ON THE ORIGIN AND FALL OF JĪVA – PART

The following are excerpts from various lectures of His Holiness Bhaktividyā Pūrṇa Svāmī on the origin and fall of jīva.

“The spiritual world is controlled by Yogamāyā, but you can see Mahāmāyā. The material world is controlled by Mahāmāyā, but you can see Yogamāyā. Because they are the same person, the same energy. It is just differently applied. Prabhupāda gives the example of electricity, one heats and one cools, the same energy. That’s why the Vaiṣṇavas aren’t so worried about, they don’t get caught up on this whole thing of time and space and this, because both are happening simultaneously. The superior manifestation is the internal potency, the inferior is the external potency. But the perception of it and the result you get from it can be exactly the same because the person who is managing both is the same person. That’s why then it is not a worry about this whole thing of where the jīva is coming from, where he is falling from, how could he fall from the spiritual world? 

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“The whole thing is, because the jīva is in the position he can see both. The internal potency doesn’t. The internal potency is what manifests as the external potency. So why are they going to see the external potency? The guy at home is a husband and a father, at work he is a judge. So when he is at home he is the other, but he doesn’t manifest that, he is not interested in that. The friend can see both.

“So the jīva, he is able to see both because that is his nature. That’s where he is positioned. When the internal potency manifests one way or the other way, when the Svarūpa-śakti manifests as the internal or as the external potency, then the jīva is what is in-between.

“Because it is the same person, you go to the edge, your expansion is on the edge. But now, because of the reflection you flip it there, that puts the jīva in the middle.

“Because mundane is only in connection with the jīva. God doesn’t see mundane, His spiritual potency doesn’t see mundane. The material energy is just inferior Brahman, so it is not seeing mundane. Pārvatī is engaged in the Lord’s service, she is Vaiṣṇavī. She and her husband, they sit around and discuss so much about Kṛṣṇa. So where is the mundane? The mundane is the perception of the jīva, that he sees the Lord’s potency separate from Him and something he can enjoy. That’s what makes the Māyā.”

(March 26, 2009, Śrī Īśopaniṣad Thematic Study lecture, Bhaktivedānta Academy, Śrīdhāma Māyāpura)

“The spiritual world without Kṛṣṇa will manifest to us as Māyā. We are sitting here [in Māyāpura], Lord Caitanya and His eternal associates are always doing their Navadvīpa Saṅkīrtana pastimes here, it is always going on. What do we see? Why? Because of that: not connecting it to Kṛṣṇa. You connect it to Kṛṣṇa, you start to perceive it. It’s that simple. So, therefore, one is not in the spiritual world if that is his avowed perspective. One is here out of the Lord’s kindness, in His realm, so that we can see, we can take part, we can become inspired.

“Therefore this idea also… When Prabhupāda says, you fall from the spiritual realm in the Lord’s pastimes, to say that that can’t happen, that’s also atheism. Because these demons are doing it all the time. So why can’t other souls? Only they can do it? Only they can be in the spiritual world and be envious and jealous? That’s the whole thing, ‘You can’t be envious in the spiritual world.’ Who said? No, those who are envious aren’t allowed to stay there. The demon is kicked out quite quickly. So they can’t stay there, but it doesn’t mean they can’t be there. It’s simply a consciousness, it’s a perception.

“You see it in connection with Kṛṣṇa in a favorable way, that is devotional service. So there is no enviousness. You see it in connection with Kṛṣṇa not favorable, then it is not devotional service. You don’t even see it connection to Kṛṣṇa, it doesn’t matter. Kaṁsa sees Kṛṣṇa, He sees everything in connection with Kṛṣṇa, anything reminds him of Kṛṣṇa but it’s not favorable. So still it’s not devotional service. Śaṅkhacūḍa doesn’t even see Balarāma as something special, he just walks in and says, ‘Hey, check this out!’ So either, it is not devotional. It’s atheistic.

“So, therefore, the position is, we are people, and the same person who you are, the same person is going back to Godhead. You are just going to give up all your conditioned perspectives. You are going to take up the devotional. But the same soul is going to go, not that it is some magic and ‘Puff!’ it becomes somebody else.

“It’s not the externals that change, it’s not that, ‘Oh, if I had the spiritual body everything would be fine,’ no. It’s your mentality that generates the spiritual or material body. So it’s up to us.

“Therefore self-realization, don’t worry about the next guy. ‘Oh, until the community becomes Kṛṣṇa conscious, how can I be inspired?’ It has nothing to do with that. As we said yesterday, Prahlāda Mahārāja, if he said that, where would he be? He had nobody else.”

(March 30, 2009, Śrī Īśopaniṣad Thematic Study lecture, Bhaktivedānta Academy, Śrīdhāma Māyāpura)

Prabhu: How can one build up one’s rasa with the Lord?

HH BVPS Mahārāja: He mentions it: “By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.” [Śrī Caitanya Caritāmṛta, Madhya 19.177]

By the performance of your sādhana-bhakti, that is how you are going to develop it. So when you are in the temple you are in the temple, when you are chanting you are chanting, otherwise you are thinking of Him in the heart, whatever works. The point is to be always in connection with Kṛṣṇa, always remember Him, never forget Him. Where the Deity is, that is always the spiritual world, so He is always there. The Lord is sitting in your heart, He is sitting in the spiritual world. If you are at His lotus feet you are also situated there, if you are not you are in the material world. 
Material and spiritual is a platform of consciousness. It is not we are here and therefore it has to be mundane. Because this is Kṛṣṇa’s energy, it is one of His potencies. Because it is His potency and He is sarva-śaktimān. The material energy is His potency, does that make Kṛṣṇa mundane? Material is a consciousness, it is not a place. In the same way, spiritual is a consciousness, it is not a place.

“This is where we get ourselves in trouble when we try to get into really hair-splitting technical points. We are trying to take spiritual and fit it into time and space, which is a material concept. And because of this then we make mistakes. As we discussed before, the position of the fall of the jīva – that is one of the big times for this kind of mistake because we have to demand that it will be brought into the purview of time and space. But spiritual and material are consciousness.

Prabhupāda is looking at one thing, he is situated spiritually. Someone else is looking at the same thing, they are situated materially. So you are going to say that he is not in the spiritual world? Wherever there is Kṛṣṇa and there is His devotee – that is the spiritual world. But where there is people who don’t recognize Kṛṣṇa – that is the material world.

So on the same field of Vṛndāvana you have Ariṣṭāsura and you have the Vrajavāsīs. So is that field the spiritual world or the material world? Which is it? Kṛṣṇa is there, His devotees are there, it is Vṛndāvana. But there is this demon here who thinks ‘Here is this punk kid that I am going to kill.’ So that is the taṭastha-śakti. The taṭastha-śakti is where both of those energies are in the same time. This potency, the cit-potency can reconcile all these differences. We maybe can’t understand it, but that is not the definition.

The definition is, the inconceivable potencies can all be contradictory potencies, they can all be reconciled by this one energy. We may not like it, it may not sound logical to us, so what? It is going on there. And then the demon comes up and touches Kṛṣṇa, or Kṛṣṇa touches the demon, then what? You are still dealing with material and spiritual. Somebody is in the Deity room offering āratika, he is thinking of the Deity, he is on the transcendental platform. Someone else is thinking of ‘Did I lock the door? What about this and that,’ so many things… Where are they? They are in the spiritual world, but their consciousness is in the material world, so where are they? Material world. So that is the whole thing, everything is Brahman, then where is the living entity? In the spiritual world or in the material world? It is consciousness. Because it is all Kṛṣṇa as Brahman. Not Brahmajyoti, Brahman. Brahmajyoti is an aspect of Brahman.

This kind of vision, by developing that then one sees differently. That is the idea: How to see according to śāstra, not according to our senses. In other words, the senses will pick up sense objects. But through those sense objects you can see Brahman, Paramātmā or Bhagavān. Because everything that you see has come from Kṛṣṇa. 

(October 27 2008, Śrī Caitanya Śikṣāmṛta lecture, Bhaktivedānta Academy, Śrīdhāma Māyāpura) 

Reading from Daśa-mūla-tattva by Śrīla Bhaktiviṇoda Ṭhākura: “The jīva is a spiritual, conscious, knowing entity. The jīva appeared by the marginal energy at the dividing line between spirit and matter. From that position, he began to gaze at the spiritual and material worlds. Those jīvas who were attracted somewhat to realization of the Supreme Person became desirous of the spiritual realm- because of that contact of knowledge. They then obtained strength from the hlādinī potency of the abundant cit śakti, which made them favorable to the Lord eternally, and they were brought into the spiritual world as associates of the Lord.”

HH Bhaktividyā Pūrṇa Mahārāja: Very clear. So that means, they appeared by the marginal energy at the dividing line. Then at that dividing line some are attracted somewhat to realization of the Supreme. So then it says, by the strength from the hlādinī potency they become favorable. That means, by the association of those devotees of the internal potency or under the internal potency, then they develop that faith by which they then come fully under the protection of the internal potency. So then they become the eternal associates.

Now we see, they are called eternally liberated. But this eternal liberation doesn’t mean that it started on the platform of prema. It just means they weren’t conditioned. “From that position, he began to gaze at the spiritual and material worlds. Those jīvas who were attracted somewhat to realization of the Supreme Person… ” It says, “somewhat attracted. …became desirous of the spiritual realm- because of that contact of knowledge. They then obtained strength from the hlādinī potency of the abundant cit śakti, which made them favorable to the Lord eternally, and they were brought into the spiritual world as associates of the Lord.” So it made them eternally on that position. Because they had never been conditioned then they are considered always liberated. But then it made them favorable eternally and they were brought into the spiritual world. So they became favorable. They were inclined towards it, but then they were made on that platform.

In other words, we are discussing the word here, this ‘anādi-business’, that created so much problem for those who are so much attached to words. This anādi was always like that. So when we say ‘eternally liberated’ and ‘eternally bound’, so just as those who are eternally liberated were always liberated, but were not on the platform of prema, they weren’t an eternal associate, then they become one. So in the same way, the jīva starts off that way and then goes the other way. So that eternal doesn’t mean every last nano-second. It means there is a process and then when they come to one situation and the other, they have been that way since time immemorial. So how do you count that? So if you can’t count that then it is eternal. Because that means we are people, always have been people and the reason we are here is our own foolishness. All these other things are actually so that we don’t feel so foolish. 

Prabhu (1): All these other definitions?

HH Bhaktividyā Pūrṇa Mahārāja: Because you are from Brahman or this or that, then we are okay. Because even if they say you don’t fall from the spiritual world, still how was there a distinction between the jīvas that went to the spiritual world and those that came to the material world? How do you define that? Why would there be, if everyone is coming from Brahman, how would that happen? How would they be able to see them both and then… Because it says, they start to gaze on both. “From that position, he began to gaze at the spiritual and material worlds.” That means, that position, at that border you have to be able to see both. So this can’t be defined by those. All they want to say is…

My point is, so much discussion happens where the jīva is falling from, but what does it matter really? Because what happens is, they split things up. Because one says ‘Goloka’ and the other says, ‘You can’t fall from there.’ But that is still not an argument. The point is, you are here and you got here by making this mistake. You can see the spiritual, you can see the material, you make this mistake. So he says, they become inimical. They become inimical by not acting. You act, then it becomes good. You don’t act, you become inimical.

Reading from Daśa-mūla-tattva by Śrīla Bhaktiviṇoda Ṭhākura: “Those who, by their own free will…”

HH Bhaktividyā Pūrṇa Mahārāja: Notice, ‘own free will.’

Reading from Daśa-mūla-tattva by Śrīla Bhaktiviṇoda Ṭhākura: …became bewildered and became greedy for Māyā situated on the opposite side, being beckoned by māyā, then became attracted to the material universe, and were thrown in the universe by Kāraṇārṇavaśāyī Viṣṇu, the controller of Māyā. That was but the result of their eternal aversion to the Supreme Lord. The moment they entered the material realm, they became overcome by ignorance, the function of Māyā. Overcome by ignorance, they fell into the wheel of binding karma in order to become fully absorbed in their task.“

HH Bhaktividyā Pūrṇa Mahārāja: So that means, there is a process by which he actually comes under the control of Māyā. That means he didn’t start under her control. So he is saying nitya-baddha, but he came into it, then he is eternally conditioned. 

So now he is thrown in that. It was because of the eternal aversion to the Lord. The jīva, when they have experiences they are fully absorbing the experience, whatever it may be. There is an element of concept of eternity. You are happy, you think this will go on forever. And then there is a point where you get reminded it is not. So as children you cry, and as adults, it is kind-of like, ‘Oh yeah, I got to go to bed, tomorrow is…’ so there is that concept of that. So in the jīva’s mind if he is not attracted by the Lord then that mood takes on that eternal effect. Then it actually comes to pass that he is in that position and then he is stuck there.

Reading from Daśa-mūla-tattva by Śrīla Bhaktiviṇoda Ṭhākura: “Such jīvas have been compared to a bird enjoying the fruit of karma.

dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvājate
tayor anyaḥ pippalaṁ svādvatty anaśnan anyo abhicākaśīti

“Kṣīrodaśāyī Viṣṇu and the jīva are living like friends in the tree of the temporary material world. The jīva is eating the fruits of the tree according to his karma. The other bird, paramātmā, is not enjoying the fruit but serving as witness.” Śvetāśvatara Upaniṣad, 4.6 Muṇḍaka Upaniṣad, 3.1.1

samāne vṛkṣe puruṣo nimagno’nīśayā śocati muhyamānaḥ

“In the same tree, the jīva, bewildered by Māyā, has fallen into lamentation.” Śvetāśvatara Upaniṣad, 4.7, Muṇḍaka Upaniṣad, 3.1.2

It is written in the Śrīmad Bhāgavatam:

bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo’smṛtiḥ

Being averse to knowledge of God, the jīva, becoming absorbed in the second principle (material ignorance), then experienced fear of repeated birth, misidentified himself with the material body (viparyaya), and fell into forgetfulness of his true form (asmṛtiḥ). (Śrīla Bhaktiviṇoda’s translation) Ś.B.11.2.37

HH Bhaktividyā Pūrṇa Mahārāja: So, averse to knowledge of the Lord. In other words, there is knowledge of the Lord. He could get attracted to that, but he wasn’t attracted to that, so he got attracted to Māyā. So knowledge of the Lord means you are there and you hear about Kṛṣṇa, hear about His activities and that. So then there are those that are interested in it: ‘Wow, what’s that?’ Then by that they’ll further progress. Then they’ll get the association of the eternal associates who are fully absorbed in pure love for Kṛṣṇa. Then that will naturally by association develop in the jīva. Then they come to the platform of being an eternal associate. Then they go to the spiritual world.

But the other is that he may hear about, but he is not, there is no interest or attraction. So this lack of interest or attraction, that can also be counted as eternal because there was no interest otherwise, so you are only liberated if you are in relationship to Kṛṣṇa. You are not in relationship with Kṛṣṇa, you are not liberated. So then that way also you could say the jīva is then eternally conditioned. Because he is in the taṭastha position and on hearing about Kṛṣṇa he didn’t go ‘That is interesting.’ So he is starting from the neutral position, but from the neutral you have to go one way or the other. Either for us or against us, there is nothing else.

The one takes up and moves in that direction, the other one is not interested. So, therefore you have to be interested in something. There must be some desire, some action, there must be some goal, so if it is not Kṛṣṇa then it’s got to be Māyā.

You have two choices, you have these two rocks here. Choose one or the other. As soon as you choose one the other one is… Which one don’t you want? ‘I don’t want that one.’ So that means you automatically got this one.
So in other words, they are both given a choice. One takes, ‘Okay I’ll take that one,’ and the other one is, ‘I don’t want that one. I am not interested in that one.’ If you are not interested in that one, then there is only one other option, and that is Māyā. Therefore Kṛṣṇa consciousness is simply wanting Kṛṣṇa, wanting to know Kṛṣṇa, wanting to establish oneself back in that position. If that is there, because it mentions it is just an interest, slight. ‘Attracted somewhat to realization of the Supreme Person became desirous of the spiritual realm – because of that contact of knowledge.’

Prabhu (2): This would answer the question that devotees often ask, how is it possible that in the spiritual world we were attracted by Māyā?

HH Bhaktividyā Pūrṇa Mahārāja: Why not?

Devotee (2): Because you just said that he is not attracted by Māyā, but he…

HH Bhaktividyā Pūrṇa Mahārāja: He is not attracted by Kṛṣṇa. So, therefore, automatically the other comes to pass.

“The thing is, they are saying, ‘How could I not be attracted by Kṛṣṇa?’ and then what do they do the rest of the day? It is going on right now, so it is the same thing. Gopīs heard about Kṛṣṇa, and that is all they wanted. We hear about Kṛṣṇa and, ‘Well, that is nice,’ and then an hour later we are doing something else.”

It is like I used to see these… one form of these Indian magpies, they are like cousins of them. They get together, magpies, they make so many sounds, I have seen it a few times. They somehow or another get down to each other and their beaks may be an inch apart from each other. And they will be making so many sounds, just constant sounds. And they will be swinging their heads back and forth, in kind-of opposite directions, just going on like that. And then at one moment something catches their eye, like a bug, and then they both just walk off and go like this and that. They are having this great conversation, and then just one bug – and gone. They don’t say, ‘Hey, excuse me,’ they are just gone.

That is the point, one could go on that way. But we are so conditioned the other way, even we come in contact, this is great and nice, that is what keeps us going. But then so easily you get distracted. That is the taṭastha position. So it is only when you have obtained strength from the hlādinī-potency, then that makes him favorable to the Lord. Then they were brought into the spiritual world as associates. So this is really fine.

That means the situation in Vraja… Because it is like, we are sitting in Māyāpura, it is the spiritual world. But at the same time, there is this thin covering of Māyā that we can see it otherwise. So that means that one has to be situated in Vṛndāvana, in-between the spiritual dhāma itself and that thin coating of that thin layer. And one can see both. One can see the spiritual nature, one can see the material. One then has an interest, a slight inclination in the spiritual and then by association that deepens to the point where they become an eternal associate. The other one sees that and then is interested in that and then crosses to that. Because then even here, without acintya-bhedābheda-tattva how do you explain this aspect?

Because otherwise it is still a problem that we are in the spiritual world. One is that spiritual world has to mean Goloka, it can’t mean anything else. That is by our locative definition of the spiritual world. Then even if we accept that Vṛndāvana where Kṛṣṇa has His pastimes is the spiritual world because the Bhāgavatam talks about it like that and that is where the pastimes happen, so then even it happens there we have to be right in the spiritual world, so then how can you fall?

But it is this taṭastha what is in-between. That means, you are situated there and in-between, like you are situated now. We can see the spiritual, we can see the material. So we are still in the same position. Just now we are conditioned and it is a little more obvious, our situation, but the other one is not. You are not conditioned so there is no problems. So the existence is okay, so there is no inspiration. It is not like now there is inspiration that this place is bad, we want to go to the spiritual world. But there they are already situated in-between, so they are fine, they are not suffering. They can either take it up, ‘Oh, that is interesting,’ and then there is that spark, that life and then moving in that direction. Or they are not interested, so, therefore then that spark or life will generate in the material energy. So we are dealing with very fine lines here.

Prabhu (1): If we do get back, what is the guarantee that we don’t come back again?

HH Bhaktividyā Pūrṇa Mahārāja: Why would we come back again?

Prabhu (1): Because we are still taṭastha.

HH Bhaktividyā Pūrṇa Mahārāja: Yes, but if you are in the fire of the internal potency why would you?

Prabhu (1): Because you are gaining strength from there you are going to be able to stay there?

HH Bhaktividyā Pūrṇa Mahārāja: Yes, so why you wouldn’t stay there? Second, you have been in the material world, so it is ‘been there, done that.’ It is not like you forget. It is just not very interesting. Like we could go through the whole day, and you are not going to remember how you picked your nose this morning. But if I asked you about it, you can remember if you need to. But it is not a great significance so it doesn’t… ‘What did you do today?’ You don’t go through, ‘Well, I picked my nose and then I cleaned my finger, and I washed it. I wiped it on my chaddar, down in this corner over here. But I wasn’t sure, then I was thinking, maybe this corner? Should I have done it on my dhoti instead? That was the first 50 seconds in my day. You want to hear the other second by second blow, the next thing? Then I went down and grabbed the pump and I pulled it up and then I pushed it down, then I pulled it up again and pushed it down…’

You are going to take what is absorbing, of interest. So in the spiritual world, what goes on there – that is interesting. What happened in the material world – none of that was very interesting.

Prabhu (3): Can we assume that the living entity, being situated in this marginal position and is seeing both, it sounds like they must both be equally attractive?

HH Bhaktividyā Pūrṇa Mahārāja: Not equally attractive. The one is the natural position, so that is actually very attractive. The other one, because you are not interested in it, since you have to do something, that is the only other. It is just like, let us just take the element of in principle of dealing with something else. Let’s say you are interested in one thing. There is two things, you are interested in one, but that is not available, so then what happens? You develop an interest in the other. You have to be practical.

You want to eat this, you have two things to eat, but you are hungry. The one is not available, therefore you eat the other. So in the same kind of principle is that the natural position is to serve Kṛṣṇa, to be interested in the spiritual. But if you don’t do that then there is only one other alternative.

Prabhu (3): And one takes some effort and the other one doesn’t. It is a matter of laziness. 

HH Bhaktividyā Pūrṇa Mahārāja: That is ignorance because knowledge means action. Because there was interest therefore there was that little bit of endeavor.

“Therefore, any little endeavor, the Lord’s eternal associates, then they pull you in. If there is any inkling. If there is a spark they’ll fan it. But if there is no spark there is nothing to fan. So that’s all. So therefore then there has to be a spark. So you get a material spark and then Māyā fans that for you. She is good at that, you don’t have to worry.”

(November 4 2008, Śrī Caitanya Śikṣāmṛta lecture, Bhaktivedānta Academy, Śrīdhāma Māyāpura)

Photo: Bhaktivedānta Academy Māyāpura 2015, courtesy of Riktānanda Dāsa

So called material world

Room conversation, Nairobi, 29 Oct, 1975.

Prabhupada: There is no material. When you forget Krsna, that is material. Just like madness. Madness is not our natural position, but when your brain is deranged, then it is madness. Madness has no separate existence, but when our brain is not in order, there is madness. Similarly, there is nothing material, because everything has come from Krsna. The original source is Krsna. Aham sarvasya prabhavo mattaḥ; sarvam pravartate [Bg. 10.8]. So the material world, the so-called material world, has come from Krsna. So if it has come from Krsna how it is material? The cause and effect is the same, maybe differently manifested.

S. B. 4.28.42. Purport :

For the perfect devotee, the energy and the energetic are nondifferent. Thus the so-called material world becomes spiritual (sarvaṁ khalv idaṁ brahma). Everything is intended for the service of the Supreme Lord, and the expert devotee can utilize any so-called material thing for the Lord’s service. One cannot serve the Lord without being situated on the spiritual platform; thus if a so-called material thing is dovetailed in the service of the Lord, it is no longer to be considered material.

Class on S. B. 1.8.40.

Material enjoyment means sense gratification. That's all. That is the material world. And spiritual world means there is no sense gratification, only activities for Krṣṇa's satisfaction. That is spiritual world. The so-called material world can be converted into spiritual world when this Krṣṇa consciousness is there, that everything should be used for Krṣṇa's pleasure. That is spiritual world. Otherwise, it is material world.

Sri Gauranga Bari Temple at Katwa – Where Lord Caitanya took sannyasa

Sri Gauranga Bari Temple at Katwa is the actual site where Sri Caitanya Mahaprabhu took sannyasa from Sri Keshava Bharati in year 1510 AD at the end of His twenty-fourth year. Sri Caitanya Mahaprabhu left Navadvipa and crossed the river Ganges at a place known as Nidayara-ghata. Then He reached Kantaka-nagara, orKatoya (Katwa), where He accepted sannyasa. When Sri Caitanya Mahaprabhu accepted sannyasa, three personalities were with Him to perform all the necessary activities. They were Nityananda Prabhu, Candrasekhara Acarya and Mukunda Datta. By the order of Sri Caitanya Mahaprabhu, kirtana was performed for the entire day, and at the end of the day the Lord shaved off His hair. On the next day He became a regular sannyasi, with one rod (eka danda). From that day on, His name was Sri Krishna Caitanya. Before that, He was known as Nimai Pandita.

Sri Gadadhara dasa established this Gauranga Bari temple at Katwa.Sri Caitanya-Caritamrta Adi-lila chapter 10 verse 53 states that Sri Gadadhara dasa, the twenty-third branch of the Caitanya tree, was understood to be the topmost, for he induced all the Muslim Kazis to chant the holy name of Lord Hari. Katwa is about an hour’s distance from Sridham Mayapur.

Sri Caitanya-Caritamrta Adi-lila chapter 3 verse 34 purport mentions:

Lord Caitanya remained a householder only until His twenty-fourth year had passed. Then He entered the renounced order and remained manifest in this material world until His forty-eighth year. Therefore His sesa-lila, or the final portion of His activities, lasted twenty-four years. During the time of Lord Caitanya, the influence of Sankaracarya in society was very strong. People thought that one could accept sannyasa only in the disciplic succession of Sankaracarya. Lord Caitanya could have performed His missionary activities as a householder, but He found householder life an obstruction to His mission. Therefore He decided to accept the renounced order, sannyasa. Since His acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya, although sannyasa was also sanctioned in the Vaisnava sampradaya.

Lord Caitanya accepted sannyasa from Kesava Bharati. When He first approached Kesava Bharati, He was accepted as abrahmacari with the name Sri Krishna Caitanya Brahmacari. After He took sannyasa, He preferred to keep the name Krishna Caitanya.

The great authorities in the disciplic succession had not offered to explain why Lord Caitanya refused to take the name Bharatiafter He took sannyasa from a Bharati, until Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja volunteered the explanation that because a sannyasi in the Sankara-sampradayathinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Sri Krishna Caitanya, placing Himself as an eternal servitor. A brahmacari is supposed to serve the spiritual master; therefore He did not negate that relationship of servitude to His spiritual master. Accepting such a position is favorable for the relationship between the disciple and the spiritual master. The authentic biographies also mention that Lord Caitanya accepted the danda(rod) and begging pot, symbolic of the sannyasa order, at the time He took sannyasa.

Nidayara ghata in Sridham Mayapur - Lord Caitanya left Navadvipa to Katwa to take sannyasa from this place.

One day Lord Caitanya suddenly clasped Lord Nityananda's hand taking Him away to a quiet and lonely spot. Lord Caitanya said,"listen, dear Nityananda, I am revealing My heart to You. The purpose of My advent was to deliver the entire world, but instead of delivering the living entities it seems I have to ultimately destroy them. The people are supposed to attain salvation just by seeing Me, whereas now their material bonds become stronger. I incarnated with the intention of liberating the good and innocent mass but now I have spoiled everything and am leading the people to their doom. Therefore, I have decided to shave off My head and take to the renounced life of asannyasi, and go begging door to door. I will stand at the doors of those who wanted to attack Me with a begging bowl. Then these same aggressors will fall at My feet and in this way I will deliver the whole universe. Everyone respects a sannyasi, no one will ever think of harming a sannyasi. I have fully decided to take up the sannyasa order and leave My home and family. Please do not feel sad due to this, rather please give Mepermission to take up the renounced life. Whatever is Yourdesire I will certainly act in accordance, but You should consider that I have taken this incarnation for a specific reason and so require Your permission in this matter. If you really want to see that everyone in the world becomes liberated then you must not stop Me from My decision. And You are the last person to lament over this because You know the confidential reason for My advent."

Main entrance to Sri Gauranga Bari Temple where Sri Caitanya Mahaprabhu took sannyasa

Hearing about the Lord’s departure, all the devotees fell the ground unconscious. Filled with agony, they all cried loudly. Placing their arms around each other’s necks, they all lamented in various ways. “O Gopinatha, what a terrible night we have passed!” Holding their heads they all wept. “How will we live without seeing that moonlike face? What is the use to continue this sinful life?” Speaking in this way, some of them rolled on the ground, and some of them beat their chests. The Lord’s house resounded as the devotees cried uncontrollably. Whatever devotee came to see the Lord, all were drown in an ocean of separation. Constantly weeping, the devotees fell on the ground saying, “The merciful Lord of the forlorn left us to take sannyasa, thus throwing us in an ocean of lamentation.”

Sri Gauranga, after crossing the Ganges, arrived at Katwa. Instructed previously by the Lord, Nityananda Prabhu, Gadadhara, Mukunda, Candrasekhara Acarya and BrahmanandaBharati each arrived there separately. Along with His intimate associates, the Lord, like a maddened lion, arrived there to meet Kesava Bharati. Upon seeing the Lord’s wonderful bodily effulgence, the pious Kesava Bharati stood up. The Lord fell flat offering obeisances and folding His hands, He offered prayers,“O master please be merciful on Me. You are most compassionate, the deliverer of the fallen. Lord Krishna always sits in your heart, therefore you are qualified to give Krishna to Me. I have no other desire than the service of Krishna. Please instruct Me accordingly.”

Transcendentalists discussing sannyasa pastimes of Lord Sri Caitanya Mahaprabhu at Gauranga Bari Temple

The Lord’s body seemed to float in the water of ecstatic love. The Lord then began to dance and cry out loudly. Millions and millions of people gathered there from where no one knew. With unblinking eyes, they all drank the beauty of the Lord’s form. The flow of tears from the Lord’s eyes was beyond the description of even Lord Ananta. As the Lord danced in a circle His tears bathed everyone who was gathered around Him. Thus soaked in the waters of love of God, everyone - man and woman, young and old - all chanted, “Hari! Hari!” The Lord sometimes shivered, sometimes perspired, and sometimes fell unconscious. The people were frightened seeing the Lord fall to the ground.

Taking a straw in His teeth, the Lord, who is the proprietor of unlimited universes, begged everyone for the service of Lord Krishna. Seeing the Lord’s humility everyone cried in grief.“How will His mother survive? What a terrible night she must have passed! What pious activity His wife performed to obtain the Lord as her husband? And by what misfortune she lost Him? How will His mother and wife survive when even our hearts are broken?” In this way the ladies wept with sorrow completely bound in the ropes of Sri Caitanya. After sometime Sri Gauranga controlled Himself and sat down surrounded by His associates. Kesava Bharati was absorbed in an ocean of bliss after seeing the devotional sentiments displayed by the Lord. He then offered his prayers to the Lord, “The devotion which I have seen with my eyes today is not found except in the Lord Himself. I have certainly understood that You alone are the spiritual master of the entire world, therefore no one is qualified to become Your guru. I think that in order to teach the people in general You will accept me as Your guru.”

Exact spot at Sri Gauranga Bari Temple where Lord Gauranga Mahaprabhu had His hair cut before taking sannyasa.

Then Caitanya Mahaprabhu, the life of all, sat down to have His head shaved. However, just as the barber Madhu came to shave the Lord, at that moment the sound of weeping was heard. The barber hesitated to shave the beautiful hair of the Lord, rather he also began to cry. The devotees headed by Nityananda Prabhu all started weeping and rolling on the ground. What to speak of the devotees even the people in general all began to cry in grief. One woman said, “Who has invented this system ofsannyasa?” Speaking like this the ladies all sighed deeply. Hidden from view all the demigods also cried. In this way the entire world was filled with the sound of crying. Such compassion was shown by Sri Gauracandra that even dry wood and stone could melt. This pastime of the Lord was displayed for the deliverance of the living entities and the weeping was evidence for this.

Tree where under Lord Gauranga Mahaprabhu took His seat to get His hair shaved.

Sri Gauracandra was greatly agitated by the mellows of love. He was constantly shedding tears and His body trembled. Lord got up and started dancing, continuously chanting, “Hari Bol!”.As Mukunda sang the Lord was unable to remain steady even while sitting, but due to ecstatic love He trembled and tears flowed from His eyes. In this way the Lord constantly shouted, “Hari Bol!” The barber was therefore unable to do his work. His eyes filled with tears, and he was unable to see. Mahaprabhu requested him to use the razor his hair. After some time, ShriMadhu, the barber did the work of shaving the Lord's beautiful hair from his head. 

Tree where under Lord Gauranga Mahaprabhu took His seat to get His hair shaved.

The barber, Madhu, cried out in anguish, "What misery I have caused! What have I done?" and fell unconscious upon the earth. A great uproar of weeping and wailing filled all four directions. Who could console them? What a pitiful sight. The men and women there were unable to speak, and seeing this pitiful sight, the birds in the trees also fell silent.

Sri Gauranga Bari Temple at Katwa where Lord Caitanya tooksannyasa. This is the actual site where Lord Sri Caitanya Mahaprabhu took sannyasa from Sri Keshava Bharati. Sri Keshava Bharati named Him “Sri Krishna Caitanya”

Thereafter the Lord of all took His bath in the Ganges and sat for His sannyasa ceremony. Sri Gauracandra, who is declared in the Vedas as the spiritual master of all, deceptively spoke something to Kesava Bharati, “In a dream some mahajanaappeared to Me and spoke some sannyasa mantra in My ear. Please examine whether it is appropriate or not.” Speaking in this way, the Lord spoke the mantra in Kesava Bharati's ear. Thus the Lord by trickery made Kesava Bharati His disciple. Kesava Bharati was struck with great wonder and said, “This is the best amongst all mantras. By the mercy of Lord Krishna, what is unknown to You?”

Sri Gauranga Bari Temple at Katwa where Lord Caitanya tooksannyasa

According to the instructions of the Lord, the broad-minded Kesava Bharati then spoke that very mantra in the ear of the Lord. The auspicious sound of the holy names was heard in the four directions. The Lord then put on the enchanting saffron dress and appeared as beautiful as millions of cupids. His beautiful body was decorated with sandalwood pulp and flower garlands. Holding His danda and kamandalu in His hands, the Lord was overwhelmed in ecstatic love.

Sri Gauranga Bari Temple at Katwa where Lord Caitanya tooksannyasa

Srila Vedavyasa has given description in his Visnu-sahasra-nama that the Lord would advent as a sannyasi. Now this statement has been fulfilled by the best of the brahmanas. This secret is well-known to the society of Vaishnavas. sannyasakrcchamah santo nistha-santi parayanah “That Lord, Visnu, who will accept sannyasa, will be fully surrendered to Krishna. He will be fixed in determination, engaged in the performance ofhari-nama yajna, and He will destroy the non-devotee followers of impersonalism. He will be fully peaceful and possessed ofmahabhava.”

Devotees taking darshan of Lord Sri Caitanya Mahaprabhu

Kesava Bharati then began to think of a name to give the Lord, “I cannot find such a Vaishnava in the fourteen worlds. This is my conviction. Therefore I will give a name that is not previously heard, then my desire will be fulfilled. Although the disciple of a Bharati should be named Bharati, that name is not appropriate.”

Care-taker pujari at the Sri Gauranga Bari Temple

As the fortunate Kesava Bharati was thinking like this, SudhaSarasvati, the transcendental goddess of learning, appeared on his tongue. Finding the suitable name, the pure-hearted KesavaBharati placed his hand on the chest of the Lord and said, “You have induced the worlds to chant the name of Krishna and by inaugurating the movement of sankirtana, You have roused people's consciousness (chaitana). Therefore Your name will be Sri Krishna Caitanya. Because of You, everyone will be grateful.” When Kesava Bharati spoke this, everyone chanted, “Jaya! Jaya!” and flowers showered on them. The Vaishnavasfloated in waves of transcendental happiness and began to chant, “Hari! Hari!” The devotees then offered obeisances to Kesava Bharati, and the Lord felt satisfied on receiving His name.

Transcendentalists discussing sannyasa pastimes of Lord Sri Caitanya Mahaprabhu at Gauranga Bari Temple.

In this way as the holy name of Sri Krishna Caitanya was manifest, all the devotees fell flat offering obeisances. By accepting sannyasa, the merciful Lord thus became famous as Sri Krishna Caitanya. Many other pastimes took place there, however only Lord Nityananda knows them all. Whoever hears this pastime will certainly become a servant of Sri Caitanya. By hearing this pastime of the Lord's acceptance of sannyasa one will achieve the wealth of Krishna-prema and will destroy one’s bondage due to fruitive activities. [ref. Sri Caitanya Bhagavata by Srila Vrindavana Das Thakura]

Sri Gadadhara dasa established this temple at Katwa

Sri Caitanya-Caritamrta Adi-lila chapter 10 verse 53 states that Sri Gadadhara Dasa, the twenty-third branch of the Caitanya tree, was understood to be the topmost, for he induced all the Muslim Kazis to chant the holy name of Lord Hari.

Sri Gadadhara dasa established this temple at Katwa

Srimati Tulasi Maharani at Gauranga Bari Temple courtyard

Devotee residents cooking bhoga for the pleasure of Lord Gauranga Mahaprabhu

Sri Gauranga Bari Temple at Katwa

Places of interest near Katwa

Near Katwa is Yajigrama [4 kms; where great souls SrilaNarottama Dasa Thankura, Srila Srinivas Acarya and Srila Ramacandra Kaviraja lived], Madhai Tala Temple [where the tombs of these two brothers, Jagai and Madhai are there] and Sri Path of Narahari Sarkar and Raghunandan Thakura.

Katwa map and places of interest

Katwa is about an hour’s distance from Sridham Mayapur.

PASTIME: LORD SRI GAURANGA MAHAPRABHU TAKES SANNYASA IN KATWA

A Student asks why the Lord is chanting the names of the Gopis

One day the Supreme Lord Caitanya was immersed in the pastimes of the gopis of Vrindavana. He was incessantly chanting, "gopi, gopi,".Along came a student scholar from somewhere and without understanding His mood said to Him, "O Nimai Pandit why are Youchanting gopi! gopi!. You should better chant Krishna's name. What pious gain is there in chanting 'gopi! gopi!' But according to the Vedas one's piety increases many folds by chanting Krishna's name!" An ignorant man can never comprehend the Lord's spiritual state. The Lord said, "Krishna! He is a plunderer! Who worships Him? That ungrateful Krishna killed the innocent Vali and although His winsome looks and strength has won many women He deliberately cuts off a woman's nose. Again, He begs everything from Bali Maharaj leaving him with nothing and then sends him down to help. What will I gain chanting His name?" Saying this Lord Caitanya picked up a stick and still immersed in 'prema bhava' He rushed towards the student menacingly. The student jumped up and ran out with the Lord close behind in hot pursuit, raving and ranting. The student ran in fear of his life not understanding the Lord's real mood.

The devotees ran after Their Lord, and catching up with Him brought Him back and pacified Him. The student in the meanwhile made good his escape. Panting heavily and drenched with perspiration he came to his friends. They were all curious to see his plight and enquired the reason for his fright. He replied, "do not enquire further! I am lucky to be here alive and breathing. Everyone says, "Nimai Pandit is very saintly, but today when I visited Him I found Him chanting 'gopi, gopi'. He is only chanting these names day and night. So I told Him, "what are You doing o learned man, You should chant 'Krishna, Krishna' as is recommended in the scriptures. These words enraged Him to such an extent that He came charging at me with a stick. Not only that, He was even cursing and abusing Krishna, which I am afraid to repeat. Only destiny could have intervened to save my life today."

The students began to laugh foolishly and air their vacuous views. One said, "the people say He is a good 'Vaishnava' then why does He come chasing a brahmana with violent intentions." Another offered, "howcan you call Him a Vaishnava if He refuses to utter Krishna's name?" Yet another remarked, "it sounds very strange that a Vaishnava is chanting only 'gopi, gopi'!" Another said forcefully, "why should we feel cowered and shrivel in this hovel. Don't we also possess that power so characteristic of brahmanas. He maybe a brahmana, so are we learned in the scriptures. Why should we tolerate His threatening. He is not a king or officer that He can punish us, let us group together and next time He tries to intimidate us we will thwart Him. He maybe the son of the learned Jagannatha Misra but our parents are no less worthy. Just see, yesterday we were studying together as mates and today how does He become suddenly the big 'master'.”

The offenders and atheists spoke so caustically against Him but LordCaitanya, the Supersoul residing in everyone's heart knew everything. One day He was sitting with all His devotees when suddenly He made a mysterious remark, whose meaning was too shrouded for anyone to understand. He said, "the medicine 'pippalikhanda' was prepared to cure the excess phlegm but instead it increased the phlegm in the body." Saying this the Lord began laughing loudly musing over something incomprehensible to all, the devotees became very concerned.

Lord Nityananda knew the inner meaning of the Lord's statement and the Lord's confidential mood. He thought, "soon the Lord will leave home and take sannyasa." Lord Nityananda fell into deep despair. The life air seemed to leave His body at the thought of seeing His beloved Lord Caitanya, beautiful as He is to be shorn of those lovely locks of hair.

Lord Gaura tells Lord Nitai about His intention to take sannyasa

Lord Caitanya suddenly clasped Lord Nityananda's hand taking Him away to a quiet and lonely spot. Lord Caitanya said,

"listen, dear Nityananda, I am revealing My heart to You. The purpose of My advent was to deliver the entire world, but instead of delivering the living entities it seems I have to ultimately destroy them. The people are supposed to attain salvation just by seeing Me, whereas now their material bonds become stronger. As soon as they contemplated on beating Methey became tightly chained to eternal bondage. I incarnated with the intention of liberating the good and innocent mass but now I have spoiled everything and am leading the people to their doom. Therefore, I have decided to shave off My head and take to the renounced life of a sannyasi, and go begging door to door. I will stand at the doors of those who wanted to attack Me with a begging bowl. Then these same aggressors will fall at My feet and in this way I will deliver the whole universe. Everyone respects a sannyasi, no one will ever think of harming asannyasi. Tomorrow when I take up begging as a sannyasi I can go safe anywhere. I have fully decided to take up the sannyasaorder and leave My home and family. Please do not feel sad due to this, rather please give Me permission to take up the renounced life. Whatever is Your desire I will certainly act in accordance, but You should consider that I have taken this incarnation for a specific reason and so require Your permission in this matter. If you really want to see that everyone in the world becomes liberated then you must not stop Me from My decision. And You are the last person to lament over this because You know the confidential reason for My advent."

When Nityananda heard from His dear Lord that He was shaving His beautiful locks and entering the renounced order, Nityananda's heart shattered to pieces in grief. He did not know what to say to Lord Caitanya, but He was sure that the Lord will go ahead with His decision.

Lord Nityananda replied, "My dear Lord, You are absolutely independent, whatever You wish must be executed. Who can desistYou or go against Your wishes, whatever You have decided is surely to happen. You are the maintainer and protector of this cosmicmanifestation, Your wishes are always for the good of the people. Who but You can conceive the best method for liberating the conditioned souls. You are perfectly free to act in any way You think best. And yet I think You may present these facts to all the Vaishnavas and ask their opinion. After hearing them You may do whatever You think is necessary."

Lord Nityananda's words satisfied Lord Caitanya and He embraced Nityananda again and again. Thus advised Lord Caitanya went to meet the assembly of Vaishnavas. The paralysing thought that Lord Caitanya will take sannyasa echoed in grey emptiness in LordNityananda's mind. He walked about normally but within Him raged a fitful storm. "How will Sacimata contain her grief stricken life once her Nimai abandons home." He thought, "How will she live through the long lonely days and nights without Him?" Each time these thoughts raised though His mind He felt devastated with despair and finding a secluded corner wept bitterly because He could not bear to think what will happen to Sacimata.

Lord Caitanya came to Mukunda's house. Mukunda was overjoyed to see his beloved Lord coming personally to his house. the Lord said, "sing something about Krishna." Mukunda began to sing and the Lord listened to the transcendental sweetness of Mukunda's singing. Withdrawing the ecstasy within Himself the Lord calmed Himself and spoke to Mukunda. The Lord said, "Mukunda, please listen to Me, I have decided to leave My family and home to join the sannyasa order. Shaving My hair I shall travel all over." The Lord's words crushedMukunda's joy he had felt earlier on seeing the Lord. Piteously he begged the Lord, "my Lord since You are firm in Your resolve to become a mendicant, it must happen, but wait a little longer and stay with us and pass time in 'Krishna kirtan' then do what You have to."

Lord Caitanya left Mukunda's home and went to see GadadharaPandita. Gadadhara offered obeisances to his Lord, praying at His lotus feet. The Lord addressed Gadadhara, "I want you to hear Me carefully please. Gadadhara, I have to leave My family and home for the sake of My Lord Krishna. I shall shave My head and as a mendicant go wherever the road leads." Gadadhara remained motionless, thunderstruck. Feeling a burning grief swallowing him within, he replied, "Your words are very strange My Lord. You mean to say that one can attain Krishna simply by shaving the head and leaving home, and not by staying in the householder life? What spiritual gain is there in shaving one's head, all this maybe Your opinion, but certainly not found anywhere in the Vedic scriptures. How do You propose to leave a widowed mother all alone, at the very outset You will be burdened with the sin of bringing about Your mother's death. You are her life a dream, if You are gone what reason will she have to remain alive. Is one not dear to the Supreme Lord if one remains in the house, in fact a householder is liked by everyone. And if in spite of everything I told You, You still want to cling on to Your decision, then do what You like."

Like this the Lord visited all His dear and near ones and told everyone of His plan to take sannyasa. Whoever heard this was shocked with grief. They wept bitterly at the thought of seeing their beloved Lord, beautiful as the springtime full moon, shorn off all His black cascading curls. They lamented, "what will be the use then to string a garland for His curly locks." Yet another said, "how will I live without seeing His delightful locks." Yet another said beating his head, "I will never be able to smell the transcendental aroma from His hair anymore." The devotees were wailing in grief, tossed about in an ocean of despair, loudly they wailed, for they were going to lose their beloved Lord.

Intense pain experienced by the Devotees in Navadvipa to hear about Lord Gauranga taking sannyasa

All the devotees very much perturbed and grief stricken, they were already feeling the pangs of separation from their beloved Lord Caitanya, they cried piteously. They said amongst themselves, "where will He go after taking sannyasa? Where will we see Him again? Surely, He is not going to return to this village after accepting a mendicant's robe, there is no way of finding out where He will be and which direction He will travel in." The devotees were constantly worrying in this manner, Their hearts filled with consternation that they may never see their most precious Lord again, no one took interest in food and sleep any longer.

The Lord could not bear the pain His devotees were suffering. Smiling pleasantly to alleviate their distress the Lord assured them, "why do you unnecessarily vex yourselves? I am always present with you. It is wrong of you to think that once I have taken sannyasa I will leave all of you and go far away. Not for a moment can I leave you. All of you are My eternal associates. Not just for this birth, but birth after birth. Those of you who are associated with Me in this incarnation will eternally remain with Me in the mellow of congregational chanting of the Holy name. In every millennium I advent and in every one of Myinnumerable incarnations you have participated in My pastimes. With this advent I have come with two incarnations, one is the congregational chanting and the other is My transcendental deity form full of bliss. In both these incarnations you must participate in Mypastimes with full vigour and joy, chanting with Me in ecstasy. I am taking sannyasa only to educate humanity, therefore please allay your fears and worries."

Placating the distressed devotees with His sweet words He embraced each one of them again and again. Lord's words had a pacifying effect on the devotees, and feeling more assured they allowed their beloved master to leave. Word spread swiftly everywhere that Nimai was going to embrace the mendicants life. When Saci devi heard this news her heart almost stopped. Her grief was so intense that the pain of the entire universe seemed like nothing. She fell to the ground unconscious, tears flowing in torrents and remained lying on the floor, a heart rending sight, the lotus eyed Lord saw all this sitting very still and grave.

Sacimata cried out to Nimai saying, "My darling son, please do not leave Your mother and go, all of us are simply depending on seeing Your divine lotus face. Your lotus eyes and moonlike glowing face, ruby lips and pearly jasmine white teeth, words like showers of ambrosia, graceful gentle elephants grit are impossible to live without. Your constant followers Advaita and Srinivas and Your bosom friend Nityananda and Gadadhara are always there, just stay home and perform Your congregational chanting. You have incarnated to teach everyone the principles of religion, then what religion teaches one to leave one's mother. You embody the religious principles and if Youforsake Your mother then how will You teach the world about religion?"Laden with immense love for her son Sacidevi waited out these words, and the Lord heard all this quietly, unable to speak, His voice choked with intense love for His mother.

She continued, "Your elder brother left some time ago and then Yourfather left for the Lord's eternal abode, only You remained, and looking at You I could forget my pains of separation; now If You leave I will certainly give up my life. My dearest son, just see the pitiful sight ofYour lonely widowed mother, how can You leave me. Stay home, Nityananda is always here, You can perform kirtan in Your own house with all the devotees. You are everything to me. Your eyes are full of love and compassion and Your long hands are exquisite, Your words are cascades of nectar. My darkened house without a lamp is illuminated by Your presence, and Your lotus feet is the source of life giving elixir." Silently Visvambhara sat and listened, bearing the deep pain within as His mother out of intense love spoke painful words of separation; like Kausalya trying to reason with Lord Ramacandra.

Lord Gauranga pacifies His Mother

Sacidevi spoke on unable to calm herself the Lord still remained silently listening. She felt drained out, rampaged by the storm of grief, food and sleep were to her now a curse. The Lord seeing His mother's condition, revealed to her some secrets that might pacify her. He said,"Mother, please calm yourself and listen, I have been your son since many births. You were once Prishin and I was your son. Again you became Aditi in another life and you were residing then in the heavenly planets and I became your son Vamana. Then once again I became your son Kapila when you were Devahuti. When you wereKaushalya I was your son Rama. Another time you were Devaki in Mathura imprisoned in the dungeons of the cruel King Kamsa, and I became your son Krishna. In this present incarnation I will be your son twice. You will be the mother of My incarnation as the "deity form", and also the mother of My incarnation as the "Holy name". Mother, like this you have had Me as your son eternally, I can never leave you mother. I revealed this to you very confidentially, now mother please allay your fears and grief.” Sacidevi on hearing this esoteric narration was somewhat calmed.

In this way Nimai passed His time in the ecstasy of sankirtana. No one can understand the activities of the Lord, who is the fully independent Lord of all. The Lord always enjoys performing kirtana along with His devotees. All the devotees were so fully absorbed in transcendental ecstasy that they forgot themselves completely. The fortunate devotees enjoyed pastimes with the Lord, whom the Vedas personified desire to see.

One day the Lord secretly told Nityananda which day He would leave home to take sannyasa. O Nityananda, please listen!

This may be disclosed to only five persons. On the coming MakaraSankranti day I will certainly leave home and take

sannyasa. There is a village named Katwa near Indrani. At that place lives the pure soul, Kesava Bharati. I will certainly take sannyasa from him. The five persons You may tell are, My mother, Gadadhara,Brahmananda Bharati, Sri Candrasekhara Acarya, and Mukunda.

The Lord spoke this to Nityananda in private, so no one else knew. Then Nityananda Prabhu told the five persons about the Lord’s coming departure. That day the Lord spent engaged in sankirtana along with the Vaishnavas. After happily taking His noon meal, the Lord went to see the Ganges in the evening. He offered obeisances, sat on the bank for some time and then returned home.

Sri Gaurasundara sat at home surrounded by His followers. No one knew of the Lord’s desire to leave home and take

sannyasa, therefore everyone happily enjoyed the company of the Lord. The lotus-eyed Lord sat there with His limbs decorated with a beautiful flower garland and scented sandalwood pulp. Whatever Vaishnava who came to see Him brought along sandal pulp and flower garland. The Lord attracted so many people that no one knew from where they all came. Even Lord Brahma had no power to count the number of persons who came to see the Lord.

Whoever came fell flat offering obeisances and gazed on the beautiful face of the Lord. Lord Gauranga then gave them a garland from His neck and instructed them, “Chant the holy name of Krishna. Worship Krishna, and don’t think of anything other than Krishna. If you have any affection for Me, then don’t speak about any topics other than Krishna. Whether you are sleeping, eating, or waking, always think of Krishna day and night and chant His name.”

In this way the Lord cast His compassionate glance on whoever came and then He sent them home. In this way so many people came and went without knowing each other. The beautiful body of the Lord, decorated with sandal pulp and flower garlands, could not be compared to the insignificant beauty of the full moon. After receiving the Lord’s mercy, all the people became ecstatic and left loudly chanting, “Hari! Hari!”.

At that time the pious Kolavecha Sridhara came bringing a loki in his hand. Seeing the loki the Lord inquired, “Where did you get that?”. The Lord however thought, “Tomorrow I will leave, therefore I’ll not be able to eat this. Whatever is brought by Sridhara cannot be wasted, so I must eat this today.” Thinking like this, in order to maintain His affection for His devotees, He requested His mother to cook the loki. Just at that time someone else came with a pot of milk. The Lord smilingly told His mother, “This is very nice. Please cook these together.” Mother Saci immediately went to cook in great satisfaction. In this way the son of Saci is so affectionate to His devotees. The Lord of Vaikuntha thus happily spent the evening.

After seeing everyone off, Lord Visvambhara came to take His dinner. When He finished eating Lord Gauranga washed His mouth and went to His bedroom. There He slept under the influence of His yoga-mayaalong with Gadadhara and Haridasa Thakura. Mother Saci, knowing that the Lord would depart, was unable to sleep and remained awake weeping. The Lord awoke for leaving during the brahma-muhurta. He understood the auspicious time for His departure had come by observing His breathing.

Gadadhara and Haridasa Thakura also awoke, and Gadadhara told the Lord, “I will accompany You.” The Lord however, replied, “I am fully independent, one without a second. This is My pastime.” Mother Sacithen came and sat at the doorway to see the Lord’s departure. Seeing His mother, the Lord held her hands and solaced her in various ways.“You have maintained Me very nicely. Because of you I have studied and learned. You have not cared for your personal happiness, but you have increased My pleasure throughout My life. The amount of affection you have shown towards Me in each moment, is more than I can repay in millions of kalpas. Only by your mercy will I be relieved ofMy debt. Still, however, I will remain indebted to you lifetime after lifetime. Please listen, dear mother, this entire creation is under the control of the Supreme Lord. No one has the strength to be independent. Who can understand His will by which living entities sometimes meet and sometimes separate. Whether I leave now or after ten days, you should not lament. Your loving dealings with Meare very pleasing, therefore I take full responsibility for you.”

Placing His hand on mother Saci’s chest, the Lord repeatedly solaced her, saying, “I will take full care of you.” Whatever the Lord spoke, mother Saci quietly heard as she constantly wept. Thus mother Saci, the mother of the universe, became as grave and quiet as mother Earth. Who can understand the inconceivable pastimes of Lord Krishna? The Lord then took the dust of His mother’s feet and aftercircumambulating her, He immediately departed. The Lord, who is the hero of Vaikuntha, left home to take sannyasa in order to deliver the fallen souls.

When the Lord left, the universal mother, Saci, became almost inert and was unable to speak. All the devotees, after

taking their morning bath, arrived at the Lord’s house unaware of the Lord’s departure. Although they came to offer obeisances to the Lord, they were only able to find mother Saci sitting outside the doorway. The magnanimous Srinivas was the first to inquire, “O mother, why are you sitting at the doorway?” The almost inert mother Saci was unable to reply, only tears flowed continually from her eyes. After some timeShe said, “Please listen all of you. All the Vaishnavas are eligible to share the property of the Lord. “Whatever things are left by Him, you may all distribute amongst yourselves. This is the verdict of thesastras. So be satisfied, do as you please and let me go from here.”

Hearing about the Lord’s departure, all the devotees fell the ground unconscious. Filled with agony, they all cried loudly. Placing their arms around each other’s necks, they all lamented in various ways. “O Gopinatha, what a terrible night we have passed!” Holding their heads they all wept. “How will we live without seeing that moonlike face? What is the use to continue this sinful life?” Speaking in this way, some of them rolled on the ground, and some of them beat their chests. The Lord’s house resounded as the devotees cried uncontrollably. Whatever devotee came to see the Lord, all were drown in an ocean of separation. Constantly weeping, the devotees fell on the ground saying, “The merciful Lord of the forlorn left us to takesannyasa, thus throwing us in an ocean of lamentation.”

All the devotees cried and fell unconscious. They loudly chanted, “Hari! Hari! What is the use of our wealth, our families or even our lives, when the Lord has left? They cried and rolled on the ground of the Lord’s courtyard beating their chests and exclaiming, “O Lord Hari! O Visvambhara! You have left to take sannyasa without telling us!” Mukunda, Murari, Sridhara, Gadadhara, Gangadasa, Srinivas and his family, Candrasekhara, and Haridasa Thakura all continually cried in this way. Hearing the crying of the devotees, the people of Nadia rushed to see what has happened. By not seeing the Lord’s face, they too were stricken with grief and also began to cry. Whether young or old, whatever devotee came from the town, they all cried incessantly. The atheists, however, laughed saying, “Now we’ll not see Nimai again.”

After some time the devotees became pacified and sat around motherSaci. Meanwhile, the news of the Lord’s departure for taking sannyasasoon spread throughout the Navadvipa. Hearing the news, all the people were struck with wonder and came to the Lord’s house. When they saw the Lord’s house empty, they also began to cry. Hearing the people lament, even the offenders and atheists became aggrieved. “We are very sinful, therefore we could not recognize Him. They repented in this way and they also began to cry. The people of the town cried and rolled on the ground lamenting, “We’ll not see the Lord’s moonlike face again!” Someone said, “Let us burn our houses and wearing earrings we’ll leave home and become yogis.” Someone else said, “When the Lord Himself has left Navadvipa, then why are we still breathing?” In this way all the men and women of Nadia could not think of anything, but simply lamented.

The independent Lord however, knew when and how to deliver the fallen living entities. Those who were filled with

offenses and envy were also bitten by the snake of the Lord’s separation. All glories to the merciful Lord Gaurasundara, the Lord of all! He expertly delivered everyone.

Lord Caitanya prepares to accept sannyasa from KeshavaBharati

Sri Gauranga, after crossing the Ganges, arrived at Kantaka Nagara(Katwa) that very day. Instructed previously by the Lord, Nityananda Prabhu, Gadadhara, Mukunda, Candrasekhara Acarya andBrahmananda Bharati each arrived there separately. Along with His intimate associates, the Lord, like a maddened lion, arrived there to meet Kesava Bharati. Upon seeing the Lord’s wonderful bodily effulgence, the pious Kesava Bharati stood up. The Lord fell flat offering obeisances and folding His hands, He offered prayers, “O master please be merciful on Me. You are most compassionate, the deliverer of the fallen. Lord Krishna always sits in your heart, therefore you are qualified to give Krishna to Me. I have no other desire than the service of Krishna. Please instruct Me accordingly.”

The Lord’s body seemed to float in the water of ecstatic love. The Lord then began to dance and cry out loudly. Mukunda and the other devotees began to sing while the son of Saci danced in His own mood. Millions and millions of people gathered there from where no one knew. With unblinking eyes, they all drank the beauty of the Lord’s form. The flow of tears from the Lord’s eyes was beyond the description of even Lord Ananta. As the Lord danced in a circle His tears bathed everyone who was gathered around Him. Thus soaked in the waters of love of God, everyone - man and woman, young and old - all chanted, “Hari! Hari!” The Lord sometimes shivered, sometimes perspired, and sometimes fell unconscious. The people were frightened seeing the Lord fall to the ground.

Taking a straw in His teeth, the Lord, who is the proprietor of unlimited universes, begged everyone for the service of

Lord Krishna. Seeing the Lord’s humility everyone cried in grief. “How will His mother survive? What a terrible night she must have passed! What pious activity His wife performed to obtain the Lord as her husband? And by what misfortune she lost Him? How will His mother and wife survive when even our hearts are broken?” In this way the ladies wept with sorrow completely bound in the ropes of Sri Caitanya. After sometime Sri Gauranga controlled Himself and sat down surrounded by His associates. Kesava Bharati was absorbed in an ocean of bliss after seeing the devotional sentiments displayed by the Lord. He then offered his prayers to the Lord, “The devotion which I have seen with my eyes today is not found except in the Lord Himself. I have certainly understood that You alone are the spiritual master of the entire world, therefore no one is qualified to become Your guru. I think that in order to teach the people in general You will accept me as Your guru.”

“Please don’t deceive Me. Give Me initiation so that I may become a servant of Lord Krishna.” Speaking in this way, the Lord spent that night engaged in Krishna-katha. Early the next morning the protector of all planets rose and instructed Candrasekhara, “You are practiced in the performance of all the Vedic rituals, therefore I appoint you as Myrepresentative.” Candrasekhara began to perform the required Vedic ceremonies. Various items such as milk, yogurt, butter, betel, sandalwood flowers, a sacred thread, and cloth were all brought by people from surrounding villages. Various eatables were also brought, although no one knew who brought everything or where everything was coming from. Everyone who came chanted the holy name, “Hari!Hari!” Indeed, no other sound could be heard.

Shaving of Lord Gauranga Mahaprabhu’s beautiful hair

Then Caitanya Mahaprabhu, the life of all, sat down to have His head shaved (including sikha). However, just as the

barber Madhu came to shave the Lord, at that moment the sound of weeping was heard. The barber hesitated to shave the beautiful hair of the Lord, rather he also began to cry. The devotees headed by Nityananda Prabhu all started weeping and rolling on the ground. What to speak of the devotees even the people in general all began to cry in grief. One woman said, “Who has invented this system of sannyasa?” Speaking like this the ladies all sighed deeply. Hidden from view all the demigods also cried. In this way the entire world was filled with the sound of crying. Such compassion was shown by Sri Gauracandra that even dry wood and stone could melt. This pastime of the Lord was displayed for the deliverance of the living entities and the weeping was evidence for this.

Sri Gauracandra was greatly agitated by the mellows of love. He was constantly shedding tears and His body trembled. Lord Visvambharagot up and started dancing, continuously chanting, “Hari Bol!”. As Mukunda sang the Lord was unable to remain steady even while sitting, but due to ecstatic love He trembled and tears flowed from His eyes. In this way the Lord constantly shouted, “Hari Bol!” The barber was therefore unable to do his work. His eyes filled with tears, and he was unable to see. Mahaprabhu requested him to use the razor his hair. After some time, Shri Madhu, the barber did the work of shaving the Lord's beautiful hair from his head. The barber cried out in anguish,"What misery I have caused! What have I done?" and fell unconscious upon the earth. A great uproar of weeping and wailing filled all four directions. Who could console them? What a pitiful sight. The men and women there were unable to speak, and seeing this pitiful sight, the birds in the trees also fell silent.

Lord Caitanya accepts Sannyasa

Thereafter the Lord of all took His bath in the Ganges and sat for Hissannyasa ceremony. Sri Gauracandra, who is declared in the Vedas as the spiritual master of all, deceptively spoke something to KesavaBharati, “In a dream some mahajana appeared to Me and spoke somesannyasa mantra in My ear. Please examine whether it is appropriate or not.”

Speaking in this way, the Lord spoke the mantra in Kesava Bharati'sear. Thus the Lord by trickery made Kesava Bharati His disciple. Kesava Bharati was struck with great wonder and said, “This is the best amongst all mantras. By the mercy of Lord Krishna, what is unknown to You?”

According to the instructions of the Lord, the broad-minded KesavaBharati then spoke that very mantra in the ear of the Lord. The auspicious sound of the holy names was heard in the four directions as the jewel of Vaikuntha accepted the order of sannyasa. The Lord then put on the enchanting saffron dress and appeared as beautiful as millions of cupids. His beautiful body was decorated with sandalwood pulp and flower garlands. Holding His danda and kamandalu in His hands, the Lord was overwhelmed in ecstatic love. The beautiful face of the Lord was more attractive than millions of moons and His two eyes were filled with tears of love. Later that form the Lord manifested as a sannyasi will be elaborately described by Vedavyasa.

Srila Vedavyasa has given description in his Visnu-sahasra-nama that the Lord would advent as a sannyasi. Now this statement has been fulfilled by the best of the brahmanas. This secret is well-known to the society of Vaishnavas.

sannyasa krcchamah santo nistha-santi parayanah “That Lord, Visnu, who will accept sannyasa, will be fully surrendered to Krishna. He will be fixed in determination, engaged in the performance of hari-namayajna, and He will destroy the non-devotee followers ofimpersonalism. He will be fully peaceful and possessed ofmahabhava.”

Kesava Bharati then began to think of a name to give the Lord, “I cannot find such a Vaishnava in the fourteen worlds. This is my conviction. Therefore I will give a name that is not previously heard,then my desire will be fulfilled. Although the disciple of a Bharatishould be named Bharati, that name is not appropriate.”

As the fortunate Kesava Bharati was thinking like this, SudhaSarasvati, the transcendental goddess of learning, appeared on his tongue. Finding the suitable name, the pure-hearted Kesava Bharatiplaced his hand on the chest of the Lord and said, “You have induced the worlds to chant the name of Krishna and by inaugurating the movement of sankirtana, You have roused people's consciousness (chaitana). Therefore Your name will be Sri Krishna Caitanya. Because of You, everyone will be grateful.” When Kesava Bharatispoke this, everyone chanted, “Jaya! Jaya!” and flowers showered on them. The Vaishnavas floated in waves of transcendental happiness and began to chant, “Hari! Hari!” The devotees then offered obeisances to Kesava Bharati, and the Lord felt satisfied on receiving His name.

In this way as the holy name of Sri Krishna Caitanya was manifest, all the devotees fell flat offering obeisances. By

accepting sannyasa, the merciful Lord thus became famous as Sri Krishna Caitanya. The Lord, Sri Caitanya, eternally

performs His pastimes, which those who have received His mercy can see. Many other pastimes took place there, however only Lord Nityananda knows them all.

Whoever hears this pastime will certainly become a servant of Sri Caitanya. By hearing this pastime of the Lord's acceptance ofsannyasa one will achieve the wealth of Krishna-prema and will destroy one’s bondage due to fruitive activities.

[References: Sri Caitanya Bhagavata by Srila Vrindavana Das Thakura and Sri Caitanya-Caritamrta by Srila Krsnadasa Kaviraja Gosvami]

Other temples near Katwa:

#1. Yajigrama (or Jajigrama) - Srinivas Acarya Sri Path:Yajigrama is a very important place associated with great Vaishnava stalwarts - Srila Narottama Dasa Thankura, Srinivas Acarya and Srila Ramacandra Kaviraj. Srinivas Acarya’s Sri Pat (preaching center) as well as his worship place and house are also here. This is where these great souls lived and a number of pastimes took place. Yajigrama is a small village 4 km from Katwa. At present there is a temple inYajigrama at the exact spot where they lived.

Yajigrama Deities of Srila Srinivas Acarya

#2. Madhai Tala Temple: Madhai Tala temple is in Katwa about 3 km from Sri Gauranga Bari Temple. This is the place where the tombs of these two brothers, Jagai and Madhai, are in a place known asGhosahata, or Madhaitala-grama. It is said that Sri Gopicarana dasaBabaji established a temple of Nitai-Gaura at this place about two hundred fifty years ago. Jagai and Madhai were two brothers born in Navadvipa in a respectable brahmana family who later became addicted to all kinds of sinful activities. By the order of Lord Caitanya, both Nityananda Prabhu and Haridasa Thakura used to preach the cult of Krishna consciousness door to door. In the course of such preaching they found Jagai and Madhai, two maddened drunken brothers, who, upon seeing them, began to chase them.

Next day, as soon as Nityananda Prabhu approached the two brothersJagai and Madhai, to ask them to chant the holy names, one of them threw a piece of earthen pot at Him. It hit Lord Nityananda’s forehead, and blood began to flow. Nityananda Prabhu was so kind that He said, "It does not matter that you have thrown this stone at Me. I still request you to chant the holy name of Lord Hari." Jagai immediately fell down at Lord Nityananda's feet and asked Him to pardon his sinful brother. Madhai tried to hurt Nityananda again, but Jagai stopped him and implored him to fall down at Nityananda's feet. When Lord Caitanya heard that Nityananda had been hurt, He came immediately and invoked His Sudarshana chakra (disc weapon of the Supreme Lord), ready to kill the sinners. Nityananda Prabhu reminded Lord Caitanya of His mission, to deliver the fallen souls of Kali-yuga (the present age); that these two brothers were a typical example of most of the population of Kali-yuga.

While Lord Nityananda was talking in this way, both brothers fell at the lotus feet of Lord Caitanya. They agreed to give up all their sinful habits and therefore the Lord accepted them and never again referred to their past misdeeds. When the all-merciful Lord Gauranga sawJagai’s repentant behavior, He immediately embraced him. By seeing the Supreme Personality of Godhead face to face and embracing Him, both the sinful brothers were at once cleansed. Thus they received initiation into the chanting of the Hare Krishna maha-mantra from the Lord and were delivered.

Sri Caitanya Caritamrta Adi-lila chapter 10 verse 120 mentions: Jagaiand Madhai, the 89th and 90th branches of the tree, were the greatest recipients of Lord Caitanya’s mercy. These two brothers were the witnesses who proved that Lord Caitanya was rightly named Patita-pavana, “the deliverer of the fallen souls.” In the Gaura-ganoddesa-dipika (115) it is said that the two brothers Jagai and Madhai were formerly the doorkeepers named Jaya and Vijaya, who later becameHiranyaksa and Hiranyakasipu. Jagai and Madhai were born in respectable brahmana families, but they adopted the professions of thieves and rogues and thus became implicated in all kinds of undesirable activities, especially woman-hunting, intoxication and gambling. Later, by the grace of Lord Caitanya Mahaprabhu and Sri Nityananda Prabhu, they were initiated, and they got the chance to chant the Hare Krsna maha-mantra. As a result of chanting, both brothers became exalted devotees of Lord Caitanya Mahaprabhu. The descendants of Madhai still exist, and they are respectablebrahmanas. The tombs of these two brothers, Jagai and Madhai, are in a place known as Ghosahata, or Madhaitala-grama, which is situated about one mile south of Katwa. It is said that Sri Gopicarana dasaBabaji established a temple of Nitai-Gaura at this place about two hundred fifty years ago.

#3. Sri Path of Narahari Sarkar and Raghunandan Thakura:Narahari Sarkar was a very special and intimate companion of Mahaprabhu. He is famous for his seva of waving a camara to Mahaprabhu. Raghunandan Thakur is the son of Mukunda Sarkar(eldest brother of Narahari Sarkar). He was a great devotee even when he was a child. When he urged Gopinatha deity to have bhogawith his simple heart, Lord factually ate bhoga with great pleasure.

#4. Baradanga: As the name Badadanga suggests, there is a big (bara) pond (danga) here. But the main attraction here is a Temple called the Narahari Gaura Kunja. On its courtyard walls, there are paintings. One such painting shows the main Srikhandbasis as listed inSri Caitanya Caritamrta.

Painting of Raghunandan Thakura feeding Gopinatha atNarahari Gaura Kunja

Sri Gauranga Bari Temple at Katwa is the actual site where Sri Caitanya Mahaprabhu took sannyasa from Sri Keshava Bharati in year 1510 AD at the end of His twenty-fourth year. Sri Caitanya Mahaprabhu left Navadvipa and crossed the river Ganges at a place known as Nidayara-ghata. Then He reached Kantaka-nagara, orKatoya (Katwa), where He accepted sannyasa. When Sri Caitanya Mahaprabhu accepted sannyasa, three personalities were with Him to perform all the necessary activities. They were Nityananda Prabhu, Candrasekhara Acarya and Mukunda Datta. By the order of Sri Caitanya Mahaprabhu, kirtana was performed for the entire day, and at the end of the day the Lord shaved off His hair. On the next day He became a regular sannyasi, with one rod (eka danda). From that day on, His name was Sri Krishna Caitanya. Before that, He was known as Nimai Pandita.

Sri Gadadhara dasa established this Gauranga Bari temple at Katwa.Sri Caitanya-Caritamrta Adi-lila chapter 10 verse 53 states that Sri Gadadhara dasa, the twenty-third branch of the Caitanya tree, was understood to be the topmost, for he induced all the Muslim Kazis to chant the holy name of Lord Hari. Katwa is about an hour’s distance from Sridham Mayapur.

Sri Caitanya-Caritamrta Adi-lila chapter 3 verse 34 purport mentions:

Lord Caitanya remained a householder only until His twenty-fourth year had passed. Then He entered the renounced order and remained manifest in this material world until His forty-eighth year. Therefore His sesa-lila, or the final portion of His activities, lasted twenty-four years. During the time of Lord Caitanya, the influence of Sankaracarya in society was very strong. People thought that one could accept sannyasa only in the disciplic succession of Sankaracarya. Lord Caitanya could have performed His missionary activities as a householder, but He found householder life an obstruction to His mission. Therefore He decided to accept the renounced order, sannyasa. Since His acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya, although sannyasa was also sanctioned in the Vaisnava sampradaya.

Lord Caitanya accepted sannyasa from Kesava Bharati. When He first approached Kesava Bharati, He was accepted as abrahmacari with the name Sri Krishna Caitanya Brahmacari. After He took sannyasa, He preferred to keep the name Krishna Caitanya.

The great authorities in the disciplic succession had not offered to explain why Lord Caitanya refused to take the name Bharatiafter He took sannyasa from a Bharati, until Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja volunteered the explanation that because a sannyasi in the Sankara-sampradayathinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Sri Krishna Caitanya, placing Himself as an eternal servitor. A brahmacari is supposed to serve the spiritual master; therefore He did not negate that relationship of servitude to His spiritual master. Accepting such a position is favorable for the relationship between the disciple and the spiritual master. The authentic biographies also mention that Lord Caitanya accepted the danda(rod) and begging pot, symbolic of the sannyasa order, at the time He took sannyasa

Sriman Mahaprabhor Asta Kaliya Lila Smarana Mangala Stotram

Visvanatha Cakravarti Thakura has written this song “Sri Gauranga Mahaprabhos Caranayor”. The official name of this song is Sriman Mahaprabhor Asta Kaliya Lila Smarana Mangala Stotram. This song is taken from the book Stavamrta Lahari. In this song, Visvanatha Cakravarti Thakura gives a brief description of Lord Chaitanya’s daily schedule.

 

(1)

sri gauranga-mahaprabhos-caranayor ya kesa-sesadibhih

sevagamyataya sva-bhakta-vihita sanyair-yaya labhyate

tam tan-manasikim smrtim prathayitum bhavyam sada sattamair

naumi pratyahikam tadiya-caritam sriman-navadvipa-jam

 

(2)

ratry-ante sayanotthitah sura-sarit snato babhau yah prage

purvahne sva-ganair-lasaty upavane tair bhati madhyahnike

yah puryam aparahnake nija-grhe sayam grhe ’thangane

srivasasya nisa-mukhe nisi vasan gaurah sa no raksatu

 

(3)

ratry-ante pika-kukkutadi-ninadam srutva sva-talpotthitah

sri-visnupriyaya samam rasa-katham sambhasya santosya tam

gatva ’nyatra darasanopari vasan svadbhih sudhautanano

yo matradibhir iksito ’ti-muditas tam gauram adhyemy aham

 

(4)

pratah svah-sariti sva-parsada-vrtah snatva prasunadibhis

tam sampujya grhita-caru-vasanah srak-candanalankrtah

krtva visnu-samarcanadi sa-gano bhuktvannam acamya ca

dvitram canya-grhe sukham svapiti yas tam gauram adhyemy aham

 

(5)

purvahne sayanotthitah su-payasa praksalya vaktrambujam

bhaktaih sri-hari-nama kirtana-paraih sardham svayam kirtayan

bhaktanam bhavane ’pi ca sva-bhavane kridan nrnam vardhayaty

anandam pura-vasinam ya urudha tam gauram adhyemy aham

 

(6)

madhyahne saha-taih sva-parsada-ganaih sankirtayad-idrsam

sadvaitendu-gadadharah kila saha srilavadhuta prabhuh

arame mrdu-marutaih sisiritair bhrnga-dvijair-nadite

svam vrnda-vipinam smaran bhramati yas tam gauram adhyemy aham

 

(7)

yah sriman aparahnake saha-ganais tais tadrsaih premavams

tadrksu svayam apy alam tri-jagatam sarmani vistarayan

aramat tata eti paura-janata caksus-cakorodupo

matra dvari mudeksito nija-grham tam gauram adhyemy aham

 

(8)

yas tri-srotasi sayam apta-nivahaih snatva pradipalibhih

puspadyais ca samarcitah kalita-sat pattambarah srag-dharah

visnos tat-samayarcanam ca krtavan dipalibhis taih samam

bhuktvannani suvitikam api tatha tam gauram adhyemy aham

 

(9)

yah srivasa-grhe pradosa-samaye hy advaita-candradibhih

sarvair bhakta-ganaih samam hari-katha-piyusam asvadayan

premananda-samakulas ca cala-dhih sankirtane lampatah

kartum kirtanam urdhvam udyama-paras tam gauram adhyemy aham

 

(10)

srivasangana avrto nija-ganaih sardham prabhubhyam natann

uccais tala-mrdanga-vadana-parair gayadbhir ullasayan

bhramyan srila-gadadharena sahito naktam vibhaty adbhutam

svagare sayanalaye svapiti yas tam gauram adhyemy aham

 

(11)

sri-gauranga-vidhoh sva-dhamani navadvipe ’sta-kalodbhavam

bhavyam bhavya-janena gokula-vidhor lila-smrter aditah

lilam dyotayad etad atra dasakam prityanvito yah pathet

tam prinati sadaiva yah karunaya tam gauram adhyemy aham

 

 

(1) The glories of the Lord's daily pastimes: Devotional service to the lotus feet of Sri Gauranga Mahaprabhu is far beyond the perception of Lord Brahma, Lord Siva, Lord Sesa-naga and the rest; but it is continually indulged in by the Lord's own devotees, and it is always available to other souls as well. Now I will begin my description of the process of manasi-seva (service to the Lord executed within the mind). This process is fit for continuous remembrance by the most virtuous sages. Therefore I offer my most respectful obeisances to the eternal daily life and pastimes of the Lord born in Navadvipa.

 

(2) Brief description of his daily schedule: At the end of night (before sunrise), Lord Sri Caitanya Mahaprabhu gets up from His bed, stretches His body, talks with His wife and washes His face; (2) in the morning, He is massaged with oil and bathes in the celestial Ganges river, then worships Lord Vishnu; (3) in the forenoon period, He enjoys discussing topics about Lord Krishna with His devotees during visits to their homes; (4) at midday, He enjoys pastimes in the gardens on the bank of the Ganges; (5) in the afternoon, He wanders about the town of Navadvipa, sporting with all the residents; (6) at dusk, he returns home to worship Lord Vishnu and perform other rituals; (7) in the evening, He goes with His associates to the courtyard of Srivasa Pandita to chant the holy names and dance in ecstasy; (8) and at night, He returns home to go to sleep. May this Lord Gaura protect us all.

 

(3) Period 1: pastimes at the end of the night: At the end of the night, upon hearing the pleasant sounds made by many birds such as the cuckoos, roosters, and others, Sri Gaura arises from His bed. With His wife, Sri Vishnu Priya, He discusses many topics concerning the transcendental mellows of Their mutual loving affairs, and thus They become very pleased. Then He gets up and goes to another room, wherein He sits upon a raised sitting place and is assisted by His devotees in washing His lotus face with nicely scented water. Thereafter, He very happily visits His mother, Sri Saci Devi, as well as other friends and relatives in the home. I meditate thus on the daily pastimes of Sri Gaura-sundara.

 

(4) Period 2: morning pastimes: In the morning, after sunrise, the Lord goes with His associates to bathe in the Ganges river. While bathing, they also worship mother Ganges by offering flowers, incense and other presentations. After this, they come onto the bank of the river, where He is dressed with exquisite cloth and decorated with fresh flower garlands, sandalwood paste and other ornaments. Then they all return to His home in order to perform opulent worship of Lord Vishnu as well as other rituals, after which they partake of the foods which were offered to Lord Vishnu. After washing His hands and mouth, Lord Gaura goes into another room to rest very happily for awhile. I meditate thus on the daily pastimes of Sri Gaura-hari.

 

(5) Period 3: forenoon pastimes: Upon the arrival of the forenoon period the Lord gets up from His nap and stretches His body. Then he washes His lotus face with sweetly scented water. Meeting with His devotees who are all very fond of chanting Sri Hari-nama-kirtana, He personally tastes and relishes the chanting of the holy names. Thus He sports, sometimes in the homes of various devotees and sometimes in His own home. It this way He increases the ecstatic pleasure of all the people of Nabadwip to limitless heights. I meditate thus on the daily pastimes of Sri Gaura-chandra.

 

(6) Period 4: midday pastimes: During the midday period, Lord Caitanya continues to enjoy the performance of intensely enthusiastic chanting and dancing, surrounded by His own dear devotees such as the moon-like Advaita Acarya, Gadadhara Pandita, and the divine madman Srila Nityananda Prabhu. Afterwards, they all wander throughout the gardens and groves on the bank of the Ganges, where they enjoy the sweet cooling breezes from the river. Hearing the pleasant sounds of the bumblebees in those gardens, the Lord remembers His own ecstatic pastimes of Radha and Krishna as they are occurring simultaneously in His own forest of Vrndavana. I meditate thus on the daily pastimes of Sri Gauranga.

 

(7) Period 5: afternoon pastimes: During the splendidly beautiful afternoon period, the Lord and His devotees become equally maddened in ecstatic love, and being ornamented like this, they expand every-increasing ripples of auspicious benefit for all the three worlds. In this mood, they leave the gardens and travel back toward His home. On the way, they satisfy the eyes of all the townspeople, just as the moon satisfies the cakora bird with its moonbeams. Reaching home, the Lord is lavished with loving attentions by His mother. I thus meditate on the daily pastimes of Gaura.

 

(8) Period 6: sunset pastimes: At dusk, the Lord bathes with His dear friends in the river Ganges, who flows in three parts. They devoutly worship the Ganges by offering ghee lamps, flowers, and other articles. Afterwards, the Lord puts on fresh silken clothes and is adorned with flower garlands and other decorations. Then, He worships Lord Vishnu by performing the evening arati ceremony, offering ghee lamps and other articles. Afterwards, He and His friends partake of the foodstuffs and betel nuts that were offered to Lord Vishnu. I thus meditate on the daily pastimes of Lord Gaurasundara.

 

(9) Period 7: evening pastimes: In the evening time, the Lord goes to the home of Srivasa Pandita, accompanied by Srila Advaita-chandra and other dear associates. Meeting with the multitude of devotees, He tastes and relishes the nectar of topics concerning Lord Hari and His mind becomes most agitated with the ecstasies of pure love of Godhead. Then, becoming very eager to relish the congregational chanting of the holy names of the Lord, He orchestrates the performance of intensely jubilant sankirtana which attains the summit of passionate glorification of the holy names. I thus meditate on the daily pastimes of Sri Gaura-sundara.

 

(10) Period 8: midnight pastimes: Continuing well into the night, the Lord dances and dances in the courtyard of Srivasa, surrounded by His most intimate devotees. His most ecstatic singing is accompanied by His devotees who are expert in playing rhythms loudly on the mridanga drums. He wanders and dances with Sri Gadadhara Prabhu in the most astonishing way,througout the night, until just before dawn. Then He returns to His own home, where He retires to His bedchamber and falls asleep with His beautiful consort. I thus meditate on the daily pastimes of Sri Gaura-nataraja.

 

(11) The benefit of reciting this prayer: Sri Gauranga, the Moon over Navadvipa, is manifest in His own abode during eight periods of each day and every day. His pastimes should be remembered by meditative devotees before they remember the pastimes of Sri Krishna, the Moon over Gokula. If someone lovingly reads or recites the Lord's eternal daily pastimes as they are illuminated in the ten verses of this prayer, then the Lord is immensely pleased with that person, by His own merciful compassion. I thus meditate on the daily pastimes of SriGaurachandra.