The Expansions of Advaita Acarya and Gadadhara Pandita
Bhaktivinoda Thakura gives a summary of the Twelfth Chapter of Adi-lila in his Amrta-pravaha-bhasya. This Twelfth Chapter describes the followers of Advaita Prabhu, among whom the followers of Acyutananda, the son of Advaita Acarya, are understood to be the pure followers who received the cream of the philosophy Sri Advaita Acarya enunciated. Other so-called descendants and followers of Advaita Acarya are not to be recognized.This chapter also includes narrations concerning he son of Advaita Acarya named Gopala Misra and Advaita Acarya's servant named Kamalakanta Visvasa. In his early life Gopala fainted during the cleansing of the Gundica-mandira at Jagannatha Puri and thus became a recipient of the mercy of Lord Caitanya Mahaprabhu. The story of Kamalakanta Visvasa concerns his borrowing three hundred rupees from Prataparudra Maharaja to clear the debts of Advaita Acarya, for which Sri Caitanya Mahaprabhu chastised him when He came to know of it. Kamalakanta Visvasa was then purified by the request of Sri Advaita Acarya. After describing the descendants of Advaita Acarya, the chapter concludes by describing the followers of Gadadhara Pandita Gosvami.
advaita-anghri--the lotus feet of Advaita Acarya; abja--lotus flower; bhrngan--bumblebees; tan--all of them; sara-asara--real and not real; bhrtah--accepting; akhilan--all of them; hitva--giving up; asaran--not real; sara-bhrtah--those who are real; naumi--offer my obeisances; caitanya-jivanan--whose life and soul was Lord Caitanya Mahaprabhu.
The followers of Sri 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 Sri Advaita Acarya's real followers, whose life and soul was Sri Caitanya Mahaprabhu.
jaya jaya--all glories; mahaprabhu--Mahaprabhu; sri-krsna-caitanya--of the name Sri Krsna Caitanya; jaya jaya--all glories; nityananda--to Lord Nityananda Prabhu; jaya advaita--all glories to Advaita Prabhu; dhanya--who are all very glorious.
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Sri Advaita Prabhu! All of Them are glorious.
sri-caitanya--Lord Sri Caitanya Mahaprabhu; amara--eternal; taroh--of the tree; dvitiya--second; skandha--big branch; rupinah--in the form of; srimat--the all-glorious; advaita-candrasya--of Lord Advaitacandra; sakha-rupan--in the form of branches; ganan--to all the followers; numah--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.
vrksera--of the tree; dvitiya skandha--the second big branch; acarya-gosani--Sri Advaita Acarya Gosvami; tanra--His; yata--all; sakha--branches; ha-ila--became; tara--of that; lekha--description; nani--there is not.
Sri Advaita Prabhu was the second big branch of the tree. There are many subbranches, but it is impossible to mention them all.
caitanya-malira krpa-jalera secane
sei jale pusta skandha bade dine dine
caitanya-malira--of the gardener named Caitanya; krpa-jalera--of the water of His mercy; secane--by sprinkling; sei jale--by that water; pusta--nourished; skandha--branches; bade--increased; dine dine--day after day.
Sri Caitanya Mahaprabhu 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 krsna-prema-phale jagat bharila
sei skandhe--on that branch; yata--all; prema-phala--fruits of love of Godhead; upajila--grew; sei--those; krsna-prema-phale--fruits of love of Krsna; 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 Krsna.
sei jala skandhe kare sakhate sancara
phale-phule bade,----sakha ha-ila vistara
sei jala--that water; skandhe--on the branches; kare--does; sakhate--on the subbranches; sancara--growing; phale-phule--in fruits and flowers; bade--increases; sakha--the branches; ha-ila--became; vistara--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 acaryera gana
pache dui-mata haila daivera karana
At first all the followers of Advaita Acarya shared a single opinion. But later they followed two different opinions, as ordained by providence.
The words daivera karana indicate that by dint of providence, or by God's will, the followers of Advaita Acarya divided into two parties. Such disagreement among the disciples of one acarya is also found among the members of the Gaudiya Matha. In the beginning, during the presence of Om Visnupada Paramahamsa Parivrajakacarya Astottara-sata Sri Srimad Bhaktisiddhanta Sarasvati Thakura Prabhupada, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhanta Sarasvati Thakura, but another group created their own concoction about executing his desires. Bhaktisiddhanta Sarasvati Thakura, 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 acarya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of acarya, and they split into two factions over who the next acarya would be. Consequently, both factions were asara, 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 Gaudiya Matha, 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 Gaudiya Matha institution, stopped the preaching work, we took up the mission of Bhaktisiddhanta Sarasvati Thakura and Bhaktivinoda Thakura to preach the cult of Caitanya Mahaprabhu all over the world, under the protection of all the predecessor acaryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Srila Visvanatha Cakravarti Thakura in his commentary on the Bhagavad-gita verse vyavasayatmika buddhir ekeha kuru-nandana. According to this instruction of Visvanatha Cakravarti Thakura, 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 para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
"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 Krsna 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 acaryas. One must judge every action by its result. The members of the self-appointed acarya's party who occupied the property of the Gaudiya Matha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asara, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gauranga, is increasing daily all over the world. Srila Bhaktisiddhanta Sarasvati Thakura 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' acarya ajnaya, keha ta' svatantra
sva-mata kalpana kare daiva-paratantra
keha ta'--some; acarya--the spiritual master; ajnaya--upon His order; keha ta'--some; sva-tantra--independently; sva-mata--their own opinions; kalpana kare--they concoct; daiva-paratantra--under the spell of maya.
Some of the disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivi-maya.
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.
acaryera mata yei, sei mata sara
tanra ajna langhi' cale, sei ta' asara
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 Srila Krsnadasa Kaviraja Gosvami. 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.
asarera name ihan nahi prayojana
bheda janibare kari ekatra ganana
asarera--of the useless persons; name--in their name; ihan--in this connection; nahi--there is no; prayojana--use; bheda--differences; janibare--to know; kari--I do; ekatra--in one list; ganana--counting.
There is no need to name those who are useless. I have mentioned them only to distinguish them from the useful devotees.
dhanya-rasi--heaps of paddy; mape--measures; yaiche--as it is; patna--useless straw; sahite--with; pascate--later; patna--useless straw; udana--fanning; samskara--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 Krsnadasa Kaviraja Gosvami is very appropriate. In the case of the Gaudiya Matha members, one can apply a similar process. There are many disciples of Bhaktisiddhanta Sarasvati Thakura, 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. Bhaktisiddhanta Sarasvati Thakura tried his best to spread the cult of Sri Caitanya Mahaprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Sri Caitanya Mahaprabhu, 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 svamis have adopted this hypocritical means of preaching for the last eighty years or more, but no one could preach the real cult of Krsna consciousness all over the world. They merely came back to India falsely advertising that they had converted all the foreigners to the ideas of Vedanta or Krsna 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 Krsnadasa Kaviraja Gosvami one can very easily understand who is a genuine world-preacher and who is useless.
acyutananda--of the name Acyutananda; bada sakha--a big branch; acarya-nandana--the son of Advaita Acarya; ajanma--from the very beginning of life; sevila--served; tenho--he; caitanya-carana--the lotus feet of Lord Caitanya.
A big branch of Advaita Acarya was Acyutananda, His son. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya.
caitanya-gosanira guru----kesava bharati
ei pitara vakya suni' duhkha paila ati
When Acyutananda heard from his father that Kesava Bharati was the spiritual master of Lord Caitanya Mahaprabhu, he was very unhappy.
jagad-gurute tumi kara aiche upadesa
tomara ei upadese nasta ha-ila desa
jagat-gurute--on the spiritual master of the universe; tumi--You; kara--do; aiche--such; upadesa--instruction; tomara--Your; ei upadese--by this instruction; nasta--spoiled; ha-ila--will become; desa--the country.
He told his father, "Your instruction that Kesava Bharati is the spiritual master of Caitanya Mahaprabhu will spoil the entire country.
caudda bhuvanera guru----caitanya-gosani
tanra guru----anya, ei kona sastre nai
caudda--fourteen; bhuvanera--planetary systems; guru--master; caitanya-gosani--Lord Sri Caitanya Mahaprabhu; tanra guru--His spiritual master; anya--someone else; ei--this; kona--any; sastre--in scripture; nai--there is no mention.
"Lord Caitanya Mahaprabhu 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."
pancama varsera balaka kahe siddhantera sara
suniya paila acarya santosa apara
When Advaita Acarya heard this statement from His five-year-old son Acyutananda, He felt great satisfaction because of his conclusive judgment.
Commenting on verses 13 through 17, Bhaktisiddhanta Sarasvati Thakura gives an extensive description of the descendants of Advaita Acarya. The Caitanya-bhagavata, Antya-khanda, Chapter One, states that Acyutananda was the eldest son of Advaita Acarya. The Sanskrit book Advaita-carita states, "Advaita Acarya Prabhu had three sons, named Acyuta, Krsna Misra and Gopala dasa, all born of the womb of His wife, Sitadevi, who were devotees of Lord Caitanya. Advaita Acarya also had three more sons, whose names were Balarama, Svarupa and Jagadisa. Thus there were six sons of Advaita Acarya." Among the six sons, three were strict followers of Lord Caitanya Mahaprabhu, and of these three, Acyutananda was the eldest.
Advaita Prabhu married in the beginning of the fifteenth century sakabda (late fifteenth century A.D.). When Lord Caitanya Mahaprabhu wanted to visit the village of Ramakeli while going from Jagannatha Puri to Vrndavana during the sakabda years 1433 and 1434 (A.D. 1512 and 1513), Acyutananda was only five years old. The Caitanya-bhagavata, Antya-khanda, Fourth Chapter, describes Acyutananda at that time as panca-varsa vayasa madhura digambara, "only five years old and standing naked." Therefore it is to be concluded that Acyutananda was born sometime in the year 1428 (A.D. 1507). Before the birth of Acyutananda, Advaita Prabhu's wife, Sitadevi, came to see Lord Caitanya Mahaprabhu 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 sakabda (A.D. 1486 and 1507). In an unauthorized book of the name Sitadvaita-carita, published in Bengali in the unauthorized newspaper Nityananda-dayini in 1792 sakabda (A.D. 1871), it is mentioned that Acyutananda was a class friend of Sri Caitanya Mahaprabhu. According to Caitanya-bhagavata, this statement is not at all valid. When Caitanya Mahaprabhu accepted the renounced order of sannyasa, He came to the house of Advaita Prabhu at Santipura in the year 1431 sakabda (A.D. 1510). At that time, as stated in Caitanya-bhagavata, Antya-khanda, Chapter One, Acyutananda was only three years old. The Caitanya-bhagavata further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Sri Caitanya Mahaprabhu. 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 Acarya is My father, and thus we are brothers."
Before Sri Caitanya Mahaprabhu exhibited His spiritual forms during His residence at Navadvipa, He asked Sri Rama Pandita, Srivasa Thakura's brother, to go to Santipura and bring back Advaita Acarya. Acyutananda joined his father at that time. It is said, advaitera tanaya 'acyutananda' nama. parama-balaka, seho kande avirama. Acyutananda also joined in crying in transcendental bliss. Again, when Lord Caitanya beat Advaita Acarya for explaining Srimad-Bhagavatam from an impersonalist viewpoint opposed to the principles of bhakti-yoga, Acyutananda was also present. Therefore all these incidents must have occurred only two or three years before Lord Caitanya accepted the sannyasa order. In the Caitanya-bhagavata, Antya-khanda, Chapter One, it is stated that Acyutananda, the son of Advaita Acarya, offered his obeisances to the Lord. Therefore it should be concluded that from the very beginning of his life Acyutananda was a great devotee of Lord Caitanya Mahaprabhu.
There is no information that Acyutananda ever married, but he is described as the biggest branch of the Advaita Acarya family. From a book named Sakha-nirnayamrta it is understood that Acyutananda was a disciple of Gadadhara and that he took shelter of Lord Caitanya in Jagannatha Puri and engaged in devotional service. The Caitanya-caritamrta, Adi-lila, Chapter Ten, states that Acyutananda, the son of Advaita Acarya, lived in Jagannatha Puri, taking shelter of Lord Caitanya Mahaprabhu. Gadadhara Pandita, in the last years of his life, also lived with Lord Caitanya Mahaprabhu at Jagannatha Puri. There is no doubt, therefore, that Acyutananda was a disciple of Pandita Gadadhara. In the accounts of Lord Caitanya Mahaprabhu's dancing in front of the car during the Ratha-yatra festival, Acyutananda's name is to be found many times. It is stated that in the party of Advaita Acarya from Santipura, Acyutananda was dancing and others were singing. At that time the boy was only six years old. The Gaura-ganoddesa-dipika, compiled by Sri Kavi-karnapura, has described Acyutananda as a disciple of Gadadhara Pandita and a great and dear devotee of Lord Caitanya Mahaprabhu. According to the opinion of some, he was an incarnation of Karttikeya, the son of Lord Siva, and according to others he was formerly the gopi named Acyuta. The Gaura-ganoddesa-dipika has supported both these opinions. Another book, Narottama-vilasa, compiled by Sri Narahari dasa, mentions Acyutananda's presence during the festival at Khetari. According to Sri Narahari dasa, during the last days of his life Acyutananda stayed in his house at Santipura, but during the presence of Lord Caitanya Mahaprabhu he lived at Jagannatha Puri with Gadadhara Pandita.
Of the six sons of Advaita Acarya, three, Acyutananda, Krsna Misra and Gopala dasa, lived faithfully in the service of Caitanya Mahaprabhu. Since Acyutananda did not accept a wife, he had no issue. The second son of Advaita Acarya, Krsna Misra, had two sons, Raghunatha Cakravarti and Dola-govinda. The descendants of Raghunatha still live in Santipura in the neighborhoods of Madana-gopala-pada, Ganakara, Mrjapura and Kumarakhali. Dola-govinda had three sons, namely, Canda, Kandarpa and Gopinatha. The descendants of Kandarpa live in Maldah in the village Jikabadi. Gopinatha had three sons, Sri Vallabha, Pranavallabha and Kesava. The descendants of Sri Vallabha live in the villages known as Masiyadara (Mahisadera), Damukadiya and Candipura. There is a genealogical table for the family of Sri Vallabha beginning from his eldest son, Ganga-narayana. The descendants of Sri Vallabha's youngest son, Ramagopala, still live in Damukadiya, Candipura, Solamari, and so on. The descendants of Pranavallabha and Kesava live in Uthali. The son of Pranavallabha was Ratnesvara, and his son was Krsnarama, whose youngest son was Laksmi-narayana. His son was Navakisora, and Navakisora's second son was Ramamohana, whose eldest son was Jagabandhu and whose third son, Viracandra, accepted the sannyasa order and established a Deity of Lord Caitanya Mahaprabhu in Katwa. These two sons of Ramamohana were known as Bada Prabhu and Chota Prabhu, and they inaugurated the circumambulation of Navadvipa-dhama. One may refer to the Vaisnava-manjusa for the complete genealogical table of Advaita Prabhu in the line of Krsna Misra.
krsna-misra-nama ara acarya-tanaya
caitanya-gosani baise yanhara hrdaya
krsna-misra--of the name Krsna Misra; nama--name; ara--and; acarya-tanaya--the son of Advaita Acarya; caitanya-gosani--Lord Caitanya Mahaprabhu; baise--sits; yanhara--in whose; hrdaya--heart.
Krsna Misra was a son of Advaita Acarya. Lord Caitanya Mahaprabhu always sat in his heart.
sri-gopala-name ara acaryera suta
tanhara caritra, suna, atyanta adbhuta
sri-gopala--of the name Sri Gopala; name--by the name; ara--another; acaryera--of Advaita Acarya; suta--son; tanhara--his; caritra--character; suna--hear; atyanta--very; adbhuta--wonderful.
Sri Gopala was another son of Sri Advaita Acarya Prabhu. Now just hear about his characteristics, for they are all very wonderful.
Sri Gopala was one of the three devoted sons of Advaita Acarya. He is described in the Madhya-lila of Caitanya-caritamrta, Chapter Twelve, texts 143 through 149.
gundica-mandire mahaprabhura sammukhe
kirtane nartana kare bada prema-sukhe
gundica-mandire--in the Gundica-mandira in Jagannatha Puri; mahaprabhura--of Lord Caitanya Mahaprabhu; sammukhe--in front; kirtane--in sankirtana; nartana--dancing; kare--does; bada--very; prema-sukhe--in transcendental bliss.
When Lord Caitanya personally cleansed the Gundica-mandira in Jagannatha Puri, Gopala danced in front of the Lord with great love and happiness.
The Gundica-mandira is situated in Jagannatha Puri, and every year Jagannatha, Balabhadra and Subhadra come there from the Jagannatha temple to stay for eight days. When Lord Caitanya Mahaprabhu lived at Jagannatha Puri, every year He personally cleansed this temple with His principal devotees. The Gundica-marjana chapter of Caitanya-caritamrta (Madhya 12) describes this vividly.
nana-bhavodgama dehe adbhuta nartana
dui gosani 'hari' bale, anandita mana
nana--various; bhava-udgama--ecstatic symptoms; dehe--in the body; adbhuta--wonderful; nartana--dancing; dui gosani--the two gosanis (Caitanya Mahaprabhu and Advaita Prabhu); hari bale--chanted Hare Krsna; anandita--pleased; mana--mind.
While Lord Caitanya Mahaprabhu and Advaita Prabhu chanted the Hare Krsna mantra and danced, there were various ecstatic symptoms in Their bodies, and Their minds were very pleased.
nacite--while dancing; nacite--while dancing; gopala--the son of Advaita Prabhu; ha-ila--became; murcchita--unconscious; bhumete--on the ground; padila--fell down; dehe--in the body; nahika--there was no; samvita--knowledge (consciousness).
While all of them danced, Gopala, dancing and dancing, fainted and fell to the ground unconscious.
duhkhita ha-ila acarya putra kole lana
raksa kare nrsimhera mantra padiya
duhkhita--unhappy; ha-ila--became; acarya--Advaita Prabhu; putra--His son; kole--on the lap; lana--taking; raksa--protection; kare--does; nrsimhera--of Lord Nrsimha; mantra--the hymn; padiya--by chanting.
Advaita Acarya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nrsimha mantra for his protection.
nana mantra padena acarya, na haya cetana
acaryera duhkhe vaisnava karena krandana
Advaita Acarya chanted various mantras, but Gopala did not come to consciousness. Thus all the Vaisnavas present cried in sorrow at His plight.
tabe mahaprabhu, tanra hrde hasta dhari'
'uthaha, gopala,' kaila bala 'hari' 'hari'
tabe--at that time; mahaprabhu--Lord Caitanya Mahaprabhu; tanra--His; hrde--on the heart; hasta--hand; dhari'--keeping; uthaha--get up; gopala--My dear Gopala; kaila--did say; bala--chant; hari hari--the holy name of the Lord.
Lord Caitanya Mahaprabhu then put His hand on the chest of Gopala and told him, "My dear Gopala, get up and chant the holy name of the Lord!"
uthila gopala prabhura sparsa-dhvani suni'
anandita hana sabe kare hari-dhvani
uthila--got up; gopala--of the name Gopala; prabhura--of the Lord; sparsa--touch; dhvani--sound; suni'--hearing; anandita--jubilant; hana--becoming; sabe--all; kare--did; hari-dhvani--chanting of the Hare Krsna maha-mantra.
When he heard this sound and felt the touch of the Lord, Gopala immediately got up, and all the Vaisnavas chanted the Hare Krsna maha-mantra in jubilation.
acaryera ara putra----sri-balarama
ara putra----'svarupa'-sakha, 'jagadisa' nama
acaryera--of Srila Advaita Acarya; ara--another; putra--son; sri-balarama--of the name Sri Balarama; ara putra--another son; svarupa--of the name Svarupa; sakha--branch; jagadisa nama--of the name Jagadisa.
The other sons of Advaita Acarya were Sri Balarama, Svarupa and Jagadisa.
The Sanskrit book Advaita-carita states that Balarama, Svarupa and Jagadisa were the fourth, fifth and sixth sons of Advaita Acarya. Therefore Sri Advaita Acarya had six sons. Balarama, Svarupa and Jagadisa, being smartas, or Mayavadis, were rejected by Vaisnava society. Sometimes Mayavadis pose themselves as Vaisnavas, or worshipers of Lord Visnu, but actually they do not believe in Lord Visnu as the Supreme Personality of Godhead, for they consider demigods like Lord Siva, Durga, the sun-god and Ganesa equal to Him. They are generally known as pancopasaka-smartas, and one should not count them among the Vaisnavas.
Balarama had three wives and nine sons. The youngest son of his first wife was known as Madhusudana Gosvami. He took the title Bhattacarya and accepted the path of the smarta or Mayavada philosophy. Srila Bhaktisiddhanta Sarasvati Thakura notes that the son of Gosvami Bhattacarya, Sri Radharamana Gosvami Bhattacarya, refused the title gosvami because it is generally meant for sannyasis, those who have taken the renounced order of life. One who is still in family life should not misuse the title gosvami. Srila Bhaktisiddhanta Sarasvati Thakura did not recognize the caste gosvamis because they were not in the line of the six Gosvamis in the renounced order who were direct disciples of Lord Caitanya Mahaprabhu--namely, Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Bhatta Raghunatha Gosvami, Sri Gopala Bhatta Gosvami, Sri Jiva Gosvami and Srila Raghunatha dasa Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura said that the grhastha asrama, or the status of family life, is a sort of concession for sense gratification. Therefore a grhastha should not falsely adopt the title gosvami. The ISKCON movement has never conferred the title gosvami upon a householder. Although all the sannyasis we have initiated in ISKCON are young, we have awarded them the titles of the renounced order of life, svami and gosvami, because they have completely dedicated their lives to preach the cult of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura mentions that not only do the householder caste gosvamis disrespect the title gosvami, but also, following the principles of the smarta Raghunandana, they exhibit great foolishness by burning a straw image of Advaita Acarya in a sraddha ceremony, thus acting as Raksasas and disrespecting the cause of Hari-bhakti-vilasa, which is the guide for Vaisnavas. Srila Bhaktisiddhanta Sarasvati Thakura says that sometimes these smarta caste gosvamis write books on Vaisnava philosophy or commentaries on the original scriptures, but a pure devotee should cautiously avoid reading them.
kamalakanta visvasa--of the name Kamalakanta Visvasa; nama--name; acarya-kinkara--servant of Advaita Acarya; acarya-vyavahara--the dealings of Advaita Acarya; saba--all; tanhara--his; gocara--with in the knowledge.
Advaita Acarya's very confidential servant named Kamalakanta Visvasa knew all the dealings of Advaita Acarya.
The name Kamalananda mentioned in the Adi-lila (10.149) and the name Kamalakanta mentioned in the Madhya-lila (10.94) both refer to the same man. Kamalakanta, a very confidential servant of Lord Caitanya Mahaprabhu born in a brahmana family, engaged in the service of Sri Advaita Acarya as His secretary. When Paramananda Puri went from Navadvipa to Jagannatha Puri, he took Kamalakanta Visvasa with him, and they both went to see Lord Caitanya at Jagannatha Puri. It is mentioned in the Madhya-lila (10.94) that one of the devotees of Lord Caitanya, the brahmana Kamalakanta, went with Paramananda Puri to Jagannatha Puri.
nilacale tenho eka patrika likhiya
prataparudrera pasa dila pathaiya
When Kamalakanta Visvasa was in Jagannatha Puri, he sent a note through someone to Maharaja Prataparudra.
sei patrira katha acarya nahi jane
kona pake sei patri aila prabhu-sthane
sei patrira--of that note; katha--information; acarya--Sri Advaita Acarya; nahi--does not; jane--know; kona--somehow or other; pake--by means; sei--that; patri--note; aila--came; prabhu-sthane--in the hand of Lord Caitanya Mahaprabhu.
No one knew of that note, but somehow or other it reached the hands of Sri Caitanya Mahaprabhu.
se patrite lekha ache----ei ta' likhana
isvaratve acaryere kariyache sthapana
se--that; patrite--in the note; lekha ache--it is written; ei ta'--this; likhana--writing; isvaratve--in the place of the Supreme Lord; acaryere--unto Advaita Acarya; kariyache--established; sthapana--situation.
That note established Advaita Acarya as an incarnation of the Supreme Personality of Godhead.
acaryere--unto Sri Advaita Acarya; sthapiyache--he established; kariya--mentioning; isvara--as the Supreme Personality of Godhead; ithe--in this; dosa--fault; nahi--there is not; acarya--Advaita Acarya; daivata isvara--He is actually the Supreme Personality of Godhead.
"He has established Advaita Acarya as an incarnation of the Supreme Personality of Godhead. There is nothing wrong in this, for He is indeed the Lord Himself."
isvarera--of the Supreme Personality of Godhead; dainya--poverty; kari'--establishing; kariyache--has done; bhiksa--begging; ataeva--therefore; danda--punishment; kari'--giving him; karaiba--shall cause; siksa--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 Narayana, and at the same time present him as poverty-stricken is contradictory, and it is the greatest offense. The Mayavadi philosophers, engaged in the missionary work of spoiling the Vedic culture by preaching that everyone is God, describe a poverty-stricken man as daridra-narayana, or "poor Narayana." Lord Caitanya Mahaprabhu never accepted such foolish and unauthorized ideas. He strictly warned, mayavadi-bhasya sunile haya sarva-nasa: "Anyone who follows the principles of Mayavada 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 Vamana, He begged some land from Maharaja Bali. Everyone knows, however, that Vamanadeva was not at all poverty-stricken. His begging from Maharaja Bali was a device to favor him. When Maharaja Bali actually gave the land, Vamanadeva exhibited His all-powerful position by covering the three worlds with three steps. One should not accept the so-called daridra-narayanas as incarnations because they are completely unable to show the opulence of the genuine incarnations of God.
govindere ajna dila,----"inha aji haite
bauliya visvase etha na dibe asite"
The Lord ordered Govinda, "From today on, do not allow that bauliya Kamalakanta Visvasa to come here."
The bauliyas, or baulas, are one of thirteen unauthorized sects that pass as followers of Caitanya Mahaprabhu. The Lord ordered Govinda, His personal assistant, not to allow Kamalakanta Visvasa to come in His presence because he had become a bauliya. Thus although the baula-sampradaya, aula-sampradaya and sahajiya-sampradaya, as well as the smartas, jata-gosanis, atibadis, cudadharis and gauranga-nagaris, claim to belong to the disciplic succession of Caitanya Mahaprabhu, the Lord actually rejected them.
danda--punishment; suni'--hearing; visvasa--Kamalakanta Visvasa; ha-ila--became; parama--very; duhkhita--unhappy; suniya--hearing; prabhura--of Lord Caitanya Mahaprabhu; danda--punishment; acarya--Sri Advaita Acarya Prabhu; harsita--very much pleased.
When Kamalakanta Visvasa heard about this punishment by Sri Caitanya Mahaprabhu, he was very unhappy, but when Advaita Prabhu heard about it, He was greatly pleased.
In Bhagavad-gita the Lord says, samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah: "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 Mahaprabhu punished Kamalakanta Visvasa by no longer allowing him to come in His presence, although the punishment was actually very hard on him, Sri Advaita Prabhu, understanding the inner meaning of such punishment, was happy because He appreciated that the Lord had actually favored Kamalakanta Visvasa. 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.
visvasere kahe,----tumi bada bhagyavan
tomare karila danda prabhu bhagavan
Seeing Kamalakanta Visvasa unhappy, Advaita Acarya Prabhu told him, "You are greatly fortunate to have been punished by the Supreme Lord, the Personality of Godhead, Lord Caitanya Mahaprabhu.
This is an authoritative judgment by Sri 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.
purve mahaprabhu more karena sammana
duhkha pai' mane ami kailun anumana
"Formerly Lord Caitanya Mahaprabhu 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----srestha kari' kainu vasistha vyakhyana
kruddha hana prabhu more kaila apamana
mukti--liberation; srestha--the topmost; kari'--accepting; kainu--I did; vasistha--the book known as Yoga-vasistha; vyakhyana--explanation; kruddha--angry; hana--becoming; prabhu--the Lord; more--unto Me; kaila--did; apamana--disrespect.
"Thus I expounded the Yoga-vasistha, 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-vasistha that Mayavadis greatly favor because it is full of impersonal misunderstandings regarding the Supreme Personality of Godhead, with no touch of Vaisnavism. Factually, all Vaisnavas should avoid such a book, but Advaita Acarya Prabhu, wanting punishment from the Lord, began to support the impersonal statements of the Yoga-vasistha. Thus Lord Caitanya Mahaprabhu became extremely angry at Him and seemingly treated Him disrespectfully.
danda pana haila mora parama ananda
ye danda paila bhagyavan sri-mukunda
danda pana--receiving the punishment; haila--became; mora--My; parama--very great; ananda--happiness; ye danda--the punishment; paila--got; bhagyavan--the most fortunate; sri-mukunda--of the name Sri Mukunda.
"When chastised by Lord Caitanya, I was very happy to receive a punishment similar to that awarded Sri Mukunda."
Sri Mukunda, a great friend and associate of Lord Caitanya Mahaprabhu, used to visit many places where people were against the Vaisnava cult. When Lord Caitanya Mahaprabhu came to know of this, He punished Mukunda, forbidding him to see Him again. Although Caitanya Mahaprabhu 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 Sri Caitanya Mahaprabhu. Mukunda, therefore, being very sorry, asked his other friends whether he would one day be allowed to see Lord Caitanya Mahaprabhu. 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 Mahaprabhu 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-bhagavata, Madhya-lila, Tenth Chapter.
ye danda paila sri-saci bhagyavati
se danda prasada anya loka pabe kati
ye danda--the punishment; paila--got; sri-saci bhagyavati--the most fortunate mother Sacidevi; se danda--the same punishment; prasada--favor; anya--other; loka--person; pabe--can get; kati--how.
"A similar punishment was awarded to mother Sacidevi. Who could be more fortunate than she to receive such punishment?"
Mother Sacidevi was similarly punished, as mentioned in the Caitanya-bhagavata, Madhya-lila, Chapter Twenty-two. Mother Sacidevi, apparently showing her feminine nature, accused Advaita Prabhu of encouraging her son to become a sannyasi. Caitanya Mahaprabhu, taking this accusation as an offense, asked Sacidevi to touch the lotus feet of Advaita Acarya to mitigate the offense she had supposedly committed.
eta kahi' acarya tanre kariya asvasa
anandita ha-iya aila mahaprabhu-pasa
eta kahi'--speaking thus; acarya--Sri Advaita Acarya Prabhu; tanre--unto Kamalakanta Visvasa; kariya--doing; asvasa--pacification; anandita--happy; ha-iya--becoming; aila--went; mahaprabhu-pasa--to the place of Lord Caitanya Mahaprabhu.
After pacifying Kamalakanta Visvasa in this way, Sri Advaita Acarya Prabhu went to see Caitanya Mahaprabhu.
prabhuke kahena----tomara na bujhi e lila
ama haite prasada-patra karila kamala
Sri Advaita Acarya told Lord Caitanya, "l cannot understand Your transcendental pastimes. You have shown more favor to Kamalakanta than You generally show to Me.
amareha kabhu yei na haya prasada
tomara carane ami ki kainu aparadha
amareha--even upon Me; kabhu--at any time; yei--that; na--never; haya--becomes; prasada--favor; tomara carane--at Your lotus feet; ami--I; ki--what; kainu--have done; aparadha--offense.
"The favor You have shown Kamalakanta 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 Mahaprabhu's former punishment of Advaita Acarya. When Advaita Acarya Prabhu was reading Yoga-vasistha, Lord Caitanya Mahaprabhu beat Him, but He never told Him not to come in His presence. But Kamalakanta was punished with the order never to come in the Lord's presence. Therefore Sri Advaita Acarya Prabhu wanted to impress upon Caitanya Mahaprabhu that He had shown more favor to Kamalakanta Visvasa because He had prohibited Kamalakanta from seeing Him, whereas He had not done so to Advaita Acarya. Therefore the favor shown Kamalakanta Visvasa was greater than that shown Advaita Acarya.
eta suni' mahaprabhu hasite lagila
bolaiya kamalakante prasanna ha-ila
Advaita Acarya then said to Caitanya Mahaprabhu, "Why have You called back this man and allowed him to see You? He has cheated Me in two ways."
suniya prabhura mana prasanna ha-ila
dunhara antara-katha dunhe se janila
suniya--hearing this; prabhura--of Caitanya Mahaprabhu; mana--mind; prasanna--satisfaction; ha-ila--felt; dunhara--of both of Them; antara-katha--confidential talks; dunhe--both of Them; se--that; janila--could understand.
When Caitanya Mahaprabhu heard this, His mind was satisfied. Only They could understand each other's minds.
prabhu kahe----bauliya, aiche kahe kara
acaryera lajja-dharma-hani se acara
prabhu kahe--the Lord said; bauliya--one who does not know what is right; aiche--in that way; kahe--why; kara--do; acaryera--of Sri Advaita Acarya; lajja--privacy; dharma--religion; hani--loss; se--that; acara--you act.
Lord Caitanya Mahaprabhu instructed Kamalakanta, "You are a bauliya, one who does not know things as they are. Why do you act in this way? Why do you invade the privacy of Advaita Acarya and damage His religious principles?
Kamalakanta Visvasa, out of his ignorance, asked the King of Jagannatha Puri, Maharaja Prataparudra, to liquidate the three-hundred-rupee debt of Advaita Acarya, but at the same time he established Advaita Acarya 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 Mahaprabhu is never satisfied by such a contradiction, which is technically called rasabhasa, or overlapping of one humor (rasa) with another. This is the same type of idea as the contradiction that Narayana is poverty-stricken (daridra-narayana).
pratigraha kabhu na karibe raja-dhana
visayira anna khaile dusta haya mana
pratigraha--acceptance of alms; kabhu--at any time; na--not; karibe--should do; raja-dhana--charity by kings; visayira--of men who are materialistic; anna--food; khaile--by eating; dusta--polluted; haya--becomes; mana--mind.
"Advaita Acarya, 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 sannyasis and brahmanas because one who thus gives charity becomes free from sinful activities. Formerly, therefore, brahmanas would not accept charity from a person unless he were very pious. Lord Caitanya Mahaprabhu 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, Vaisnavas do not accept such cheap disciples. One must at least agree to abide by the rules and regulations for a disciple before a Vaisnava acarya can accept him. In fact, a Vaisnava should not even accept charity or food from persons who do not follow the rules and regulations of the Vaisnava principles.
mana dusta ha-ile nahe krsnera smarana
krsna-smrti vinu haya nisphala jivana
mana--mind; dusta--polluted; ha-ile--becoming; nahe--is not possible; krsnera--of Lord Krsna; smarana--remembrance; krsna-smrti--remembrance of Lord Krsna; vinu--without; haya--becomes; nisphala--without any result; jivana--life.
"When one's mind is polluted, it is very difficult to remember Krsna; and when remembrance of Lord Krsna 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 Sri Krsna. The sastras state, smartavyah satatam visnuh: in devotional life one should always remember Lord Visnu. Srila Sukadeva Gosvami also advised Maharaja Pariksit, smartavyo nityasah. In the Second Canto, First Chapter, of Srimad-Bhagavatam, Sukadeva Gosvami advised Pariksit Maharaja:
"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." (Bhag. 2.1.5) This is the summary of all the activities of a Vaisnava, and the same instruction is repeated here (krsna-smrti vinu haya nisphala jivana). Srila Rupa Gosvami states in Bhakti-rasamrta-sindhu, avyartha-kalatvam: A Vaisnava must be very alert not to waste even a second of his valuable lifetime. This is a symptom of a Vaisnava. But association with pounds-and-shillings men, or visayis, materialists who are simply interested in sense gratification, pollutes one's mind and hampers such continuous remembrance of Lord Krsna. Sri Caitanya Mahaprabhu therefore advised, asat-sanga-tyaga----ei vaisnava-acara: a Vaisnava 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 Krsna within his heart.
loka-lajja haya, dharma-kirti haya hani
aiche karma na kariha kabhu iha jani'
"Thus one becomes unpopular in the eyes of the people in general, for this damages his religiosity and fame. A Vaisnava, especially one who acts as a spiritual master, must not act in such a way. One should always be conscious of this fact."
ei siksa sabakare, sabe mane kaila
acarya-gosani mane ananda paila
ei--this; siksa--instruction; sabakare--for all; sabe--all present; mane--in the mind; kaila--took it; acarya-gosani--Advaita Acarya; mane--within the mind; ananda--pleasure; paila--felt.
When Caitanya Mahaprabhu gave this instruction to Kamalakanta, all present considered it to be meant for everyone. Thus Advaita Acarya was greatly pleased.
acaryera--of Advaita Acarya; abhipraya--intention; prabhu-matra--only Lord Caitanya Mahaprabhu; bujhe--can understand; prabhura--of Lord Caitanya Mahaprabhu; gambhira--grave; vakya--instruction; acarya--Advaita Acarya; samujhe--can understand.
Only Lord Caitanya Mahaprabhu could understand the intentions of Advaita Acarya, and Advaita Acarya appreciated the grave instruction of Lord Caitanya Mahaprabhu.
ei ta' prastave ache bahuta vicara
grantha-bahulya-bhaye nari likhibara
ei ta'--in this; prastave--statement; ache--there are; bahuta--many; vicara--considerations; grantha--of the book; bahulya--of the expansion; bhaye--out of fear; nari--I do not; likhibara--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.
tanra sakha-upasakhara nahi haya lekha
sri-yadunandana-acarya--of the name Sri Yadunandana Acarya; advaitera--of Advaita Acarya; sakha--branch; tanra--his; sakha--branches; upasakhara--subbranches; nahi--not; haya--there is; lekha--writing.
The fifth branch of Advaita Acarya was Sri Yadunandana Acarya, who had so many branches and subbranches that it is impossible to write of them.
Yadunandana Acarya was the official initiator spiritual master of Raghunatha dasa Gosvami. In other words, when Raghunatha dasa Gosvami was a householder, Yadunandana Acarya initiated him at home. Later Raghunatha dasa Gosvami took shelter of Sri Caitanya Mahaprabhu at Jagannatha Puri.
vasudeva dattera--of Vasudeva Datta; tenho--he was; krpara--of the mercy; bhajana--competent to receive; sarva-bhave--in all respects; asriyache--took shelter; caitanya-carana--of the lotus feet of Lord Caitanya.
Sri Yadunandana Acarya was a student of Vasudeva 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-ganoddesa-dipika, verse 140, describes that Vasudeva Datta was formerly Madhuvrata, a singer in Vrndavana.
bhagavatacarya, ara visnudasacarya
cakrapani acarya, ara ananta acarya
bhagavata-acarya--of the name Bhagavata Acarya; ara--and; visnudasa-acarya--of the name Visnudasa Acarya; cakrapani acarya--of the name Cakrapani Acarya; ara--and; ananta acarya--of the name Ananta Acarya.
Bhagavata Acarya, Visnudasa Acarya, Cakrapani Acarya and Ananta Acarya were the sixth, seventh, eighth and ninth branches of Advaita Acarya.
In his Anubhasya Sri Bhaktisiddhanta Sarasvati Gosvami Prabhupada says that Bhagavata Acarya was formerly among the followers of Advaita Acarya but was later counted among the followers of Gadadhara Pandita. The sixth verse of Sakha-nirnayamrta, a book written by Yadunandana dasa, states that Bhagavata Acarya compiled a famous book of the name Prema-tarangini. According to the Gaura-ganoddesa-dipika, verse 195, Bhagavata Acarya formerly lived in Vrndavana as Sveta-manjari. Visnudasa Acarya was present during the Khetari-mahotsava. He went there with Acyutananda, as stated in the Bhakti-ratnakara, Tenth Taranga. Ananta Acarya was one of the eight principal gopis. His former name was Sudevi. Although he was among Advaita Acarya's followers, he later became an important devotee of Gadadhara Gosvami.
nandini, ara kamadeva, caitanya-dasa
durlabha visvasa, ara vanamali-dasa
nandini--of the name Nandini; ara--and; kamadeva--of the name Kamadeva; caitanya-dasa--of the name Caitanya dasa; durlabha visvasa--of the name Durlabha Visvasa; ara--and; vanamali-dasa--of the name Vanamali dasa.
Nandini, Kamadeva, Caitanya dasa, Durlabha Visvasa and Vanamali dasa were the tenth, eleventh, twelfth, thirteenth and fourteenth branches of Sri Advaita Acarya.
jagannatha kara, ara kara bhavanatha
hrdayananda sena, ara dasa bholanatha
jagannatha kara--of the name Jagannatha Kara; ara--and; kara bhavanatha--of the name Bhavanatha Kara; hrdayananda sena--of the name Hrdayananda Sena; ara--and; dasa bholanatha--of the name Bholanatha dasa.
Jagannatha Kara, Bhavanatha Kara, Hrdayananda Sena and Bholanatha dasa were the fifteenth, sixteenth, seventeenth and eighteenth branches of Advaita Acarya.
yadava-dasa--of the name Yadava dasa; vijaya-dasa--of the name Vijaya dasa; dasa janardana--of the name Janardana dasa; ananta-dasa--of the name Ananta dasa; kanu-pandita--of the name Kanu Pandita; dasa narayana--of the name Narayana dasa.
Yadava dasa, Vijaya dasa, Janardana dasa, Ananta dasa, Kanu Pandita and Narayana dasa were the nineteenth, twentieth, twenty-first, twenty-second, twentythird and twenty-fourth branches of Advaita Acarya.
srivatsa pandita, brahmacari haridasa
purusottama brahmacari, ara krsnadasa
srivatsa pandita--of the name Srivatsa Pandita; brahmacari haridasa--of the name Haridasa Brahmacari; purusottama brahmacari--of the name Purusottama Brahmacari; ara--and; krsnadasa--of the name Krsnadasa.
Srivatsa Pandita, Haridasa Brahmacari, Purusottama Brahmacari and Krsnadasa were the twenty-fifth, twenty-sixth, twenty-seventh and twenty-eighth branches of Advaita Acarya.
purusottama pandita, ara raghunatha
vanamali kavicandra, ara vaidyanatha
purusottama pandita--of the name Purusottama Pandita; ara raghunatha--and Raghunatha; vanamali kavicandra--of the name Vanamali Kavicandra; ara--and; vaidyanatha--of the name Vaidyanatha.
Purusottama Pandita, Raghunatha, Vanamali Kavicandra and Vaidyanatha were the twenty-ninth, thirtieth, thirty-first and thirty-second branches of Advaita Acarya.
lokanatha pandita, ara murari pandita
sri-haricarana, ara madhava pandita
lokanatha pandita--of the name Lokanatha Pandita; ara--and; murari pandita--of the name Murari Pandita; sri-haricarana--of the name Sri Haricarana; ara--and; madhava pandita--of the name Madhava Pandita.
Lokanatha Pandita, Murari Pandita, Sri Haricarana and Madhava Pandita were the thirty-third, thirty-fourth, thirty-fifth and thirty-sixth branches of Advaita Acarya.
vijaya pandita, ara pandita srirama
asankhya advaita-sakha kata la-iba nama
vijaya-pandita--of the name Vijaya Pandita; ara--and; pandita srirama--of the name Srirama Pandita; asankhya--innumerable; advaita-sakha--branches of Advaita Acarya; kata--how many; la-iba--shall I enumerate; nama--their names.
Vijaya Pandita and Srirama Pandita were two important branches of Advaita Acarya. There are innumerable branches, but I am unable to mention them all.
Since Srivasa Pandita was an incarnation of Narada Muni, his younger brother, Srirama Pandita, is accepted as an incarnation of Parvata Muni, Narada Muni's most intimate friend.
mali-datta jala advaita-skandha yogaya
sei jale jiye sakha,----phula-phala paya
mali-datta--given by the gardener; jala--water; advaita-skandha--the branch known as Advaita Acarya; yogaya--supplies; sei--by that; jale--water; jiye--lives; sakha--branches; phula-phala--fruits and flowers; paya--grow.
The Advaita Acarya branch received the water supplied by the original gardener, Sri Caitanya Mahaprabhu. In this way, the subbranches were nourished, and their fruits and flowers grew luxuriantly.
The branches of Advaita Acarya nourished by the water (jala) supplied by Sri Caitanya Mahaprabhu are to be considered bona fide acaryas. As we have discussed hereinbefore, the representatives of Advaita Acarya later divided into two groups--the bona fide branches of the acarya's disciplic succession and the pretentious branches of Advaita Acarya. Those who followed the principles of Caitanya Mahaprabhu flourished, whereas the others, who are mentioned below in the sixty-seventh verse, dried up.
ihara madhye mali pache kona sakha-gana
na mane caitanya-mali durdaiva karana
A person without Krsna 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 Yamaraja.
In the Srimad-Bhagavatam, Sixth Canto, Third Chapter, twenty-ninth verse, Yamaraja, 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 Krsna 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 Yamaraja for punishment, and thus material nature awards them various types of bodies. After death, which is dehantara, a change of body, nondevotees are brought before Yamaraja for justice. By the judgment of Yamaraja, material nature gives them bodies suitable for the reactions of their past activities. This is the process of dehantara, or transmigration of the self from one body to another. Krsna conscious devotees, however, are not subject to be judged by Yamaraja. For devotees there is an open road, as confirmed in Bhagavad-gita. After giving up the body (tyaktva 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 Yamaraja are meant for persons who are not Krsna conscious.
kevala e gana-prati nahe ei danda
caitanya-vimukha yei sei ta' pasanda
kevala--only; e--this; gana--group; prati--unto them; nahe--it is not; ei--this; danda--punishment; caitanya-vimukha--against Sri Caitanya Mahaprabhu; yei--anyone; sei--he; ta'--but; pasanda--atheist.
Not only the misguided descendants of Advaita Acarya but anyone who is against the cult of Sri Caitanya Mahaprabhu should be considered an atheist subject to be punished by Yamaraja.
ki pandita, ki tapasvi, kiba grhi, yati
caitanya-vimukha yei, tara ei gati
ki pandita--whether a learned scholar; ki tapasvi--whether a great ascetic; kiba--or; grhi--householder; yati--or sannyasi; caitanya-vimukha--one who is against the cult of Sri Caitanya Mahaprabhu; yei--anyone; tara--his; ei--this; gati--destination.
Be one a learned scholar, a great ascetic, a successful householder or a famous sannyasi, if one is against the cult of Sri Caitanya Mahaprabhu, he is destined to suffer the punishment meted out by Yamaraja.
ye ye laila sri-acyutanandera mata
sei acaryera gana----maha-bhagavata
ye ye--anyone who; laila--accepted; sri-acyutanandera--of Sri Acyutananda; mata--the path; sei--those; acaryera gana--descendants of Advaita Acarya; maha-bhagavata--are all great devotees.
The descendants of Advaita Acarya who accepted the path of Sri Acyutananda were all great devotees.
In this connection, Srila Bhaktivinoda Thakura, in his Amrta-pravaha-bhasya, gives this short note: "Sri Advaita Acarya is one of the important trunks of the bhakti-kalpataru, or desire tree of devotional service. Lord Sri Caitanya Mahaprabhu, 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 maya, 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 Acarya who considered Advaita Acarya the original cause of the devotional creeper, and who thus neglected or disobeyed the instructions of Sri Caitanya Mahaprabhu, 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 Acarya but anyone who has no connection with Caitanya Mahaprabhu--even if he is independently a great sannyasi, learned scholar or ascetic--is like a dead branch of a tree."
This analysis by Sri Bhaktivinoda Thakura, supporting the statements of Sri Krsnadasa Kaviraja Gosvami, depicts the position of the present so-called Hindu religion, which, being predominantly conducted by the Mayavada philosophy, has become a hodgepodge institution of various concocted ideas. Mayavadis greatly fear the Krsna 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-varnasrama-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 varnasrama-dharma, as confirmed in the Visnu Purana:
The Vedic literature recommends that a human being follow the principles of varnasrama-dharma. Accepting the process of varnasrama-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 Krsna 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, Visnu. Sri Caitanya Mahaprabhu confirms, jivera 'svarupa' haya----krsnera nitya-dasa: "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 Krsna. We take it for granted, therefore, that all humanity should be educated in Krsna consciousness. Indeed, in all parts of the world, in every country where we preach the sankirtana movement, we find that people very easily accept the Hare Krsna maha-mantra without hesitation. The visible effect of this chanting is that the members of the Hare Krsna 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 svamis, 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 Sri Caitanya Mahaprabhu. Lord Caitanya instructed:
yare dekha, tare kaha 'krsna' upadesa
amara ajnaya guru hana tara' ei desa
(Cc. Madhya 7.128)
One should simply instruct everyone he meets regarding the principles of krsna-katha, as expressed in Bhagavad-gita As It Is and Srimad-Bhagavatam. One who has no interest in krsna-katha or the cult of Sri Caitanya Mahaprabhu is like dry, useless wood with no living force. The ISKCON branch, being directly watered by Sri Caitanya Mahaprabhu, 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,----acaryera krpara bhajana
anayase paila sei caitanya-carana
sei sei--whoever; acaryera--of Advaita Acarya; krpara--of the mercy; bhajana--eligible candidate; anayase--without difficulty; paila--got; sei--he; caitanya-carana--the lotus feet of Sri Caitanya Mahaprabhu.
By the mercy of Advaita Acarya, the devotees who strictly followed the path of Caitanya Mahaprabhu attained the shelter of Lord Caitanya's lotus feet without difficulty.
acyutera yei mata, sei mata sara
ara yata mata saba haila charakhara
It should be concluded, therefore, that the path of Acyutananda is the essence of spiritual life. Those who did not follow this path simply scattered.
sei acarya-gane mora koti namaskara
acyutananda-praya, caitanya----jivana yanhara
sei--those; acarya-gane--unto the spiritual masters; mora--my; koti--millions; namaskara--obeisances; acyutananda-praya--almost as good as Acyutananda; caitanya--Caitanya Mahaprabhu; jivana--life; yanhara--whose.
I therefore offer my respectful obeisances millions of times to Acyutananda's actual followers, whose life and soul was Sri Caitanya Mahaprabhu.
ei ta' kahilan acarya-gosanira gana
tina skandha-sakhara kaila sanksepa ganana
ei ta'--thus; kahilan--I have spoken; acarya--Advaita Acarya; gosanira--of the spiritual master; gana--descendants; tina--three; skandha--of the trunk; sakhara--of branches; kaila--was done; sanksepa--in brief; ganana--counting.
Thus I have briefly described the three branches [Acyutananda, Krsna Misra and Gopala] of Sri Advaita Acarya's descendants.
sakha-upasakha, tara nahika ganana
kichu-matra kahi' kari dig-darasana
sakha-upasakha--branches and subbranches; tara--of them; nahika--there is no; ganana--counting; kichu-matra--something about them; kahi'--describing; kari--I am simply giving; dig-darasana--a glimpse of the direction.
There are multifarious branches and subbranches of Advaita Acarya. It is very difficult to enumerate them fully. I have simply given a glimpse of the whole trunk and its branches and subbranches.
sri-gadadhara pandita sakhate mahottama
tanra upasakha kichu kari ye ganana
sri-gadadhara pandita--Sri Gadadhara Pandita; sakhate--of the branch; mahottama--very great; tanra--his; upasakha--branches and subbranches; kichu--something; kari--let me do; ye--that; ganana--counting.
After describing the branches and subbranches of Advaita Acarya, I shall now attempt to describe some of the descendants of Sri Gadadhara Pandita, the most important among the branches.
sakha-srestha--the chief branch; dhruvananda--of the name Dhruvananda; sridhara brahmacari--of the name Sridhara Brahmacari; bhagavatacarya--of the name Bhagavatacarya; haridasa brahmacari--of the name Haridasa Brahmacari.
The chief branches of Sri Gadadhara Pandita were (1) Sri Dhruvananda, (2) Sridhara Brahmacari, (3) Haridasa Brahmacari and (4) Raghunatha Bhagavatacarya.
Verse 152 of the Gaura-ganoddesa-dipika describes Sri Dhruvananda Brahmacari as an incarnation of Lalita, and verse 194 describes Sridhara Brahmacari as the gopi known as Candralatika.
ananta acarya--of the name Ananta Acarya; kavi-datta--of the name Kavi Datta; misra-nayana--of the name Nayana Misra; gangamantri--of the name Gangamantri; mamu thakura--of the name Mamu Thakura; kanthabharana--of the name Kanthabharana.
The fifth branch was Ananta Acarya; the sixth, Kavi Datta; the seventh, Nayana Misra; the eighth, Gangamantri; the ninth, Mamu Thakura; and the tenth, Kanthabharana.
Verses 197 and 207 of the Gaura-ganoddesa-dipika describe Kavi Datta as the gopi named Kalakanthi, verses 196 and 207 describe Nayana Misra as the gopi named Nitya-manjari, and verses 196 and 205 describe Gangamantri as the gopi named Candrika. Mamu Thakura, whose real name was Jagannatha Cakravarti, was the nephew of Sri Nilambara Cakravarti, Sri Caitanya Mahaprabhu's grandfather. In Bengal a maternal uncle is called mama, and in East Bengal and Orissa, mamu. Thus Jagannatha Cakravarti was known as Mama or Mamu Thakura. Mamu Thakura's residence was in the district of Faridpur in the village known as Magadoba. After the demise of Sri Gadadhara Pandita, Mamu Thakura became the priest in charge of the temple known as Tota-gopinatha in Jagannatha Puri. According to the opinion of some Vaisnavas, Mamu Thakura was formerly known as Sri Rupa-manjari. The followers of Mamu Thakura were Raghunatha Gosvami, Ramacandra, Radhavallabha, Krsnajivana, Syamasundara, Santamani, Harinatha, Navinacandra, Matilala, Dayamayi and Kunjavihari.
Kanthabharana, whose original name was Sri Ananta Cattaraja, was the gopi named Gopali in krsna-lila.
bhugarbha gosani, ara bhagavata-dasa
yei dui asi' kaila vrndavane vasa
bhugarbha gosani--of the name Bhugarbha Gosani; ara--and; bhagavata-dasa--of the name Bhagavata dasa; yei dui--both of them; asi'--coming; kaila--did; vrndavane vasa--residing in Vrndavana.
The eleventh branch of Gadadhara Gosvami was Bhugarbha Gosani, and the twelfth was Bhagavata dasa. Both of them went to Vrndavana and resided there for life.
Bhugarbha Gosani, formerly known as Prema-manjari, was a great friend of Lokanatha Gosvami, who constructed the temple of Gokulananda, one of the seven important temples of Vrndavana--namely, Govinda, Gopinatha, Madana-mohana, Radharamana, Syamasundara, Radha-Damodara and Gokulananda--that are authorized institutions of Gaudiya Vaisnavas.
vaninatha brahmacari--of the name Vaninatha Brahmacari; bada mahasaya--very great personality; vallabha-caitanya-dasa--of the name Vallabha-caitanya dasa; krsna-prema-maya--always filled with love of Krsna.
The thirteenth branch was Vaninatha Brahmacari, and the fourteenth was Vallabha-caitanya dasa. Both of these great personalities were always filled with love of Krsna.
Sri Vaninatha Brahmacari is described in the Tenth Chapter, verse 114, of Adi-lila. A disciple of Vallabha-caitanya named Nalini-mohana Gosvami established a temple of Madana-gopala in Navadvipa.
srinatha cakravarti, ara uddhava dasa
srinatha cakravarti--of the name Srinatha Cakravarti; ara--and; uddhava dasa--of the name Uddhava dasa; jitamitra--of the name Jitamitra; kasthakata jagannatha-dasa--of the name Kasthakata Jagannatha dasa.
The fifteenth branch was Srinatha Cakravarti; the sixteenth, Uddhava; the seventeenth, Jitamitra; and the eighteenth, Jagannatha dasa.
The Sakha-nirnaya, verse 13, mentions Srinatha Cakravarti as a reservoir of all good qualities and an expert in the service of Lord Krsna. Similarly, verse 35 mentions Uddhava dasa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-ganoddesa-dipika, verse 202, mentions Jitamitra as the gopi named Syama-manjari. Jitamitra wrote a book entitled Krsna-mayurya. Jagannatha dasa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kasthakata or Kathadiya. His descendants now reside in villages known as Adiyala, Kamarapada and Paikapada. He established a temple of Yasomadhava. The worshipers in this temple are the Gosvamis of Adiyala. As one of the sixty-four sakhis, he was formerly an assistant of Citradevi-gopi named Tilakini. The following is a list of his descendants: Ramanrsimha, Ramagopala, Ramacandra, Sanatana, Muktarama, Gopinatha, Goloka, Harimohana Siromani, Rakhalaraja, Madhava and Laksmikanta. The Sakha-nirnaya mentions that Jagannatha dasa preached the Hare Krsna movement in the district or state of Tripura.
sri-hari acarya--of the name Sri Hari Acarya; sadi-puriya gopala--of the name Sadipuriya Gopala; krsnadasa brahmacari--of the name Krsnadasa Brahmacari; puspa-gopala--of the name Puspagopala.
The nineteenth branch was Sri Hari Acarya; the twentieth, Sadipuriya Gopala; the twenty-first, Krsnadasa Brahmacari; and the twenty-second, Puspagopala.
The Gaura-ganoddesa-dipika, verses 196 and 207, mentions that Hari Acarya was formerly the gopi named Kalaksi. Sadipuriya Gopala is celebrated as a preacher of the Hare Krsna movement in Vikramapura, in East Bengal. Krsnadasa Brahmacari was formerly among the group of sakhis known as the asta-sakhis. His name was Indulekha. Krsnadasa Brahmacari lived in Vrndavana. There is a tomb in the Radha-Damodara temple known as Krsnadasa's tomb. Some say that this is the tomb of Krsnadasa Brahmacari and others Krsnadasa Kaviraja Gosvami. 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 Sakha-nirnaya mentions that Puspagopala was formerly known as Svarnagramaka.
sriharsa--of the name Sriharsa; raghu-misra--of the name Raghu Misra; pandita laksminatha--of the name Laksminatha Pandita; bangavati-caitanya-dasa--of the name Bangavati Caitanya dasa; sri-raghunatha--of the name Sri Raghunatha.
The twenty-third branch was Sriharsa; the twenty-fourth, Raghu Misra; the twenty-fifth, Laksminatha Pandita; the twenty-sixth, Bangavati Caitanya dasa; and the twenty-seventh, Raghunatha.
Raghu Misra is described in the Gaura-ganoddesa-dipika, verses 195 and 201, as Karpura-manjari. Similarly, Laksminatha Pandita is mentioned as Rasonmada, and Bangavati Caitanya dasa is mentioned as Kali. The Sakha-nirnaya states that Bangavati Caitanya dasa was always seen with eyes full of tears. He also had a branch of descendants. Their names were Mathuraprasada, Rukminikanta, Jivanakrsna, Yugalakisora, Ratanakrsna, Radhamadhava, Usamani, Vaikunthanatha and Lalamohana, or Lalamohana Saha Sankhanidhi. Lalamohana was a great merchant in the city of Dacca. The Gaura-ganoddesa-dipika, verses 194 and 200, mentions that Raghunatha was formerly Varangada.
amogha pandita, hasti-gopala, caitanya-vallabha
yadu ganguli ara mangala vaisnava
amogha pandita--of the name Amogha Pandita; hasti-gopala--of the name Hastigopala; caitanya-vallabha--of the name Caitanya-vallabha; yadu ganguli--of the name Yadu Ganguli; ara--and; mangala vaisnava--of the name Mangala Vaisnava.
The twenty-eighth branch was Amogha Pandita; the twenty-ninth, Hastigopala; the thirtieth, Caitanya-vallabha; the thirty-first, Yadu Ganguli; and the thirty-second, Mangala Vaisnava.
Sri Mangala Vaisnava was a resident of the village Titakana in the district of Mursidabada. His forefathers were saktas who worshiped the goddess Kiritesvari. It is said that Mangala Vaisnava, formerly a staunch brahmacari, left home and later married the daughter of his disciple Prananatha Adhikari in the village of Mayanadala. The descendants of this family are known as the Thakuras of Kandada, which is a village in the district of Burdwan near Katwa. Scattered descendants of Mangala Vaisnava, thirty-six families altogether, still live there. Among the celebrated disciples of Mangala Thakura are Prananatha Adhikari, Purusottama Cakravarti of the village of Kandada, and Nrsimha-prasada Mitra, whose family members are well-known mrdanga players. Sudhakrsna Mitra and Nikunjavihari Mitra are both especially famous mrdanga players. In the family of Purusottama Cakravarti there are famous persons like Kunjavihari Cakravarti and Radhavallabha Cakravarti, who now live in the district of Birbhum. They professionally recite songs from Caitanya-mangala. It is said that when Mangala Thakura was constructing a road from Bengal to Jagannatha Puri, he found a Deity of Radhavallabha while digging a lake. At that time he was living in the locality of Kandada in the village named Ranipura. The salagrama-sila personally worshiped by Mangala Thakura still exists in the village of Kandada. A temple has been constructed there for the worship of Vrndavana-candra. Mangala Thakura had three sons--Radhikaprasada, Gopiramana and Syamakisora. The descendants of these three sons are still living.
cakravarti sivananda sada vrajavasi
mahasakha-madhye tenho sudrdha visvasi
cakravarti sivananda--of the name Sivananda Cakravarti; sada--always; vraja-vasi--resident of Vrndavana; maha-sakha-madhye--amongst the great branches; tenho--he is; sudrdha visvasi--possessing firm faith.
Sivananda Cakravarti, the thirty-third branch, who always lived in Vrndavana with firm conviction, is considered an important branch of Gadadhara Pandita.
The Gaura-ganoddesa-dipika, verse 183, mentions that Sivananda Cakravarti was formerly Lavanga-manjari. The Sakha-nirnaya, written by Yadunandana dasa, also names other branches of Gadadhara Pandita, as follows: (1) Madhava Acarya, (2) Gopala dasa, (3) Hrdayananda, (4) Vallabha Bhatta (the Vallabha-sampradaya, or Pustimarga-sampradaya, is very famous), (5) Madhu Pandita (this famous devotee lived near Khadadaha in the village known as Sanibona-grama, about two miles east of the Khadadaha station, and constructed the temple of Gopinathaji in Vrndavana), (6) Acyutananda, (7) Candrasekhara, (8) Vakresvara Pandita, (9) Damodara, (10) Bhagavan Acarya, (11) Ananta Acaryavarya, (12) Krsnadasa, (13) Paramananda Bhattacarya, (14) Bhavananda Gosvami, (15) Caitanya dasa, (16) Lokanatha Bhatta (this devotee, who lived in the village of Talakhadi in the district of Yasohara and constructed the temple of Radhavinoda, was the spiritual master of Narottama dasa Thakura and a great friend of Bhugarbha Gosvami), (17) Govinda Acarya, (18) Akrura Thakura, (19) Sanketa Acarya, (20) Pratapaditya, (21) Kamalakanta Acarya, (22) Yadava Acarya and (23) Narayana Padihari (a resident of Jagannatha Puri).
ei ta' sanksepe kahilan panditera gana
aiche ara sakha-upasakhara ganana
ei ta'--thus; sanksepe--in brief; kahilan--I have described; panditera gana--the branches of Sri Gadadhara Pandita; aiche--similarly; ara--another; sakha-upasakhara ganana--description of branches and subbranches.
Thus I have briefly described the branches and subbranches of Gadadhara Pandita. There are still many more that I have not mentioned here.
panditera gana saba,----bhagavata dhanya
panditera--of Gadadhara Pandita; gana--followers; saba--all; bhagavata dhanya--glorious devotees; prana-vallabha--the heart and soul; sabara--of all of them; sri-krsna-caitanya--Lord Sri Caitanya Mahaprabhu.
All the followers of Gadadhara Pandita are considered great devotees because they have Lord Sri Caitanya Mahaprabhu as their life and soul.
ei tina skandhera kailun sakhara ganana
ei tina--of all these three; skandhera--trunks; kailun--described; sakhara ganana--enumeration of the branches; yan-saba--all of them; smarane--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 [Nityananda, Advaita and Gadadhara], one attains freedom from the entanglement of material existence.
yan-saba-smarane pai caitanya-carana
yan-saba-smarane haya vanchita purana
yan-saba--all of them; smarane--by remembering; pai--I get; caitanya-carana--the lotus feet of Sri Caitanya Mahaprabhu; yan-saba--all of them; smarane--by remembering; haya--becomes; vanchita purana--fulfillment of all desires.
Simply by remembering the names of all these Vaisnavas, one can attain the lotus feet of Sri Caitanya Mahaprabhu. Indeed, simply by remembering their holy names, one achieves the fulfillment of all desires.
ataeva--therefore; tan-sabara--of all of them; vandiye--I offer prayers; carana--to the lotus feet; caitanya-malira--of the gardener known as Sri Caitanya Mahaprabhu; kahi--I speak; lila-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 Sri Caitanya Mahaprabhu in chronological order.
ke karite pare tahan avagaha-sadha
gaura-lilamrta-sindhu--the ocean of the pastimes of Lord Caitanya; apara--immeasurable; agadha--unfathomable; ke--who; karite--to do; pare--is able; tahan--in that ocean; avagaha--taking a dip; sadha--execution.
The ocean of the pastimes of Lord Caitanya Mahaprabhu is immeasurable and unfathomable. Who can take the courage to measure that great ocean?
tahara madhurya-gandhe lubdha haya mana
ataeva tate rahi' caki eka kana
tahara--His; madhurya--sweet and mellow; gandhe--by the fragrance; lubdha--attracted; haya--becomes; mana--mind; ataeva--therefore; tate--on the beach; rahi'--standing; caki--I taste; eka--one; kana--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.
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
sri-rupa--Srila Rupa Gosvami; raghunatha--Srila Raghunatha dasa Gosvami; pade--at their lotus feet; yara--whose; asa--expectation; caitanya-caritamrta--the book named Caitanya-caritamrta; kahe--describes; krsna-dasa--Srila Krsnadasa Kaviraja Gosvami.
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila, Twelfth Chapter, describing the expansions of Advaita Acarya and Gadadhara Pandita.