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Friday, January 13, 2023

New Age of Presents : CAITANYA CARITAMRTA: ADI LILA CHAPTER 11: The Expansions of Advaita Ācārya and Gadādhara Paṇḍita

 Bhaktivinoda Ṭhākura gives a summary of the Twelfth Chapter of Ādi-līlā in his Amṛta-pravāha-bhāṣya. This Twelfth Chapter describes the followers of Advaita Prabhu, among whom the followers of Acyutānanda, the son of Advaita Ācārya, are understood to be the pure followers who received the cream of the philosophy Śrī Advaita Ācārya enunciated. Other so-called descendants and followers of Advaita Ācārya are not to be recognized.This chapter also includes narrations concerning he son of Advaita Ācārya named Gopāla Miśra and Advaita Ācārya’s servant named Kamalākānta Viśvāsa. In his early life Gopāla fainted during the cleansing of the Guṇḍicā-mandira at Jagannātha Purī and thus became a recipient of the mercy of Lord Caitanya Mahāprabhu. The story of Kamalākānta Viśvāsa concerns his borrowing three hundred rupees from Pratāparudra Mahārāja to clear the debts of Advaita Ācārya, for which Śrī Caitanya Mahāprabhu chastised him when He came to know of it. Kamalākānta Viśvāsa was then purified by the request of Śrī Advaita Ācārya. After describing the descendants of Advaita Ācārya, the chapter concludes by describing the followers of Gadādhara Paṇḍita Gosvāmī.


advaitāṅghry-abja-bhṛṅgāṁs tān

sārāsāra-bhṛto ‘khilān

hitvāsārān sāra-bhṛto

naumi caitanya-jīvanān


advaita-aṅghri-the lotus feet of Advaita Ācārya; abja-lotus flower; bhṛṅgān-bumblebees; tān-all of them; sāra-asāra-real and not real; bhṛtaḥ-accepting; akhilān-all of them; hitvā-giving up; asārān-not real; sāra-bhṛtaḥ-those who are real; naumi-offer my obeisances; caitanya-jīvanān-whose life and soul was Lord Caitanya Mahāprabhu.


The followers of Śrī Advaita Prabhu were of two kinds. Some were real followers, and the others were false. Rejecting the false followers, I offer my respectful obeisances to Śrī Advaita Ācārya’s real followers, whose life and soul was Śrī Caitanya Mahāprabhu.


jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya

jaya jaya nityānanda jayādvaita dhanya


jaya jaya-all glories; mahāprabhu-Mahāprabhu; śrī-kṛṣṇa-caitanya-of the name Śrī Kṛṣṇa Caitanya; jaya jaya-all glories; nityānanda-to Lord Nityānanda Prabhu; jaya advaita-all glories to Advaita Prabhu; dhanya-who are all very glorious.


 All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Śrī Advaita Prabhu! All of Them are glorious.





śākhā-rūpān gaṇān numaḥ


śrī-caitanya-Lord Śrī Caitanya Mahāprabhu; amara-eternal; taroḥ-of the tree; dvitīya-second; skandha-big branch; rūpiṇaḥ-in the form of; śrīmat-the all-glorious; advaita-candrasya-of Lord Advaitacandra; śākhā-rūpān-in the form of branches; gaṇān-to all the followers; numaḥ-I offer my respectful obeisances.


 I offer my respectful obeisances to the all-glorious Advaita Prabhu, who forms the second branch of the eternal Caitanya tree, and to His followers, who form His subbranches.


vṛkṣera dvitīya skandha–ācārya-gosāñi

tāṅra yata śākhā ha-ila, tāra lekhā nāñi


vṛkṣera-of the tree; dvitīya skandha-the second big branch; ācārya-gosāñi-Śrī Advaita Ācārya Gosvāmī; tāṅra-His; yata-all; śākhā-branches; ha-ila-became; tāra-of that; lekhā-description; nāñi-there is not.


 Śrī Advaita Prabhu was the second big branch of the tree. There are many subbranches, but it is impossible to mention them all.


caitanya-mālīra kṛpā-jalera secane

sei jale puṣṭa skandha bāḍe dine dine


caitanya-mālīra-of the gardener named Caitanya; kṛpā-jalera-of the water of His mercy; secane-by sprinkling; sei jale-by that water; puṣṭa-nourished; skandha-branches; bāḍe-increased; dine dine-day after day.


 Śrī Caitanya Mahāprabhu was also the gardener, and as He poured the water of His mercy on the tree, all the branches and subbranches grew, day after day.


sei skandhe yata prema-phala upajila

sei kṛṣṇa-prema-phale jagat bharila


sei skandhe-on that branch; yata-all; prema-phala-fruits of love of Godhead; upajila-grew; sei-those; kṛṣṇa-prema-phale-fruits of love of Kṛṣṇa; jagat-the whole world; bharila-spread over.


 The fruits of love of Godhead that grew on those branches of the Caitanya tree were so large that they flooded the entire world with love of Kṛṣṇa.


sei jala skandhe kare śākhāte sañcāra

phale-phule bāḍe,–śākhā ha-ila vistāra


sei jala-that water; skandhe-on the branches; kare-does; śākhāte-on the subbranches; sañcāra-growing; phale-phule-in fruits and flowers; bāḍe-increases; śākhā-the branches; ha-ila-became; vistāra-widespread.


 As the trunk and branches were watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and flowers.


prathame ta’ eka-mata ācāryera gaṇa

pāche dui-mata haila daivera kāraṇa


prathame-in the beginning; ta’-however; eka-mata-one opinion; ācāryera-of Advaita Ācārya; gaṇa-followers; pāche-later; dui-mata-two opinions; haila-became; daivera-of providence; kāraṇa-the cause.


 At first all the followers of Advaita Ācārya shared a single opinion. But later they followed two different opinions, as ordained by providence.


The words daivera kāraṇa indicate that by dint of providence, or by God’s will, the followers of Advaita Ācārya divided into two parties. Such disagreement among the disciples of one ācārya is also found among the members of the Gauḍīya Maṭha. In the beginning, during the presence of Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhānta Sarasvatī Ṭhākura, but another group created their own concoction about executing his desires. Bhaktisiddhānta Sarasvatī Ṭhākura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next ācārya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of ācārya, and they split into two factions over who the next ācārya would be. Consequently, both factions were asāra, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master’s order to form a governing body and execute the missionary activities of the Gauḍīya Maṭha, the two unauthorized factions began litigation that is still going on after forty years with no decision.

Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gauḍīya Maṭha institution, stopped the preaching work, we took up the mission of Bhaktisiddhānta Sarasvatī Ṭhākura and Bhaktivinoda Ṭhākura to preach the cult of Caitanya Mahāprabhu all over the world, under the protection of all the predecessor ācāryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his commentary on the Bhagavad-gītā verse vyavasāyātmikā buddhir ekeha kuru-nandana. According to this instruction of Viśvanātha Cakravartī Ṭhākura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The Vedas confirm this:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

“To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed.” The Kṛṣṇa consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous ācāryas. One must judge every action by its result. The members of the self-appointed ācārya’s party who occupied the property of the Gauḍīya Maṭha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asāra, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gaurāṅga, is increasing daily all over the world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.


keha ta’ ācārya ājñāya, keha ta’ svatantra

sva-mata kalpanā kare daiva-paratantra


keha ta’-some; ācārya-the spiritual master; ājñāya-upon His order; keha ta’-some; sva-tantra-independently; sva-mata-their own opinions; kalpanā kare-they concoct; daiva-paratantra-under the spell of māyā.


Some of the disciples strictly accepted the orders of the ācārya, and others deviated, independently concocting their own opinions under the spell of daivī-māyā.


This verse describes the beginning of a schism. When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas.


ācāryera mata yei, sei mata sāra

tāṅra ājñā laṅghi’ cale, sei ta’ asāra


ācāryera-of the spiritual master (Advaita Prabhu); mata-opinion; yei-what is; sei-that; mata-opinion; sāra-active principle; tāṅra-his; ājñā-order; laṅghi’-transgressing; cale-becomes; sei-that; ta’-however; asāra-useless.


The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless.


Here is the opinion of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless.


asārera nāme ihāṅ nāhi prayojana

bheda jānibāre kari ekatra gaṇana


asārera-of the useless persons; nāme-in their name; ihāṅ-in this connection; nāhi-there is no; prayojana-use; bheda-differences; jānibāre-to know; kari-I do; ekatra-in one list; gaṇana-counting.


There is no need to name those who are useless. I have mentioned them only to distinguish them from the useful devotees.


dhānya-rāśi māpe yaiche pātnā sahite

paścāte pātnā uḍāñā saṁskāra karite


dhānya-rāśi-heaps of paddy; māpe-measures; yaiche-as it is; pātnā-useless straw; sahite-with; paścāte-later; pātnā-useless straw; uḍāñā-fanning; saṁskāra-purification; karite-to do.


Paddy is mixed with straw at first, and one must fan it to separate the paddy from the straw.


This example given by Kṛṣṇadāsa Kavirāja Gosvāmī is very appropriate. In the case of the Gauḍīya Maṭha members, one can apply a similar process. There are many disciples of Bhaktisiddhānta Sarasvatī Ṭhākura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master. Bhaktisiddhānta Sarasvatī Ṭhākura tried his best to spread the cult of Śrī Caitanya Mahāprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Śrī Caitanya Mahāprabhu, but they were unsuccessful because within their minds they were not actually serious about preaching His cult in foreign countries; they simply wanted to take credit for having gone to foreign lands and utilize this recognition in India by advertising themselves as repatriated preachers. Many svāmīs have adopted this hypocritical means of preaching for the last eighty years or more, but no one could preach the real cult of Kṛṣṇa consciousness all over the world. They merely came back to India falsely advertising that they had converted all the foreigners to the ideas of Vedānta or Kṛṣṇa consciousness, and then they collected funds in India and lived satisfied lives of material comfort. As one fans paddy to separate the real paddy from useless straw, by accepting the criterion recommended by Kṛṣṇadāsa Kavirāja Gosvāmī one can very easily understand who is a genuine world-preacher and who is useless.


acyutānanda–baḍa śākhā, ācārya-nandana

ājanma sevilā teṅho caitanya-caraṇa


acyutānanda-of the name Acyutānanda; baḍa śākhā-a big branch; ācārya-nandana-the son of Advaita Ācārya; ājanma-from the very beginning of life; sevilā-served; teṅho-he; caitanya-caraṇa-the lotus feet of Lord Caitanya.


A big branch of Advaita Ācārya was Acyutānanda, His son. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya.


caitanya-gosāñira guru–keśava bhāratī

ei pitāra vākya śuni’ duḥkha pāila ati


caitanya-Lord Caitanya; gosāñira-the spiritual master; guru-His spiritual master; keśava bhāratī-of the name Keśava Bhāratī; ei-these; pitāra-his father’s; vākya-words; śuni’-hearing; duḥkha-unhappiness; pāila-got; ati-very much.


When Acyutānanda heard from his father that Keśava Bhāratī was the spiritual master of Lord Caitanya Mahāprabhu, he was very unhappy.


jagad-gurute tumi kara aiche upadeśa

tomāra ei upadeśe naṣṭa ha-ila deśa


jagat-gurute-on the spiritual master of the universe; tumi-You; kara-do; aiche-such; upadeśa-instruction; tomāra-Your; ei upadeśe-by this instruction; naṣṭa-spoiled; ha-ila-will become; deśa-the country.


He told his father, “Your instruction that Keśava Bhāratī is the spiritual master of Caitanya Mahāprabhu will spoil the entire country.


caudda bhuvanera guru–caitanya-gosāñi

tāṅra guru–anya, ei kona śāstre nāi


caudda-fourteen; bhuvanera-planetary systems; guru-master; caitanya-gosāñi-Lord Śrī Caitanya Mahāprabhu; tāṅra guru-His spiritual master; anya-someone else; ei-this; kona-any; śāstre-in scripture; nāi-there is no mention.


“Lord Caitanya Mahāprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture.”


pañcama varṣera bālaka kahe siddhāntera sāra

śuniyā pāilā ācārya santoṣa apāra


pañcama-five; varṣera-years; bālaka-small boy; kahe-says; siddhāntera-conclusive; sāra-essence; śuniyā-hearing; pāilā-got; ācārya-Advaita Ācārya; santoṣa-satisfaction; apāra-very much.


When Advaita Ācārya heard this statement from His five-year-old son Acyutānanda, He felt great satisfaction because of his conclusive judgment.


Commenting on verses 13 through 17, Bhaktisiddhānta Sarasvatī Ṭhākura gives an extensive description of the descendants of Advaita Ācārya. The Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, states that Acyutānanda was the eldest son of Advaita Ācārya. The Sanskrit book Advaita-carita states, “Advaita Ācārya Prabhu had three sons, named Acyuta, Kṛṣṇa Miśra and Gopāla dāsa, all born of the womb of His wife, Sītādevī, who were devotees of Lord Caitanya. Advaita Ācārya also had three more sons, whose names were Balarāma, Svarūpa and Jagadīśa. Thus there were six sons of Advaita Ācārya.” Among the six sons, three were strict followers of Lord Caitanya Mahāprabhu, and of these three, Acyutānanda was the eldest.

Advaita Prabhu married in the beginning of the fifteenth century śakābda (late fifteenth century A.D.). When Lord Caitanya Mahāprabhu wanted to visit the village of Rāmakeli while going from Jagannātha Purī to Vṛndāvana during the śakābda years 1433 and 1434 (A.D. 1512 and 1513), Acyutānanda was only five years old. The Caitanya-bhāgavata, Antya-khaṇḍa, Fourth Chapter, describes Acyutānanda at that time as pañca-varṣa vayasa madhura digambara, “only five years old and standing naked.” Therefore it is to be concluded that Acyutānanda was born sometime in the year 1428 (A.D. 1507). Before the birth of Acyutānanda, Advaita Prabhu’s wife, Sītādevī, came to see Lord Caitanya Mahāprabhu at His birth. Thus it is not impossible that she had the other three sons by Advaita within the twenty-one years between 1407 and 1428 śakābda (A.D. 1486 and 1507). In an unauthorized book of the name Sītādvaita-carita, published in Bengali in the unauthorized newspaper Nityānanda-dāyinī in 1792 śakābda (A.D. 1871), it is mentioned that Acyutānanda was a class friend of Śrī Caitanya Mahāprabhu. According to Caitanya-bhāgavata, this statement is not at all valid. When Caitanya Mahāprabhu accepted the renounced order of sannyāsa, He came to the house of Advaita Prabhu at Śāntipura in the year 1431 śakābda (A.D. 1510). At that time, as stated in Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, Acyutānanda was only three years old. The Caitanya-bhāgavata further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Śrī Caitanya Mahāprabhu. The Lord immediately took him on His lap, although he was not very clean, having dust all over his body. Lord Caitanya said, “My dear Acyuta, Advaita Ācārya is My father, and thus we are brothers.”

Before Śrī Caitanya Mahāprabhu exhibited His spiritual forms during His residence at Navadvīpa, He asked Śrī Rāma Paṇḍita, Śrīvāsa Ṭhākura’s brother, to go to Śāntipura and bring back Advaita Ācārya. Acyutānanda joined his father at that time. It is said, advaitera tanaya ‘acyutānanda’ nāma parama-bālaka, seho kānde avirāma. Acyutānanda also joined in crying in transcendental bliss. Again, when Lord Caitanya beat Advaita Ācārya for explaining Śrīmad-Bhāgavatam from an impersonalist viewpoint opposed to the principles of bhakti-yoga, Acyutānanda was also present. Therefore all these incidents must have occurred only two or three years before Lord Caitanya accepted the sannyāsa order. In the Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, it is stated that Acyutānanda, the son of Advaita Ācārya, offered his obeisances to the Lord. Therefore it should be concluded that from the very beginning of his life Acyutānanda was a great devotee of Lord Caitanya Mahāprabhu.

There is no information that Acyutānanda ever married, but he is described as the biggest branch of the Advaita Ācārya family. From a book named Śākhā-nirṇayāmṛta it is understood that Acyutānanda was a disciple of Gadādhara and that he took shelter of Lord Caitanya in Jagannātha Purī and engaged in devotional service. The Caitanya-caritāmṛta, Ādi-līlā, Chapter Ten, states that Acyutānanda, the son of Advaita Ācārya, lived in Jagannātha Purī, taking shelter of Lord Caitanya Mahāprabhu. Gadādhara Paṇḍita, in the last years of his life, also lived with Lord Caitanya Mahāprabhu at Jagannātha Purī. There is no doubt, therefore, that Acyutānanda was a disciple of Paṇḍita Gadādhara. In the accounts of Lord Caitanya Mahāprabhu’s dancing in front of the car during the Ratha-yātrā festival, Acyutānanda’s name is to be found many times. It is stated that in the party of Advaita Ācārya from Śāntipura, Acyutānanda was dancing and others were singing. At that time the boy was only six years old. The Gaura-gaṇoddeśa-dīpikā, compiled by Śrī Kavi-karṇapūra, has described Acyutānanda as a disciple of Gadādhara Paṇḍita and a great and dear devotee of Lord Caitanya Mahāprabhu. According to the opinion of some, he was an incarnation of Kārttikeya, the son of Lord Śiva, and according to others he was formerly the gopī named Acyutā. The Gaura-gaṇoddeśa-dīpikā has supported both these opinions. Another book, Narottama-vilāsa, compiled by Śrī Narahari dāsa, mentions Acyutānanda’s presence during the festival at Khetari. According to Śrī Narahari dāsa, during the last days of his life Acyutānanda stayed in his house at Śāntipura, but during the presence of Lord Caitanya Mahāprabhu he lived at Jagannātha Purī with Gadādhara Paṇḍita.

Of the six sons of Advaita Ācārya, three-Acyutānanda, Kṛṣṇa Miśra and Gopāla dāsa-lived faithfully in the service of Caitanya Mahāprabhu. Since Acyutānanda did not accept a wife, he had no issue. The second son of Advaita Ācārya, Kṛṣṇa Miśra, had two sons, Raghunātha Cakravartī and Dola-govinda. The descendants of Raghunātha still live in Śāntipura in the neighborhoods of Madana-gopāla-pāḍa, Gaṇakara, Mṛjāpura and Kumārakhāli. Dola-govinda had three sons, namely, Cāṅda, Kandarpa and Gopīnātha. The descendants of Kandarpa live in Maldah in the village Jikābāḍī. Gopīnātha had three sons, Śrīvallabha, Prāṇavallabha and Keśava. The descendants of Śrīvallabha live in the villages known as Maśiyāḍārā (Mahiṣaḍerā), Dāmukadiyā and Caṇḍīpura. There is a genealogical table for the family of Śrī Vallabha beginning from his eldest son, Gaṅgā-nārāyaṇa. The descendants of Śrī Vallabha’s youngest son, Rāmagopāla, still live in Dāmukadiyā, Caṇḍīpura, Śolamāri, and so on. The descendants of Prāṇavallabha and Keśava live in Uthalī. The son of Prāṇavallabha was Ratneśvara, and his son was Kṛṣṇarāma, whose youngest son was Lakṣmī-nārāyaṇa. His son was Navakiśora, and Navakiśora’s second son was Rāmamohana, whose eldest son was Jagabandhu and whose third son, Vīracandra, accepted the sannyāsa order and established a Deity of Lord Caitanya Mahāprabhu in Katwa. These two sons of Rāmamohana were known as Baḍa Prabhu and Choṭa Prabhu, and they inaugurated the circumambulation of Navadvīpa-dhāma. One may refer to the Vaiṣṇava-mañjuṣā for the complete genealogical table of Advaita Prabhu in the line of Kṛṣṇa Miśra.


kṛṣṇa-miśra-nāma āra ācārya-tanaya

caitanya-gosāñi baise yāṅhāra hṛdaya


kṛṣṇa-miśra-of the name Kṛṣṇa Miśra; nāma-name; āra-and; ācārya-tanaya-the son of Advaita Ācārya; caitanya-gosāñi-Lord Caitanya Mahāprabhu; baise-sits; yāṅhāra-in whose; hṛdaya-heart.


Kṛṣṇa Miśra was a son of Advaita Ācārya. Lord Caitanya Mahāprabhu always sat in his heart.


śrī-gopāla-nāme āra ācāryera suta

tāṅhāra caritra, śuna, atyanta adbhuta


śrī-gopāla-of the name Śrī Gopāla; nāme-by the name; āra-another; ācāryera-of Advaita Ācārya; suta-son; tāṅhāra-his; caritra-character; śuna-hear; atyanta-very; adbhuta-wonderful.


Śrī Gopāla was another son of Śrī Advaita Ācārya Prabhu. Now just hear about his characteristics, for they are all very wonderful.


Śrī Gopāla was one of the three devoted sons of Advaita Ācārya. He is described in the Madhya-līlā of Caitanya-caritāmṛta, Chapter Twelve, texts 143 through 149.


guṇḍicā-mandire mahāprabhura sammukhe

kīrtane nartana kare baḍa prema-sukhe


guṇḍicā-mandire-in the Guṇḍicā-mandira in Jagannātha Purī; mahāprabhura-of Lord Caitanya Mahāprabhu; sammukhe-in front; kīrtane-in saṅkīrtana; nartana-dancing; kare-does; baḍa-very; prema-sukhe-in transcendental bliss.


When Lord Caitanya personally cleansed the Guṇḍicā-mandira in Jagannātha Purī, Gopāla danced in front of the Lord with great love and happiness.


The Guṇḍicā-mandira is situated in Jagannātha Purī, and every year Jagannātha, Balabhadra and Subhadrā come there from the Jagannātha temple to stay for eight days. When Lord Caitanya Mahāprabhu lived at Jagannātha Purī, every year He personally cleansed this temple with His principal devotees. The Guṇḍicā-mārjana chapter of Caitanya-caritāmṛta (Madhya 12) describes this vividly.


nānā-bhāvodgama dehe adbhuta nartana

dui gosāñi ‘hari’ bale, ānandita mana


nānā-various; bhāva-udgama-ecstatic symptoms; dehe-in the body; adbhuta-wonderful; nartana-dancing; dui gosāñi-the two gosāñis (Caitanya Mahāprabhu and Advaita Prabhu); hari bale-chanted Hare Kṛṣṇa; ānandita-pleased; mana-mind.


While Lord Caitanya Mahāprabhu and Advaita Prabhu chanted the Hare Kṛṣṇa mantra and danced, there were various ecstatic symptoms in Their bodies, and Their minds were very pleased.


nācite nācite gopāla ha-ila mūrcchita

bhūmete paḍila, dehe nāhika saṁvita


nācite-while dancing; nācite-while dancing; gopāla-the son of Advaita Prabhu; ha-ila-became; mūrcchita-unconscious; bhūmete-on the ground; paḍila-fell down; dehe-in the body; nāhika-there was no; saṁvita-knowledge (consciousness).


While all of them danced, Gopāla, dancing and dancing, fainted and fell to the ground unconscious.


duḥkhita ha-ilā ācārya putra kole lañā

rakṣā kare nṛsiṁhera mantra paḍiyā


duḥkhita-unhappy; ha-ilā-became; ācārya-Advaita Prabhu; putra-His son; kole-on the lap; lañā-taking; rakṣā-protection; kare-does; nṛsiṁhera-of Lord Nṛsiṁha; mantra-the hymn; paḍiyā-by chanting.


Advaita Ācārya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nṛsiṁha mantra for his protection.


nānā mantra paḍena ācārya, nā haya cetana

ācāryera duḥkhe vaiṣṇava karena krandana


nānā-various; mantra-hymns; paḍena-chants; ācārya-Advaita Ācārya; nā-not; haya-became; cetana-conscious; ācāryera-of Advaita Ācārya; duḥkhe-in unhappiness; vaiṣṇava-all the Vaiṣṇavas; karena-do; krandana-cry.


Advaita Ācārya chanted various mantras, but Gopāla did not come to consciousness. Thus all the Vaiṣṇavas present cried in sorrow at His plight.


tabe mahāprabhu, tāṅra hṛde hasta dhari’

‘uṭhaha, gopāla,’ kaila bala ‘hari’ ‘hari’


tabe-at that time; mahāprabhu-Lord Caitanya Mahāprabhu; tāṅra-His; hṛde-on the heart; hasta-hand; dhari’-keeping; uṭhaha-get up; gopāla-My dear Gopāla; kaila-did say; bala-chant; hari hari-the holy name of the Lord.


Lord Caitanya Mahāprabhu then put His hand on the chest of Gopāla and told him, “My dear Gopāla, get up and chant the holy name of the Lord!”


uṭhila gopāla prabhura sparśa-dhvani śuni’

ānandita hañā sabe kare hari-dhvani


uṭhila-got up; gopāla-of the name Gopāla; prabhura-of the Lord; sparśa-touch; dhvani-sound; śuni’-hearing; ānandita-jubilant; hañā-becoming; sabe-all; kare-did; hari-dhvani-chanting of the Hare Kṛṣṇa mahā-mantra.


When he heard this sound and felt the touch of the Lord, Gopāla immediately got up, and all the Vaiṣṇavas chanted the Hare Kṛṣṇa mahā-mantra in jubilation.


ācāryera āra putra–śrī-balarāma

āra putra–‘svarūpa’-śākhā, ‘jagadīśa’ nāma


ācāryera-of Śrīla Advaita Ācārya; āra-another; putra-son; śrī-balarāma-of the name Śrī Balarāma; āra putra-another son; svarūpa-of the name Svarūpa; śākhā-branch; jagadīśa nāma-of the name Jagadīśa.


The other sons of Advaita Ācārya were Śrī Balarāma, Svarūpa and Jagadīśa.


The Sanskrit book Advaita-carita states that Balarāma, Svarūpa and Jagadīśa were the fourth, fifth and sixth sons of Advaita Ācārya. Therefore Śrī Advaita Ācārya had six sons. Balarāma, Svarūpa and Jagadīśa, being smārtas, or Māyāvādīs, were rejected by Vaiṣṇava society. Sometimes Māyāvādīs pose themselves as Vaiṣṇavas, or worshipers of Lord Viṣṇu, but actually they do not believe in Lord Viṣṇu as the Supreme Personality of Godhead, for they consider demigods like Lord Śiva, Durgā, the sun-god and Gaṇeśa equal to Him. They are generally known as pañcopāsaka-smārtas, and one should not count them among the Vaiṣṇavas.

Balarāma had three wives and nine sons. The youngest son of his first wife was known as Madhusūdana Gosvāmī. He took the title Bhaṭṭācārya and accepted the path of the smārta or Māyāvāda philosophy. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that the son of Gosvāmī Bhaṭṭācārya, Śrī Rādhāramaṇa Gosvāmī Bhaṭṭācārya, refused the title gosvāmī because it is generally meant for sannyāsīs, those who have taken the renounced order of life. One who is still in family life should not misuse the title gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura did not recognize the caste gosvāmīs because they were not in the line of the six Gosvāmīs in the renounced order who were direct disciples of Lord Caitanya Mahāprabhu-namely, Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Bhaṭṭa Raghunātha Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura said that the gṛhastha āśrama, or the status of family life, is a sort of concession for sense gratification. Therefore a gṛhastha should not falsely adopt the title gosvāmī. The ISKCON movement has never conferred the title gosvāmī upon a householder. Although all the sannyāsīs we have initiated in ISKCON are young, we have awarded them the titles of the renounced order of life, svāmī and gosvāmī, because they have completely dedicated their lives to preach the cult of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that not only do the householder caste gosvāmīs disrespect the title gosvāmī, but also, following the principles of the smārta Raghunandana, they exhibit great foolishness by burning a straw image of Advaita Ācārya in a śrāddha ceremony, thus acting as Rākṣasas and disrespecting the cause of Hari-bhakti-vilāsa, which is the guide for Vaiṣṇavas. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that sometimes these smārta caste gosvāmīs write books on Vaiṣṇava philosophy or commentaries on the original scriptures, but a pure devotee should cautiously avoid reading them.


‘kamalākānta viśvāsa’-nāma ācārya-kiṅkara

ācārya-vyavahāra saba–tāṅhāra gocara


kamalākānta viśvāsa-of the name Kamalākānta Viśvāsa; nāma-name; ācārya-kiṅkara-servant of Advaita Ācārya; ācārya-vyavahāra-the dealings of Advaita Ācārya; saba-all; tāṅhāra-his; gocara-with in the knowledge.


Advaita Ācārya’s very confidential servant named Kamalākānta Viśvāsa knew all the dealings of Advaita Ācārya.


The name Kamalānanda mentioned in the Ādi-līlā (10.149) and the name Kamalākānta mentioned in the Madhya-līlā (10.94) both refer to the same man. Kamalākānta, a very confidential servant of Lord Caitanya Mahāprabhu born in a brāhmaṇa family, engaged in the service of Śrī Advaita Ācārya as His secretary. When Paramānanda Purī went from Navadvīpa to Jagannātha Purī, he took Kamalākānta Viśvāsa with him, and they both went to see Lord Caitanya at Jagannātha Purī. It is mentioned in the Madhya-līlā (10.94) that one of the devotees of Lord Caitanya, the brāhmaṇa Kamalākānta, went with Paramānanda Purī to Jagannātha Purī.


nīlācale teṅho eka patrikā likhiyā

pratāparudrera pāśa dila pāṭhāiyā


nīlācale-at Jagannātha Purī; teṅho-Kamalākānta; eka-one; patrikā-note; likhiyā-writing; pratāparudrera-Pratāparudra Mahārāja; pāśa-addressed to him; dila pāṭhāiyā-sent.


When Kamalākānta Viśvāsa was in Jagannātha Purī, he sent a note through someone to Mahārāja Pratāparudra.


sei patrīra kathā ācārya nāhi jāne

kona pāke sei patrī āila prabhu-sthāne


sei patrīra-of that note; kathā-information; ācārya-Śrī Advaita Ācārya; nāhi-does not; jāne-know; kona-somehow or other; pāke-by means; sei-that; patrī-note; āila-came; prabhu-sthāne-in the hand of Lord Caitanya Mahāprabhu.


No one knew of that note, but somehow or other it reached the hands of Śrī Caitanya Mahāprabhu.


se patrīte lekhā āche–ei ta’ likhana

īśvaratve ācāryere kariyāche sthāpana


se-that; patrīte-in the note; lekhā āche-it is written; ei ta’-this; likhana-writing; īśvaratve-in the place of the Supreme Lord; ācāryere-unto Advaita Ācārya; kariyāche-established; sthāpana-situation.


That note established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead.


kintu tāṅra daive kichu ha-iyāche ṛṇa

ṛṇa śodhibāre cāhi taṅkā śata-tina


kintu-but; tāṅra-His; daive-in due course of time; kichu-some; ha-iyāche-there was; ṛṇa-debt; ṛṇa-debt; śodhibāre-to liquidate; cāhi-I want; taṅkā-rupees; śata-tina-about three hundred.


But it also mentioned that Advaita Ācārya had recently incurred a debt of about three hundred rupees that Kamalākānta Viśvāsa wanted to liquidate.


patra paḍiyā prabhura mane haila duḥkha

bāhire hāsiyā kichu bale candra-mukha


patra-note; paḍiyā-reading; prabhura-of Lord Caitanya Mahāprabhu; mane-in the mind; haila-became; duḥkha-unhappiness; bāhire-externally; hāsiyā-smiling; kichu-something; bale-says; candra-mukha-the moon-faced.


Lord Caitanya Mahāprabhu became unhappy upon reading the note, although His face still shone as brightly as the moon. Thus, smiling, He spoke as follows.


ācāryere sthāpiyāche kariyā īśvara

ithe doṣa nāhi, ācārya–daivata īśvara


ācāryere-unto Śrī Advaita Ācārya; sthāpiyāche-he established; kariyā-mentioning; īśvara-as the Supreme Personality of Godhead; ithe-in this; doṣa-fault; nāhi-there is not; ācārya-Advaita Ācārya; daivata īśvara-He is actually the Supreme Personality of Godhead.


“He has established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. There is nothing wrong in this, for He is indeed the Lord Himself.


īśvarera dainya kari’ kariyāche bhikṣā

ataeva daṇḍa kari’ karāiba śiksā


īśvarera-of the Supreme Personality of Godhead; dainya-poverty; kari’-establishing; kariyāche-has done; bhikṣā-begging; ataeva-therefore; danda-punishment; kari’-giving him; karāiba-shall cause; śikṣā-instruction.


“But he has made the incarnation of Godhead a poverty-stricken beggar. Therefore I shall punish him for his correction.”


To describe a man as an incarnation of God, or Nārāyaṇa, and at the same time present him as poverty-stricken is contradictory, and it is the greatest offense. The Māyāvādī philosophers, engaged in the missionary work of spoiling the Vedic culture by preaching that everyone is God, describe a poverty-stricken man as daridra-nārāyaṇa, or “poor Nārāyaṇa.” Lord Caitanya Mahāprabhu never accepted such foolish and unauthorized ideas. He strictly warned, māyāvādi-bhāṣya śunile haya sarva-nāśa: “Anyone who follows the principles of Māyāvāda philosophy is certainly doomed.” Such a fool needs to be reformed by punishment.

Although it is contradictory to say that the Supreme Personality of Godhead or His incarnation is poverty-stricken, we find in the revealed scriptures that when the Lord incarnated as Vāmana, He begged some land from Mahārāja Bali. Everyone knows, however, that Vāmanadeva was not at all poverty-stricken. His begging from Mahārāja Bali was a device to favor him. When Mahārāja Bali actually gave the land, Vāmanadeva exhibited His all-powerful position by covering the three worlds with three steps. One should not accept the so-called daridra-nārāyaṇas as incarnations because they are completely unable to show the opulence of the genuine incarnations of God.


govindere ājñā dila,–“iṅhā āji haite

bāuliyā viśvāse ethā nā dibe āsite”


govindere-unto Govinda; ājñā dila-ordered; iṅhā-to this place; āji-today; haite-from; bāuliyā-the Māyāvādī; viśvāse-unto Kamalākānta Viśvāsa; ethā-here; nā-do not; dibe-allow; āsite-to come.


The Lord ordered Govinda, “From today on, do not allow that bāuliyā Kamalākānta Viśvāsa to come here.”


The bāuliyās, or bāulas, are one of thirteen unauthorized sects that pass as followers of Caitanya Mahāprabhu. The Lord ordered Govinda, His personal assistant, not to allow Kamalākānta Viśvāsa to come in His presence because he had become a bāuliyā. Thus although the bāula-sampradāya, āula-sampradāya and sahajiyā-sampradāya, as well as the smārtas, jāta-gosāñis, atibāḍis, cūḍādhārīs and gaurāṅga-nāgarīs, claim to belong to the disciplic succession of Caitanya Mahāprabhu, the Lord actually rejected them.


daṇḍa śuni’ ‘viśvāsa’ ha-ila parama duḥkhita

śuniyā prabhura daṇḍa ācārya harṣita


daṇḍa-punishment; śuni’-hearing; viśvāsa-Kamalākānta Viśvāsa; ha-ila-became; parama-very; duḥkhita-unhappy; śuniyā-hearing; prabhura-of Lord Caitanya Mahāprabhu; daṇḍa-punishment; ācārya-Śrī Advaita Ācārya Prabhu; harṣita-very much pleased.


When Kamalākānta Viśvāsa heard about this punishment by Śrī Caitanya Mahāprabhu, he was very unhappy, but when Advaita Prabhu heard about it, He was greatly pleased.


In Bhagavad-gītā the Lord says, samo ‘haṁ sarva-bhūteṣu na me dveṣyo ‘sti na priyaḥ: “I envy no one, nor am I partial to anyone. I am equal to all.” (Bg. 9.29) The Supreme Personality of Godhead being equal to everyone, no one can be His enemy, nor can anyone be His friend. Since everyone is a part or son of the Supreme Personality of Godhead, the Lord cannot partially regard someone as a friend and someone as an enemy. Thus when Lord Caitanya Mahāprabhu punished Kamalākānta Viśvāsa by no longer allowing him to come in His presence, although the punishment was actually very hard on him, Śrī Advaita Prabhu, understanding the inner meaning of such punishment, was happy because He appreciated that the Lord had actually favored Kamalākānta Viśvāsa. Therefore He was not at all unhappy. Devotees should always be happy with all the dealings of their master, the Supreme Personality of Godhead. A devotee may be put into difficulty or opulence, but he should accept both as gifts of the Supreme personality of Godhead and jubilantly engage in the service of the Lord in all circumstances.


viśvāsere kahe,–tumi baḍa bhāgyavān

tomāre karila daṇḍa prabhu bhagavān


viśvāsere-unto Kamalākānta Viśvāsa; kahe-said; tumi-you; baḍa-very; bhāgyavān-fortunate; tomāre-unto you; karila-did; daṇḍa-punishment; prabhu-the Lord; bhagavān-the Supreme Personality of Godhead.


Seeing Kamalākānta Viśvāsa unhappy, Advaita Ācārya Prabhu told him, “You are greatly fortunate to have been punished by the Supreme Lord, the Personality of Godhead, Lord Caitanya Mahāprabhu.


This is an authoritative judgment by Śrī Advaita Prabhu. He clearly advises that one should not be unhappy when reverses come upon him by the order of the Supreme Personality of Godhead. A devotee should always be happy to receive the fortune awarded him by the Supreme Lord, which seems pleasant or unpleasant according to one’s judgment.


pūrve mahāprabhu more karena sammāna

duḥkha pāi’ mane āmi kailuṅ anumāna


pūrve-previously; mahāprabhu-Lord Caitanya Mahāprabhu; more-unto Me; karena-does; sammāna-respect; duḥkha-unhappy; pāi’-becoming; mane-in the mind; āmi-I; kailuṅ-made; anumāna-a plan.


“Formerly Lord Caitanya Mahāprabhu always respected Me as His senior, but I did not like such respect. Therefore, My mind being afflicted by unhappiness, I made a plan.


mukti–śreṣṭha kari’ kainu vāśiṣṭha vyākhyāna

kruddha hañā prabhu more kaila apamāna


mukti-liberation; śreṣṭha-the topmost; kari’-accepting; kainu-I did; vāśiṣṭha-the book known as Yoga-vāśiṣṭha; vyākhyāna-explanation; kruddha-angry; hañā-becoming; prabhu-the Lord; more-unto Me; kaila-did; apamāna-disrespect.


“Thus I expounded the Yoga-vāśiṣṭha, which considers liberation the ultimate goal of life. For this the Lord became angry at Me and treated Me with apparent disrespect.


There is a book of the name Yoga-vāśiṣṭha that Māyāvādīs greatly favor because it is full of impersonal misunderstandings regarding the Supreme Personality of Godhead, with no touch of Vaiṣṇavism. Factually, all Vaiṣṇavas should avoid such a book, but Advaita Ācārya Prabhu, wanting punishment from the Lord, began to support the impersonal statements of the Yoga-vāśiṣṭha. Thus Lord Caitanya Mahāprabhu became extremely angry at Him and seemingly treated Him disrespectfully.


daṇḍa pāñā haila mora parama ānanda

ye daṇḍa pāila bhāgyavān śrī-mukunda


daṇḍa pāñā-receiving the punishment; haila-became; mora-My; parama-very great; ānanda-happiness; ye daṇḍa-the punishment; pāila-got; bhāgyavān-the most fortunate; śrī-mukunda-of the name Śrī Mukunda.


“When chastised by Lord Caitanya, I was very happy to receive a punishment similar to that awarded Śrī Mukunda.


Śrī Mukunda, a great friend and associate of Lord Caitanya Mahāprabhu, used to visit many places where people were against the Vaiṣṇava cult. When Lord Caitanya Mahāprabhu came to know of this, He punished Mukunda, forbidding him to see Him again. Although Caitanya Mahāprabhu was soft like a flower, He was also strict like a thunderbolt, and everyone was afraid to allow Mukunda to come again into the presence of Śrī Caitanya Mahāprabhu. Mukunda, therefore, being very sorry, asked his other friends whether he would one day be allowed to see Lord Caitanya Mahāprabhu. When the devotees brought this inquiry to Lord Caitanya, the Lord replied, “Mukunda will get permission to see Me after many millions of years.” When they gave this information to Mukunda, he danced with jubilation, and when Lord Caitanya Mahāprabhu heard that Mukunda was so patiently waiting to meet Him after millions of years, He immediately asked him to return. There is a statement about this punishment of Mukunda in the Caitanya-bhāgavata, Madhya-līlā, Tenth Chapter.


ye daṇḍa pāila śrī-śacī bhāgyavatī

se daṇḍa prasāda anya loka pābe kati


ye daṇḍa-the punishment; pāila-got; śrī-śacī bhāgyavatī-the most fortunate mother Śacīdevī; se daṇḍa-the same punishment; prasāda-favor; anya-other; loka-person; pābe-can get; kati-how.


“A similar punishment was awarded to mother Śacīdevī. Who could be more fortunate than she to receive such punishment?”


Mother Śacīdevī was similarly punished, as mentioned in the Caitanya-bhāgavata, Madhya-līlā, Chapter Twenty-two. Mother Śacīdevī, apparently showing her feminine nature, accused Advaita Prabhu of encouraging her son to become a sannyāsī. Caitanya Mahāprabhu, taking this accusation as an offense, asked Śacīdevī to touch the lotus feet of Advaita Ācārya to mitigate the offense she had supposedly committed.


eta kahi’ ācārya tāṅre kariyā āśvāsa

ānandita ha-iyā āila mahāprabhu-pāśa


eta kahi’-speaking thus; ācārya-Śrī Advaita Ācārya Prabhu; tāṅre-unto Kamalākānta Viśvāsa; kariyā-doing; āśvāsa-pacification; ānandita-happy; ha-iyā-becoming; āila-went; mahāprabhu-pāśa-to the place of Lord Caitanya Mahāprabhu.


After pacifying Kamalākānta Viśvāsa in this way, Śrī Advaita Ācārya Prabhu went to see Caitanya Mahāprabhu.


prabhuke kahena–tomāra nā bujhi e līlā

āmā haite prasāda-pātra karilā kamalā


prabhuke-unto the Lord; kahena-says; tomāra-Your; nā-do not; bujhi-I understand; e-these; līlā-pastimes; āmā-Myself; haite-more than; prasāda-pātra-object of favor; karilā-You did; kamalā-unto Kamalākānta Viśvāsa.


Śrī Advaita Ācārya told Lord Caitanya, “l cannot understand Your transcendental pastimes. You have shown more favor to Kamalākānta than You generally show to Me.


āmāreha kabhu yei nā haya prasāda

tomāra caraṇe āmi ki kainu aparādha


āmāreha-even upon Me; kabhu-at any time; yei-that; nā-never; haya-becomes; prasāda-favor; tomāra caraṇe-at Your lotus feet; āmi-I; ki-what; kainu-have done; aparādha-offense.


“The favor You have shown Kamalākānta is so great that even to Me You have never shown such favor. What offense have I committed at Your lotus feet so as not to be shown such favor?”


This is a reference to Lord Caitanya Mahāprabhu’s former punishment of Advaita Ācārya. When Advaita Ācārya Prabhu was reading Yoga-vāśiṣṭha, Lord Caitanya Mahāprabhu beat Him, but He never told Him not to come in His presence. But Kamalākānta was punished with the order never to come in the Lord’s presence. Therefore Śrī Advaita Ācārya Prabhu wanted to impress upon Caitanya Mahāprabhu that He had shown more favor to Kamalākānta Viśvāsa because He had prohibited Kamalākānta from seeing Him, whereas He had not done so to Advaita Ācārya. Therefore the favor shown Kamalākānta Viśvāsa was greater than that shown Advaita Ācārya.


eta śuni’ mahāprabhu hāsite lāgilā

bolāiyā kamalākānte prasanna ha-ilā


eta śuni’-thus hearing; mahāprabhu-Lord Caitanya Mahāprabhu; hāsite-to laugh; lāgilā-began; bolāiyā-calling; kamalākānte-unto Kamalākānta; prasanna-satisfied; ha-ilā-became.


Hearing this, Lord Caitanya Mahāprabhu laughed with satisfaction and immediately called Kamalākānta Viśvāsa.


ācārya kahe, ihāke kene dile daraśana

dui prakārete kare more viḍambana


ācārya kahe-Śrī Advaita Ācārya said; ihāke-unto him; kene-why; dile-You gave; daraśana-audience; dui-two; prakārete-in ways; kare-does; more-unto Me; viḍambana-cheating.


Advaita Ācārya then said to Caitanya Mahāprabhu, “Why have You called back this man and allowed him to see You? He has cheated Me in two ways.”


śuniyā prabhura mana prasanna ha-ila

duṅhāra antara-kathā duṅhe se jānila


śuniyā-hearing this; prabhura-of Caitanya Mahāprabhu; mana-mind; prasanna-satisfaction; ha-ila-felt; duṅhāra-of both of Them; antara-kathā-confidential talks; duṅhe-both of Them; se-that; jānila-could understand.


When Caitanya Mahāprabhu heard this, His mind was satisfied. Only They could understand each other’s minds.


prabhu kahe–bāuliyā, aiche kāhe kara

ācāryera lajjā-dharma-hāni se ācara


prabhu kahe-the Lord said; bāuliyā-one who does not know what is right; aiche-in that way; kāhe-why; kara-do; ācāryera-of Śrī Advaita Ācārya; lajjā-privacy; dharma-religion; hāni-loss; se-that; ācara-you act.


Lord Caitanya Mahāprabhu instructed Kamalākānta, “You are a bāuliyā, one who does not know things as they are. Why do you act in this way? Why do you invade the privacy of Advaita Ācārya and damage His religious principles?


Kamalākānta Viśvāsa, out of his ignorance, asked the King of Jagannātha Purī, Mahārāja Pratāparudra, to liquidate the three-hundred-rupee debt of Advaita Ācārya, but at the same time he established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. This is contradictory. An incarnation of the Supreme Godhead cannot be indebted to anyone in this material world. Caitanya Mahāprabhu is never satisfied by such a contradiction, which is technically called rasābhāsa, or overlapping of one humor (rasa) with another. This is the same type of idea as the contradiction that Nārāyaṇa is poverty-stricken (daridra-nārāyaṇa).


pratigraha kabhu nā karibe rāja-dhana

viṣayīra anna khāile duṣṭa haya mana


pratigraha-acceptance of alms; kabhu-at any time; nā-not; karibe-should do; rāja-dhana-charity by kings; viṣayīra-of men who are materialistic; anna-food; khāile-by eating; duṣṭa-polluted; haya-becomes; mana-mind.


“Advaita Ācārya, My spiritual master, should never accept charity from rich men or kings because if a spiritual master accepts money or grains from such materialists his mind becomes polluted.


It is very risky to accept money or food from materialistic persons, for such acceptance pollutes the mind of the charity’s recipient. According to the Vedic system, one should give charity to sannyāsīs and brāhmaṇas because one who thus gives charity becomes free from sinful activities. Formerly, therefore, brāhmaṇas would not accept charity from a person unless he were very pious. Lord Caitanya Mahāprabhu gave this instruction for all spiritual masters. Materialistic persons who are not inclined to give up their sinful activities like illicit sex, intoxication, gambling and meat-eating sometimes want to become our disciples, but, unlike professional spiritual masters who accept disciples regardless of their condition, Vaiṣṇavas do not accept such cheap disciples. One must at least agree to abide by the rules and regulations for a disciple before a Vaiṣṇava ācārya can accept him. In fact, a Vaiṣṇava should not even accept charity or food from persons who do not follow the rules and regulations of the Vaiṣṇava principles.


mana duṣṭa ha-ile nahe kṛṣṇera smaraṇa

kṛṣṇa-smṛti vinu haya niṣphala jīvana


mana-mind; duṣṭa-polluted; ha-ile-becoming; nahe-is not possible; kṛṣṇera-of Lord Kṛṣṇa; smaraṇa-remembrance; kṛṣṇa-smṛti-remembrance of Lord Kṛṣṇa; vinu-without; haya-becomes; niṣphala-without any result; jīvana-life.


“When one’s mind is polluted, it is very difficult to remember Kṛṣṇa; and when remembrance of Lord Kṛṣṇa is hampered, one’s life is unproductive.


A devotee should always be alert, keeping his mind in a sanguine state so that he can always remember Lord Śrī Kṛṣṇa. The śāstras state, smartavyaḥ satataṁ viṣṇuḥ: in devotional life one should always remember Lord Viṣṇu. Śrīla Śukadeva Gosvāmī also advised Mahārāja Parīkṣit, smartavyo nityaśaḥ. In the Second Canto, First Chapter, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī advised Parīkṣit Mahārāja:

tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam

“O descendant of King Bharata, one who desires to be free from all miseries must hear, glorify and also remember the Supreme Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.” (Bhāg. 2.1.5) This is the summary of all the activities of a Vaiṣṇava, and the same instruction is repeated here (kṛṣṇa-smṛti vinu haya niṣphala jīvana). Śrīla Rūpa Gosvāmī states in Bhakti-rasāmṛta-sindhu, avyartha-kālatvam: A Vaiṣṇava must be very alert not to waste even a second of his valuable lifetime. This is a symptom of a Vaiṣṇava. But association with pounds-and-shillings men, or viṣayīs, materialists who are simply interested in sense gratification, pollutes one’s mind and hampers such continuous remembrance of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu therefore advised, asat-saṅga-tyāga–ei vaiṣṇava-ācāra: a Vaiṣṇava should behave in such a way as to never associate with nondevotees or materialists (Cc. Madhya 22.87). One can avoid such association simply by always remembering Kṛṣṇa within his heart.


loka-lajjā haya, dharma-kīrti haya hāni

aiche karma nā kariha kabhu ihā jāni’


loka-lajjā-unpopularity; haya-becomes; dharma-religion; kīrti-reputation; haya-becomes; hāni-damaged; aiche-such; karma-work; nā-do not; kariha-execute; kabhu-ever; ihā-this; jāni’-knowing.


“Thus one becomes unpopular in the eyes of the people in general, for this damages his religiosity and fame. A Vaiṣṇava, especially one who acts as a spiritual master, must not act in such a way. One should always be conscious of this fact.”


ei śikṣā sabākāre, sabe mane kaila

ācārya-gosāñi mane ānanda pāila


ei-this; śikṣā-instruction; sabākāre-for all; sabe-all present; mane-in the mind; kaila-took it; ācārya-gosāñi-Advaita Ācārya; mane-within the mind; ānanda-pleasure; pāila-felt.


When Caitanya Mahāprabhu gave this instruction to Kamalākānta, all present considered it to be meant for everyone. Thus Advaita Ācārya was greatly pleased.


ācāryera abhiprāya prabhu-mātra bujhe

prabhura gambhīra vākya ācārya samujhe


ācāryera-of Advaita Ācārya; abhiprāya-intention; prabhu-mātra-only Lord Caitanya Mahāprabhu; bujhe-can understand; prabhura-of Lord Caitanya Mahāprabhu; gambhīra-grave; vākya-instruction; ācārya-Advaita Ācārya; samujhe-can understand.


Only Lord Caitanya Mahāprabhu could understand the intentions of Advaita Ācārya, and Advaita Ācārya appreciated the grave instruction of Lord Caitanya Mahāprabhu.


ei ta’ prastāve āche bahuta vicāra

grantha-bāhulya-bhaye nāri likhibāra


ei ta’-in this; prastāve-statement; āche-there are; bahuta-many; vicāra-considerations; grantha-of the book; bāhulya-of the expansion; bhaye-out of fear; nāri-I do not; likhibāra-write.


In this statement there are many confidential considerations. I do not write of them all, fearing an unnecessary increase in the volume of the book.


śrī-yadunandanācārya–advaitera śākhā

tāṅra śākhā-upaśākhāra nāhi haya lekhā


śrī-yadunandana-ācārya-of the name Śrī Yadunandana Ācārya; advaitera-of Advaita Ācārya; śākhā-branch; tāṅra-his; śākhā-branches; upaśākhāra-subbranches; nāhi-not; haya-there is; lekhā-writing.


The fifth branch of Advaita Ācārya was Śrī Yadunandana Ācārya, who had so many branches and subbranches that it is impossible to write of them.


Yadunandana Ācārya was the official initiator spiritual master of Raghunātha dāsa Gosvāmī. In other words, when Raghunātha dāsa Gosvāmī was a householder, Yadunandana Ācārya initiated him at home. Later Raghunātha dāsa Gosvāmī took shelter of Śrī Caitanya Mahāprabhu at Jagannātha Purī.


vāsudeva dattera teṅho kṛpāra bhājana

sarva-bhāve āśriyāche caitanya-caraṇa


vāsudeva dattera-of Vāsudeva Datta; teṅho-he was; kṛpāra-of the mercy; bhājana-competent to receive; sarva-bhāve-in all respects; āśriyāche-took shelter; caitanya-caraṇa-of the lotus feet of Lord Caitanya.


Śrī Yadunandana Ācārya was a student of Vāsudeva Datta, and he received all his mercy. Therefore he could accept Lord Caitanya’s lotus feet, from all angles of vision, as the supreme shelter.


The Gaura-gaṇoddeśa-dīpikā, verse 140, describes that Vāsudeva Datta was formerly Madhuvrata, a singer in Vṛndāvana.


bhāgavatācārya, āra viṣṇudāsācārya

cakrapāṇi ācārya, āra ananta ācārya


bhāgavata-ācārya-of the name Bhāgavata Ācārya; āra-and; viṣṇudāsa-ācārya-of the name Viṣṇudāsa Ācārya; cakrapāṇi ācārya-of the name Cakrapāṇi Ācārya; āra-and; ananta ācārya-of the name Ananta Ācārya.


Bhāgavata Ācārya, Viṣṇudāsa Ācārya, Cakrapāṇi Ācārya and Ananta Ācārya were the sixth, seventh, eighth and ninth branches of Advaita Ācārya.


In his Anubhāṣya Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda says that Bhāgavata Ācārya was formerly among the followers of Advaita Ācārya but was later counted among the followers of Gadādhara Paṇḍita. The sixth verse of Śākhā-nirṇayāmṛta, a book written by Yadunandana dāsa, states that Bhāgavata Ācārya compiled a famous book of the name Prema-taraṅgiṇī. According to the Gaura-gaṇoddeśa-dīpikā, verse 195, Bhāgavata Ācārya formerly lived in Vṛndāvana as Śveta-mañjarī. Viṣṇudāsa Ācārya was present during the Khetari-mahotsava. He went there with Acyutānanda, as stated in the Bhakti-ratnākara, Tenth Taraṅga. Ananta Ācārya was one of the eight principal gopīs. His former name was Sudevī. Although he was among Advaita Ācārya’s followers, he later became an important devotee of Gadādhara Gosvāmī.


nandinī, āra kāmadeva, caitanya-dāsa

durlabha viśvāsa, āra vanamāli-dāsa


nandinī-of the name Nandinī; āra-and; kāmadeva-of the name Kāmadeva; caitanya-dāsa-of the name Caitanya dāsa; durlabha viśvāsa-of the name Durlabha Viśvāsa; āra-and; vanamāli-dāsa-of the name Vanamālī dāsa.


Nandinī, Kāmadeva, Caitanya dāsa, Durlabha Viśvāsa and Vanamālī dāsa were the tenth, eleventh, twelfth, thirteenth and fourteenth branches of Śrī Advaita Ācārya.


jagannātha kara, āra kara bhavanātha

hṛdayānanda sena, āra dāsa bholānātha


jagannātha kara-of the name Jagannātha Kara; āra-and; kara bhavanātha-of the name Bhavanātha Kara; hṛdayānanda sena-of the name Hṛdayānanda Sena; āra-and; dāsa bholānātha-of the name Bholānātha dāsa.


Jagannātha Kara, Bhavanātha Kara, Hṛdayānanda Sena and Bholānātha dāsa were the fifteenth, sixteenth, seventeenth and eighteenth branches of Advaita Ācārya.


yādava-dāsa, vijaya-dāsa, dāsa janārdana

ananta-dāsa, kānu-paṇḍita, dāsa nārāyaṇa


yādava-dāsa-of the name Yādava dāsa; vijaya-dāsa-of the name Vijaya dāsa; dāsa janārdana-of the name Janārdana dāsa; ananta-dāsa-of the name Ananta dāsa; kānu-paṇḍita-of the name Kānu Paṇḍita; dāsa nārāyaṇa-of the name Nārāyaṇa dāsa.


Yādava dāsa, Vijaya dāsa, Janārdana dāsa, Ananta dāsa, Kānu Paṇḍita and Nārāyaṇa dāsa were the nineteenth, twentieth, twenty-first, twenty-second, twentythird and twenty-fourth branches of Advaita Ācārya.


śrīvatsa paṇḍita, brahmacārī haridāsa

puruṣottama brahmacārī, āra kṛṣṇadāsa


śrīvatsa paṇḍita-of the name Śrīvatsa Paṇḍita; brahmacārī haridāsa-of the name Haridāsa Brahmacārī; puruṣottama brahmacārī-of the name Puruṣottama Brahmacārī; āra-and; kṛṣṇadāsa-of the name Kṛṣṇadāsa.


Śrīvatsa Paṇḍita, Haridāsa Brahmacārī, Puruṣottama Brahmacārī and Kṛṣṇadāsa were the twenty-fifth, twenty-sixth, twenty-seventh and twenty-eighth branches of Advaita Ācārya.


puruṣottama paṇḍita, āra raghunātha

vanamālī kavicandra, āra vaidyanātha


puruṣottama paṇḍita-of the name Puruṣottama Paṇḍita; āra raghunātha-and Raghunātha; vanamālī kavicandra-of the name Vanamālī Kavicandra; āra-and; vaidyanātha-of the name Vaidyanātha.


Puruṣottama Paṇḍita, Raghunātha, Vanamālī Kavicandra and Vaidyanātha were the twenty-ninth, thirtieth, thirty-first and thirty-second branches of Advaita Ācārya.


lokanātha paṇḍita, āra murāri paṇḍita

śrī-haricaraṇa, āra mādhava paṇḍita


lokanātha paṇḍita-of the name Lokanātha Paṇḍita; āra-and; murāri paṇḍita-of the name Murāri Paṇḍita; śrī-haricaraṇa-of the name Śrī Haricaraṇa; āra-and; mādhava paṇḍita-of the name Mādhava Paṇḍita.


Lokanātha Paṇḍita, Murāri Paṇḍita, Śrī Haricaraṇa and Mādhava Paṇḍita were the thirty-third, thirty-fourth, thirty-fifth and thirty-sixth branches of Advaita Ācārya.


vijaya paṇḍita, āra paṇḍita śrīrāma

asaṅkhya advaita-śākhā kata la-iba nāma


vijaya-paṇḍita-of the name Vijaya Paṇḍita; āra-and; paṇḍita śrīrāma-of the name Śrīrāma Paṇḍita; asaṅkhya-innumerable; advaita-śākhā-branches of Advaita Ācārya; kata-how many; la-iba-shall I enumerate; nāma-their names.


Vijaya Paṇḍita and Śrīrāma Paṇḍita were two important branches of Advaita Ācārya. There are innumerable branches, but I am unable to mention them all.


Since Śrīvāsa Paṇḍita was an incarnation of Nārada Muni, his younger brother, Śrīrāma Paṇḍita, is accepted as an incarnation of Parvata Muni, Nārada Muni’s most intimate friend.


māli-datta jala advaita-skandha yogāya

sei jale jīye śākhā,–phula-phala pāya


māli-datta-given by the gardener; jala-water; advaita-skandha-the branch known as Advaita Ācārya; yogāya-supplies; sei-by that; jale-water; jīye-lives; śākhā-branches; phula-phala-fruits and flowers; pāya-grow.


The Advaita Ācārya branch received the water supplied by the original gardener, Śrī Caitanya Mahāprabhu. In this way, the subbranches were nourished, and their fruits and flowers grew luxuriantly.


The branches of Advaita Ācārya nourished by the water (jala) supplied by Sri Caitanya Mahāprabhu are to be considered bona fide ācāryas. As we have discussed hereinbefore, the representatives of Advaita Ācārya later divided into two groups-the bona fide branches of the ācārya’s disciplic succession and the pretentious branches of Advaita Ācārya. Those who followed the principles of Caitanya Mahāprabhu flourished, whereas the others, who are mentioned below in the sixty-seventh verse, dried up.


ihāra madhye mālī pāche kona śākhā-gaṇa

nā māne caitanya-mālī durdaiva kāraṇa


ihāra-of them; madhye-within; mālī-the gardener; pāche-later on; kona-some; śākhā-gaṇa-branches; nā-does not; māne-accept; caitanya-mālī-the gardener Lord Caitanya; durdaiva-unfortunate; kāraṇa-reason.


After the disappearance of Lord Caitanya Mahāprabhu, some of the branches, for unfortunate reasons, deviated from His path.


sṛjāila, jīyāila, tāṅre nā mānila

kṛtaghna ha-ilā, tāṅre skandha kruddha ha-ila


sṛjāila-fructified; jīyāila-maintained; tāṅre-Him; nā-not; mānila-accepted; kṛtaghna-ungrateful; ha-ilā-thus became; tāṅre-to them; skandha-trunk; kruddha-angry; ha-ila-became.


Some branches did not accept the original trunk that vitalized and maintained the entire tree. When they thus became ungrateful, the original trunk was angry at them.


kruddha hañā skandha tāre jala nā sañcāre

jalābhāve kṛśa śākhā śukāiyā mare


kruddha hañā-being angry; skandha-the trunk; tāre-onto them; jala-water; nā-did not; sañcāre-sprinkle; jala-abhāve-for want of water; kṛśa-thinner; śākhā-branch; śukāiyā-dried up; mare-died.


Thus Lord Caitanya did not sprinkle upon them the water of His mercy, and they gradually withered and died.


caitanya-rahita deha–śuṣkakāṣṭha-sama

jīvitei mṛta sei, maile daṇḍe yama


caitanya-rahita-without consciousness; deha-body; śuṣka-kāṣṭha-sama-exactly like dry wood; jīvitei-while living; mṛta-dead; sei-that; maile-after death; daṇḍe-punishes; yama-Yamarāja.


A person without Kṛṣṇa consciousness is no better than dry wood or a dead body. He is understood to be dead while living, and after death he is punishable by Yamarāja.


In the Śrīmad-Bhāgavatam, Sixth Canto, Third Chapter, twenty-ninth verse, Yamarāja, the superintendent of death, tells his assistants what class of men they should bring before him. There he states, “A person whose tongue never describes the qualities and holy name of the Supreme Personality of Godhead, whose heart never throbs as he remembers Kṛṣṇa and His lotus feet, and whose head never bows in obeisances to the Supreme Lord must be brought before me for punishment.” In other words, nondevotees are brought before Yamarāja for punishment, and thus material nature awards them various types of bodies. After death, which is dehāntara, a change of body, nondevotees are brought before Yamarāja for justice. By the judgment of Yamarāja, material nature gives them bodies suitable for the reactions of their past activities. This is the process of dehāntara, or transmigration of the self from one body to another. Kṛṣṇa conscious devotees, however, are not subject to be judged by Yamarāja. For devotees there is an open road, as confirmed in Bhagavad-gītā. After giving up the body (tyaktvā deham), a devotee never again has to accept another material body, for in a spiritual body he goes back home, back to Godhead. The punishments of Yamarāja are meant for persons who are not Kṛṣṇa conscious.


kevala e gaṇa-prati nahe ei daṇḍa

caitanya-vimukha yei sei ta’ pāṣaṇḍa


kevala-only; e-this; gaṇa-group; prati-unto them; nahe-it is not; ei-this; daṇḍa-punishment; caitanya-vimukha-against Śrī Caitanya Mahāprabhu; yei-anyone; sei-he; ta’-but; pāṣaṇḍa-atheist.


Not only the misguided descendants of Advaita Ācārya but anyone who is against the cult of Śrī Caitanya Mahāprabhu should be considered an atheist subject to be punished by Yamarāja.


ki paṇḍita, ki tapasvī, kibā gṛhī, yati

caitanya-vimukha yei, tāra ei gati


ki paṇḍita-whether a learned scholar; ki tapasvī-whether a great ascetic; kibā-or; gṛhī-householder; yati-or sannyāsī; caitanya-vimukha-one who is against the cult of Śrī Caitanya Mahāprabhu; yei-anyone; tāra-his; ei-this; gati-destination.


Be one a learned scholar, a great ascetic, a successful householder or a famous sannyāsī, if one is against the cult of Śrī Caitanya Mahāprabhu, he is destined to suffer the punishment meted out by Yamarāja.


ye ye laila śrī-acyutānandera mata

sei ācāryera gaṇa–mahā-bhāgavata


ye ye-anyone who; laila-accepted; śrī-acyutānandera-of Śrī Acyutānanda; mata-the path; sei-those; ācāryera gaṇa-descendants of Advaita Ācārya; mahā-bhāgavata-are all great devotees.


The descendants of Advaita Ācārya who accepted the path of Śrī Acyutānanda were all great devotees.


In this connection, Śrīla Bhaktivinoda Ṭhākura, in his Amṛta-pravāha-bhāṣya, gives this short note: “Śrī Advaita Ācārya is one of the important trunks of the bhakti-kalpataru, or desire tree of devotional service. Lord Śrī Caitanya Mahāprabhu, as a gardener, poured water on the root of the bhakti tree and thus nourished all its trunks and branches. But nevertheless, under the spell of māyā, the most unfortunate condition of a living entity, some of the branches, not accepting the gardener who poured water on them, considered the trunk the only cause of the great bhakti-kalpataru. In other words, the branches or descendants of Advaita Ācārya who considered Advaita Ācārya the original cause of the devotional creeper, and who thus neglected or disobeyed the instructions of Śrī Caitanya Mahāprabhu, deprived themselves of the effect of being watered and thus dried up and died. It is further to be understood that not only the misguided descendants of Advaita Ācārya but anyone who has no connection with Caitanya Mahāprabhu-even if he is independently a great sannyāsī, learned scholar or ascetic-is like a dead branch of a tree.”

This analysis by Śrī Bhaktivinoda Ṭhākura, supporting the statements of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī, depicts the position of the present so-called Hindu religion, which, being predominantly conducted by the Māyāvāda philosophy, has become a hodgepodge institution of various concocted ideas. Māyāvādīs greatly fear the Kṛṣṇa consciousness movement and accuse it of spoiling the Hindu religion because it accepts people from all parts of the world and all religious sects and scientifically engages them in the daiva-varṇāśrama-dharma. As we have explained several times, however, we find no such word as “Hindu” in the Vedic literature. The word most probably came from Afghanistan, a predominantly Muslim country, and originally referred to a pass in Afghanistan known as Hindukush that is still a part of a trade route between India and various Muslim countries.

The actual Vedic system of religion is called varṇāśrama-dharma, as confirmed in the Viṣṇu Purāṇa:

puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

(Viṣṇu Purāṇa 3.8.9)

The Vedic literature recommends that a human being follow the principles of varṇāśrama-dharma. Accepting the process of varṇāśrama-dharma will make a person’s life successful because this will connect him with the Supreme Personality of Godhead, who is the goal of human life. Therefore the Kṛṣṇa consciousness movement is meant for all of humanity. Although human society has different sections or subdivisions, all human beings belong to one species, and therefore we accept that they all have the ability to understand their constitutional position in connection with the Supreme Personality of Godhead, Viṣṇu. Śrī Caitanya Mahāprabhu confirms, jīvera ‘svarūpa’ haya–kṛṣṇera nitya-dāsa: “Every living entity is an eternal part, an eternal servant, of the Supreme Personality of Godhead.” Every living entity who attains the human form of life can understand the importance of his position and thus become eligible to become a devotee of Lord Kṛṣṇa. We take it for granted, therefore, that all humanity should be educated in Kṛṣṇa consciousness. Indeed, in all parts of the world, in every country where we preach the saṅkīrtana movement, we find that people very easily accept the Hare Kṛṣṇa mahā-mantra without hesitation. The visible effect of this chanting is that the members of the Hare Kṛṣṇa movement, regardless of their backgrounds, all give up the four principles of sinful life and come to an elevated standard of devotion.

Although posing as great scholars, ascetics, householders and svāmīs, the so-called followers of the Hindu religion are all useless, dried-up branches of the Vedic religion. They are impotent; they cannot do anything to spread the Vedic culture for the benefit of human society. The essence of the Vedic culture is the message of Śrī Caitanya Mahāprabhu. Lord Caitanya instructed:

yāre dekha, tāre kaha ‘kṛṣṇa’ upadeśa
āmāra ājñāya guru hañā tāra’ ei deśa

(Cc. Madhya 7.128)

One should simply instruct everyone he meets regarding the principles of kṛṣṇa-kathā, as expressed in Bhagavad-gītā As It Is and Śrīmad-Bhāgavatam. One who has no interest in kṛṣṇa-kathā or the cult of Śrī Caitanya Mahāprabhu is like dry, useless wood with no living force. The ISKCON branch, being directly watered by Śrī Caitanya Mahāprabhu, is becoming undoubtedly successful, whereas the disconnected branches of the so-called Hindu religion that are envious of ISKCON are drying up and dying.


sei sei,–ācāryera kṛpāra bhājana

anāyāse pāila sei caitanya-caraṇa


sei sei-whoever; ācāryera-of Advaita Ācārya; kṛpāra-of the mercy; bhājana-eligible candidate; anāyāse-without difficulty; pāila-got; sei-he; caitanya-caraṇa-the lotus feet of Śrī Caitanya Mahāprabhu.


By the mercy of Advaita Ācārya, the devotees who strictly followed the path of Caitanya Mahāprabhu attained the shelter of Lord Caitanya’s lotus feet without difficulty.


acyutera yei mata, sei mata sāra

āra yata mata saba haila chārakhāra


acyutera-of Acyutānanda; yei-which; mata-direction; sei-that; mata-direction; sāra-essential; āra-other; yata-all; mata-directions; saba-all; haila-became; chārakhāra-dismantled.


It should be concluded, therefore, that the path of Acyutānanda is the essence of spiritual life. Those who did not follow this path simply scattered.


sei ācārya-gaṇe mora koṭi namaskāra

acyutānanda-prāya, caitanya–jīvana yāṅhāra


sei-those; ācārya-gaṇe-unto the spiritual masters; mora-my; koṭi-millions; namaskāra-obeisances; acyutānanda-prāya-almost as good as Acyutānanda; caitanya-Caitanya Mahāprabhu; jīvana-life; yāṅhāra-whose.


I therefore offer my respectful obeisances millions of times to Acyutānanda’s actual followers, whose life and soul was Śrī Caitanya Mahāprabhu.


ei ta’ kahilāṅ ācārya-gosāñira gaṇa

tina skandha-śākhāra kaila saṅkṣepa gaṇana


ei ta’-thus; kahilāṅ-I have spoken; ācārya-Advaita Ācārya; gosāñira-of the spiritual master; gaṇa-descendants; tina-three; skandha-of the trunk; śākhāra-of branches; kaila-was done; saṅkṣepa-in brief; gaṇana-counting.


Thus I have briefly described the three branches [Acyutānanda, Kṛṣṇa Miṣra and Gopāla] of Śrī Advaita Ācārya’s descendants.


śākhā-upaśākhā, tāra nāhika gaṇana

kichu-mātra kahi’ kari dig-daraśana


śākhā-upaśākhā-branches and subbranches; tāra-of them; nāhika-there is no; gaṇana-counting; kichu-mātra-something about them; kahi’-describing; kari-I am simply giving; dig-daraśana-a glimpse of the direction.


There are multifarious branches and subbranches of Advaita Ācārya. It is very difficult to enumerate them fully. I have simply given a glimpse of the whole trunk and its branches and subbranches.


śrī-gadādhara paṇḍita śākhāte mahottama

tāṅra upaśākhā kichu kari ye gaṇana


śrī-gadādhara paṇḍita-Śrī Gadādhara Paṇḍita; śākhāte-of the branch; mahottama-very great; tāṅra-his; upaśākhā-branches and subbranches; kichu-something; kari-let me do; ye-that; gaṇana-counting.


After describing the branches and subbranches of Advaita Ācārya, I shall now attempt to describe some of the descendants of Śrī Gadādhara Paṇḍita, the most important among the branches.


śākhā-śreṣṭha dhruvānanda, śrīdhara brahmacārī

bhāgavatācārya, haridāsa brahmacārī


śākhā-śreṣṭha-the chief branch; dhruvānanda-of the name Dhruvānanda; śrīdhara brahmacārī-of the name Śrīdhara Brahmacārī; bhāgavatācārya-of the name Bhāgavatācārya; haridāsa brahmacārī-of the name Haridāsa Brahmacārī.


The chief branches of Śrī Gadādhara Paṇḍita were (1) Śrī Dhruvānanda, (2) Śrīdhara Brahmacārī, (3) Haridāsa Brahmacārī and (4) Raghunātha Bhāgavatācārya.


Verse 152 of the Gaura-gaṇoddeśa-dīpikā describes Śrī Dhruvānanda Brahmacārī as an incarnation of Lalitā, and verse 194 describes Śrīdhara Brahmacārī as the gopī known as Candralatikā.


ananta ācārya, kavidatta, miśra-nayana

gaṅgāmantrī māmu ṭhākura, kaṇṭhābharaṇa


ananta ācārya-of the name Ananta Ācārya; kavi-datta-of the name Kavi Datta; miśra-nayana-of the name Nayana Miśra; gaṅgāmantrī-of the name Gaṅgāmantrī; māmu ṭhākura-of the name Māmu Ṭhākura; kaṇṭhābharaṇa-of the name Kaṇṭhābharaṇa.


The fifth branch was Ananta Ācārya; the sixth, Kavi Datta; the seventh, Nayana Miśra; the eighth, Gaṅgāmantrī; the ninth, Māmu Ṭhākura; and the tenth, Kaṇṭhābharaṇa.


Verses 197 and 207 of the Gaura-gaṇoddeśa-dīpikā describe Kavi Datta as the gopī named Kalakaṇṭhī, verses 196 and 207 describe Nayana Miśra as the gopī named Nitya-mañjarī, and verses 196 and 205 describe Gaṅgāmantrī as the gopī named Candrikā. Māmu Ṭhākura, whose real name was Jagannātha Cakravartī, was the nephew of Śrī Nīlāmbara Cakravartī, Śrī Caitanya Mahāprabhu’s grandfather. In Bengal a maternal uncle is called māmā, and in East Bengal and Orissa, māmu. Thus Jagannātha Cakravartī was known as Māmā or Māmu Ṭhākura. Māmu Ṭhākura’s residence was in the district of Faridpur in the village known as Magaḍobā. After the demise of Śrī Gadādhara Paṇḍita, Māmu Ṭhākura became the priest in charge of the temple known as Ṭoṭā-gopīnātha in Jagannātha Purī. According to the opinion of some Vaiṣṇavas, Māmu Ṭhākura was formerly known as Śrī Rūpa-mañjarī. The followers of Māmu Ṭhākura were Raghunātha Gosvāmī, Rāmacandra, Rādhāvallabha, Kṛṣṇajīvana, Śyāmasundara, Śāntāmaṇi, Harinātha, Navīnacandra, Matilāla, Dayāmayī and Kuñjavihārī.

Kaṇṭhābharaṇa, whose original name was Śrī Ananta Caṭṭarāja, was the gopī named Gopālī in kṛṣṇa-līlā.


bhūgarbha gosāñi, āra bhāgavata-dāsa

yei dui āsi’ kaila vṛndāvane vāsa


bhūgarbha gosāñi-of the name Bhūgarbha Gosāñi; āra-and; bhāgavata-dāsa-of the name Bhāgavata dāsa; yei dui-both of them; āsi’-coming; kaila-did; vṛndāvane vāsa-residing in Vṛndāvana.


The eleventh branch of Gadādhara Gosvāmī was Bhūgarbha Gosāñi, and the twelfth was Bhāgavata dāsa. Both of them went to Vṛndāvana and resided there for life.


Bhūgarbha Gosāñi, formerly known as Prema-mañjarī, was a great friend of Lokanātha Gosvāmī, who constructed the temple of Gokulānanda, one of the seven important temples of Vṛndāvana-namely, Govinda, Gopīnātha, Madana-mohana, Rādhāramaṇa, Śyāmasundara, Rādhā-Dāmodara and Gokulānanda-that are authorized institutions of Gauḍīya Vaiṣṇavas.


vāṇīnātha brahmacārī–baḍa mahāśaya



vāṇīnātha brahmacārī-of the name Vāṇīnātha Brahmacārī; baḍa mahāśaya-very great personality; vallabha-caitanya-dāsa-of the name Vallabha-caitanya dāsa; kṛṣṇa-prema-maya-always filled with love of Kṛṣṇa.


The thirteenth branch was Vāṇīnātha Brahmacārī, and the fourteenth was Vallabha-caitanya dāsa. Both of these great personalities were always filled with love of Kṛṣṇa.


Śrī Vāṇīnātha Brahmacārī is described in the Tenth Chapter, verse 114, of Ādi-līlā. A disciple of Vallabha-caitanya named Nalinī-mohana Gosvāmī established a temple of Madana-gopāla in Navadvīpa.


śrīnātha cakravartī, āra uddhava dāsa

jitāmitra, kāṣṭhakāṭā-jagannātha-dāsa


śrīnātha cakravartī-of the name Śrīnātha Cakravartī; āra-and; uddhava dāsa-of the name Uddhava dāsa; jitāmitra-of the name Jitāmitra; kāṣṭhakāṭā jagannātha-dāsa-of the name Kāṣṭhakāṭā Jagannātha dāsa.


The fifteenth branch was Śrīnātha Cakravartī; the sixteenth, Uddhava; the seventeenth, Jitāmitra; and the eighteenth, Jagannātha dāsa.


The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-gaṇoddeśa-dīpikā, verse 202, mentions Jitāmitra as the gopī named Śyāma-mañjarī. Jitāmitra wrote a book entitled Kṛṣṇa-māyurya. Jagannātha dāsa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kāṣṭhakāṭā or Kāṭhādiyā. His descendants now reside in villages known as Āḍiyala, Kāmārapāḍā and Pāikapāḍā. He established a temple of Yaśomādhava. The worshipers in this temple are the Gosvāmīs of Āḍiyala. As one of the sixty-four sakhīs, he was formerly an assistant of Citrādevī-gopī named Tilakinī. The following is a list of his descendants: Rāmanṛsiṁha, Rāmagopāla, Rāmacandra, Sanātana, Muktārāma, Gopīnātha, Goloka, Harimohana Śiromaṇi, Rākhālarāja, Mādhava and Lakṣmīkānta. The Śākhā-nirṇaya mentions that Jagannātha dāsa preached the Hare Kṛṣṇa movement in the district or state of Tripura.


śrī-hari ācārya, sādi-puriyā gopāla

kṛṣṇadāsa brahmacārī, puṣpa-gopāla


śrī-hari ācārya-of the name Śrī Hari Ācārya; sādi-puriyā gopāla-of the name Sādipuriyā Gopāla; kṛṣṇadāsa brahmacārī-of the name Kṛṣṇadāsa Brahmacārī; puṣpa-gopāla-of the name Puṣpagopāla.


The nineteenth branch was Śrī Hari Ācārya; the twentieth, Sādipuriyā Gopāla; the twenty-first, Kṛṣṇadāsa Brahmacārī; and the twenty-second, Puṣpagopāla.


The Gaura-gaṇoddeśa-dīpikā, verses 196 and 207, mentions that Hari Ācārya was formerly the gopī named Kālākṣī. Sādipuriyā Gopāla is celebrated as a preacher of the Hare Kṛṣṇa movement in Vikramapura, in East Bengal. Kṛṣṇadāsa Brahmacārī was formerly among the group of sakhīs known as the aṣṭa-sakhīs. His name was Indulekhā. Kṛṣṇadāsa Brahmacārī lived in Vṛndāvana. There is a tomb in the Rādhā-Dāmodara temple known as Kṛṣṇadāsa’s tomb. Some say that this is the tomb of Kṛṣṇadāsa Brahmacārī and others Kṛṣṇadāsa Kavirāja Gosvāmī. In either case we offer our respects because both of them were expert in distributing love of Godhead to the fallen souls of this age. The Śākhā-nirṇaya mentions that Puṣpagopāla was formerly known as Svarṇagrāmaka.


śrīharṣa, raghu-miśra, paṇḍita lakṣmīnātha

baṅgavāṭī-caitanya-dāsa, śrī-raghunātha


śrīharṣa-of the name Śrīharṣa; raghu-miśra-of the name Raghu Miśra; paṇḍita lakṣmīnātha-of the name Lakṣmīnātha Paṇḍita; baṅgavāṭī-caitanya-dāsa-of the name Baṅgavāṭī Caitanya dāsa; śrī-raghunātha-of the name Śrī Raghunātha.


The twenty-third branch was Śrīharṣa; the twenty-fourth, Raghu Miśra; the twenty-fifth, Lakṣmīnātha Paṇḍita; the twenty-sixth, Baṅgavāṭī Caitanya dāsa; and the twenty-seventh, Raghunātha.


Raghu Miśra is described in the Gaura-gaṇoddeśa-dīpikā, verses 195 and 201, as Karpūra-mañjarī. Similarly, Lakṣmīnātha Paṇḍita is mentioned as Rasonmādā, and Baṅgavāṭī Caitanya dāsa is mentioned as Kālī. The Śākhā-nirṇaya states that Baṅgavāṭī Caitanya dāsa was always seen with eyes full of tears. He also had a branch of descendants. Their names were Mathurāprasāda, Rukmiṇīkānta, Jīvanakṛṣṇa, Yugalakiśora, Ratanakṛṣṇa, Rādhāmādhava, Ūṣāmaṇi, Vaikuṇṭhanātha and Lālamohana, or Lālamohana Śāhā Śāṅkhānidhi. Lālamohana was a great merchant in the city of Dacca. The Gaura-gaṇoddeśa-dīpikā, verses 194 and 200, mentions that Raghunātha was formerly Varāṅgadā.


amogha paṇḍita, hasti-gopāla, caitanya-vallabha

yadu gāṅguli āra maṅgala vaiṣṇava


amogha paṇḍita-of the name Amogha Paṇḍita; hasti-gopāla-of the name Hastigopāla; caitanya-vallabha-of the name Caitanya-vallabha; yadu gāṅguli-of the name Yadu Gāṅguli; āra-and; maṅgala vaiṣṇava-of the name Maṅgala Vaiṣṇava.


The twenty-eighth branch was Amogha Paṇḍita; the twenty-ninth, Hastigopāla; the thirtieth, Caitanya-vallabha; the thirty-first, Yadu Gāṅguli; and the thirty-second, Maṅgala Vaiṣṇava.


Śrī Maṅgala Vaiṣṇava was a resident of the village Ṭiṭakaṇā in the district of Murśidābāda. His forefathers were śāktas who worshiped the goddess Kirīṭeśvarī. It is said that Maṅgala Vaiṣṇava, formerly a staunch brahmacārī, left home and later married the daughter of his disciple Prāṇanātha Adhikārī in the village of Mayanāḍāla. The descendants of this family are known as the Ṭhākuras of Kāṅdaḍā, which is a village in the district of Burdwan near Katwa. Scattered descendants of Maṅgala Vaiṣṇava, thirty-six families altogether, still live there. Among the celebrated disciples of Maṅgala Ṭhākura are Prāṇanātha Adhikārī, Puruṣottama Cakravartī of the village of Kāṅdaḍā, and Nṛsiṁha-prasāda Mitra, whose family members are well-known mṛdaṅga players. Sudhākṛṣṇa Mitra and Nikuñjavihārī Mitra are both especially famous mṛdaṅga players. In the family of Puruṣottama Cakravartī there are famous persons like Kuñjavihārī Cakravartī and Rādhāvallabha Cakravartī, who now live in the district of Birbhum. They professionally recite songs from Caitanya-maṅgala. It is said that when Maṅgala Ṭhākura was constructing a road from Bengal to Jagannātha Purī, he found a Deity of Rādhāvallabha while digging a lake. At that time he was living in the locality of Kāṅdaḍā in the village named Rāṇīpura. The śālagrāma-śilā personally worshiped by Maṅgala Ṭhākura still exists in the village of Kāṅdaḍā. A temple has been constructed there for the worship of Vṛndāvana-candra. Maṅgala Ṭhākura had three sons-Rādhikāprasāda, Gopīramaṇa and Śyāmakiśora. The descendants of these three sons are still living.


cakravartī śivānanda sadā vrajavāsī

mahāśākhā-madhye teṅho sudṛḍha viśvāsī


cakravartī śivānanda-of the name Śivānanda Cakravartī; sadā-always; vraja-vāsī-resident of Vṛndāvana; mahā-śākhā-madhye-amongst the great branches; teṅho-he is; sudṛḍha viśvāsī-possessing firm faith.


Śivānanda Cakravartī, the thirty-third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita.


The Gaura-gaṇoddeśa-dīpikā, verse 183, mentions that Śivānanda Cakravartī was formerly Lavaṅga-mañjarī. The Śākhā-nirṇaya, written by Yadunandana dāsa, also names other branches of Gadādhara Paṇḍita, as follows: (1) Mādhava Ācārya, (2) Gopāla dāsa, (3) Hṛdayānanda, (4) Vallabha Bhaṭṭa (the Vallabha-sampradāya, or Puṣṭimārga-sampradāya, is very famous), (5) Madhu Paṇḍita (this famous devotee lived near Khaḍadaha in the village known as Sāṅibonā-grāma, about two miles east of the Khaḍadaha station, and constructed the temple of Gopīnāthajī in Vṛndāvana), (6) Acyutānanda, (7) Candraśekhara, (8) Vakreśvara Paṇḍita, (9) Dāmodara, (10) Bhagavān Ācārya, (11) Ananta Ācāryavarya, (12) Kṛṣṇadāsa, (13) Paramānanda Bhaṭṭācārya, (14) Bhavānanda Gosvāmī, (15) Caitanya dāsa, (16) Lokanātha Bhaṭṭa (this devotee, who lived in the village of Tālakhaḍi in the district of Yaśohara and constructed the temple of Rādhāvinoda, was the spiritual master of Narottama dāsa Ṭhākura and a great friend of Bhūgarbha Gosvāmī), (17) Govinda Ācārya, (18) Akrūra Ṭhākura, (19) Saṅketa Ācārya, (20) Pratāpāditya, (21) Kamalākānta Ācārya, (22) Yādava Ācārya and (23) Nārāyaṇa Paḍihārī (a resident of Jagannātha Purī).


ei ta’ sañkṣepe kahilāṅ paṇḍitera gaṇa

aiche āra śākhā-upaśākhāra gaṇana


ei ta’-thus; saṅkṣepe-in brief; kahilāṅ-I have described; paṇḍitera gaṇa-the branches of Śrī Gadādhara Paṇḍita; aiche-similarly; āra-another; śākhā-upaśākhāra gaṇana-description of branches and subbranches.


Thus I have briefly described the branches and subbranches of Gadādhara Paṇḍita. There are still many more that I have not mentioned here.


paṇḍitera gaṇa saba,–bhāgavata dhanya

prāṇa-vallabha–sabāra śrī-kṛṣṇa-caitanya


paṇḍitera-of Gadādhara Paṇḍita; gaṇa-followers; saba-all; bhāgavata dhanya-glorious devotees; prāṇa-vallabha-the heart and soul; sabāra-of all of them; śrī-kṛṣṇa-caitanya-Lord Śrī Caitanya Mahāprabhu.


All the followers of Gadādhara Paṇḍita are considered great devotees because they have Lord Śrī Caitanya Mahāprabhu as their life and soul.


ei tina skandhera kailuṅ śākhāra gaṇana

yāṅ-sabā-smaraṇe bhava-bandha-vimocana


ei tina-of all these three; skandhera-trunks; kailuṅ-described; śākhāra gaṇana-enumeration of the branches; yāṅ-sabā-all of them; smaraṇe-by remembering; bhava-bandha-from entanglement in the material world; vimocana-freedom.


Simply by remembering the names of all these branches and subbranches of the three trunks I have described [Nityānanda, Advaita and Gadādhara], one attains freedom from the entanglement of material existence.


yāṅ-sabā-smaraṇe pāi caitanya-caraṇa

yāṅ-sabā-smaraṇe haya vāñchita pūraṇa


yāṅ-sabā-all of them; smaraṇe-by remembering; pāi-I get; caitanya-caraṇa-the lotus feet of Śrī Caitanya Mahāprabhu; yāṅ-sabā-all of them; smaraṇe-by remembering; haya-becomes; vāñchita pūraṇa-fulfillment of all desires.


Simply by remembering the names of all these Vaiṣṇavas, one can attain the lotus feet of Śrī Caitanya Mahāprabhu. Indeed, simply by remembering their holy names, one achieves the fulfillment of all desires.


ataeva tāṅ-sabāra vandiye caraṇa

caitanya-mālīra kahi līlā-anukrama


ataeva-therefore; tāṅ-sabāra-of all of them; vandiye-I offer prayers; caraṇa-to the lotus feet; caitanya-mālīra-of the gardener known as Śrī Caitanya Mahāprabhu; kahi-I speak; līlā-anukrama-the pastimes in chronological order.


Therefore, offering my obeisances at the lotus feet of them all, I shall describe the pastimes of the gardener Śrī Caitanya Mahāprabhu in chronological order.


gaura-līlāmṛta-sindhu–apāra agādha

ke karite pāre tāhāṅ avagāha-sādha


gaura-līlāmṛta-sindhu-the ocean of the pastimes of Lord Caitanya; apāra-immeasurable; agādha-unfathomable; ke-who; karite-to do; pāre-is able; tāhāṅ-in that ocean; avagāha-taking a dip; sādha-execution.


The ocean of the pastimes of Lord Caitanya Mahāprabhu is immeasurable and unfathomable. Who can take the courage to measure that great ocean?


tāhāra mādhurya-gandhe lubdha haya mana

ataeva taṭe rahi’ cāki eka kaṇa


tāhāra-His; mādhurya-sweet and mellow; gandhe-by the fragrance; lubdha-attracted; haya-becomes; mana-mind; ataeva-therefore; taṭe-on the beach; rahi’-standing; cāki-I taste; eka-one; kaṇa-particle.


It is not possible to dip into that great ocean, but its sweet mellow fragrance attracts my mind. I therefore stand on the shore of that ocean to try to taste but a drop of it.


śrī-rūpa-raghunātha-pade yāra āśa

caitanya-caritāmṛta kahe kṛṣṇadāsa


śrī-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; pade-at their lotus feet; yāra-whose; āśa-expectation; caitanya-caritāmṛta-the book named Caitanya-caritāmṛta; kahe-describes; kṛṣṇa-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.


Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Ādi-līlā, Twelfth Chapter, describing the expansions of Advaita Ācārya and Gadādhara Paṇḍita.