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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 14-The Lord's Travel to East Bengal and the Disappearance of Laksmipriya > Adi-khanda 14/50-100

Shri Chaitanya-bhagavata

Adi-khanda -


Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Fourteen: The Lord’s Travel to East Bengal and the Disappearance of Lakshmipriya



CB Adi-khanda 14.50-51

TEXTS 50-51

tabe prabhu jananire balilena vani

“kata-dina pravasa kariba, mata, ami”

lakshmi-prati kahilena shri-gaurasundara

“mayera sevana tumi kara nirantara”


The Lord told His mother, “Dear mother, I will go on a journey for a few days.” Shri Gaurasundara then said to Lakshmi, “You should constantly serve mother.”


While leaving for Banga-desha, or Bangladesh, in eastern Gauda, the Lord said to mother Shaci, “O mother, I will leave this house and go somewhere else for a few days in order to collect items for the service you and the household.” And He said to His wife, Lakshmipriya-devi, “In My absence you should perform your duty of serving My mother.” Before departing for another province, the Lord entrusted the responsibility of serving His mother with His wife, Lakshmipriya-devi, and then proceeded towards the east to increase His mother’s happiness.

CB Adi-khanda 14.52


tabe prabhu kata apta shishya-varga laiya

calilena banga-deshe-harashita haiya


Then the Lord took some of His students and happily departed for East Bengal.


The Lord did not travel alone from Gauda to the eastern Gauda province of Banga-desha. Nimai Pandita, the crest jewel of teachers, was accompanied to East Bengal by many of His favorite students who were residents of Gaudapura, Navadvipa-Mayapur.

CB Adi-khanda 14.53


ye ye jana dekhe prabhu caliya asite

sei ara drishti nahi pare sambarite


Whoever saw the Lord in His travels could not take his eyes off Him.


People who saw the most attractive form of the Lord in the course of His travels did not care to look anywhere else. The unparalleled beauty and qualities of the Lord bewildered all observers.

CB Adi-khanda 14.54


stri-loke dekhiya bale,-“hena-putra ya’ra

dhanya ta’ra janma, ta’ra pa’ye namaskara


The women said, “Glorious is she who has such a son. We offer our obeisances to her.


The aged mothers of East Bengal could not find appropriate words to praise the good fortune of Shacidevi, the mother of Gaura. They would say, “By holding the Lord in her womb, Shacidevi’s life has become successful.” Following in the footsteps of Shacidevi, many ladies who worshiped the Lord in the mood of vatsalya-rasa were enthused to serve the Lord in that mood as they looked at Him with parental feelings.

CB Adi-khanda 14.55


yeba bhagyavati hena pailena pati

stri-janma sarthaka karilena sei sati”


“Fortunate is she who has such a husband. The life of that chaste lady has become successful.”


The married ladies of East Bengal realized the good fortune and perfection of accepting a woman’s birth attained by Lakshmidevi, the wife of Gaura, and they engaged with her in the Lord’s service in the mood of awe and reverence. They did not forget their own constitutional position as eternally separated expansions and attempt to establish abominable mundane debauchery as worship of Gaura in order to become gaura-bhogis, or enjoyers of Gaura, like the fictitious gaura-nagaris.

CB Adi-khanda 14.56


ei-mata pathe dekhe yata stri-purushe

punah punah sabe vyakhya karena santoshe


In this way all the ladies and men who saw the Lord as He passed by repeatedly glorified Him in full satisfaction.


The words vyakhya karena indicate that they offered prayers to the matchless form of the Lord.

CB Adi-khanda 14.57


deve o karena kamya ye-prabhu dekhite

ye-te-jane hena prabhu dekhe kripa haite


That Lord whom even the demigods desire to see now mercifully appeared before the vision of everyone.


Out of compassion, the Lord manifested His form, which is rarely seen by the demigods, to the people of Bangladesh. By giving up duplicity born from the service of maya, those who were fortunate enough to see the transcendental form of the Lord did not accrue any inauspiciousness like followers of the path of preyas, temporary material gratification, who are attached to material conceptions. The causeless mercy of the Lord alone protected men and women who flourished with sensual knowledge inspired by material perceptions from their enjoying spirit.

CB Adi-khanda 14.58


hena-mate gaurasundara dhire-dhire

kata-dine ailena padmavati-tire


In this way Gaurasundara arrived in a few days at the bank of the Padmavati River.


Satisfied by the prayers of the saintly King Bhagiratha, Jahnavi-devi appeared from Maya-tirtha, Haridvara, and began flowing east to merge in the ocean. Some people say that a demon adorned with material knowledge diverted the flow of the Bhagirathi into the Padmavati in order to deprive Bhagirathi from achieving the lotus feet of Gaura. Feeling unhappy as a result, Bhagirathi flowed by the side of Shri Navadvipa-Mayapur in order to serve the lotus feet of Gaura-Narayana. This Mayapur is itself the above-mentioned Maya-tirtha Haridvara. Though personally full in six opulences, after His marriage pastime Lord Gaurasundara crossed many villages and eventually arrived on the bank of the Padmavati in order to perform pastimes of accumulating wealth while imitating the activities of ordinary householders.

CB Adi-khanda 14.59


padmavati-nadira taranga-shobha ati

uttama pulina,-yena upavana tathi


The current of the Padmavati River is most charming, and her fine banks are covered with forest groves.

CB Adi-khanda 14.60


dekhi’ padmavati prabhu maha-kutuhale

gana-saha snana karilena ta’ra jale


Seeing the Padmavati, the Lord joyfully took bath with His students.

CB Adi-khanda 14.61


bhagyavati padmavati sei dina haite

yogya haila sarva-loka pavitra karite


Since that day the fortunate Padmavati River became fit to sanctify the entire world.


When Gaurasundara took bath in the Padmavati, she at once became most fortunate and the deliverer of all. Though the emanation of the Ganges from the lotus feet of Vishnu indicates her quality of delivering people and destroying sin, the moment the Lord personally and directly immersed and bathed in the Padma, whose ability for delivering fallen souls was not as great as the Ganges, by the touch of the Lord’s feet she became equal to Ganga in her ability to purify people and destroy the sinful reactions of Kali.

CB Adi-khanda 14.62


padmavati-nadi ati dekhite sundara

taranga pulina srota ati manohara


The Padmavati River appeared most beautiful, being decorated with enchanting waves, banks, and flowing current.

CB Adi-khanda 14.63


padmavati dekhi’ prabhu parama-harishe

sei-sthane rahilena ta’ra bhagya-vashe


The Lord was so pleased to see the Padmavati that He remained there a few days to increase her good fortune.

CB Adi-khanda 14.64-65

TEXTS 64-65

yena krida karilena jahnavira jale

shishya-gana-sahita parama-kutuhale

sei bhagya ebe pailena padmavati

prati-dina prabhu jala-krida kare tathi


Just as the Lord had joyfully sported in the waters of the Ganges with His students, now the Padmavati achieved the same good fortune as the Lord daily sported in her waters.

CB Adi-khanda 14.66-67

TEXTS 66-67

banga-deshe gauracandra karila pravesha

adyapiha sei bhagye dhanya banga-desha

padmavati-tire rahilena gauracandra

shuni’ sarva-loka bada haila ananda


Because Shri Gaurachandra entered East Bengal, it is considered glorious even today. People were overjoyed to hear that Gaurachandra was staying on the banks of the Padmavati River.


Both the tracts of land on the banks of the Ganges known as Gauda-desha, or West Bengal, and the tracts of land on the banks of the Padmavati known as East Bengal were generally known as Banga-desha, or Bengal. Generally the other side of the Padmavati is known as Purva-desha, or East Bengal. This book does not mention which village became glorious and holy by receiving the dust from the lotus feet of the Lord. Some people say that it was the village Magdoba, in the district of Faridpura.

CB Adi-khanda 14.68


“nimai-pandita adhyapaka shiromani

asiya achena”,-sarva-dike haila dhvani


News soon spread in all directions: “The crest jewel of teachers, Nimai Pandita, has arrived on the banks of the Padmavati.”

CB Adi-khanda 14.69


bhagyavanta yata ache, sakala-brahmana

upayana-haste ailena sei-kshana


The fortunate brahmanas all came to welcome the Lord with various gifts.


The phrase upayana-haste indicate that they came with gifts and presents in their hands.

CB Adi-khanda 14.70


sabe asi’ prabhure kariya namaskara

balite lagila ati kari’ parihara


Coming before the Lord, they offered their obeisances and humbly spoke as follows.


The word parihara means “humble words,” “faltering words,” “submissive entreaties,” or “flattering words.”

CB Adi-khanda 14.71


ama’ sabakara ati-bhagyodaya haite

tomara vijaya asi’ haila e-deshete


“We consider ourselves most fortunate because of Your arrival here.

CB Adi-khanda 14.72-73

TEXTS 72-73

artha-vritti lai’ sarva-goshthira sahite

ya’ra sthane navadvipe yaiba padite

hena nidhi anayase apane ishvare

aniya dilena ama’ sabara duyare


“That rare touchstone to whom we were to go with friends and money to study under in Navadvipa has now been brought to our doorstep by providence.


During the Lord’s presence, many people from East Bengal accumulated wealth and went with their sons and dependants to study in Navadvipa, the center of education at that time. Nimai Pandita was famous as the crest jewel of teachers. The students desired to study under Him alone, yet for some reason or another everyone was not able to go to Navadvipa to study under Him. Since today, due to the good fortune of the students, that same crest jewel of teachers, Nimai Pandita, personally arrived on the bank of the Padmavati, they all praised their own extraordinary fortune and considered that now they did not need to go to Navadvipa.

CB Adi-khanda 14.74


murti-manta tumi brihaspati-avatara

tomara sadrisha adhyapaka nahi ara


“There is no other teacher like You, for You are like the incarnation of Brihaspati.

CB Adi-khanda 14.75


brihaspati-drishtanta tomara yogya naya

ishvarera amsha tumi,-hena mane laya


“Rather, to compare You with Brihaspati is insufficient. We consider You a portion of the Supreme Lord.

CB Adi-khanda 14.76


anyatha ishvara vine e-mata panditya

anyera na haya kabhu,-laya citta-vitta


“Otherwise, such knowledge is not possible in anyone other than the Supreme Lord. This is our firm conviction.


Because the Lord attracted the heart of everyone by the opulence of His scholarship, they considered and concluded that the Lord’s matchless proficiency in learning was divine.

CB Adi-khanda 14.77


ebe eka nivedana kariye tomare

vidya dana kara’ kichu ama’ sabakare


“Now, we have one request of You: Please give us all some knowledge.

CB Adi-khanda 14.78


uddeshe amara sabe tomara tippani

lai’ padi, padai shunaha, dvija-mani!


“O best of the brahmanas, please hear us. We study, teach, and accept only Your explanations.


The word uddeshe means “indirectly aiming at (your approval or pleasure).”


The scholars residing on the banks of the Padmavati studied and taught their students with the help of the commentary on Kalapa grammar that the Lord composed. From this it is understood that while studying under Nimai Pandita, the crest jewel of teachers, a few students from the banks of the Padmavati had collected His commentary, returned to their respective villages, and given that commentary to their teachers. In any case, we do not find the Lord’s commentary in book form anywhere.

CB Adi-khanda 14.79


sakshate o shishya kara’ ama’ sabakare

thakuka tomara kirti sakala-samsare”


“Now please accept us as Your students, and let the entire world sing Your glories.”

CB Adi-khanda 14.80


hasi’ prabhu saba’ prati kariya ashvasa

kata-dina banga-deshe karila vilasa


The Lord smiled and agreed to their request. Thus He enjoyed pastimes in East Bengal for some days.

CB Adi-khanda 14.81


sei bhagye adyapiha sarva-banga-deshe

shri-chaitanya-sankirtana kare stri-purushe


Due to this good fortune, the men and women of East Bengal engage in Lord Chaitanya’s sankirtana movement even today.


At the time of writing Shri Chaitanya-bhagavata, the author knew very well that even many years after the Lord’s disappearance the sankirtana movement inaugurated by Shri Chaitanya would continue. Without discrimination, both men and women joined in that movement.

CB Adi-khanda 14.82


madhye-madhye matra kata papi-gana giya

loka nashta kare apanare laoyaiya


Sometimes sinful persons try to mislead people by accepting their homage for themselves.


The phrase loka nashta kare means “ruining the people,” or in other words, depriving them from their spiritual life and sending them to hell.


The short form of the word laoyaiya is laoya (from the Sanskrit verb la), which refers here to instigating or inducing others to glorify oneself by giving advice or encouragement.


Joining the devotees in chanting the glories of Krishna, some sinful persons create disturbances in Shri Chaitanya’s sankirtana movement. When simple-minded people engage in kirtana along with these sinful persons, who are attached to irrelevant fruits, they are unable to achieve the supreme goal. Since the nonenvious pure devotees are not cheated by the four vargas-religiosity, economic development, sense gratification, and liberation-they obtain the fruit of chanting Krishna’s names. But persons attached to material enjoyment that enter devotee communities dressed as devotees either desire the fruits of three vargas or poison the devotee community with the desire for liberation and thus influence them to accept not krishna-prema but material enjoyment and liberation as the real fruit of glorifying Krishna. Following the doctrines of the baulas, kartabhajas, and ativadis, these sinful persons sometimes advertise themselves as the Supreme Lord, or Vishnu, and thus misguide people.

CB Adi-khanda 14.83


udara-bharana lagi’ papishtha-sakale

‘raghunatha’ kari’ apanare keha bale


In order to fill their bellies, these sinners cheat people by claiming to be Lord Rama.


The phrase udara-bharana lagi’ (a Hindi phrase) means “for the sake of the stomach.”


In order to gratify their senses, sinful persons who are attached to material enjoyment imagine or declare themselves to be the worshipable Supreme Lord; and by utilizing others as fuel for the fire of their sense gratification, they completely spoil them. The pure worshipers of Shri Ramacandra serve Him with devotion, considering Him their worshipable Lord. Sinful persons in the guise of the Supreme Lord declare themselves to be Shri Ramacandra and accept appropriate service from their contrived servants in order to gratify their tongues, bellies, and genitals.

CB Adi-khanda 14.84


kona papi-gana chadi’ krishna-sankirtana

apanare gaoyaya baliya ‘narayana’


Other sinful persons give up chanting the names of Krishna and claim to be Narayana. They then induce others to chant their glories.


When sinful persons become extremely offensive by posing as gurus concocted by their own self-worship, they give up shri-krishna-sankirtana, which is the source of all auspiciousness. They teach the society of fools who are ignorant of the Absolute Truth to secure profit, adoration, and distinction so that they can fulfill their own material desires. These sinful persons advertise themselves as Narayana, that is, the Supreme Lord or an incarnation of the Supreme Lord; and Mahaprabhu along with His associates, as well as Shri Maha-mantra, who appears as shabda-brahma in the form of syllables, who is the highest worshipable object for all animate and inanimate beings, and who was glorified by Mahaprabhu as being nondifferent from Lord Krishna, they consider as ordinary mortal forms desirous of material fame like themselves. Following this conception, they induce others to glorify their mundane names or sound vibrations related with their families, houses, and bodies, which are full of stool and worms and which ultimately turn to ashes. Although guru-tattva is actually a manifestation of Krishna, if one considers the spiritual master as the supreme worshipable object, Radhika-natha, rather than considering him a manifestation of the supreme worshiper, or if one considers him simply an artificial singer of folk songs, which are contrary to the maha-mantra given by the spiritual master, and if one declares or induces others to glorify his material body to be the Supreme Lord in order to accumulate mundane fame, then such a cheating so-called guru and his cheated followers will both enter hell under the burden of great sins.

CB Adi-khanda 14.85


dekhitechi dine tina avastha yahara

kon laje apanare gaoyaya se chara?


How can an insignificant person who daily goes through three states shamelessly induce others to chant his glorifies?


The tina avastha, or three states, of a person are gross, subtle, and causal; wakefulness, dream, and deep sleep; or past, present, and future. These states are prone to be agitated by material nature and time.


We cannot understand how an impersonalist self-worshiper establishes himself as the supreme worshipable object in the dress of a guru, because we can see that within a single day a healthy living entity falls sick, and from sickness he regains health, and after regaining health he again falls sick. (Or according to others, the living entities who are conditioned by the three modes and under the control of nature become overwhelmed by three different influences, states, or designations of nature like gross, subtle, and causal, or wakefulness, dream, and deep sleep.) How can such extremely shameless living entities who are controlled by maya and subjected to these three states declare themselves to be the supreme worshipable object and controller of maya? For a living entity qualified for being forced to undergo three different states in one day to claim to be the Supreme Lord, who controls maya and is transcendental to the three modes of nature, is simply ludicrous.

CB Adi-khanda 14.86


radhe ara eka maha brahma-daitya ache

antare rakshasa, vipra-kaca matra kace


There is a powerful brahma-daitya in Radha-desha. Although he externally dresses like a brahmana, internally he is a demon.


The areas on the western bank of the Ganges are known as Rashtra-desha, or Radha-desha. There are many villages within Radha-desha, but the names of those villages are not mentioned at this point.


If brahmana becomes a ghost after death, he becomes a brahma-daitya. A brahmana who follows his prescribed duties generally advances to higher planets, but those who neglect their duties and engage in sinful activities and thus meet an unnatural death become brahma-daityas. So-called brahmanas who are envious offensive blasphemers of Vaishnavas, who though breathing are lifeless, and who are situated in sinful life are known as brahma-daityas. Real pure brahmanas are totally partial and subordinate to Vaishnava principles. Since so-called brahmanas who are envious of Vaishnavas become ghosts in this very life, they are presently being addressed as brahma-daityas. One such brahma-daitya from Radha-desha externally exhibited brahminical behavior yet internally maintaining envy towards the Vaishnavas, and as a result he became an envious demon. When a brahmana engages in the demoniac activities of envying Vaishnavas, then he is called a brahma-rakshasa. Although demons are expert in envying cows, demigods, and Vaishnavas, they become puffed-up with false ego due to their birth in seminal brahmana families. The performance of brahminical activities and acceptance of external brahminical dress by persons who internally maintain demoniac propensities in this way is simply artificial duplicity that ruins people.

CB Adi-khanda 14.87


se papishtha apanare bolaya ‘gopala’

ataeva ta’re sabe balena ‘shiyala’


That sinful person advertised himself as “Gopala,” and people therefore called him a jackal.


The word shiyala, or sheyala (from the Sanskrit word shrigala) refers to those people of Bengal who are generally afraid, who are prone to run away, who are thieves, who are miscreants, or who speak harsh words.


Although the sinful, hellish, Mayavadi brahma-rakshasa of Radha-desha introduced himself as Gopala to everyone, the devotees, rather than calling him Gopala, called him a false logician Mayavadi jackal. (“Those who cultivate material knowledge take birth as jackals in their next lives.”)


Within a hundred years after the disappearance of Mahaprabhu some foolish atheists rejected their gurus and advertised themselves as incarnations of the Supreme Lord. In this regard, the Gaura-gana-candrika, which is said to be written by Shrimad Vishvanatha Cakravarti Thakura, states as follows: “Seeing that others have accepted the Supreme Personality of Godhead Shri Gauranga as the Lord of the universe, some foolish people of Radha-desha, Bengal, who were devoid of scriptural knowledge, wandered about dressed as the Supreme Lord attempting to convince other fools about their supremacy. Among those imposters was a brahmana named Vasudeva, who out of maddness declared, ‘I am Gopala, the son of Nanda Maharaja.’ That is why the people of Radha-desha called this brahmana a shrigala, or jackal, instead of Gopala. Another person named Vishnudasa said, ‘I am Lord Ramacandra, the son of the Raghu dynasty. I have descended from Vaikuntha along with the monkeys. Hanuman is my devotee.’ Due to such offensive statements, he was rejected by the people of Radha-desha and was addressed as the leader of the monkeys. ‘In order to deliver the people of earth, I, Lord Narayana, have appeared from my abode of Vaikuntha.’ Boasting in this way and putting a crown on his head, an ill-motivated brahmana of Bengal named Madhava advertised himself as the Supreme Lord in order to get some cheap adoration. Hence the people of Bengal addressed Madhava as a cudadhari, or one who wears a crown. This Madhava was the very lusty priest of the shudras. Therefore he used to imitate the rasa dance pastimes of Shri Krishna. It is heard that this brahmana was rejected by Shri Chaitanya Mahaprabhu and the Vaishnavas. Therefore one should not associate with such persons. If one does so, his religiosity will be destroyed, because it is stated in the scriptures: ‘As a drop of oil spreads all over the water, if one touches, converses with, is touched by the breath of, or eats with such a sinful person, then the very sins of that person will be spread to him.’” In the Bhakti-ratnakara (14.163-168, 180-183) it is stated “Someone said, ‘O brothers, the materialists who have turned their faces from Lord Krishna are very independent and transgress religious principles. The leader of the materialists has taken the position of Raghunatha in order to cheat people in general. This misbehaved sinner has invented his own philosophy, and claiming to be the king of poets, he preaches in Banga-desha.’ Another person said, ‘I saw some great sinners induce others to glorify them rather than glorify Lord Krishna.’ Another person said, ‘There is a degraded brahmana known as Mallika in Radha-desha. No one is as wicked as him. That great sinner calls himself Gopala. Speaking an illusory philosophy worthy of the rakshasas, he tricks people in general.’ In Radha-desha, in the village named Kandara, is the auspicious and glorious home of Jnana dasa. A kayastha named Jaya Gopala also lives at that place. That person became evil-minded due to pride of learning. He arrogantly declared that his guru had no knowledge, and whenever someone inquired from him, he claimed that his parama-guru was his guru. Viracandra Prabhu tactfully disclosed his position and then rejected him.” In this regard one should refer to the Shrimad Bhagavatam, Tenth Canto, Chapter Sixty-six, and the Vishnu Purana (5.34), wherein the Dvapara-yuga pastime of Krishna killing Paundraka Vasudeva, the King of Karusha, who worshiped himself and imitated Krishna, is described. One should also see the description of Shrigala Vasudeva, the King of Karavirapura, found in the Hari-vamsha, Chapters 99-100, or 2.44-45.


Regarding the acceptance of ahangrahopasana, or self-worship-in the form of advertising oneself as the Supreme Lord, Vishnu, or an incarnation-by the foolish atheists, who are controlled by maya, Shrila Jiva Gosvami has stated in his Bhakti-sandarbha (276): “In these verses of Shrimad Bhagavatam the idea that the individual spirit soul is the worshipable Supreme has been condemned with extreme hatred. An example is seen when Paundraka Vasudeva sent a servant to Krishna with the message, ‘I am Lord Vasudeva.’ When the pure devotee Yadavas, headed by Ugrasena, heard the crazy words about the artificial attempts of Paundraka Vasudeva from the mouth of the messenger, they laughed loudly. The reason for this is found in scriptural statements such as the following verse from Shrimad Bhagavatam (3.29.13), wherein the Lord explains: ‘A pure devotee does not accept any kind of liberation-salokya, sarshti, samipya, sarupya, or sayujya-devoid of My service, even though they are offered by the Supreme Personality of Godhead.’ The maha-bhagavata Shri Hanumanji also confirms this as follows: ‘Only a fool will give up the service of the Lord and try instead to become the Lord Himself.’ While glorifying the nishkincana devotees, the Supreme Lord has established that nishkama-bhakti is the highest abhidheya, or sadhana, in the following words from Shrimad Bhagavatam (11.20.34): ‘Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.’”


Those who accept insignificant fallen souls, who are controlled by maya, as the Supreme Lord, who controls maya, are extremely fallen; there is no comparison to their lamentable fallen condition. Shri Chaitanyacandra is the Lord of the fourteen worlds as well as Navadvipa, Vraja, Goloka, Vaikuntha, and Paravyoma beyond the fourteen worlds and is nondifferent from Vrajendra-nandana; and although the atheist sees that He is being glorified and offered prayers as svayam-rupa, avatari, sakshad bhagavan, and parameshvara, he nevertheless falsely tries by imitation to compete with Him; thus there is no limit to his misfortune. It is stated in the Shri Chaitanya-candramrita (32): “Condemned are the followers of Vedic ritual! Condemned are the practitioners of severe austerity! Condemned are the dull-witted fools whose mouths have blossomed with the words ‘I am Brahman’! Why do we lament for these animals in the guise of men intoxicated by the taste of things other than Krishna? Alas! They have not tasted even a drop of the nectar of Lord Gaura!” [The following purport also applies to this verse.]

CB Adi-khanda 14.88


shri-chaitanya-candra vine anyere ishvara

ye adhama bale’ sei chara shocyatara


Anyone who accepts someone other than Shri Chaitanya Mahaprabhu as the Supreme Lord is fallen, insignificant, and fit for living in hell.


Presently a few persons from the Mayavada-sampradaya have promoted an insignificant ordinary human being, who is controlled by maya and who is a servant of his senses, as an incarnation of Krishna, an incarnation of Rama, an incarnation of Gaura, an incarnation of Gopala, an incarnation of Kalki, a joint incarnation of Nitai-Gaura, a jagad-guru, a vishva-guru, a yuga-avatara, and as Maha-Mahaprabhu. They have thus welcomed offenses, and as a result the followers of such illogical so-called incarnations, who are opposed to the descending process of knowledge or the incarnation of Lord Vishnu, rather than attaining the position of the Supreme Lord in their next life, will take birth as jackals. (“Those who cultivate material knowledge take birth as jackals in their next lives.”) One should also refer to the Mahabharata (Shanti-parva, Moksha-dharma, 180.48-50).

CB Adi-khanda 14.89-90

TEXTS 89-90

dui bahu tuli’ ei bali ‘satya’ kari’

“ananta-brahmanda-natha-gauranga shri-hari

yan’ra nama-smaranei samasta bandha-kshaya

yan’ra dasa-smarane o sarvatra vijaya


I therefore raise my two arms and boldly declare, “Shri Gauranga is the Lord of innumerable universes. One is free from all bondage simply by remembering Him. Indeed, even by remembering His servants one is always victorious.


Realizing that Shri Krishna Chaitanya is the Supreme Personality of Godhead, the devotees loudly broadcast His glories. The author, who is attached to the Truth, loudly glorifies Shri Gaurasundara as the Lord of innumerable universes. It is directly seen, realized, and applicable to all places, times, and persons that by offenselessly remembering the holy names of Shri Chaitanya, all material desires of the conditioned souls are diminished; in other words, the conditioned souls attain freedom from the conceptions of being entangled in other desires like material enjoyment and mental speculation. Moreover, if the pure, transcendental, spiritual characteristics of even Shri Chaitanya’s servants appear in the mind of a conditioned soul, then he is liberated from his conditional state and can deliver the entire world. As stated in the Chaitanya-candramrita (6): “When Lord Gaurachandra’s devotees, who are worshiped even by the demigods, drink the wonderfully sweet nectar of the bliss of pure love of God that flows from the lotus flower of Lord Gaurachandra’s feet, they become completely intoxicated. In that condition they laugh at Lord Brahma and the other demigods, condemn the impersonalist yogis, and do not consider the great devotees of Lord Vishnu who do not worship Lord Gaurachandra to be very important. Let us glorify that Lord Gaurachandra.”

CB Adi-khanda 14.91


sakala-bhuvane, dekha, yan’ra yasha gaya

vipatha chadiya bhaja hena prabhura pa’ya”


“Giving up all evil ways, worship the feet of such a Lord whose glories are chanted throughout the entire world.”


One should discuss the following two verses from Shri Chaitanya-candramrita (90 and 85) in this regard: “Dear gentlemen, you should renounce all your mentally concocted honesty and religious principles that are averse to the devotional service of Gaura-Krishna and be attached to the lotus feet of Shri Chaitanya. Give up all your useless absorption in fruitive activities! Don’t allow a single word concerning self-worship enter your ears! Don’t be illusioned by your temporary material body, house, country, and relatives. Then only will you attain the crest-jewel of all human goals.”

CB Adi-khanda 14.92


hena-mate shri-vaikuntha-natha gauracandra

vidya-rase kare prabhu banga-deshe ranga


In this way Shri Gaurachandra, the Lord of Vaikuntha, happily enjoyed His scholastic pastimes in East Bengal.

CB Adi-khanda 14.93


maha-vidya-goshthi prabhu karilena bange

padmavati dekhi’ prabhu bulilena range


The Lord attracted a large number of students in East Bengal, and He would often wander on the banks of the Padmavati River.

CB Adi-khanda 14.94-96

TEXTS 94-96

sahasra sahasra shishya haila tathai

hena nahi jani,-ke padaye kon thani

shuni’ saba banga-deshi aise dhaiya


‘nimai-pandita sthane padibana giya’

hena kripa-drishtye prabhu karena vyakhyana

dui mase sabei haila vidyavan


He had thousands and thousands of students there, so it is difficult to know who studied with whom. People from all over East Bengal came rushing to study under Nimai Pandita. The Lord taught them in such a merciful way that within two months everyone became learned.


Nimai Pandita resided on the bank of the Padmavati River in East Bengal for two months and trained innumerable students to become expert scholars.

CB Adi-khanda 14.97


kata shata-shata jana padavi labhiya

ghare yaya, ara kata aise shuniya


Hundreds of students received titles and returned home, and, hearing about this, many new students joined.


During the time of the Lord, the teachers awarded titles to their own students. By these titles, scholars were recognized as authorities on a particular scripture. In other words, a person was identified as possessing knowledge of a particular scripture according to the title he received after completing his studies.

CB Adi-khanda 14.98


ei-mate vidya-rase vaikunthera pati

vidya-rase banga-deshe karilena sthiti


In this way the Lord of Vaikuntha enjoyed scholastic pastimes while staying in East Bengal.

CB Adi-khanda 14.99


etha navadvipe lakshmi prabhura virahe

antare duhkhita devi ka’re nahi kahe


Meanwhile, in Navadvipa, Lakshmi was in great distress due to separation from the Lord. She did not reveal this to anyone.


While Nimai was engaged in His scholastic pastimes in East Bengal, Lakshmipriya-devi in Navadvipa became extremely grief-stricken out of separation from her worshipable Lord. She did not, however, disclose her confidential internal distress to anyone. In her daily activities it was seen that apart from serving the Lord’s mother, or her mother-in-law, she did not even take a morsel of vishnu-prasada in order to maintain her body. She used to sit alone in a solitary place and simply shed tears. She did not feel any happiness at heart. Ultimately, due to separation from Gaura-Narayana, her beloved husband who was more dear to her than life, Maha-Lakshmi Lakshmipriya-devi, the crest jewel of caste women, became so impatient that out of extreme anxiety she resolved to depart in order to serve her husband. She kept her replica body, or shadow form, on the bank of the Ganges in this world and disappeared from the eyes of people in her original form as Maha-Lakshmi. She attained samadhi while meditating on the lotus feet of her worshipable husband, Shri Gaura-Narayana. Maha-Lakshmi Lakshmipriya-devi, the crest jewel of caste women, departed forever.

CB Adi-khanda 14.100

TEXT 100

niravadhi kare devi aira sevana

prabhu giyachena haite nahika bhojana


She kept always engaged in the service of mother Shaci without eating anything since the Lord’s departure.


Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.