The followers of Śrī Advaita Prabhu were of two kinds. Some were real followers, and the others were false. Rejecting the false followers, I offer my respectful obeisances to Śrī Advaita Ācārya’s real followers, whose life and soul was Śrī Caitanya Mahāprabhu. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Śrī Advaita Prabhu! All of Them are glorious. (2) I offer my respectful obeisances to the all- glorious Advaita Prabhu, who forms the second branch of the eternal Caitanya tree, and to His followers, who form His subbranches. (3)

Śrī Advaita Prabhu was the second big branch of the tree. There are many subbranches, but it is impossible to mention them all. (4) Śrī Caitanya Mahāprabhu was also the gardener, and as He poured the water of His mercy on the tree, all the branches and subbranches grew, day after day. (5) The fruits of love of Godhead that grew on those branches of the Caitanya tree were so large that they flooded the entire world with love of Kṛṣṇa. (6) As the trunk and branches were watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and flowers. (7) At first all the followers of Advaita Ācārya shared a single opinion. But later they followed two different opinions, as ordained by providence. (8)

Some of the disciples strictly accepted the orders of the ācārya, and others deviated, independently concocting their own opinions under the spell of daivī- māyā. (9) The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless. (10) There is no need to name those who are useless. I have mentioned them only to distinguish them from the useful devotees. (11) Paddy is mixed with straw at first, and one must fan it to separate the paddy from the straw. (12)

A big branch of Advaita Ācārya was His son Acyutānanda. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya. (13) When Acyutānanda heard from his father that Keśava Bhāratī was the spiritual master of Lord Caitanya Mahāprabhu, he was very unhappy. (14) He told his father, “Your instruction that Keśava Bhāratī is the spiritual master of Caitanya Mahāprabhu will spoil the entire country. (15) “Lord Caitanya Mahāprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture.” (16)

When Advaita Ācārya heard this statement from His five- year- old son Acyutānanda, He felt great satisfaction because of his conclusive judgment. (17) Kṛṣṇa Miśra was a son of Advaita Ācārya. Lord Caitanya Mahāprabhu always sat in his heart. (18) Śrī Gopāla was another son of Śrī Advaita Ācārya Prabhu. Now just hear about his characteristics, for they are all very wonderful. (19) When Lord Caitanya personally cleansed the Guṇḍicā- mandira in Jagannātha Purī, Gopāla danced in front of the Lord with great love and happiness. (20)

While Lord Caitanya Mahāprabhu and Advaita Prabhu chanted the Hare Kṛṣṇa mantra and danced, there were various ecstatic symptoms in Their bodies, and Their minds were very pleased. (21) While all of them danced, Gopāla, dancing and dancing, fainted and fell to the ground unconscious. (22) Advaita Ācārya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nṛsiṁha mantra for his protection. (23) Advaita Ācārya chanted various mantras, but Gopāla did not come to consciousness. Thus all the Vaiṣṇavas present cried in sorrow at His plight. (24)

Lord Caitanya Mahāprabhu then put His hand on the chest of Gopāla and told him, “My dear Gopāla, get up and chant the holy name of the Lord!” (25) When he heard this sound and felt the touch of the Lord, Gopāla immediately got up, and all the Vaiṣṇavas chanted the Hare Kṛṣṇa mahā- mantra in jubilation. (26) The other sons of Advaita Ācārya were Śrī Balarāma, Svarūpa and Jagadīśa. (27) Advaita Ācārya’s very confidential servant named Kamalākānta Viśvāsa knew all the dealings of Advaita Ācārya. (28) When Kamalākānta Viśvāsa was in Jagannātha Purī, he sent a note through someone to Mahārāja Pratāparudra. (29)

No one knew of that note, but somehow or other it reached the hands of Śrī Caitanya Mahāprabhu. (30) That note established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. (31) But it also mentioned that Advaita Ācārya had recently incurred a debt of about three hundred rupees that Kamalākānta Viśvāsa wanted to liquidate. (32) Lord Caitanya Mahāprabhu became unhappy upon reading the note, although His face still shone as brightly as the moon. Thus, smiling, He spoke as follows. (33)

“He has established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. There is nothing wrong in this, for He is indeed the Lord Himself. (34) “But he has made the incarnation of Godhead a poverty- stricken beggar. Therefore I shall punish him in order to correct him.” (35) The Lord ordered Govinda, “From today on, do not allow that bāuliyā Kamalākānta Viśvāsa to come here.” (36) When Kamalākānta Viśvāsa heard about this punishment by Śrī Caitanya Mahāprabhu, he was very unhappy, but when Advaita Prabhu heard about it, He was greatly pleased. (37)

Seeing Kamalākānta Viśvāsa unhappy, Advaita Ācārya Prabhu told him, “You are greatly fortunate to have been punished by the Supreme Lord, the Personality of Godhead, Lord Caitanya Mahāprabhu. (38) “Formerly Lord Caitanya Mahāprabhu always respected Me as His senior, but I did not like such respect. Therefore, My mind being afflicted by unhappiness, I made a plan. (39) “Thus I expounded the Yoga- vāśiṣṭha, which considers liberation the ultimate goal of life. For this the Lord became angry at Me and treated Me with apparent disrespect. (40) “When chastised by Lord Caitanya, I was very happy to receive a punishment similar to that awarded Śrī Mukunda. (41)

“A similar punishment was awarded to mother Śacīdevī. Who could be more fortunate than she to receive such punishment?” (42) After pacifying Kamalākānta Viśvāsa in this way, Śrī Advaita Ācārya Prabhu went to see Caitanya Mahāprabhu. (43) Śrī Advaita Ācārya told Lord Caitanya, “I cannot understand Your transcendental pastimes. You have shown more favor to Kamalākānta than You generally show to Me. (44) “The favor You have shown Kamalākānta is so great that even to Me You have never shown such favor. What offense have I committed at Your lotus feet so as not to be shown such favor?” (45)

Hearing this, Lord Caitanya Mahāprabhu laughed with satisfaction and immediately called Kamalākānta Viśvāsa. (46) Advaita Ācārya then said to Caitanya Mahāprabhu, “Why have You called back this man and allowed him to see You? He has cheated Me in two ways.” (47) When Caitanya Mahāprabhu heard this, His mind was satisfied. Only They could understand each other’s minds. (48) Lord Caitanya Mahāprabhu instructed Kamalākānta, “You are a bāuliyā, one who does not know things as they are. Why do you act in this way? Why do you invade the privacy of Advaita Ācārya and damage His religious principles? (49)

“Advaita Ācārya, My spiritual master, should never accept charity from rich men or kings, because if a spiritual master accepts money or grains from such materialists his mind becomes polluted. (50) “When one’s mind is polluted, it is very difficult to remember Kṛṣṇa, and when remembrance of Lord Kṛṣṇa is hampered, one’s life is unproductive. (51) “Thus one becomes unpopular in the eyes of the people in general, for this damages his religiosity and fame. A Vaiṣṇava, especially one who acts as a spiritual master, must not act in such a way. One should always be conscious of this fact.” (52)

When Caitanya Mahāprabhu gave this instruction to Kamalākānta, all present considered it to be meant for everyone. Thus Advaita Ācārya was greatly pleased. (53) Only Lord Caitanya Mahāprabhu could understand the intentions of Advaita Ācārya, and Advaita Ācārya appreciated the grave instruction of Lord Caitanya Mahāprabhu. (54) In this statement there are many confidential considerations. I do not write of them all, fearing an unnecessary increase in the volume of the book. (55) The fifth branch of Advaita Ācārya was Śrī Yadunandana Ācārya, who had so many branches and subbranches that it is impossible to write of them. (56)

Śrī Yadunandana Ācārya was a student of Vāsudeva Datta, and he received all his mercy. Therefore he could accept Lord Caitanya’s lotus feet, from all angles of vision, as the supreme shelter. (57) Bhāgavata Ācārya, Viṣṇudāsa Ācārya, Cakrapāṇi Ācārya and Ananta Ācārya were the sixth, seventh, eighth and ninth branches of Advaita Ācārya. (58) Nandinī, Kāmadeva, Caitanya dāsa, Durlabha Viśvāsa and Vanamālī dāsa were the tenth, eleventh, twelfth, thirteenth and fourteenth branches of Śrī Advaita Ācārya. (59) Jagannātha Kara, Bhavanātha Kara, Hṛdayānanda Sena and Bholānātha dāsa were the fifteenth, sixteenth, seventeenth and eighteenth branches of Advaita Ācārya. (60)

Yādava dāsa, Vijaya dāsa, Janārdana dāsa, Ananta dāsa, Kānu Paṇḍita and Nārāyaṇa dāsa were the nineteenth, twentieth, twenty- first, twenty- second, twenty- third and twenty- fourth branches of Advaita Ācārya. (61) Śrīvatsa Paṇḍita, Haridāsa Brahmacārī, Puruṣottama Brahmacārī and Kṛṣṇadāsa were the twenty- fifth, twenty- sixth, twenty- seventh and twenty- eighth branches of Advaita Ācārya. (62) Puruṣottama Paṇḍita, Raghunātha, Vanamālī Kavicandra and Vaidyanātha were the twenty- ninth, thirtieth, thirty- first and thirty- second branches of Advaita Ācārya. (63)

Lokanātha Paṇḍita, Murāri Paṇḍita, Śrī Haricaraṇa and Mādhava Paṇḍita were the thirty- third, thirty- fourth, thirty- fifth and thirty- sixth branches of Advaita Ācārya. (64) Vijaya Paṇḍita and Śrīrāma Paṇḍita were two important branches of Advaita Ācārya. There are innumerable branches, but I am unable to mention them all. (65) The Advaita Ācārya branch received the water supplied by the original gardener, Śrī Caitanya Mahāprabhu. In this way, the subbranches were nourished, and their fruits and flowers grew luxuriantly. (66) After the disappearance of Lord Caitanya Mahāprabhu, some of the branches, for unfortunate reasons, deviated from His path. (67)

Some branches did not accept the original trunk that vitalized and maintained the entire tree. When they thus became ungrateful, the original trunk was angry at them. (68) Thus Lord Caitanya did not sprinkle upon them the water of His mercy, and they gradually withered and died. (69) A person without Kṛṣṇa consciousness is no better than dry wood or a dead body. He is understood to be dead while living, and after death he is punishable by Yamarāja. (70)

Not only the misguided descendants of Advaita Ācārya but anyone who is against the cult of Śrī Caitanya Mahāprabhu should be considered an atheist subject to be punished by Yamarāja. (71) Be he a learned scholar, a great ascetic, a successful householder or a famous sannyāsī, one who is against the cult of Śrī Caitanya Mahāprabhu is destined to suffer the punishment meted out by Yamarāja. (72) The descendants of Advaita Ācārya who accepted the path of Śrī Acyutānanda were all great devotees. (73) By the mercy of Advaita Ācārya, the devotees who strictly followed the path of Caitanya Mahāprabhu attained the shelter of Lord Caitanya’s lotus feet without difficulty. (74)

It should be concluded, therefore, that the path of Acyutānanda is the essence of spiritual life. Those who did not follow this path simply scattered. (75) I therefore offer my respectful obeisances millions of times to Acyutānanda’s actual followers, whose life and soul was Śrī Caitanya Mahāprabhu. (76) Thus I have briefly described the three branches [Acyutānanda, Kṛṣṇa Miśra and Gopāla] of Śrī Advaita Ācārya’s descendants. (77) There are multifarious branches and subbranches of Advaita Ācārya. It is very difficult to enumerate them fully. I have simply given a glimpse of the whole trunk and its branches and subbranches. (78)

After describing the branches and subbranches of Advaita Ācārya, I shall now attempt to describe some of the descendants of Śrī Gadādhara Paṇḍita, the most important among the branches. (79) The chief branches of Śrī Gadādhara Paṇḍita were (1) Śrī Dhruvānanda, (2) Śrīdhara Brahmacārī, (3) Haridāsa Brahmacārī and (4) Raghunātha Bhāgavata Ācārya. (80) The fifth branch was Ananta Ācārya; the sixth, Kavi Datta; the seventh, Nayana Miśra; the eighth, Gaṅgāmantrī; the ninth, Māmu Ṭhākura; and the tenth, Kaṇṭhābharaṇa. (81) The eleventh branch of Gadādhara Gosvāmī was Bhūgarbha Gosāñi, and the twelfth was Bhāgavata dāsa. Both of them went to Vṛndāvana and resided there for life. (82)

The thirteenth branch was Vāṇīnātha Brahmacārī, and the fourteenth was Vallabha- caitanya dāsa. Both of these great personalities were always filled with love of Kṛṣṇa. (83) The fifteenth branch was Śrīnātha Cakravartī; the sixteenth, Uddhava; the seventeenth, Jitāmitra; and the eighteenth, Jagannātha dāsa. (84) The nineteenth branch was Śrī Hari Ācārya; the twentieth, Sādipuriyā – Puṣpagopāla. Gopāla; the twenty first, Kṛṣṇadāsa Brahmacārī; and the twenty- second, Puṣpagopāla (85) The twenty- third branch was Śrīharṣa; the twenty- fourth, Raghu Miśra; the twenty- fifth, Lakṣmīnātha Paṇḍita; the twenty- sixth, Baṅgavāṭī Caitanya dāsa; and the twenty- seventh, Raghunātha. (86)

The twenty- eighth branch was Amogha Paṇḍita; the twenty- ninth, Hastigopāla; the thirtieth, Caitanya- vallabha; the thirty- first, Yadu Gāṅguli; and the thirty- second, Maṅgala Vaiṣṇava. (87) Śivānanda Cakravartī, the thirty- third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita. (88) Thus I have briefly described the branches and subbranches of Gadādhara Paṇḍita. There are still many more that I have not mentioned here. (89) All the followers of Gadādhara Paṇḍita are considered great devotees because they have Lord Śrī Caitanya Mahāprabhu as their life and soul. (90)

Simply by remembering the names of all these branches and subbranches of the three trunks I have described [Nityānanda, Advaita and Gadādhara], one attains freedom from the entanglement of material existence. (91) Simply by remembering the names of all these Vaiṣṇavas, one can attain the lotus feet of Śrī Caitanya Mahāprabhu. Indeed, simply by remembering their holy names, one achieves the fulfillment of all desires. (92)

Therefore, offering my obeisances at the lotus feet of them all, I shall describe the pastimes of the gardener, Śrī Caitanya Mahāprabhu, in chronological order. (93) The ocean of the pastimes of Lord Caitanya Mahāprabhu is immeasurable and unfathomable. Who can have the courage to measure that great ocean? (94) It is not possible to dip into that great ocean, but its sweet mellow fragrance attracts my mind. I therefore stand on the shore of that ocean to try to taste but a drop of it. (95) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (96)

After offering my obeisances unto all the devotees of Śrī Nityānanda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent. (1) All glories to Śrī Caitanya Mahāprabhu! Anyone who has taken shelter at His lotus feet is glorious. (2) All glories to Śrī Advaita Prabhu, Nityānanda Prabhu and all the devotees of Lord Caitanya Mahāprabhu! (3) Śrī Nityānanda Prabhu is the topmost branch of the indestructible tree of eternal love of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu. I offer my respectful obeisances to all the subbranches of that topmost branch. (4)

Śrī Nityānanda Prabhu is an extremely heavy branch of the Śrī Caitanya tree. From that branch grow many branches and subbranches. (5) Watered by the desire of Śrī Caitanya Mahāprabhu, these branches and subbranches have grown unlimitedly and covered the entire world with fruits and flowers. (6) These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them. (7) After Nityānanda Prabhu, the greatest branch is Vīrabhadra Gosāñi, who also has innumerable branches and subbranches. It is not possible to describe them all. (8)

Although Vīrabhadra Gosāñi was the Supreme Personality of Godhead, He presented Himself as a great devotee. And although the Supreme Godhead is transcendental to all Vedic injunctions, He strictly followed the Vedic rituals. (9) He is the main pillar in the hall of devotional service erected by Śrī Caitanya Mahāprabhu. He knew within Himself that He acted as the Supreme Lord Viṣṇu, but externally He was prideless. (10) It is by the glorious mercy of Śrī Vīrabhadra Gosāñi that people all over the world now have the chance to chant the names of Caitanya and Nityānanda. (11)

I therefore take shelter of the lotus feet of Vīrabhadra Gosāñi, so that by His mercy my great desire to write Śrī Caitanya- caritāmṛta will be properly guided. (12) Two devotees of Lord Caitanya named Śrī Rāmadāsa and Gadādhara dāsa always lived with Śrī Vīrabhadra Gosāñi. (13)When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava Ghoṣa and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously. (14-15)

Rāmadāsa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots. (16) Srīla Gadādhara dāsa was always fully absorbed in ecstasy as a gopī. In his house Lord Nityānanda enacted the drama Dāna- keli. (17) Śrī Mādhava Ghoṣa was a principal performer of kīrtana. While he sang, Nityānanda Prabhu danced. (18) When Vāsudeva Ghoṣa described Lord Caitanya and Nityānanda while performing kīrtana, even wood and stone would melt upon hearing it. (19) There were many extraordinary activities performed by Murāri, a great devotee of Lord Caitanya Mahāprabhu. Sometimes in his ecstasy he would slap the cheek of a tiger, and sometimes he would play with a venomous snake. (20)

All the associates of Lord Nityānanda were formerly cowherd boys in Vrajabhūmi. Their symbolic representations were the horns and sticks they carried, their cowherd dress and the peacock plumes on their heads. (21) The physician Raghunātha, also known as Upādhyāya, was so great a devotee that simply by seeing him one would awaken his dormant love of Godhead. (22) Sundarānanda, another branch of Śrī Nityānanda Prabhu, was Lord Nityānanda’s most intimate servant. Lord Nityānanda Prabhu perceived the life of Vrajabhūmi in his company. (23)

Kamalākara Pippalāi is said to have been the third gopāla. His behavior and love of Godhead were uncommon, and thus he is celebrated all over the world. (24) Sūryadāsa Sarakhela and his younger brother Kṛṣṇadāsa Sarakhela both possessed firm faith in Nityānanda Prabhu. They were a reservoir of love of Godhead. (25) Gaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love. (26) Making Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family. (27)

The thirteenth important devotee of Śrī Nityānanda Prabhu was Paṇḍita Purandara, who moved in the ocean of love of Godhead just like the Mandara Hill. (28) Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa- līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily. (29) Jagadīśa Paṇḍita, the fifteenth branch of Lord Nityānanda’s followers, was the deliverer of the entire world. Devotional love of Kṛṣṇa showered from him like torrents of rain. (30) The sixteenth dear servant of Nityānanda Prabhu was Dhanañjaya Paṇḍita. He was very much renounced and always merged in love of Kṛṣṇa. (31)

Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman. (32) Puruṣottama Paṇḍita, a resident of Navadvīpa, was the eighth gopāla. He would become almost mad as soon as he heard the holy name of Nityānanda Prabhu. (33) Balarāma dāsa always fully tasted the nectar of love of Kṛṣṇa. Upon hearing the name of Nityānanda Prabhu, formerly cowherd boys in Vrajabhūmi. Their symbolic representations were the horns and sticks they carried, their cowherd dress and the peacock plumes on their heads. (21) The physician Raghunātha, also known as Upādhyāya, was so great a devotee that simply by seeing him one would awaken his dormant love of Godhead. (22)

Sundarānanda, another branch of Śrī Nityānanda Prabhu, was Lord Nityānanda’s most intimate servant. Lord Nityānanda Prabhu perceived the life of Vrajabhūmi in his company. (23) Kamalākara Pippalāi is said to have been the third gopāla. His behavior and love of Godhead were uncommon, and thus he is celebrated all over the world. (24) Sūryadāsa Sarakhela and his younger brother Kṛṣṇadāsa Sarakhela both possessed firm faith in Nityānanda Prabhu. They were a reservoir of love of Godhead. (25) Gaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love. (26) Making Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family. (27)

The thirteenth important devotee of Śrī Nityānanda Prabhu was Paṇḍita Purandara, who moved in the ocean of love of Godhead just like the Mandara Hill. (28) Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa- līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily. (29) Jagadīśa Paṇḍita, the fifteenth branch of Lord Nityānanda’s followers, was the deliverer of the entire world. Devotional love of Kṛṣṇa showered from him like torrents of rain. (30) The sixteenth dear servant of Nityānanda Prabhu was Dhanañjaya Paṇḍita. He was very much renounced and always merged in love of Kṛṣṇa. (31)

Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman. (32) Puruṣottama Paṇḍita, a resident of Navadvīpa, was the eighth gopāla. He would become almost mad as soon as he heard the holy name of Nityānanda Prabhu. (33) Balarāma dāsa always fully tasted the nectar of love of Kṛṣṇa. Upon hearing the name of Nityānanda Prabhu, Nakaḍi was the thirty- seventh, Mukunda the thirty- eighth, Sūrya the thirty- ninth, Mādhava the fortieth, Śrīdhara the forty- first, Rāmānanda the forty- second, Jagannātha the forty- third and Mahīdhara the forty- fourth. (48)

Śrīmanta was the forty- fifth, Gokula dāsa the forty- sixth, Hariharānanda the forty- seventh, Śivāi the forty- eighth, Nandāi the forty- ninth and Paramānanda the fiftieth. (49) Vasanta was the fifty- first, Navanī Hoḍa the fifty- second, Gopāla the fifty- third, Sanātana the fifty- fourth, Viṣṇāi the fifty- fifth, Kṛṣṇānanda the fifty- sixth and Sulocana the fifty- seventh. (50) The fifty- eighth great devotee of Lord Nityānanda Prabhu was Kaṁsāri Sena, the fifty- ninth was Rāmasena, the sixtieth was Rāmacandra Kavirāja, and the sixty- first, sixty- second and sixty- third were Govinda, Śrīraṅga and Mukunda, who were all physicians. (51) Among the devotees of Lord Nityānanda Prabhu, Pītāmbara was the sixty- fourth, Mādhavācārya the sixty- fifth, Dāmodara dāsa the sixty- sixth, Śaṅkara the sixty- seventh, Mukunda the sixty- eighth, Jñāna dāsa the sixty- ninth and Manohara the seventieth. (52)

The dancer Gopāla was the seventy- first, Rāmabhadra the seventy- second, Gaurāṅga dāsa the seventy- third, Nṛsiṁha- caitanya the seventy- fourth and Mīnaketana Rāmadāsa the seventy- fifth. (53) Vṛndāvana dāsa Ṭhākura, the son of Śrīmatī Nārāyaṇī, composed Śrī Caitanya- maṅgala [later known as Śrī Caitanya- bhāgavata]. (54) Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad- Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa. (55) Among all the branches of Śrī Nityānanda Prabhu, Vīrabhadra Gosāñi was the topmost. His subbranches were unlimited. (56) No one can count the unlimited followers of Nityānanda Prabhu. I have mentioned some of them just for my self- purification. (57)

All these branches, the devotees of Lord Nityānanda Prabhu, being full of ripened fruits of love of Kṛṣṇa, distributed these fruits to all they met, flooding them with love of Kṛṣṇa. (58) All these devotees had unlimited strength to deliver unobstructed, unceasing love of Kṛṣṇa. By their own strength they could offer anyone Kṛṣṇa and love of Kṛṣṇa. (59) Nakaḍi was the thirty- seventh, Mukunda the thirty- eighth, Sūrya the thirty- ninth, Mādhava the fortieth, Śrīdhara the forty- first, Rāmānanda the forty- second, Jagannātha the forty- third and Mahīdhara the forty- fourth. (48) Śrīmanta was the forty- fifth, Gokula dāsa the forty- sixth, Hariharānanda the forty- seventh, Śivāi the forty- eighth, Nandāi the forty- ninth and Paramānanda the fiftieth. (49)

Vasanta was the fifty- first, Navanī Hoḍa the fifty- second, Gopāla the fifty- third, Sanātana the fifty- fourth, Viṣṇāi the fifty- fifth, Kṛṣṇānanda the fifty- sixth and Sulocana the fifty- seventh. (50) The fifty- eighth great devotee of Lord Nityānanda Prabhu was Kaṁsāri Sena, the fifty- ninth was Rāmasena, the sixtieth was Rāmacandra Kavirāja, and the sixty- first, sixty- second and sixty- third were Govinda, Śrīraṅga and Mukunda, who were all physicians. (51) Among the devotees of Lord Nityānanda Prabhu, Pītāmbara was the sixty- fourth, Mādhavācārya the sixty- fifth, Dāmodara dāsa the sixty- sixth, Śaṅkara the sixty- seventh, Mukunda the sixty- eighth, Jñāna dāsa the sixty- ninth and Manohara the seventieth. (52)

The dancer Gopāla was the seventy- first, Rāmabhadra the seventy- second, Gaurāṅga dāsa the seventy- third, Nṛsiṁha- caitanya the seventy- fourth and Mīnaketana Rāmadāsa the seventy- fifth. (53) Vṛndāvana dāsa Ṭhākura, the son of Śrīmatī Nārāyaṇī, composed Śrī Caitanya- maṅgala [later known as Śrī Caitanya- bhāgavata]. (54) Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad- Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa. (55) Among all the branches of Śrī Nityānanda Prabhu, Vīrabhadra Gosāñi was the topmost. His subbranches were unlimited. (56)

No one can count the unlimited followers of Nityānanda Prabhu. I have mentioned some of them just for my self- purification. (57) All these branches, the devotees of Lord Nityānanda Prabhu, being full of ripened fruits of love of Kṛṣṇa, distributed these fruits to all they met, flooding them with love of Kṛṣṇa. (58) All these devotees had unlimited strength to deliver unobstructed, unceasing love of Kṛṣṇa. By their own strength they could offer anyone Kṛṣṇa and love of Kṛṣṇa. (59)

I have given a brief description of the devotees of Lord Caitanya in Bengal. Actually His devotees are innumerable. (121) I have especially mentioned all these devotees because they accompanied Lord Caitanya Mahāprabhu in Bengal and Orissa and served Him in many ways. (122) Let me briefly describe some of the devotees of Lord Caitanya Mahāprabhu in Jagannātha Purī. (123) Among the devotees who accompanied the Lord in Jagannātha Purī, two of them-Paramānanda Purī and Svarūpa Dāmodara-were the heart and soul of the Lord. Among the other devotees were Gadādhara, Jagadānanda, Śaṅkara, Vakreśvara, Dāmodara Paṇḍita, Ṭhākura Haridāsa, Raghunātha Vaidya and Raghunātha dāsa. (124-126)

All these devotees were associates of the Lord from the very beginning, and when the Lord took up residence in Jagannātha Purī, they remained there to serve Him faithfully. (127) All the devotees who resided in Bengal used to visit Jagannātha Purī every year to see the Lord. (128) Now let me enumerate the devotees of Bengal who first came to see the Lord at Jagannātha Purī. (129) There was Sārvabhauma Bhaṭṭācārya, one of the biggest branches of the tree of the Lord, and his sister’s husband, Śrī Gopīnātha Ācārya. (130) In the list of devotees at Jagannātha Purī [which begins with Paramānanda Purī, Svarūpa Dāmodara, Sārvabhauma Bhaṭṭācārya and Gopīnātha Ācārya], Kāśī Miśra was the fifth, Pradyumna Miśra the sixth and Bhavānanda Rāya the seventh. Lord Caitanya took great pleasure in meeting with them. (131)

 Embracing Rāya Bhavānanda, the Lord declared to him, “You formerly appeared as Pāṇḍu, and your five sons appeared as the five Pāṇḍavas.” (132) The five sons of Bhavānanda Rāya were Rāmānanda Rāya, Paṭṭanāyaka Gopīnātha, Kalānidhi, Sudhānidhi and Nāyaka Vāṇīnātha. (133) Śrī Caitanya Mahāprabhu told Bhavānanda Rāya, “Your five sons are all My dear devotees. Rāmānanda Rāya and I are one, although our bodies are different.” (134) King Pratāparudra of Orissa, the Oriyā devotees Kṛṣṇānanda and Śivānanda, and Paramānanda Mahāpātra, Bhagavān Ācārya, Brahmānanda Bhāratī, Śrī Śikhi Māhiti and Murāri Māhiti constantly associated with Caitanya Mahāprabhu while He resided in Jagannātha Purī. (135 136) Mādhavīdevī, the seventeenth of the prominent devotees, was the younger sister of Śikhi Māhiti. She is considered to have formerly been a maidservant of Śrīmatī Rādhārāṇī. (137)

 Brahmacārī Kāśīśvara was a disciple of Īśvara Purī, and Śrī Govinda was another of his dear disciples. (138) In the list of prominent devotees at Nīlācala [Jagannātha Purī], Kāśīśvara was the eighteenth and Govinda the nineteenth. They both came to see Caitanya Mahāprabhu at Jagannātha Purī, being thus ordered by Īśvara Purī at the time of his passing away. (139) Both Kāśīśvara and Govinda were Godbrothers of Śrī Caitanya Mahāprabhu, and thus the Lord duly honored them as soon as they arrived. But because Īśvara Purī had ordered them to give Caitanya Mahāprabhu personal service, the Lord accepted their service. (140)

 Govinda cared for the body of Śrī Caitanya Mahāprabhu, whereas Kāśīśvara went in front of the Lord when He went to see Jagannātha in the temple. (141) When Caitanya Mahāprabhu went to the temple of Jagannātha, Kāśīśvara, being very strong, cleared the crowds aside with his hands so that Caitanya Mahāprabhu could pass untouched. (142) Rāmāi and Nandāi, the twentieth and twenty- first among the important devotees in Jagannātha Purī, always assisted Govinda twenty- four hours a day in rendering service to the Lord. (143) Every day Rāmāi filled twenty- two big waterpots, whereas Nandāi personally assisted Govinda. (144)

 The twenty- second devotee, Kṛṣṇadāsa, was born of a pure and respectable brāhmaṇa family. While touring southern India, Lord Caitanya took Kṛṣṇadāsa with Him. (145) As a bona fide devotee, Balabhadra Bhaṭṭācārya, the twenty- third principal associate, acted as the brahmacārī of Śrī Caitanya Mahāprabhu when He toured Mathurā. (146) Baḍa Haridāsa and Choṭa Haridāsa, the twenty- fourth and twenty- fifth devotees in Nīlācala, were good singers who always accompanied Lord Caitanya. (147) Among the devotees who lived with Lord Caitanya Mahāprabhu at Jagannātha Purī, Rāmabhadra Ācārya was the twenty- sixth, Siṁheśvara the twenty- seventh, Tapana Ācārya the twenty- eighth, Raghunātha Bhaṭṭācārya the twenty- ninth and Nīlāmbara the thirtieth. (148)

Siṅgābhaṭṭa was the thirty- first, Kāmābhaṭṭa the thirty- second, Śivānanda the thirty- third and Kamalānanda the thirty- fourth. They all formerly served Śrī Caitanya Mahāprabhu in Bengal, but later these servants left Bengal to live with the Lord in Jagannātha Purī. (149) Acyutānanda, the thirty- fifth devotee, was the son of Advaita Ācārya. He also lived with Lord Caitanya, taking shelter of His lotus feet at Jagannātha Purī. (150) Nirloma Gaṅgādāsa and Viṣṇudāsa were the thirty- sixth and thirty- seventh among the devotees who lived at Jagannātha Purī as servants of Śrī Caitanya Mahāprabhu. (151)

 The prominent devotees at Vārāṇasī were the physician Candraśekhara, Tapana Miśra and Raghunātha Bhaṭṭācārya, Tapana Miśra’s son. When Lord Caitanya came to Vārāṇasī after seeing Vṛndāvana, for two months He lived at the residence of Candraśekhara Vaidya and accepted prasādam at the house of Tapana Miśra. (152-154) When Śrī Caitanya Mahāprabhu stayed at the house of Tapana Miśra, Raghunātha Bhaṭṭa, who was then a boy, washed His dishes and massaged His legs. (155) When Raghunātha grew to be a young man, he visited Lord Caitanya Mahāprabhu at Jagannātha Purī and stayed there for eight months. Sometimes he offered prasādam to the Lord. (156)

Later, by the order of Lord Caitanya, Raghunātha went to Vṛndāvana and remained there under the shelter of Śrīla Rūpa Gosvāmī. (157) While he stayed with Śrīla Rūpa Gosvāmī, his engagement was to recite Śrīmad- Bhāgavatam for him to hear. As a result of this Bhāgavatam recitation, he attained perfectional love of Kṛṣṇa, by which he remained always maddened. (158) I list in this way only a portion of the innumerable devotees of Lord Caitanya. To describe them all fully is not possible. (159) From each branch of the tree have grown hundreds and thousands of subbranches of disciples and granddisciples. (160)

Every branch and subbranch of the tree is full of innumerable fruits and flowers. They inundate the world with the waters of love of Kṛṣṇa. (161) Each and every branch of Śrī Caitanya Mahāprabhu’s devotees has unlimited spiritual power and glory. Even if one had thousands of mouths, it would be impossible to describe the limits of their activities. (162) I have briefly described the devotees of Lord Caitanya Mahāprabhu in different places. Even Lord Śeṣa, who has thousands of mouths, could not list them all. (163) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (164)

Lord Śrī Caitanya Mahāprabhu bestows His causeless mercy upon His devotees in three features: His own direct appearance [sākṣāt], His prowess within someone He empowers [āveśa], and His manifestation [āvirbhāva]. (56) The appearance of Lord Śrī Caitanya Mahāprabhu in every devotee’s presence is called sākṣāt. His appearance in Nakula Brahmacārī as a symptom of special prowess is an example of āveśa. (57) The former Pradyumna Brahmacārī was given the name Nṛsiṁhānanda Brahmacārī by Śrī Caitanya Mahāprabhu. (58)

 In his body there were symptoms of āvirbhāva. Such appearances are uncommon, but Lord Caitanya Mahāprabhu displayed many such pastimes through His different features. (59) Śrīla Śivānanda Sena experienced the three features of sākṣāt, āveśa and āvirbhāva. Later I shall vividly describe this transcendentally blissful subject.(60) The sons, servants and family members of Śivānanda Sena constituted a subbranch. They were all sincere servants of Lord Śrī Caitanya Mahāprabhu. (61) The three sons of Śivānanda Sena, named Caitanya dāsa, Rāmadāsa and Karṇapūra, were all heroic devotees of Lord Caitanya. (62)

 Śrīvallabha Sena and Śrīkānta Sena were also subbranches of Śivānanda Sena, for they were not only his nephews but also unalloyed devotees of Śrī Caitanya Mahāprabhu. (63) Govindānanda and Govinda Datta, the twenty- fifth and twenty- sixth branches of the tree, were performers of kīrtana in the company of Śrī Caitanya Mahāprabhu. Govinda Datta was the principal singer in Lord Caitanya’s kīrtana party. (64) Śrī Vijaya dāsa, the twenty- seventh branch, another of the Lord’s chief singers, gave the Lord many books written by hand. (65)

Śrī Caitanya Mahāprabhu gave Vijaya dāsa the name Ratnabāhu [“jewel- handed”] because he copied many manuscripts for Him. The twenty- eighth branch was Kṛṣṇadāsa, who was very dear to the Lord. He was known as Akiñcana Kṛṣṇadāsa. (66) The twenty- ninth branch was Śrīdhara, a trader in banana- tree bark. He was a very dear servant of the Lord. On many occasions, the Lord played jokes on him. (67) Every day Lord Caitanya Mahāprabhu jokingly snatched fruits, flowers and pulp from Śrīdhara and drank from his broken iron pot. (68) The thirtieth branch was Bhagavān Paṇḍita. He was an extremely dear servant of the Lord, but even previously he was a great devotee of Lord Kṛṣṇa who always kept the Lord within his heart. (69)

 The thirty- first branch was Jagadīśa Paṇḍita, and the thirty- second was Hiraṇya Mahāśaya, unto whom Lord Caitanya in His childhood showed His causeless mercy. (70) In their two houses Lord Caitanya Mahāprabhu begged food on the Ekādaśī day and personally ate it. (71) The thirty- third and thirty- fourth branches were the two students of Caitanya Mahāprabhu named Puruṣottama and Sañjaya, who were stalwart students in grammar. They were very great personalities. (72) Vanamālī Paṇḍita, the thirty- fifth branch of the tree, was very much celebrated in this world. He saw a golden club and plow in the hands of the Lord. (73) The thirty- sixth branch, Buddhimanta Khān, was extremely dear to Lord Caitanya Mahāprabhu. He was always prepared to carry out the Lord’s orders, and therefore he was considered to be a chief servant of the Lord. (74)

 Garuḍa Paṇḍita, the thirty- seventh branch of the tree, always engaged in chanting the auspicious name of the Lord. Because of the strength of this chanting, even the effects of poison could not touch him. (75) Gopīnātha Siṁha, the thirty- eighth branch of the tree, was a faithful servant of Lord Caitanya Mahāprabhu. The Lord jokingly addressed him as Akrūra. (76) Devānanda Paṇḍita was a professional reciter of Śrīmad- Bhāgavatam, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the Bhāgavatam. (77)

 Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty- ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty- first and Sulocana the forty- second. They were all big branches of the all- merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere. (78-79) Satyarāja, Rāmānanda, Yadunātha, Puruṣottama, Śaṅkara and Vidyānanda all belonged to the twentieth branch. They were inhabitants of the village known as Kulīna- grāma. (80) All the inhabitants of Kulīna- grāma village, headed by Vāṇīnātha Vasu, were servants of Lord Caitanya, who was their only life and wealth. (81) The Lord said, “What to speak of others, even a dog in the village of Kulīna- grāma is My dear friend. (82)

 “No one can describe the fortunate position of Kulīna- grāma. It is so sublime that even sweepers who tend their hogs there also chant the Hare Kṛṣṇa mahā- mantra.” (83) On the western side were the forty- third, forty- fourth and forty- fifth branches-Śrī Sanātana, Śrī Rūpa and Anupama. They were the best of all. (84) Among these branches, Rūpa and Sanātana were principal. Anupama, Jīva Gosvāmī and others, headed by Rājendra, were their subbranches. (85) By the will of the supreme gardener, the branches of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī grew many times over, expanding throughout the western countries and covering the entire region. (86) Extending to the borders of the river Sindhu and the Himalayan Mountain valleys, these two branches expanded throughout India, including all the places of pilgrimage, such as Vṛndāvana, Mathurā and Haridvāra. (87)

 The fruits of love of Godhead which fructified on these two branches were distributed in abundance. Tasting these fruits, everyone became mad after them. (88) The people in general on the western side of India were neither intelligent nor well behaved, but by the influence of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī they were trained in devotional service and good behavior. (89) In accordance with the directions of the revealed scriptures, both Gosvāmīs excavated the lost places of pilgrimage and inaugurated the worship of Deities in Vṛndāvana. (90)

Let me repeatedly offer my respectful obeisances unto the beelike devotees who always taste the honey of the lotus feet of Lord Caitanya Mahāprabhu. If even a doggish nondevotee somehow takes shelter of such devotees, he enjoys the aroma of the lotus flower. (1) All glories to Lord Caitanya Mahāprabhu and Lord Nityānanda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Śrīvāsa! (2) The description of Lord Caitanya as the gardener and the tree is inconceivable. Now hear with attention about the branches of this tree. (3)

The associates of Śrī Caitanya Mahāprabhu were many, but none of them should be considered lower or higher. This cannot be ascertained. (4) All the great personalities in the line of Lord Caitanya enumerated these devotees, but they could not distinguish between the greater and the lesser. (5) I offer my obeisances unto them as a token of respect. I request them not to consider my offenses. (6) I offer my obeisances to all the dear devotees of Śrī Caitanya Mahāprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Kṛṣṇa. (7) The two brothers Śrīvāsa Paṇḍita and Śrī Rāma Paṇḍita started two branches that are well known in the world. (8)

Their two brothers were named Śrīpati and Śrīnidhi. These four brothers and their servants and maidservants are considered one big branch. (9) There is no counting the subbranches of these two branches. Śrī Caitanya Mahāprabhu held congregational chanting daily at the house of Śrīvāsa Paṇḍita. (10) These four brothers and their family members fully engaged in the service of Lord Caitanya. They knew no other god or goddess. (11) Another big branch was Ācāryaratna, and his associates were subbranches. (12) Ācāryaratna was also named Śrī Candraśekhara Ācārya. In a drama in his house, Lord Caitanya played the goddess of fortune. (13)

Puṇḍarīka Vidyānidhi, the third big branch, was so dear to Lord Caitanya Mahāprabhu that in his absence Lord Caitanya Himself would sometimes cry. (14) Gadādhara Paṇḍita, the fourth branch, is described as an incarnation of the pleasure potency of Śrī Kṛṣṇa. No one, therefore, can equal him. (15) His disciples and granddisciples are his subbranches. To describe them all would be difficult. (16) Vakreśvara Paṇḍita, the fifth branch of the tree, was a very dear servant of Lord Caitanya’s. He could dance with constant ecstasy for seventy- two hours. (17)

Śrī Caitanya Mahāprabhu personally sang while Vakreśvara Paṇḍita danced, and thus Vakreśvara Paṇḍita fell at the lotus feet of the Lord and spoke as follows. (18) “O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy.” (19) Lord Caitanya replied, “I have only one wing like you, but if I had another, certainly I would fly in the sky!” (20) Paṇḍita Jagadānanda, the sixth branch of the Caitanya tree, was celebrated as the life and soul of the Lord. He is known to have been an incarnation of Satyabhāmā [one of the chief queens of Lord Kṛṣṇa]. (21)

Jagadānanda Paṇḍita [as an incarnation of Satyabhāmā] always wanted to see to the comfort of Lord Caitanya, but since the Lord was a sannyāsī He did not accept the luxuries that Jagadānanda Paṇḍita offered. (22) They sometimes appeared to fight over trifles, but these quarrels were based on their affection, of which I shall speak later. (23) Rāghava Paṇḍita, Lord Śrī Caitanya Mahāprabhu’s original follower, is understood to have been the seventh branch. From him proceeded another subbranch, headed by Makaradhvaja Kara. (24)

Rāghava Paṇḍita’s sister Damayantī was the dear maidservant of the Lord. She always collected various ingredients with which to cook for Lord Caitanya. (25) The foods Damayantī cooked for Lord Caitanya when He was at Purī were carried in bags by her brother Rāghava without the knowledge of others. (26) The Lord accepted these foods throughout the entire year. Those bags are still celebrated as rāghavera jhāli [“the bags of Rāghava Paṇḍita”]. (27) I shall describe the contents of the bags of Rāghava Paṇḍita later in this book. Hearing this narration, devotees generally cry, and tears glide down from their eyes. (28) Paṇḍita Gaṅgādāsa was the eighth dear branch of the tree of Śrī Caitanya Mahāprabhu. One who remembers his activities attains freedom from all bondage. (29)

 Śrī Ācārya Purandara, the ninth branch, was a constant associate of Lord Caitanya’s. The Lord accepted him as His father.(30) Dāmodara Paṇḍita, the tenth branch of the Caitanya tree, was so elevated in love of Lord Caitanya that he once unhesitatingly chastised the Lord with strong words. (31) Later in the Caitanya- caritāmṛta I shall describe this incident of chastisement in detail. The Lord, being very much satisfied by this chastisement, sent Dāmodara Paṇḍita to Navadvīpa. (32) The eleventh branch, the younger brother of Dāmodara Paṇḍita, was known as Śaṅkara Paṇḍita. He was celebrated as the shoes of the Lord. (33)

Sadāśiva Paṇḍita, the twelfth branch, was always eager to serve the lotus feet of the Lord. It was his good fortune that when Lord Nityānanda came to Navadvīpa He resided at his house. (34) The thirteenth branch was Pradyumna Brahmacārī. Since he was a worshiper of Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu changed his name to Nṛsiṁhānanda Brahmacārī. (35) Nārāyaṇa Paṇḍita, the fourteenth branch, a great and liberal devotee, did not know any shelter but Lord Caitanya’s lotus feet. (36) The fifteenth branch was Śrīmān Paṇḍita, who was a constant servitor of Lord Caitanya Mahāprabhu. He used to carry a torch while the Lord danced. (37) The sixteenth branch, Śuklāmbara Brahmacārī, was very fortunate because Lord Caitanya Mahāprabhu jokingly or seriously begged food from him or sometimes snatched it from him forcibly and ate it. (38)

Nandana Ācārya, the seventeenth branch of the Caitanya tree, is celebrated within the world because the two Prabhus [Lord Caitanya and Nityānanda] sometimes hid in his house. (39) Mukunda Datta, a class friend of Lord Caitanya’s, was another branch of the Caitanya tree. Lord Caitanya danced while he sang. (40) Vāsudeva Datta, the nineteenth branch of the Śrī Caitanya tree, was a great personality and a most confidential devotee of the Lord. One could not describe his qualities even with thousands of mouths. (41) Śrīla Vāsudeva Datta Ṭhākura wanted to suffer for the sinful activities of all the people of the world so that Lord Caitanya Mahāprabhu might deliver them. (42)

The twentieth branch of the Caitanya tree was Haridāsa Ṭhākura. His character was wonderful. He used to chant the holy name of Kṛṣṇa 300,000 times a day without fail. (43) There was no end to the transcendental qualities of Haridāsa Ṭhākura. Here I mention but a fraction of his qualities. He was so exalted that Advaita Gosvāmī, when performing the śrāddha ceremony of his father, offered him the first plate. (44) The waves of his good qualities were like those of Prahlāda Mahārāja. He did not even slightly raise an eyebrow when persecuted by the Muslim ruler. (45)

After the passing away of Haridāsa Ṭhākura, the Lord Himself took his body on His lap and danced with it in great ecstasy. (46) Śrīla Vṛndāvana dāsa Ṭhākura has vividly described the pastimes of Haridāsa Ṭhākura in his Caitanya- bhāgavata. Whatever has remained undescribed I shall try to explain later in this book. (47) One subbranch of Haridāsa Ṭhākura consisted of the residents of Kulīna- grāma. The most important among them was Satyarāja Khān, or Satyarāja Vasu, who was a recipient of all the mercy of Haridāsa Ṭhākura. (48)

Murāri Gupta, the twenty- first branch of the tree of Śrī Caitanya Mahāprabhu, was a storehouse of love of Godhead. His great humility and meekness melted the heart of Lord Caitanya. (49) Śrīla Murāri Gupta never accepted charity from friends, nor did he accept money from anyone. He practiced as a physician and maintained his family with his earnings. (50) As Murāri Gupta treated his patients, by his mercy both their bodily and spiritual diseases subsided. (51) Śrīmān Sena, the twenty- second branch of the Caitanya tree, was a very faithful servant of Lord Caitanya. He knew nothing else but the lotus feet of Śrī Caitanya Mahāprabhu. (52)

Śrī Gadādhara dāsa, the twenty- third branch, was understood to be the topmost, for he induced all the Muslim Kazis to chant the holy name of Lord Hari. (53) Śivānanda Sena, the twenty- fourth branch of the tree, was an extremely confidential servant of Lord Caitanya Mahāprabhu. Everyone who went to Jagannātha Purī to visit Lord Caitanya took shelter and guidance from Śrī Śivānanda Sena. (54) Every year he took a party of devotees from Bengal to Jagannātha Purī to visit Lord Caitanya. He maintained the entire party as they journeyed on the road. (55)

Let me offer my respectful obeisances unto the spiritual master of the entire world, Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a dog can swim across a great ocean. (1) All glories to Śrī Kṛṣṇa Caitanya, who is known as Gaurahari! All glories to Advaita Ācārya and Nityānanda Prabhu! (2) All glories to the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura! In order to fulfill all my desires, I remember their lotus feet. (3) I also remember the six Gosvāmīs-Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha. (4)

 It is by the mercy of all these Vaiṣṇavas and gurus that I attempt to write about the pastimes and qualities of Lord Caitanya Mahāprabhu. Whether I know it or know not, it is for self- purification that I write this book. (5) I take shelter of the Supreme Personality of Godhead Śrī Caitanya Mahāprabhu, who Himself is the tree of transcendental love of Kṛṣṇa, its gardener and also the bestower and enjoyer of its fruits. (6) Lord Caitanya thought, “My name is Viśvambhara, ‘one who maintains the entire universe.’ Its meaning will be actualized if I can fill the whole universe with love of Godhead.” (7) Thinking in this way, He accepted the duty of a planter and began to grow a garden in Navadvīpa. (8)

 Thus the Lord brought the desire tree of devotional service to this earth and became its gardener. He sowed the seed and sprinkled upon it the water of His will. (9) All glories to Śrī Mādhavendra Purī, the storehouse of all devotional service unto Kṛṣṇa! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified. (10) The seed of devotional service next fructified in the form of Śrī Īśvara Purī, and then the gardener Himself, Caitanya Mahāprabhu, became the main trunk of the tree of devotional service. (11) By His inconceivable powers, the Lord became the gardener, the trunk and the branches simultaneously. (12)

Paramānanda Purī, Keśava Bhāratī, Brahmānanda Purī and Brahmānanda Bhāratī, Śrī Viṣṇu Purī, Keśava Purī, Kṛṣṇānanda Purī, Śrī Nṛsiṁha Tīrtha and Sukhānanda Purī-these nine sannyāsī roots all sprouted from the trunk of the tree. Thus the tree stood steadfastly on the strength of these nine roots. (13-15) With the sober and grave Paramānanda Purī as the central root and the other eight roots in the eight directions, the tree of Caitanya Mahāprabhu stood firmly. (16) From the trunk grew many branches, and above them innumerable others. (17) Thus the branches of the Caitanya tree formed a cluster or society, with great branches covering all the universe. (18) From each branch grew many hundreds of subbranches. No one can count how many branches thus grew. (19)

 I shall try to name the foremost of the innumerable branches. Please hear the description of the Caitanya tree. (20) At the top of the tree the trunk branched into two. One trunk was named Śrī Advaita Prabhu and the other Śrī Nityānanda Prabhu. (21) From these two trunks grew many branches and subbranches that covered the entire world. (22) These branches and subbranches and their subbranches became so numerous that no one can actually write about them. (23) Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all. (24) As a big fig tree bears fruits all over its body, each part of the tree of devotional service bore fruit. (25)

Since Śrī Kṛṣṇa Caitanya Mahāprabhu was the original trunk, the taste of the fruits that grew on the branches and subbranches surpassed the taste of nectar. (26) The fruits ripened and became sweet and nectarean. The gardener, Śrī Caitanya Mahāprabhu, distributed them without asking any price. (27) All the wealth in the three worlds cannot equal the value of one such nectarean fruit of devotional service. (28) Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahāprabhu distributed the fruit of devotional service. (29)

The transcendental gardener, Śrī Caitanya Mahāprabhu, distributed handful after handful of fruit in all directions, and when the poor, hungry people ate the fruit, the gardener smiled with great pleasure. (30) Lord Caitanya thus addressed the multifarious varieties of branches and subbranches of the tree of devotional service: (31) “Since the tree of devotional service is transcendental, every one of its parts can perform the action of all the others. Although a tree is supposed to be immovable, this tree nevertheless moves. (32) “All the parts of this tree are spiritually cognizant, and thus as they grow they spread all over the world. (33) “I am the only gardener. How many places can I go? How many fruits can I pick and distribute? (34)

 “It would certainly be a very laborious task to pick the fruits and distribute them alone, and still I suspect that some would receive them and others would not. (35) “Therefore I order every man within this universe to accept this Kṛṣṇa consciousness movement and distribute it everywhere. (36) “I am the only gardener. If I do not distribute these fruits, what shall I do with them? How many fruits can I alone eat? (37) “By the transcendental desire of the Supreme Personality of Godhead, water has been sprinkled all over the tree, and thus there are innumerable fruits of love of Godhead. (38) “Distribute this Kṛṣṇa consciousness movement all over the world. Let people eat these fruits and ultimately become free from old age and death. (39)

“If the fruits are distributed all over the world, My reputation as a pious man will be known everywhere, and thus all people will glorify My name with great pleasure. (40) “One who has taken his birth as a human being in the land of India [Bhārata- varṣa] should make his life successful and work for the benefit of all other people. (41) “‘It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.’ (42) “‘By his work, thoughts and words, an intelligent man must perform actions which will be beneficial for all living entities in this life and the next.’ (43) “I am merely a gardener. I have neither a kingdom nor very great riches. I simply have some fruits and flowers that I wish to utilize to achieve piety in My life. (44)

 “Although I am acting as a gardener, I also want to be the tree, for thus I can bestow benefit upon all. (45) “‘Just see how these trees are maintaining every living entity! Their birth is successful. Their behavior is just like that of great personalities, for anyone who asks anything from a tree never goes away disappointed.'” (46) The descendants of the tree [the devotees of Śrī Caitanya Mahāprabhu] were very glad to receive this order directly from the Lord. (47) The fruit of love of God is so delicious that wherever a devotee distributes it, those who relish the fruit, anywhere in the world, immediately become intoxicated. (48) The fruit of love of Godhead distributed by Caitanya Mahāprabhu is such a great intoxicant that anyone who eats it, filling his belly, immediately becomes maddened by it, and automatically he chants, dances, laughs and enjoys. (49)

When Śrī Caitanya Mahāprabhu, the great gardener, sees that people are chanting, dancing and laughing and that some of them are rolling on the floor and some are making loud humming sounds, He smiles with great pleasure. (50) The great gardener, Lord Caitanya, personally eats this fruit, and as a result He constantly remains mad, as if helpless and bewildered. (51) With His saṅkīrtana movement the Lord made everyone mad like Himself. We do not find anyone who was not intoxicated by His saṅkīrtana movement. (52) Persons who had formerly criticized Lord Caitanya Mahāprabhu, calling Him a drunkard, also ate the fruit and began to dance, saying, “Very good! Very good!” (53)

After describing the Lord’s distribution of the fruit of love of Godhead, I now wish to describe the different branches of the tree of Lord Caitanya Mahāprabhu. (54) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (55)

In Vṛndāvana, in a great place of pilgrimage underneath the desire trees, is a golden throne bedecked with jewels. (50) On that throne sits the son of Nanda Mahārāja, Śrī Govindadeva, the transcendental Cupid. (51) Varieties of majestic service are rendered to Govinda there. His garments, ornaments and paraphernalia are all transcendental. (52)

 In that temple of Govindajī, thousands of servitors always render service to the Lord in devotion. Even with thousands of mouths, one could not describe this service. (53) In that temple the chief servitor was Śrī Haridāsa Paṇḍita. His qualities and fame are known all over the world. (54) He was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words and very sober in his endeavors. (55) He was respectful to everyone and worked for the benefit of all. Diplomacy, envy and jealousy were unknown to his heart. (56) The fifty qualities of Lord Kṛṣṇa were all present in his body. (57)

 “In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifested. However, one who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.” (58) Ananta Ācārya was a disciple of Gadādhara Paṇḍita. His body was always absorbed in love of Godhead. He was magnanimous and advanced in all respects. (59) Ananta Ācārya was a reservoir of all good qualities. No one can estimate how great he was. Paṇḍita Haridāsa was his beloved disciple. (60)

Paṇḍita Haridāsa had great faith in Lord Caitanya and Nityānanda. Therefore he took great satisfaction in knowing about Their pastimes and qualities. (61) He always accepted the good qualities of Vaiṣṇavas and never found fault in them. He engaged his heart and soul only to satisfy the Vaiṣṇavas. (62) He always heard the reading of Śrī Caitanya- maṅgala, and all the other Vaiṣṇavas used to hear it by his grace. (63) Like the full moon, he illuminated the entire assembly of Vaiṣṇavas by speaking Śrī Caitanya- maṅgala, and by the nectar of his qualities he increased their transcendental bliss. (64) By his causeless mercy he ordered me to write about the last pastimes of Śrī Caitanya Mahāprabhu. (65)

 Govinda Gosāñi, the priest engaged in the service of Lord Govinda in Vṛndāvana, was a disciple of Kāśīśvara Gosāñi. There was no servant more dear to the Govinda Deity. (66) Śrī Yādavācārya Gosāñi, a constant associate of Śrīla Rūpa Gosvāmī, was also very enthusiastic in hearing and chanting about Lord Caitanya’s pastimes. (67) Bhugarbha Gosāñi, a disciple of Paṇḍita Gosāñi, was always engaged in topics regarding Lord Caitanya, knowing nothing else. (68) Among his disciples were Caitanya dāsa, who was a priest of the Govinda Deity, as well as Mukundānanda Cakravartī and the great devotee Kṛṣṇadāsa. (69) Among the disciples of Ananta Ācārya was Śivānanda Cakravartī, in whose heart Lord Caitanya and Nityānanda constantly dwelled. (70)

 In Vṛndāvana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya. (71) By their mercy, all these devotees ordered me to write of the last pastimes of Śrī Caitanya Mahāprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya- caritāmṛta. (72) Having received the order of the Vaiṣṇavas but being anxious within my heart, I went to the temple of Madana- mohana in Vṛndāvana to ask His permission also. (73) When I visited the temple of Madana- mohana, the priest Gosāñi dāsa was serving the feet of the Lord, and I also prayed at the Lord’s lotus feet. (74)

 When I prayed to the Lord for permission, a garland from His neck immediately slipped down. (75) As soon as this happened, the Vaisnavas standing there all loudly chanted, “Haribol!” and the priest, Gosañi dasa, brought me the garland and put it around my neck. (76) I was greatly pleased to have the garland signifying the order of the Lord, and then and there I comme nced to write this book. (77) Actually Śrī Caitanya- caritāmṛta is not my writing but the dictation of Śrī Madana- mohana. My writing is like the repetition of a parrot. (78) As a wooden doll is made to dance by a magician, I write as Madana- gopāla orders me to do so. (79)

 I accept as my family Deity Madana- mohana, whose worshipers are Raghunātha dāsa Gosvāmī, Śrī Rūpa Gosvāmī and Sanātana Gosvāmī. (80) I took permission from Śrīla Vṛndāvana dāsa Ṭhākura by praying at his lotus feet, and upon receiving his order I have attempted to write this auspicious literature. (81) Śrīla Vṛndāvana dāsa Ṭhākura is the authorized writer on the pastimes of Lord Caitanya. Without his mercy, therefore, one cannot describe these pastimes. (82)

I am foolish, lowborn and insignificant, and I always desire material enjoyment; yet by the order of the Vaiṣṇavas I am greatly enthusiastic to write this transcendental literature. (83) The lotus feet of Śrī Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī are my source of strength. Remembering their lotus feet can fulfill all one’s desires. (84) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (85)

I offer my respects to the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, by whose desire I have become like a dancing dog and suddenly taken to the writing of Śrī Caitanya- caritāmṛta, although I am a fool. (1) Let me offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya Mahāprabhu, who is known as Gaurasundara. I also offer my respectful obeisances unto Nityānanda Prabhu, who is always very joyful. (2) Let me offer my respectful obeisances unto Advaita Ācārya, who is very merciful, and also to that great personality Gadādhara Paṇḍita, the learned scholar. (3)

Let me offer my respectful obeisances unto Śrīvāsa Ṭhākura and all the other devotees of the Lord. I fall down to offer them respect. I worship their lotus feet. (4) By remembering the lotus feet of the Pañca- tattva, a dumb man can become a poet, a lame man can cross mountains, and a blind man can see the stars in the sky. (5) The education cultivated by so- called learned scholars who do not believe these statements of Śrī Caitanya- caritāmṛta is like the tumultuous croaking of frogs. (6) One who does not accept the glories of the Pañca- tattva but still makes a show of devotional service to Kṛṣṇa can never achieve the mercy of Kṛṣṇa or advance to the ultimate goal. (7)

 Formerly kings like Jarāsandha [the father- in- law of Kaṁsa] strictly followed the Vedic rituals, thus worshiping Lord Viṣṇu. (8) One who does not accept Kṛṣṇa as the Supreme Personality of Godhead is certainly a demon. Similarly, anyone who does not accept Śrī Caitanya Mahāprabhu as Kṛṣṇa, the same Supreme Lord, is also to be considered a demon. (9) Lord Śrī Caitanya Mahāprabhu thought, “Unless people accept Me they will all be destroyed.” Thus the merciful Lord accepted the sannyāsa order. (10) “If a person offers obeisances to Me, even due to accepting Me only as an ordinary sannyāsī, his material distresses will diminish, and he will ultimately get liberation.” (11) One who does not show respect unto this merciful Lord, Caitanya Mahāprabhu, or does not worship Him should be considered a demon, even if he is very much exalted in human society. (12)

Therefore I say again, lifting my arms: O fellow human beings, please worship Śrī Caitanya and Nityānanda without false arguments! (13) Logicians say, “Unless one gains understanding through logic and argument, how can one decide upon a worshipable Deity?”(14) If you are indeed interested in logic and argument, kindly apply it to the mercy of Śrī Caitanya Mahāprabhu. If you do so, you will find it to be strikingly wonderful. (15) If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā- mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting. (16) “By cultivating philosophical knowledge one can understand his spiritual position and thus be liberated, and by performing sacrifices and pious activities one can achieve sense gratification in a higher planetary system, but the devotional service of the Lord is so rare that even by executing hundreds and thousands of such sacrifices one cannot obtain it.” (17)

 If a devotee wants liberation or material sense gratification from the Lord, Kṛṣṇa immediately delivers it, but pure devotional service He keeps hidden. (18) [The great sage Nārada said:] “My dear Mahārāja Yudhiṣṭhira, the Supreme Personality of Godhead Kṛṣṇa is always ready to help you. He is your master, guru, God, very dear friend and head of your family. Yet sometimes He agrees to act as your servant or order- carrier. You are greatly fortunate because this relationship is possible only by bhakti- yoga. The Lord can give liberation [mukti] very easily, but He does not very easily give one bhakti- yoga, because by that process He is bound to the devotee.” (19)

Lord Śrī Caitanya Mahāprabhu has freely given this love of Kṛṣṇa everywhere and anywhere, even to the most fallen, such as Jagāi and Mādhāi. What then to speak of those who are already pious and elevated? (20) Śrī Caitanya Mahāprabhu, as the Supreme Personality of Godhead Himself, is fully independent. Therefore, although it is the most confidentially stored benediction, He can distribute love of Godhead to anyone and everyone without consideration. (21) Whether he is offensive or inoffensive, anyone who even now chants śrī- kṛṣṇa- caitanya prabhu- nityānanda is immediately overwhelmed with ecstasy, and tears fill his eyes. (22)

 Simply by talking of Nityānanda Prabhu one awakens his love for Kṛṣṇa. Thus all his bodily limbs are agitated by ecstasy, and tears flow from his eyes like the waters of the Ganges. (23) There are offenses to be considered while chanting the Hare Kṛṣṇa mantra. Therefore simply by chanting Hare Kṛṣṇa one does not become ecstatic. (24) “If one’s heart does not change, tears do not flow from his eyes, his body does not shiver, and his bodily hairs do not stand on end as he chants the Hare Kṛṣṇa mahā- mantra, it should be understood that his heart is as hard as iron. This is due to his offenses at the lotus feet of the Lord’s holy name.” (25)

Simply chanting the Hare Kṛṣṇa mahā- mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest. (26) When one’s transcendental loving service to the Lord is actually awakened, it generates transformations in the body such as perspiration, trembling, throbbing of the heart, faltering of the voice and tears in the eyes. (27) As a result of chanting the Hare Kṛṣṇa mahā- mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead. The holy name of Kṛṣṇa is so powerful that by chanting even one name, one very easily achieves these transcendental riches. (28)

 If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Kṛṣṇa does not sprout. (29-30) But if one only chants, with some slight faith, the holy names of Lord Caitanya and Nityānanda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Kṛṣṇa mahā- mantra, he feels the ecstasy of love for God. (31) Śrī Caitanya Mahāprabhu, the independent Supreme Personality of Godhead, is greatly magnanimous. Unless one worships Him, one can never be liberated. (32) O fools, just read Śrī Caitanya- maṅgala! By reading this book you can understand all the glories of Śrī Caitanya Mahāprabhu. (33)

 As Vyāsadeva has compiled all the pastimes of Lord Kṛṣṇa in Śrīmad- Bhāgavatam, Ṭhākura Vṛndāvana dāsa has depicted the pastimes of Lord Caitanya. (34) Ṭhākura Vṛndāvana dāsa has composed Śrī Caitanya- maṅgala. Hearing this book annihilates all misfortune. (35) By reading Śrī Caitanya- maṅgala one can understand all the glories and truths of Lord Caitanya and Nityānanda and come to the ultimate conclusion of devotional service to Lord Kṛṣṇa. (36) In Śrī Caitanya- maṅgala [later known as Śrī Caitanya- bhāgavata] Śrīla Vṛndāvana dāsa Ṭhākura has given the conclusion and essence of devotional service by quoting the authoritative statements of Śrīmad- Bhāgavatam. (37) If even a great atheist hears Śrī Caitanya- maṅgala, he immediately becomes a great devotee. (38)

The subject matter of this book is so sublime that it appears that Śrī Caitanya Mahāprabhu has personally spoken through the writings of Śrī Vṛndāvana dāsa Ṭhākura. (39) I offer millions of obeisances unto the lotus feet of Vṛndāvana dāsa Ṭhākura. No one else could write such a wonderful book for the deliverance of all fallen souls. (40) Nārāyaṇī eternally eats the remnants of the food of Caitanya Mahāprabhu. Śrīla Vṛndāvana dāsa Ṭhākura was born of her womb. (41) What a wonderful description he has given of the pastimes of Lord Caitanya! Anyone in the three worlds who hears it is purified. (42) I fervently appeal to everyone to adopt the method of devotional service given by Lord Caitanya and Nityānanda and thus be freed from the miseries of material existence and ultimately achieve the loving service of the Lord. (43)

 Śrīla Vṛndāvana dāsa Ṭhākura has written Śrī Caitanya- maṅgala and therein described in all respects the pastimes of Lord Caitanya. (44) He first summarized all the pastimes of the Lord and later described them vividly in detail. (45) The pastimes of Lord Caitanya are unlimited and unfathomable. Therefore, in describing all those pastimes, the book became voluminous. (46) He saw them to be so extensive that he later felt that some had not been properly described. (47) He ecstatically described the pastimes of Lord Nityānanda, but the later pastimes of Caitanya Mahāprabhu remained untold. (48) The devotees of Vṛndāvana were all very anxious to hear those pastimes. (49)

While Lord Caitanya Mahāprabhu was passing through Vārāṇasī on His way to Vṛndāvana, the Māyāvādī sannyāsī philosophers blasphemed against Him in many ways. (40) The blasphemers said, “Although a sannyāsī, He does not take interest in the study of Vedānta but instead always engages in chanting and dancing in saṅkīrtana. (41) “This Caitanya Mahāprabhu is an illiterate sannyāsī and therefore does not know His real function. Guided only by His sentiments, He wanders about in the company of other sentimentalists.” (42) Hearing all this blasphemy, Lord Caitanya Mahāprabhu merely smiled to Himself, rejected all these accusations and did not talk with the Māyāvādīs. (43)

 Thus neglecting the blasphemy of the Vārāṇasī Māyāvādīs, Lord Caitanya Mahāprabhu proceeded to Mathurā, and after visiting Mathurā He returned to meet the situation. (44) This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent. (45) As a matter of principle, Lord Caitanya regularly accepted His food at the house of Tapana Miśra. He never mixed with other sannyāsīs, nor did He accept invitations from them. (46) When Sanātana Gosvāmī came from Bengal, he met Lord Caitanya at the house of Tapana Miśra, where Lord Caitanya remained continuously for two months to teach him devotional service. (47)

 On the basis of scriptures like Śrīmad- Bhāgavatam, which reveal these confidential directions, Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī regarding all the regular activities of a devotee. (48) While Lord Caitanya Mahāprabhu was instructing Sanātana Gosvāmī, both Candraśekhara and Tapana Miśra became very unhappy. Therefore they submitted an appeal unto the lotus feet of the Lord. (49) “How long can we tolerate the blasphemy by Your critics against Your conduct? We should give up our lives rather than hear such blasphemy. (50) “The Māyāvādī sannyāsīs are all criticizing Your Holiness. We cannot tolerate hearing such criticism, for this blasphemy breaks our hearts.” (51)

 While Tapana Miśra and Candraśekhara were thus talking with Śrī Caitanya Mahāprabhu, He only smiled slightly and remained silent. At that time a brāhmaṇa came there to meet the Lord. (52) The brāhmaṇa immediately fell at the lotus feet of Caitanya Mahāprabhu and requested Him to accept his proposal in a joyful mood. (53) “My dear Lord, I have invited all the sannyāsīs of Benares to my home. My desires will be fulfilled if You also accept my invitation.” (54) “My dear Lord, I know that You never mix with other sannyāsīs, but please be merciful unto me and accept my invitation. (55)

 Lord Caitanya smiled and accepted the invitation of the brāhmaṇa. He made this gesture to show His mercy to the Māyāvādī sannyāsīs. (56) The brāhmaṇa knew that Lord Caitanya Mahāprabhu never went to anyone else’s house, yet due to inspiration from the Lord he earnestly requested Him to accept this invitation. (57) The next day, when Lord Śrī Caitanya Mahāprabhu went to the house of that brāhmaṇa, He saw all the sannyāsīs of Benares sitting there. (58) As soon as Śrī Caitanya Mahāprabhu saw the sannyāsīs He immediately offered obeisances, and then He went to wash His feet. After washing His feet, He sat down by the place where He had done so. (59)

 After sitting on the ground, Caitanya Mahāprabhu exhibited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns. (60) When the sannyāsīs saw the brilliant illumination of the body of Śrī Caitanya Mahāprabhu, their minds were attracted, and they all immediately gave up their sitting places and stood in respect. (61) The leader of all the Māyāvādī sannyāsīs present was named Prakāśānanda Sarasvatī, and after standing up he addressed Lord Caitanya Mahāprabhu as follows with great respect. (62)

“Please come here. Please come here, Your Holiness. Why do You sit in that unclean place? What has caused Your lamentation?” (63) The Lord replied, “I belong to a lower order of sannyāsīs. Therefore I do not deserve to sit with you.” (64) Prakāśānanda Sarasvatī, however, caught Śrī Caitanya Mahāprabhu personally by the hand and seated Him with great respect in the midst of the assembly. (65) Prakāśānanda Sarasvatī then said, “I understand that Your name is Śrī Kṛṣṇa Caitanya. You are a disciple of Śrī Keśava Bhāratī, and therefore You are glorious. (66)

“You belong to our Śaṅkara- sampradāya and live in our village, Vārāṇasī. Why then do You not associate with us? Why is it that You avoid even seeing us? (67) “You are a sannyāsī. Why then do You indulge in chanting and dancing, engaging in Your saṅkīrtana movement in the company of fanatics? (68) “Meditation and the study of Vedānta are the sole duties of a sannyāsī. Why do You abandon these to dance with fanatics? (69) “You look as brilliant as if You were Nārāyaṇa Himself. Will You kindly explain the reason that You have adopted the behavior of lower- class people?” (70) Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. (71)

 “‘You are a fool,’ he said. ‘You are not qualified to study Vedānta philosophy, and therefore You must always chant the holy name of Kṛṣṇa. This is the essence of all mantras, or Vedic hymns. (72) “Simply by chanting the holy name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord. (73) “‘In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.’ (74)

 “After describing the potency of the Hare Kṛṣṇa mahā- mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat. (75) “‘For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.’ (76) “Since I received this order from My spiritual master, I always chant the holy name, but I thought that by chanting and chanting the holy name I had been bewildered. (77) “While chanting the holy name of the Lord in pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman. (78) “Collecting My patience, therefore, I began to consider that chanting the holy name of Kṛṣṇa had covered all My spiritual knowledge. (79)

 “I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master. (80) “‘My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mahā- mantra! (81) “’Chanting the holy name in ecstasy causes Me to dance, laugh and cry.’ When My spiritual master heard all this, he smiled and then began to speak. (82) “‘It is the nature of the Hare Kṛṣṇa mahā- mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa. (83) “‘Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street. (84)

“‘For a devotee who has actually developed bhāva, the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea. (85) “‘The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so. (86) “‘It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in one’s body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord. (87) ‘When one actually develops love of Godhead, he naturally sometimes cries, sometimes laughs, sometimes chants and sometimes runs here and there just like a madman. (88)

 “‘Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility-these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṇa mantra. (89-90) “‘It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You. (91) “‘My dear child, continue dancing, chanting and performing saṅkīrtana in association with devotees. Furthermore, go out and preach the value of chanting kṛṣṇa- nāma, for by this process You will be able to deliver all fallen souls.’ (92)

 “Saying this, My spiritual master taught Me a verse from Śrīmad- Bhāgavatam. It is the essence of all the Bhāgavatam’s instructions; therefore he recited this verse again and again. (93) “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’ (94) “I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kṛṣṇa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically. (95-96)

“Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛṣṇa mantra, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal. (97) “‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so- called happiness to be like the water contained in the hoofprint of a calf.'” (98) After hearing Lord Śrī Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were moved. Their minds changed, and thus they spoke with pleasing words. (99) “Dear Śrī Caitanya Mahāprabhu, what You have said is all true. Only one who is favored by fortune attains love of Godhead. (100)

 “Dear Sir, there is no objection to Your being a great devotee of Lord Kṛṣṇa. Everyone is satisfied with this. But why do You avoid discussion on the Vedānta- sūtra? What is the fault in it?” (101) After hearing the Māyāvādī sannyāsīs speak in that way, Lord Caitanya Mahāprabhu smiled slightly and said, “My dear sirs, if you don’t mind I can say something to you regarding Vedānta philosophy.” (102) Hearing this, the Māyāvādī sannyāsīs became somewhat humble and addressed Caitanya Mahāprabhu as Nārāyaṇa Himself, who they all agreed He was. (103)

“Dear Caitanya Mahāprabhu,” they said, “to tell You the truth, we are greatly pleased to hear Your words, and furthermore Your bodily features are so pleasing that we feel extraordinary satisfaction in seeing You. (104) “Dear Sir, by Your influence our minds are greatly satisfied, and we believe that Your words will never be unreasonable. Therefore You may speak on the Vedānta- sūtra.” (105) The Lord said, “Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva. (106) “The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the words of the Supreme Personality of Godhead. (107)

 “The Absolute Truth is described in the Upaniṣads and Brahma- sūtra, but one must understand the verses as they are. That is the supreme glory in understanding. (108) “Śrīpāda Śaṅkarācārya has described all the Vedic literatures in terms of indirect meanings. One who hears such explanations is ruined. (109) “Śaṅkarācārya is not at fault, for it is under the order of the Supreme Personality of Godhead that he has covered the real purpose of the Vedas. (110) “According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual opulences. No one can be equal to or greater than Him. (111)

“Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Māyāvāda philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism. (112) “The Supreme Personality of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The Māyāvādī philosopher, due to ignorance, says that these are all merely transformations of the material mode of goodness. (113) “Śaṅkarācārya, who is an incarnation of Lord Śiva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Māyāvādī philosophy are doomed. They will lose all their advancement in spiritual knowledge. (114) “One who considers the transcendental body of Lord Viṣṇu to be made of material nature is the greatest offender at the lotus feet of the Lord. There is no greater blasphemy against the Supreme Personality of Godhead. (115)

 “The Lord is like a great blazing fire, and the living entities are like small sparks of that fire. (116) “The living entities are energies, not the energetic. The energetic is Kṛṣṇa. This is very vividly described in the Bhagavad- gītā, the Viṣṇu Purāṇa and other Vedic literatures. (117) “‘Besides these inferior energies, O mighty- armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.’ (118) “‘The potency of Lord Viṣṇu is summarized in three categories-namely, the spiritual  potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.’ (119)

“The Māyāvāda philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism. (120) “In his Vedānta- sūtra Śrīla Vyāsadeva has described that everything is but a transformation of the energy of the Lord. Śaṅkarācārya, however, has misled the world by commenting that Vyāsadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world. (121) “According to Śaṅkarācārya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. (122)

 “Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. (123) “The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation. (124) “Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. (125) “Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. (126)

 “If there is such inconceivable potency in material objects, why should we not believe in the inconceivable potency of the Supreme Personality of Godhead? (127)”The Vedic sound vibration oṁkāra, the principal word in the Vedic literatures, is the basis of all Vedic vibrations. Therefore one should accept oṁkāra as the sound representation of the Supreme Personality of Godhead and the reservoir of the cosmic manifestation. (128) “It is the purpose of the Supreme Personality of Godhead to present praṇava [oṁkāra] as the reservoir of all Vedic knowledge. The words ‘tat tvam asi’ are only a partial explanation of the Vedic knowledge. (129)

“Praṇava [oṁkāra] is the mahā- vākya [mahā- mantra] in the Vedas. Śaṅkarācārya’s followers cover this to stress without authority the mantra tat tvam asi. (130) “In all the Vedic sūtras and literatures, it is Lord Kṛṣṇa who is to be understood, but the followers of Śaṅkarācārya have covered the real meaning of the Vedas with indirect explanations. (131) “The self- evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self- evident nature is lost. (132) “To prove their philosophy, the members of the Māyāvāda school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers.” (133)

 When Śrī Caitanya Mahāprabhu thus showed for each and every sūtra the defects in Śaṅkarācārya’s explanations, all the assembled Māyāvādī sannyāsīs were struck with wonder. (134) All the Māyāvādī sannyāsīs said, “Your Holiness, kindly know from us that we actually have no quarrel with Your refutation of these meanings, for You have given a clear understanding of the sūtras. (135) “We know that all this word jugglery springs from the imagination of Śaṅkarācārya, and yet because we belong to his sect, we accept it although it does not satisfy us. (136) “Now let us see,” the Māyāvādī sannyāsīs continued, “how well You can describe the sūtras in terms of their direct meaning.” Hearing this, Lord Caitanya Mahāprabhu began His direct explanation of the Vedānta- sūtra. (137)

“Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full in six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge. (138) “In His original form the Supreme Personality of Godhead is full with transcendental opulences, which are free from the contamination of the material world. It is to be understood that in all Vedic literature the Supreme Personality of Godhead is the ultimate goal. (139) “When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole. (140)

“It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him. (141) “By practicing this regulated devotional service under the direction of the spiritual master, certainly one awakens his dormant love of Godhead. This process is called abhidheya. (142) “If one develops his love of Godhead and becomes attached to the lotus feet of Kṛṣṇa, gradually he loses his attachment to everything else. (143) “Love of Godhead is so exalted that it is considered to be the fifth goal of human life. By awakening one’s love of Godhead, one can attain the platform of conjugal love, tasting it even during the present span of life. (144)

 “The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellow of devotional service. (145) “One’s relationship with the Supreme Personality of Godhead, activities in terms of that relationship, and the ultimate goal of life [to develop love of God]-these three subjects are explained in every aphorism of the Vedānta- sūtra, for they form the culmination of the entire Vedānta philosophy.” (146) When all the Māyāvādī sannyāsīs thus heard the explanation of Caitanya Mahāprabhu on the basis of sambandha, abhidheya and prayojana, they spoke very humbly. (147)

“Dear Sir, You are Vedic knowledge personified and are directly Nārāyaṇa Himself. Kindly excuse us for the offenses we previously committed by criticizing You.” (148) From that moment when the Māyāvādī sannyāsīs heard the explanation of the Vedānta- sūtra from the Lord, their minds changed, and on the instruction of Caitanya Mahāprabhu, they too chanted “Kṛṣṇa! Kṛṣṇa!” always. (149) Thus Lord Caitanya excused all the offenses of the Māyāvādī sannyāsīs and very mercifully blessed them with kṛṣṇa- nāma. (150) After this, all the sannyāsīs took the Lord into their midst, and thus they all took their meal together. (151)

 After taking lunch among the Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu, who is known as Gaurasundara, returned to His residence. Thus the Lord performs His wonderful pastimes. (152) Hearing the arguments of Śrī Caitanya Mahāprabhu and seeing His victory, Candraśekhara, Tapana Miśra and Sanātana Gosvāmī were all extremely pleased. (153) Many Māyāvādī sannyāsīs of Vārāṇasī came to see the Lord after this incident, and the entire city praised Him. (154) Śrī Caitanya Mahāprabhu visited the city of Vārāṇasī, and all of its people were very thankful. (155) The crowd at the door of His residence was so great that it numbered hundreds of thousands. (156) When the Lord went to visit the temple of Viśveśvara, hundreds of thousands of people assembled to see Him. (157)

 Whenever Lord Caitanya went to the banks of the Ganges to take His bath, big crowds of many hundreds of thousands of people assembled there. (158) Whenever the crowds were too great, Śrī Caitanya Mahāprabhu stood up, raised His hands and chanted, “Hari! Hari!” to which all the people responded, filling both the land and sky with the vibration. (159) After thus delivering the people in general, the Lord desired to leave Vārāṇasī. After instructing Śrī Sanātana Gosvāmī, He sent him toward Vṛndāvana. (160) Because the city of Vārāṇasī was always full of tumultuous crowds, Śrī Caitanya Mahāprabhu, after sending Sanātana to Vṛndāvana, returned to Jagannātha Purī. (161)

 I have here given a brief account of these pastimes of Lord Caitanya, but later I shall describe them in an extensive way. (162) Śrī Kṛṣṇa Caitanya Mahāprabhu and His associates of the Pañca- tattva distributed the holy name of the Lord to invoke love of Godhead throughout the universe, and thus the entire universe was thankful. (163) Lord Caitanya dispatched the two generals Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana to preach the bhakti cult. (164) As Rūpa Gosvāmī and Sanātana Gosvāmī were sent toward Mathurā, so Nityānanda Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahāprabhu. (165) Śrī Caitanya Mahāprabhu personally went to South India, and He broadcast the holy name of Lord Kṛṣṇa in every village and town. (166)

 Thus the Lord went to the southernmost tip of the Indian peninsula, known as Setubandha [Cape Comorin]. Everywhere He distributed the bhakti cult and love of Kṛṣṇa, and in this way He delivered everyone. (167) I have thus explained the truth of the Pañca- tattva. One who hears this explanation increases in knowledge of Śrī Caitanya Mahāprabhu. (168) While chanting the Pañca- tattva mahā- mantra, one must chant the names of Śrī Caitanya, Nityānanda, Advaita, Gadādhara and Śrīvāsa with their many devotees. This is the process. (169) I again and again offer obeisances unto the Pañca- tattva. Thus I think that I will be able to describe something about the pastimes of Lord Caitanya Mahāprabhu. (170) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (171)