CC daily 98 – M 6.103 – The Lord who chants and inspires chanting is the Kali-yuga avatara

Thank you chanting chanting chanting chanting speaking to Saramvatacharya and offering evidences for the divinity of lord chaitanya the topic of discussion is whether there is an incarnation in kalyuga or not and the previous text stated that yes there is indeed an incarnation and references were given from mahabharata and bhagavata that references are there and now those references are given the previous verse stated that people worship the lord in kalyuga and now who is that lord in kalyuga that is hinted at in this verse krishna varanam tusha krishna krishna varanam that one who is there can be multiple meanings lets discuss some of them here krishna varanam so varanam can mean letters krishna krishna varanam refers to one who is chanting the syllabus krishna tusha krishna tusha refers to his complexion which is a krishna not like krishna the same krishna who appears but krishna is dark in complexion and this particular manifestation of the lord is a krishna sa ango pangastra parashidam sa anga one who is accompanied by his personal expansions the lord his associates are just like his body in fact the bhagavatam says that even the devatas are like the body of the lord not to speak of his associates they are like his body means that they are practically like himself he loves them as a soul loves one's body some souls even think that oh this is my body some souls even think that i am the body but just as there is a very intimate bond between a person and the body like that there is a very intimate bond between the lord and his devotees so its almost like there is angas anga can refer not just to the body anga can also refer to the limbs so anga upanga so here when anga is referred to the body then upanga refers to body parts or limbs so that refers to his expansions his associates so he comes with his expansions who are also Vishnu tattva and then he comes with his associates which is the other pundits who are sorry and many other associates like murali gupta and others who are jiva tattvas so sango pangastra parshatam and astra what is astra now chaitanya mahabarabu does not come with weapons for fighting like kshatriya he descends in a brahminical family and he doesn't destroy the infidels he does not destroy the dushkrutinas but he destroys the dushkruta mentality with the weapon of the holy leaf goswami also said that it is the beauty of lord chaitanya that is his weapon so both through the holy name and through his personal beauty he attracts the hearts of those who are dushkruti and thus by this attraction to the divine he destroys the dushkruta mentality after all what makes people act in malefic ways is their misdirected attraction to worldly things and then due to such attraction and due to desiring to possess the objects of their attraction at whatever cost they end up doing wrong things but when they become attracted to the lord then those wrong things automatically stop and the attachment that impel them to those wrong things they also stop so in this way the lord fulfills the purpose of dharma samsthapana of establishing dharma not by destroying dushkruti but by destroying their dushkruta mentality and this is most famously demonstrated by lord chaitanya in the past time of jagai and madai where they were the worst of dushkrutis and here chaitanya mahaprabhu delivered them not by destroying them but by destroying their sinful mentality so chaitanya mahaprabhu has weapons when we understand the weapon of his beauty and weapon of the holy name and we can understand this when we understand the full import of the word weapon especially when it is used in the context of the lord so normally the word weapon is used to refer to something physical something which destroys something physical at the very least but in the context of the lord his spiritual and his purpose is to help us attain spiritual existence his purpose is not just to destroy the demons physically even when he destroys someone he liberates the concomitant result is that he gets liberated so the same result that is achieved when the lord comes with the sudarshan chakra or his sharanga bhava and he kills someone physically the result is that from our perspective we may just think oh this person has been killed physically and we may see that jagai madai will not be killed physically but from the lord's perspective or from the spiritual perspective either way both get liberation and so in that sense the effect of the lord's loving mercy and of the lord's attractive nature the effect of the lord's holy name is the same as an effect of a weapon so these are his weapons angopangastra astra parshatam and then there are also very intimate associates they are called as anga and there are other associates also who are called as parshatam sangopangastra parshatam and yagyai sankirtanaprayair yagya sankirtana sankirtan yagya is a significant compound which conveys how the act of chanting the holy names is also a form of yagya so yagya is not reduced is not restricted to fire sacrifices where in some oblations ghee are offered into a fire lit using sanctified yes that is definitely a form of sacrifice but fire sacrifice also represents a principle that is a principle of sacrificing that which could be used for our enjoyment for the lord's pleasure so ghee could be used for our own taste and enjoyment but when we offer it in sacred fire which represents the mouth of Vishnu then that is how we are sacrificing that which could be used for our pleasure for the lord's satisfaction and that same principle applies to things which will not involve the fire sacrifice also so in sankirtan we could have used our consciousness for our own pleasure we could have used our consciousness to seek gratification but seek gratification at a self centered bodily sensual level of course this gratification will not satisfy us it is temporary and fleeting unfulfilling but still we could have sought that but instead when we absorb ourselves in sankirtan in glorifying the lord then yajna sankirtana that is also a sacrifice we are sacrificing our consciousness which could have used for our pleasure for the lord's satisfaction by remembering him in a mode of service yajna sankirtana is a compound which reveals the expansive nature of the principle of sacrifice and how sankirtan by using our body, mind and heart in sankirtan we dance physically so the body is used the mind we try to fix in the satsang as we hear in sankirtan the heart we try to devotionally offer to Krishna so sankirtan is an activity in which the principle of sacrifice is engaged at all the levels of our existence which is bodily, mental and spiritual and here it is said yajna sankirtana means most people intelligent people mostly they worship him who they worship him sumedhasha those who are sumedhasha, those who have good intelligence medha refers to intelligence of brain substance as Sri Prabhupada translated sumedhasha means those who have good intelligence so what it is said over here is that there is a manifestation of the lord who appears chanting Krishna's name and having a complexion which is not same as Krishna and who has associates who has various associates and various weapons and wise people worship him by chanting the holy by performing sankirtan yajna so that means he chants the holy names and those who follow him are wise and they too chant the holy names and thus they worship the supreme lord now who is the lord if you look at the characteristics although lord Chaitanya's name may not be mentioned these characteristics clearly refer to lord Chaitanya himself and in this way you can understand that lord Chaitanya is the avatar of Kalyuga who teaches the yuga dharma of sankirtan so this verse demonstrates both how the lord himself practices sankirtan krishna varnam and how he inspires others to also do sankirtan that those who hear from him learn from him, they are sumedhasha and they do yajna yajna sankirtana so in this way this is a verse which very substantially points to the divinity of lord Chaitanya.