Description of Gaura-tattva in the janmādyasya-verse
Kṛṣṇadāsa Kavirāja said in Caitanya Caritāmṛta (1.1.3):
na caitanyāt kṛṣṇāj jagati para-tattvaṁ param iha
‘There is no higher para-tattva in the world than Kṛṣṇa Caitanya.’
He is called para. This is endorsed by the first verse of Śrī Bhāgavata Mahāpurāṇa:
janmādy asya yato’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
The verse speaks of the ‘birth’ (janma) of ādya or śṛṅgāra-rasa through Śrī Kṛṣṇa Caitanyadeva as the combined form of Rasarāja and mahābhāva. The followers of Caitanyadeva headed by ācāryas like Śrī Rūpa and Sanātana (anvayāt) as well as previous devotees (itarataḥ) are expert (abhijña) in arthas or the tattva of Kṛṣṇa-līlā. Śrī Gaura is svarāṭ, i.e. He appears (rājate) in His own svarūpa.
Śrī Gauracandra manifests (tene) brahma which is great (bṛṁhati) and makes those who worship Him great (bṛṁhayati), i.e. Caitanya-līlā, in the heart (hṛdi) of ādi-kavi Kṛṣṇadāsa Kavirāja and others.
Even tattvavādīs (sūrayaḥ) are bewildered (muhyanti) by this Gaura-līlā. What then can be said about the people of today?
In separation from Kṛṣṇa, water (vāri) sometimes comes out of the beautiful golden limbs of Gaurahari, i.e. He manifests the bodily transformation (sāttvika-vikāra) called perspiration (prasveda), and sometimes His body which moves smoothly becomes like earth (mṛd), i.e. He manifests the sāttvika-vikāra called paralysis (stambha). He thus transforms Himself (vinimaya). Gaura-līlā includes three stages: Navadvīpa, pilgramage to sacred places like Vṛndāvana, and Purī. They are called trisarga. They are amṛṣā, i.e. eternal (nitya); they are not imaginary.
He is always (sadā) in His own svarūpa (svena) in Navadvīpa (dhāman). Since Navadvīpa is concealed Vṛndāvana (nigūḍha-vṛndāvana) māyā keeps away from there (nirasta-kuhaka). Navadvīpa is a transcendental dhāma, where this Śrī Caitanyadeva eternally perfoms His pastimes. We meditate (dhīmahi) on this transcendental truth (para-tattva).
For this reason, the ācāryas said:
Even tattvavādīs (sūrayaḥ) are bewildered (muhyanti) by this Gaura-līlā. What then can be said about the people of today?
In separation from Kṛṣṇa, water (vāri) sometimes comes out of the beautiful golden limbs of Gaurahari, i.e. He manifests the bodily transformation (sāttvika-vikāra) called perspiration (prasveda), and sometimes His body which moves smoothly becomes like earth (mṛd), i.e. He manifests the sāttvika-vikāra called paralysis (stambha). He thus transforms Himself (vinimaya). Gaura-līlā includes three stages: Navadvīpa, pilgramage to sacred places like Vṛndāvana, and Purī. They are called trisarga. They are amṛṣā, i.e. eternal (nitya); they are not imaginary.
He is always (sadā) in His own svarūpa (svena) in Navadvīpa (dhāman). Since Navadvīpa is concealed Vṛndāvana (nigūḍha-vṛndāvana) māyā keeps away from there (nirasta-kuhaka). Navadvīpa is a transcendental dhāma, where this Śrī Caitanyadeva eternally perfoms His pastimes. We meditate (dhīmahi) on this transcendental truth (para-tattva).
For this reason, the ācāryas said:
namas trikāla-satyāya jagannātha-sutāya ca
sa-bhṛtyāya sa-putrāya sa-kalatrāya te namaḥ
sa-bhṛtyāya sa-putrāya sa-kalatrāya te namaḥ
‘We bow down to the truth in all three phases of time, to the son of Jagannātha Miśra, to you together with your servants, sons, and wife, i.e. Śrī Viṣṇupriyā.’
Therefore, the word para refers to Śrī Kṛṣṇa Caitanya. That is why Kṛṣṇadāsa Kavirāja said:
na caitanyāt kṛṣṇāj jagati para-tattvaṁ param iha
‘There is no higher para-tattva in the world than Kṛṣṇa Caitanya.’
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