Sri Chaitanya Mahaprabhu prediction in SB – wonderful shloka

tyaktvä su-dustyaja-surepsita-räjya-lakñméà
dharmiñöha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam
“O Mahä-puruña, I worship Your lotus feet. You gave up the association
of the goddess of fortune and all her opulence, which is most difficult to
renounce and is hankered after by even the great demigods. Being the
most faithful follower of the path of religion, You thus left for the forest
in obedience to a brähmaëa’s curse. Out of sheer mercifulness You chased
after the fallen conditioned souls, who are always in pursuit of the false
enjoyment of illusion, and at the same time engaged in searching out Your
own desired object, Lord Çyämasundara.” (Çrémad-Bhägavatam 11.5.34)
tyaktvä—abandoning; su-dustyaja—most difficult to give up; suraépsita
anxiously desired by the demigods; räjya-lakñmém—the goddess
of fortune and her opulence; dharmiñöhaù—most perfectly fixed in
religiousness; ärya-vacasä—according to the words of a brähmaëa; yat
He who; agät—went; araëyam—to the forest; mäyä-mågam—the
conditioned soul, who is always searching out illusory enjoyment;
dayitayä—out of sheer mercy; épsitam—His desired object; anvadhävat
running after; vande—I offer my homage; mahä-puruña—O Lord
Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.
The explanation is as follows: Lord Caitanya married the goddess of
fortune herself, Çrémati Visnupriya, who is desired by all the demigods
(surepsita) including Lord Brahma. Yet Lord Caitanya left her (tyaktvä)
to take sannyäsa, which is the most difficult renunciation (su-dustyaja).
He always behaves as a perfect Vaiñëava and is thus most perfectly fixed
on the path of dharma (dharmiñöhaù). When He was cursed by the
brähmaëa who could not enter the kirtan hall, “You will be bereft of all
material happiness,” Lord Caitanya understood these words (äryavacasä)
as a benediction and accepted sannyäsa. He then traveled
through the forests of Jarikhanda, Våndävana, and South India (yad
agäd araëyam). His mission was to search out and deliver (anvadhävat)
the conditioned souls pursuing the allurements of illusion (mäyä-mågam)
and thus, He is the most merciful (dayitayä). He is constantly searching
out His most desired object (épsitam), Lord Kåñëa, and therefore all
obeisances are offered to the lotus feet of such a great soul.

Çréla Jéva Goswami has shown that this verse also describes the
appearance of Lord Kåñëa. The words surepsita-räjya-lakñmém indicate
Mathura, which is described as a reservoir of opulence. Although taking
birth in the opulent city of Mathura, Kåñëa left that city (tyaktvä) and
relocated to the village of Våndävana, by the words (ärya-vacasä) of His
parents, Vasudeva and Devaki. Following their instruction, He relocated
to a forest village (yad agäd araëyam). The relationship between Çré
Kåñëa and Çrémati Rädhäräëé (mäyä-mågam) indicates yogamäyä in this
context since Rädhäräëé is Kåñëa’s hlädiné-çakti, His original internal
pleasure potency. Because Kåñëa is Madana-mohana and Rädhäräëé is
Madana-mohana-mohini, therefore mågam means Kåñëa is like a deer
that is controlled by the beautiful Rädhäräëé. Çré Rädhä always performs
püjä to bind Kåñëa because She cannot live without Him. Due to
Rädhäräëé’s ärädhana, or worship, Kåñëa never leaves Våndävana. He
runs through the forests of Våndävana (anvadhävat), playing with His
friends and cows and engaging in amorous pastimes with His most
desired object (épsitam), Çrémati Rädhäräëé.
Çréla Çrédhara Swami has explained how this verse also describes the
incarnation of Lord Ramachandra, who gave up (tyaktvä) an opulent
kingdom, which is very difficult to renounce (su-dustyaja). Lord Rama
left the kingdom that was desired even by the demigods (surepsita-räjyalakñmém)
to honor the words of His father (ärya-vacasä) whom He
accepted as a guru, and entered the forest (yad agäd araëyam), thus
showing His unflinching submission to the path of dharma,
(dharmiñöhaù). He wandered throughout the forest (anvadhävat) and
displayed His affection for Sita-devé by chasing the illusory deer (mäyämågam)
created by Maricha. The golden deer was especially desired by
Sita-devé (dayitayepsitam).
Accepting all the explanations of this verse, adherents of the
Gauòéya Vaiñëava sampradäya worship Çré Caitanya Mahäprabhu in His
six-armed form known as ñaò-bhüja-mürti. Two arms carry the bow and
arrow of Çré Ramachandra. The next two arms hold the flute of Lord
Kåñëa, and the final two arms carry the waterpot and daëòa of the
sannyäsé Caitanya Mahäprabhu. The ñaò-bhüja form, therefore, is
accepted as the siddhänta of this verse.
We may observe that this verse also applies to Çré Çré Rädhä-
Dämodara and Their pastimes. They gave up living in a temple (tyaktvä)
where Deities normally reside. Many people come to the temple to pay
tribute, and the temple service by Their devotees is usually opulent and
affectionate, so that situation is difficult to give up (su-dustyaja). They
left the opulent capital city of Washington, DC, of the richest country
in the world (surepsita-räjya-lakñmém) for the holy purpose
(dharmiñöhaù) of spreading the saìkértana mission. Thus, They fulfilled
the prophesy of Lord Caitanya (ärya-vacasä) who accepted the role of a
brähmaëa sannyäsé. Accordingly, They traveled in the forest of illusion
within the material world (yad agäd araëyam) out of Their sheer mercy
(dayitayä) to deliver the conditioned souls who are chasing after illusory
pleasures (mäyä-mågam). In this way They achieved Their desired
objective (épsitam) which was the fulfillment of scripture. For this very
purpose, They traveled here, there, and everywhere (anvadhävat) on a


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