond
liberation to the divine life of service, is by all means bona fide.

Sankirtana as the most effective method of worship in Kali-yuga is also

supported in the following verses:

krsna-varnam tvisakrsnam sangopangastra-parsadam

yajnaih sankirtana-prayair yajanti hi su-medhasah

"In this age of Kali those who are intelligent perform the
congregational chanting of the Hare Krsna maha-mantra, worshipping
the Supreme Personality of Godhead, who appears in this age along
with His associates to inaugurate the sankirtana movement, or
chanting of the holy names. That incarnation is yellowish in hue.''
(Bhag. 11.5.32)

harer nama harer nama

harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no
other way. There is no other way." (Brhad-naradiya Purana)

kaler dosa-nidhe rajan

asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet

"My dear King, although Kali-yuga is an ocean of faults, there is still

one good quality about this age: Simply by chanting the Hare Krsna
maha-mantra (sankirtana) one can become free from material
bondage and be promoted to the transcendental kingdom." (Bhag.
12.3.51)

krte yad dhyayato visnum

tretayam yajato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat

"Whatever result was obtained in Satya-yuga by meditating on Visnu,

in Treta-yuga by performing sacrifices, and in Dvapara-yuga by
serving the Lord’s lotus feet can be obtained in Kali-yuga simply by
chanting the Hare Krsna maha-mantra." (Bhag. 12.3.52)

kali-kale nama-rupe krsna-avatara

nama haite haya sarva-jagat-nistara

"In this age of Kali, the holy name of the Lord, the Hare Krsna maha-
mantra, is the incarnation of Lord Krsna. Simply by chanting the holy
name, one associates with the Lord directly. Anyone who does this is
certainly delivered." (C.c. Adi-lila 17.22)
 kalim sabhajayanty aya
guna-jnah sara-bhaginah
yatra sankirtanaenaiva
sarva-svartho ’bhilabhyate

"Those who are advanced and highly qualified and are interested in the
essence of life, know the good qualities of Kali-yuga. Such people
worship the age of Kali because in this age, simply by chanting the
Hare Krsna maha-mantra, one can advance in spiritual knowledge and
attain life’s goal." (Bhag. 11.5.36)

dvapariyair janair visnuh

pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih

"In the Dvapara-yuga people should worship Lord Visnu only by the
regulative principles of the Narada-pancaratra and other such
authorized books. In the age of Kali, however, people should simply
chant the holy names of the Supreme Personality of Godhead."
(Narayana-samhita)

yuga-dharma pravartaimu nama-sankirtana

cari bhava-bhakti diya nacamu bhuvana

"I shall personally inaugurate the religion of the age — nama-

sankirtana, the congregational chanting of the holy name. I shall make
the world dance in ecstasy, realizing the four mellows of loving
devotional service." (C.c. Adi-lila 3.19)

Sri Caitanya is Krsna, the maintainer of the universe (visvambhara),

and He has appeared to show us how to perform sankirtana. His mood
is just like that of a devotee — not just any devotee, but He appears in
the mood of His topmost devotee, Srimati Radharani.

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenabhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
"The loving affairs of Sri Sri Radha Krsna are transcendental
manifestations of the Lord’s internal pleasure-giving potency (hladini).
Although Radha and Krsna are one in Their identity, They separate
Themselves eternally. Now these two transcendental identities have
again united in the form of Sri Krsna Caitanya. I bow down to Him who
has manifested Himself with the sentiment and complexion of Srimati
Radharani although He is Krsna Himself.

"Desiring to understand the glory of Radharani’s love, the wonderful

qualities in Him that She alone relishes through Her love for Him, and
the happiness She feels when She realizes 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." (C.c. Adi-lila 1.5-6)

Based on all the above evidences that the identity of Sri Caitanya is
non-different from that of Krsna (Sri Sri Radha- Krsna), it has also
been recognized that brahma-gayatri (om bhur bhuvah svah tat
savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat
om) indicates the worship of Sri Caitanya.

The word savitur of brahma-gayatri is taken as indicative of the

personality to whom the brahma-gayatri ultimately refers. In his
purport to Caitanya-caritamrta, Madhya-lila 8.265, Srila A.C.
Bhaktivedanta Swami Prabhupada explains that savitur means the
source of all intelligence (savitri). Ultimately that "savitri", he says, is
Sri Caitanya because as the Supreme Godhead, Sri Caitanya is the
source of all intelligence in the universe. Furthermore, it is also said
that Sri Caitanya is the original source of the brahma-gayatri because
of His non-dual identity with Krsna. We find no difference between
Krsna and Sri Caitanya except that the later has the characteristic of
audarya (magnanimity) added to the characteristic of madhurya
(sweetness). The personified essense of such magnaminity is Srimati
Radharani.

The Srimad-Bhagavatam has been explained by Sripad Jiva Goswami

as the purport on brahma-gayatri. According to the acarya the first
verse of Srimad-Bhagavatam states that the topmost servitor of Krsna
is Srimati Radharani, and meditation on Her is the subject of dhimahi.
Srila Bhaktisiddhanta Saraswati Thakura has given a similiar purport
on the first stanza of Srimad-Bhagavatam. He reveals that the
Bhagavatam begins by announcing the appearance of Sri Caitanya, the
Supreme Personality of Godhead.
In the Caitanya-caritamrta, Ramananda Raya confirms that indeed Sri
Caitanya is non-different from that very Narayana (Visnu) who
enlightened Brahma from within the heart:

eta tattva mora citte kaile prakasana

brahmake veda yena padaila narayana
antaryami isvarera ei riti haye
bahire na kahe, vastu prakase hrdaye

"You (Lord Caitanya) have manifested many transcendental truths in

my heart. This is exactly the way Narayana educated Lord Brahma.
The Supersoul within everyone’s heart speaks not externally but from
within. He instructs the devotees in all respects, and that is His way of
instruction." (C.c. Madhya-lila 8.264-5)

Srimad-Bhagavatam also confirms that brahma-gayatri is a meditation

on Sri Caitanya. After the verse following the verse krsna-varnam
tvisakrsnam we find:

dhyeyam sada paribhava-ghnam abhista-doham

tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam

"O Mahaprabhu, Your lotus feet are the highest object of meditation,
for they not only destroy the pain of material existence, but they
bestow the greatest fulfillment to all souls who take shelter beneath
them. Your lotus feet even purify all saintly persons and holy places.
Lord Siva and Lord Brahma aspire to take shelter beneath Your lotus
feet. O Mahaprabhu, You give shelter to all who simply bow down
before You. You relieve all the miseries of Your surrendered servants.
In the grand ship of Your lotus feet, we can cross over this ocean of
material miseries. O Mahaprabhu, I bow down before Your lotus feet."
(Bhag. 11.5.33)

It is also the opinion of our acarya, Srila Bhaktisiddhanta Saraswati

Thakura, that this verse directly indicates Sri Caitanya in that the word
maha-purusa means Mahaprabhu Sri Caitanya, and the word dhyeyam
means dimahi, which directly indicates the brahma-gayatri. The
opinion of Srila Saraswati Thakura regarding Sri Caitanya as being the
hidden subject of Srimad-Bhagavatam and brahma-gayatri, is also
supported by previous acaryas such as Visvanatha Cakravarti Thakura.
In the following verse from the Srimad-Bhagavatam, the revered
Visvanatha Cakravarti Thakura also draws the subject to Sri Caitanya,
whereas the generally accepted explanation is that the verse applies to
Lord Ramacandra. This opinion is further supported by the fact that
this verse directly follows the two verses krsna-varnam tvisakrsnam
and dhyeyam sada paribhava-ghnam abhista-doham, which clearly
refer to Sri Caitanya Mahaprabhu.

tyaktva su-dustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam

"O Mahaprabhu, You gave up the Goddess of Fortune and Her great
opulence, which is most difficult to abandon, and is sought after even
by the Gods. In order to perfectly establish the principles of religion,
You left for the forest to honor the Brahmin’s curse. To deliver the
sinful souls who chase illusory pleasures, You search after them and
award them Your devotional service. At the same time, You are
engaged in search of Yourself, in search for Sri Krsna, Reality the
Beautiful." (Bhag. 11.5.34)

Visvanatha Cakravarti Thakura says, "tyaktva su-dustyaja-surepsita-

rajya-laksmim means He left imperial prosperity which is hard to
abandon. Generally this is found in the case of Lord Ramacandra, but
here surepsita-rajya-laksmim means the valuable devotional company
of Visnupriya-devi. To the casual observer this may not appear
materially substantial, but the dedication that Visnupriya has shown in
Her heart for Sri Caitanya Mahaprabhu is greater than any imperial
standard. And Mahaprabhu had to leave that behind. Such a standard
of sacrifice and service is never found even among the great society of
the Gods. For the sake of the public welfare, Sri Caitanya had to ignore
the serving, loving attitude of Visnupriya"

Thus in this essay we have established the eternality of gaura-mantra

and gaura-gayatri, with references to the revealed scriptures. In so
doing we have also shown that Srimad-Bhagavatam and the brahma-
gayatri are also a meditation on Sri Caitanya. Gaura Haribol! Gaura
Haribol!