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Research paper taking 17 different biographies into account.
Citation preview
THE DISAPPEARANCE LILA OF
SHRI CHAITANYA MAHAPRABHU
Radhacharan Das
(Ravi Bains)
1
The Disappearance lila of Shri Chaitanya Mahaprabhu –
Just exactly how did it happen?
A study of the various accounts and legends surrounding his disappearance
From a mixed devotional and academic perspective
Radhacharan Das (Ravi Bains)
Invocation:
punaraya mane haila sri guru charane
akritagya haile bhakti sadhiba kemane
I remember my Guru‘s lotus feet, because without showing gratitude, how can I
perform Bhakti?
jaya jaya gadadhara gauranga sundara
eka atma prakata bhava dui kalevara
All glories to Gadadhara and Gauranga sundar. They are one soul manifest in two
bodies.
aichana thakura gaura karuna sindhu anurage premara bhikhari dina bandhu
karunaya prakashaye nija anuraga viccheda hrdaye jeno bare tara bhava
bhava sange je jana dikhaye mora anga tara saha mora bhava kabhu nahi bhanga
ei heno karunanidhi ara ache ke apana na dhore nija prema anurage
―There is no other Thakur as Gauranga to befriend the fallen; he is an ocean of mercy
– for he begs to receive his bhaktas‘s prema and anuraga. It is with his mercy that he
awakens his bhaktas’ love for him; then he separates himself from them to
further intensify their love. Yet Gauranga promises, ―I will never forget those whose
love awakens upon seeing my beautiful limbs, for my love for them will never break.‖
Where else can we find such a karuna-niddhi (ocean of mercy)? – Lochan Das,
Chaitanya Mangal
Introduction:
There are many stories abound how Shri Chaitanya Mahaprabhu wrapped up his
earthly pastimes (bhauma lila) and became unmanifest from our worldly vision. Many
different accounts can be found throughout the shastras, folklore, modern opinion and
otherwise. We will look at no fewer than 17 different hagiographies, otherwise known
as sacred biographies. For historians his disappearance has always been considered a
great mystery. For Bhaktas it has been a source of both wonder and lamentation and
we hear as much from books such as Bhakti Ratnakar of Narhari Chakravarti and
Vaishnav Padavali.
The purpose of this work is not to definitively say how it exactly happened, but it is
rather to explore the possibilities and discuss the particular accounts that his
2
contemporaries, near contemporaries and others have to say on the matter. I hope that
this study does not upset any of the Vaishnavas in particular as the subject matter,
Gauranga, is very dear to both you and I.
gora baliya jauka jivane, kichu na chahibo aara
I pray to take the name of Gora as I give up my life, I ask for nothing more. – Narhari
Sarkar
The different conclusions regarding Shri Chaitanyadev’s disappearance
1. Shri Chaitanya merges into the Jagannath Deity
2. Shri Chaitanya merges into the Gopinath Deity
3. Shri Chaitanya falls into the ocean of Puri
4. Shri Chaitanya’s left foot becomes injured
5. Jagannath Puri Mandir controversy opined by some modern scholars
These are essentially the five different options that are available to us. They are not
mutually exclusive either and can be combined together. It is up to the reader to come
to their own conclusions. I will simply present the evidence and discuss the merits and
shortcomings of each possible conclusion.
The silence of some of the major biographers
There are many extant biographies that can be dated back to the 16th
century in order
to research this matter. Significantly, the major biographies such as Vrindavan Das‘
Chaitanya Bhagavat, Krishnadas Kaviraj‘s Chaitanya Charitamrita and the earlier
Sanskrit biographies namely Murari Gupta‘s Shri KrishnaChaitanya Charitamrita
(also known as Kadacha) and Kavi Karnapura‘s Chaitanya Charitamrita Mahakavya
are all silent on the details of Chaitanya Mahaprabhu‘s departure.
Perhaps because it was not such a big issue to them, they did not feel the need to
discuss his disappearance. More important was Shri Chaitanya‘s teachings, miracles,
pastimes and absorption in his mystical moods of devotion.
Murari Gupta who knew Shri Chaitanya since childhood and with whom he even
attended the same school with in his youth, has this to say regarding Mahaprabhu‘s
disappearance:
Murari Gupta‘s Kadacha, 1.2. 11 – 14
―(11) Prabhu (Chaitanya), the unborn source of the universe, was born as
Vishvarupa’s younger brother, just as Upendra, the son of Aditi by the saint
Kashyapa, was the younger brother of Indra. (12) He personally made the three
worlds inspired to perform Hari Sankirtan and he dwelled in the foremost place
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known as Puri. (13) He performed Hari Bhakti and gave instructions to everyone to
do the same. He tasted the sweetness of Shri Vrindavan and caused others to taste it
too. (14) After saving the world, he was prayed to return by the residents of
Vaikuntha, being pleased with them, he returned back to his splendid transcendental
abode.‖
Murari Gupta‘s version promotes that it was by Shri Chaitanya‘s very desire that he
decided to return to his spiritual abode. Just as the Yogis and others can choose their
time of death, Shri Chaitanya Mahaprabhu whom Murari Gupta recognises as Shri
Hari himself, decides to return to the spiritual world. There are no physical remains as
Shri Chaitanya‘s body is transcendental.
Kavi Karnapur was another great Vaishnav and biographer of Shri Chaitanya‘s life.
It was indeed by Chaitanya‘s blessings and special mercy that he became surcharged
with devotion and the ability to write beautifully as is told in Chaitanya Bhagavat and
elsewhere. He wrote two biographies on Chaitanya, one which is a play called
Chaitanya Chandradoya Nataka and one when he was only 16 years of age entitled
Chaitanya Charitamrita Mahakavya.
Kavi Karnapur wrote his first book shortly after Murari Gupta and he named it
similarly. In Chaitanya Charitamrita Mahakavya 20. 39 – 47 we find a summary of
Shri Chaitanya‘s pastimes
―(39) Gaurachandra gathered together his own devotees from different places and
developed an intense mutual love between them all. He experienced much pleasure
from the already mentioned devotees in the lands of Bengal and Utkala (Orissa).
When Prabhu returned to his own spiritual realm, the earth was plunged into the fire
of separation. (40) For 24 years Mahaprabhu revealed his love and was suitably
uncontrolled. Although he took the vows of Sanyasa near Navadvipa, he passed 3
years travelling here and there, until he returned to Kshetra (Puri). (41) In this way,
for 47 years, Shri Gaurangadev Chaitanya carried out his lila as he played in the
earthly realm. Later, he journeyed back to his very own spiritual abode.‖
Vrindavan Das Thakur echoes the same in the largest biography on Chaitanya
Mahaprabhu. His Bhagavata is the oldest extant biography in the Bengali language.
Chaitanya Bhagavata 1.2.282
(282) Chaitanya’s lila never ends, the Veda speaks only of their appearance and
disappearance from human view.
and elsewhere in his Chaitanya Bhagavat he writes
adhyavadi sei lila kare gora raya
kona kona bhagyvane dekhibare paya
Even today Gora raya performs his pastimes in Navadvipa, but only rare souls are
able to see this.
4
Krishnadas Kaviraj Goswami in his famed Chaitanya Charitamrita is similarly non
specific regarding the disappearance of Shri Chaitanyadev. Adi Lila Chapter 13,
verses 8 – 9
―śrī-krsna-caitanya navadvīpe avatari
āta-calliśa vatsara prakata vihari
caudda-śata sāta śake janmera pramāna
caudda-śata pañcānne haila antardhāna
Lord Śrī Caitanya Mahāprabhu, adventing Himself in Navadvīpa, was visible for
forty-eight years, enjoying His pastimes. In the year 1407 of the Śaka Era (A.D.
1486), Lord Śrī Caitanya Mahāprabhu appeared, and in the year 1455 (A.D. 1534)
He disappeared from this world.‖
The most famous biography is silent on the specifics of the subject matter as we can
clearly see.
Krishnadas Kaviraj Goswami does however describe a wonderful lila wherein
Advaitacharya sends a riddle in the form of a sonnet to the now Sanyasi Krishna
Chaitanya all the way to Puri from Bengal. This riddle is available to us and is cited in
Antya Lila, Chapter 19, verses 20 and 21
bāulake kahiha, — loka ha-ila bāula
bāulake kahiha, — hāte nā vikāya cāula
bāulake kahiha, — kāye nāhika āula
bāulake kahiha, — ihā kahiyāche bāula
"Please inform Śrī Caitanya Mahāprabhu, who is acting like a madman, that
everyone here has become mad like Him. Inform Him also that in the marketplace
rice is no longer in demand.
Further tell Him that those now mad in ecstatic love are no longer interested in the
material world. Also tell Śrī Caitanya Mahāprabhu that one who has also become a
madman in ecstatic love [Advaita Prabhu] has spoken these words."
Furthermore upon enquiry regarding this riddle sent by Acharya Advaita, Shri
Chaitanya Mahaprabhu says in Antya Lila, Chapter 19, verses 25 - 27
"Advaita Ācārya is a great worshiper of the Lord and is very expert in the regulative
principles enjoined in the Vedic literatures.
"Advaita Ācārya invites the Lord to come and be worshiped, and to perform the
worship He keeps the Deity for some time.
"After the worship is completed, He sends the Deity somewhere else.
Advaita Acharya has herein indicated that Chaitanya‘s external purpose of spreading
kirtan and preaching the holy names of Krishna has been accomplished, he may now
return to his celestial abode if he so wishes. It is not surprising that Advaita should
send this particular message as Advaita Acharya‘s wife and shakti/energy Sitadevi has
5
been pointed out as being Yogamaya devi and Paurnamasi in books such as Kavi
Karnapura‘s Gaura Ganodessa Dipika, Gaura Parshad Charitavali and Bhakti
Ratnakar.
Now let us move onto the biographies and accounts that give us more details
regarding the disappearance lila of Shri Chaitanya Hari.
1 . Shri Chaitanya merges into the Jagannath Deity
Chaitanya Mangal account
Lochan Das Thakur was a favourite disciple of Narahari Sarkar, Mahaprabhu‘s
associate from Shrikhand. Indeed, Narhari Sarkar himself was a devotee and disciple
of Gadadhar Pandit. In Lochan Das Thakura‘s Chaitanya Mangal (written in the
1570s), we find a vivid description of the disappearance lila of Shri Chaitanya.
Chaitanya Mangal, Shesha Khanda 15 verses 15 – 38
(15) One time when Mahaprabhu was in the house of Kashi Mishra, he retold the
stories of Vrindavan and his heart ached. (16) Sighing deeply, Mahaprabhu spoke ―I
have never witnessed such bhakti among devotees.‖ (17) Mahaprabhu respectfully
stood up and proceeded to visit Jagannath, making his way through the main gate.
(18) A number of bhaktas followed him quickly passing through the temple
compound. (19) They looked but could not see him. Whilst inside Mahaprabhu
thought about his own course of action. (20) Suddenly Mahaprabhu slammed the
entryway door and in a love maddened state, ran quickly into the sanctuary. (21)
During the course of the 7th
lunar day of the month of Asadh (June – July) it is
reported that Prabhu gave up his breath (nihsvasa). (22) The ages are Satya, Treta,
Dvapara and Kali. In the Kali age, chanting of the holy name (Sankirtan) is
established as the best worship. (23) ―Bestow your mercy, Jagannath! Oh saviour of
the fallen! The age of Kali is upon us, grant me your shelter!‖ (24) Because of
Mahaprabhu‘s cry, he who is the lord of the three worlds (Jagannath) stretched out his
arms and embraced Mahaprabhu to his heart. (25) On Sunday during the time of the
third watch, Mahaprabhu merged (lina) himself into Jagannath. (26) There was a
Brahmin priest present in the gunja bari* when Chaitanya came in, this priest
wondered aloud what was going on. (27) The devotees cried out ―Listen O Brahmin,
open the door! We want to see our Prabhu!‖ (28) In response to the distress of the
devotees, the Brahmin priest told them ―Prabhu disappeared within the inner sanctum.
(29) Right before me, Gaura united with the Lord. I am certain about what I say‖. (30)
Hearing this, the devotees wailed loudly, ―Never again will we see the moon like face
of our Prabhu!‖ (31) Shrivas Pandit, Mukunda Datta, Gauridas Pandita, Vasudatta,
Shri Govinda (32) Kashi Mishra, Sanatana and Haridas*, with many deep sighs, wept
bitterly and loudly. (33) When King Pratapruda heard the news, he fell unconscious in
the presence of his family. (34) Sarvabhauma along with his son cried out ―Prabhu!
Please hear me Gaura Raya!‖ (35) The devotees wailed in their misery, but how can I,
a worthless person, write all of this? (36) Mahaprabhu‘s glories are known far and
wide. Not seeing him, I stumble in the dark. (37) Oh listen to me everyone, Serve
Gauranga‘s lotus feet day and night. (38) May everyone hear the glories of Gauranga
and become purified. This destroys the disease of material existence.
6
Points to consider
This is one of many of the stories linking Mahaprabhu‘s disappearance into the deity
of Jagannath. ―gunjabarir madhye prabhur haila adarshan. sakshate dekil goura
prabhur milan. nishchaya kariya kahi suno sarvajan‖.
―The Lord is not inside Gunjabari. But I saw Gaur embracing Prabhu (Jagannath). I
am sure about it.‖
Lochan says that this took place during the month of Asadha on the 7th
lunar day.
Jagannath Puri Rath Yatra takes place during the month of Asadha (June – July) and it
is possible that Jagannath was staying in the Gundicha temple at this time. Lord
Jagannath usually stays for 7 days in the Gundicha mandir during this time.
The ―gunjabari‖
The term ―gunjabari‖ is significant as it seems to signify the Gundicha temple. The
Gaudiya scholar Dr Biman Behari Majumdar indicates that gunjabari refers to the
Gundicha temple. Swami Sri Srimat Bhakti Sravana Tirtha Goswami Maharaj refers
to gunjabari as the Gundicha Mandir too in his The Harmonist, Dol Purnima 2003
edition magazine.
―Bari‖ usually means ―house‖ and ―gunja‖ can refer to the gunja plant. With this
meaning in mind, it is not 100% certain whether it refers to the Gundicha Mandir or if
it refers to something else and/or may be related to the Jagannath temple. However,
because Lochan Das describes this lila taking place during the month of Asadh, we
are compelled to accept that it is likely that he is referring to the Gundicha Mandir in
this instance, whilst Jagannath was holidaying in the Gundicha. Some have said that it
refers to the place where Mahaprabhu would rest, but no location has been
specifically mentioned.
From Shri Chaitanya Charitamrita we know that Mahaprabhu disappeared in the year
1455. Hence it is understood that in 1455, soon after the Rath Yatra, on the saptami
tithi (the seventh day after the new moon night), Mahaprabhu disappeared. Ratha
Yatra takes place on Ashaad‘s (July), second day of the new moon night. As such the
gap between the two dates is small.
Which Haridas?
Lochan Das mentions a Haridas in his account of devotees who are crying due to
Mahaprabhu‘s disappearance. Both Haridas Thakur and Chota Haridas have already
disappeared according to Shri Chaitanya Charitamrita and Chaitanya Bhagavat, so
which Haridas is Lochan Das referring to? This is not so clear. However other
devotees by the name of Haridas have been mentioned during this time. According to
the tradition of the Oriya Vaishnavas, Jagannath Das (the ati boro) had a disciple
named Hari Das to whom he gave his wooden sandals at the time of his
disappearance.
7
Advaita Prakash account
The authenticity of the Advaita Prakash as a 16th
century biography is questionable. A
handwritten manuscript was first found in a library in 1896. In its defence respected
Advaita Das has written
―There were no printing presses before the British came and books were copied by
hand, but that does not mean the texts did not exist before. The hand-copying could
indeed have resulted into interpolation, it is hard to verify. It is clearly written in the
colophon of the Advaita Prakāśa that is written in 1568, (caudda śata navati śakābda)
40 years before the Caitanya Caritāmrta."
The founder of the Gaudiya Math, Bhaktisiddhanta Saraswati has spoken against the
authenticity of the book due to what he deems historical contradictions contained
within the text. Tony K Stewart the western Gaudiya Scholar has also said that ―it
appears from several anachronisms to be a much later attempt to elevate the status of
the subject of the work, Advaitacharya‖. Some scholars are of the opinion that it
appears to have been written in the 17th
century instead or that it was originally
written by Ishan Nagar, the servant in Sachi Mata‘s home but it was later interpolated
as it was copied by hand throughout time.
In Advaita Prakash 21. 63 – 66 says
―(63) One day after visiting Jagannath, Chaitanya entered the holy temple whilst
crying ―O Lord!‖ (64) Just as he entered, the door closed behind him and the
devotees’ hearts was disturbed (65) Shortly, the door opened up and the devotees
understood that Chaitanya had disappeared (aprakata). (66) Even though none of the
devotees was present when Chaitanya became unmanifest (aprakata), the perfected
bhaktas cried bitterly.‖
The Oriya Vaishnava accounts of the Panch Sakha school
The Pancha Sakha (5 friends) were Oriya Vaishnava contemporaries and disciples of
Shri Chaitanya. They are revered and well known in Orissa but have not been
mentioned in any of the Gaudiya Vaishnav Bengali texts. This is quite likely due to
the fact that the Panch Sakha philosophy differs from the Gaudiya Vaishnavas and
their conclusions regarding Shri Chaitanya‘s identity are also at odds with the
mainstream current of Gaudiya Vaishnavism.
The Pancha Sakha, 5 friends were namely, Balaram Das, Jagannath Das (the infamous
Atiboro), Achyutananda Das, Ananta Das and Jasobanta Das but unlike Chaitanya
Mahaprabhu, the Panchasakhas believed in the Gyana Mishra Bhakti path.
Shunya Samhita’s account (of Achyutananda Das)
―Amonto samaye gourangchandrama bera pradikshin kori Deule pashile
somagansange. / Hari-dhwaniye Deule Uchuloi srimukhdarshan range.
Chaitanyathakur maha-nrityakar radha radha dhwani kole. / Jagannathmahaprabhu
sriangare bidyut pray mishi gele.‖
8
Shri Chaitanya along with other devotees encircled the temple premises and entered
the sanctum of Lord Jagannath. He was dancing and singing ―Radhe Radhe‖ and
suddenly like a flash of lightning, disappeared into the deity of Lord Jagannath.
Jagannath Charitamrita’s account (of Divakara Das)
―amonte kohi shri chaitnya shri jagannath angelin.
gopono hoile swadehe dekhi kehar drishti mohe.
na dekhi srichaitanyarup sarbomonore dukh tapo raj hoiley mone channa
he prabhu hele antardhan purabe bahiru asithile leoti torhi prabeshile.‖
Here too, we find that Shri Chaitanya merges into the Deity of Lord Jagannath.
Chaitanya Bhagavata’s account (of Ishvara Das)
The author of ―Shri Chaitanya Upadan‖ Dr. Biman Bihari Majumdar has written: –
‗Another poet named Ishwar Das has said that ―on the eve of third day of Baisakh
(April) Sri Chaitanya was applying sandalwood paste on Lord Jagannath‘s deity in
front of King Prataprudra, when he (Chaitanya) suddenly disappeared into the deity.‖
It is to be noted that in all 3 of these Oriya accounts, the King Prataprudra is present
during Mahaprabhu‘s disappearance.
Points to consider regarding these 3 Oriya accounts
Jagannath is the most important temple and deity in Northeast India. Especially when
everywhere in the region apart from Gajapati King Prataprudra‘s territory has become
under the control of the invading Muslims. Jagannathdeva represents the last
stronghold of a Hindu world in this time of fear and uncertainty. In many Bengali and
Oriya works, Shri Chaitanya is referred to as the ―walking Jagannath‖ as opposed to
the ―non moving Jagannath‖ that is the Jagannath deity in the temple.
Identity of Chaitanya in the Panch Sakha doctrine of Oriya Vaishnavism
The Orissan Buddhists considered Jagannath to be a manifestation of the Buddha. It
seems that Maharaj Prataparudra even persecuted the vestiges of overt Buddhism in
Orissa during the early part of his reign. Many of these Buddhists took shelter of
Vaishnavism as a way of escaping persecution, but the Buddhist philosophy of
shunya-vada found a home in the teachings of the Pancha Sakha, who combined
Mahaprabhu‘s path of bhakti with jnana and yoga. In their writings, the Pancha Sakha
identify Chaitanya Mahaprabhu with both the Buddha and Lord Jagannath. Elsewhere
it is mentioned that Chaitanya is an incarnation of Krishna and in turn, Krishna is an
incarnation of Jagannath. In his Bhagavata, Jagannath Das refers to Lord Jagannath as
avatari from whom all incarnations manifest.
In light of this philosophy found within the Panch Sakha school, it does not surprise
us that Shri Chaitanya would then be depicted as merging into the body of Jagannath.
Jagannath depicts the aishvarya opulent aspect of the lord as the name ―Jagannath‖
meaning ―Lord of the Universe‖ ultimately depicts. The Gaudiya Vaishnava school of
course has its own perspective on Jagannath and it is described in Krishnadas Kaviraj
9
Goswami‘s Chaitanya Charitamrita that whenever Shri Chaitanya would gaze at
Jagannath, he would verily only see his beloved Govinda (Krishna), the embodiment
of the Lord‘s aspect of sweetness (madhurya).
Chaitanya Chakada’s account (Of Srila Govinda Das)
The Oriyan Vaishnava Poet has composed a book named Chaitanya Chakada.
According to Govinda Das, Shri Chaitanya had been swept away by kirtan and
become exhausted in this way. He was then carried to the Tota Gopinath Mandir
where some devotees realised that he was going to leave, withdraw his lila in the
material world. Later on however, we find Shri Chaitanya standing at his beloved
Garuda Pillar in the temple of Jagannath. A gardland then falls from the neck of
Jagnnath and at this auspicious moment, a sudden bright light greater than a thousand
suns flashes before them all and Mahaprabhu disappears. He merges (lina) into the
body of Jagannath. The devotees then conduct a search of Mahaprabhu‘s favourite
places but at last are not able to find him anywhere.
2. Shri Chaitanya merges into the Gopinath Deity
We now come to the next set of accounts wherein it is said that Shri Chaitanya
merged into the Gopinath deity of the Tota Gopinath Mandir or rather disappeared in
the Mandir without reference to a specific merging into Gopinath.
Bhakti Ratnakar’s account
The most important of these is arguably found in Bhakti Ratnakar which was written
by Narahari Chakravartipada. This is a well respected and loved book amongst the
Vaishnava community and it describes the lives of Chaitanya‘s associates and those
that came in the generation after him.
Bhakti Ratnakar, 8th
Wave, 354 – 359 mentions
―(354) O Narottama, what did Lord Gaura-Hari gently say to Gadadhara Pandita in
this place? I do not know. (355) From Their eyes a flood of tears flowed. Seeing them,
even men whose hearts were like stone melted. (356)Who has the power to understand
the actions of Lord Chaitanya, the crest jewel of the sannyasis? Suddenly the earth
was covered with blinding darkness. (357) Lord Chaitanya entered Lord Gopinatha's
temple. There He disappeared. He did not come out. (358) Even if I had a hundred
thousand mouths I could not describe the devotees' condition when Lord Chaitanya
disappeared from this world. (359) In this place Gadadhara Gosvami fell
unconscious. All the great devotees wept.
In Tony K Stewart‘s paper, he says ―the priest showed Narottama the very place
where he (Chaitanya) fell insensate at his death‖. He mentions this on the strength of
verse (359) of Bhakti Ratnakar‘s 8th
wave. However as we can see, the above
translation says that Gadadhara Pandita fell down unconscious (upon Chaitanya‘s
disappearance). Tony K Stewart has highlighted that he used the Gaudiya mission‘s
(Bhaktisiddhanta Saraswati‘s line) 2nd
edition of Bhakti Ratnakar, and so I am unsure
10
how he came to the conclusion that it says Chaitanya fell down unconscious to his
death. This comment of his seems quite dubious in this regard.
Vasudev Ghosh’s Bhajan
The next account comes from a bhajan purported to be written by Shri Chaitanya‘s
associate, Vasudev Ghosh. It seems typically from the mood of a Nadiya Nagari.
"Tears gush from my eyes unchecked,
Without Gaura there's no end to my heart's ache.
He is my wealth.
He is my life.
He is all things.
Without Gaura everything causes me grief.
Gaura is the creamy essence
of a heaven submerged in praise.
If there, one's heart fails to dwell
His body, a burden, drags him down.
What will I do?
Where will I go?
Words fail me-
I've lost my Gauracānda in Gopīnātha's house.
Vāsudeva Ghosa suffers in grief,
"My heart runs away in passion for Gaura."
From this bhajan/pada, there is a clear reference to the story of Shri Chaitanya
becoming unmanifest within the Tota Gopinath Mandir, the ―house of Gopinath‖, the
same story that is mentioned in Bhakti Ratnakar.
This bhajan by Vasudev Ghosh would come into a category I have designated as
―loose padavali‖ (loose poetry). The other category would be labelled ―book
padavali‖ (book poetry). Examples of book poetry are Narottama Das Thakura‘s
Prarthana and Prema Bhakti Chandrika, Lochan Das‘ Dhamali or Bhaktivinoda
Thakura‘s Saranagati. These Vaishnav poetry books can much more easily
authenticated as being written by their proposed authors whereas in the case of loose
padavali it may be much more difficult as they are not bundled together or labelled as
such. That is another factor to consider here regarding this pada‘s authenticity.
Shri Chaitanya Gauranga Chakada’s account (Of Vaishnava Das)
The following account/scripture of Vaishnava Das has not been tracked down at this
stage. Tony K Stewart the Gaudiya scholar has mentioned that it first came to his
attention in a 1986 work entitled ―Shri Chaitanyera Antardhana Rahasya‖ which
means the mystery of Shri Chaitanya‘s disappearance.
This account tells us that ―Mahaprabhu fell down unconscious at the Garuda Pillar in
Jagannath Puri and was then taken to the Tota Gopinath Mandir, where he
disappeared.‖
11
Sadananda Kavisurya Brahma’s account
According to a book by Prabhat Mukherjee entitled ―The history of Medieval
Vaishnavism in Orissa‖ he states that another book entitled ―Prema Tarangini‖ written
by the Oriya Vaishnav Sadananda Kavisurya Brahma also mentions Shri Chaitanya‘s
disappearance in the Tota Gopinath Mandir, again with little detail.
The details again appear very vague in all 4 of these accounts. There is mention that
Chaitanya disappears in the Tota Gopinath but not much more than that which
contrasts in comparison with the Jagannath disappearance stories which have a lot
more detail. Contrary to what many of us may have heard, there is no specific
mention in the above 4 accounts of Shri Chaitanya actually merging with the
Gopinath deity whereas most of the accounts between Shri Chaitanya and Jagannath
do indeed speak of or imply a merging between Chaitanya and his beloved Jagannath
deity.
3. Shri Chaitanya falls into the Ocean of Puri
Amongst some of Chaitanya Mahaprabhu‘s followers throughout Bengal and Orissa,
there is the belief that Chaitanya simply walked into the ocean at Puri and never came
out again. They say that he had lost external awareness and was absorbed in some
internal mood similar to that which we hear about in the Antya Lila section of Kaviraj
Goswami‘s Chaitanya Charitamrita. And it is in this condition that Chaitanya walked
into the ocean. It must be said that there is little to no textual support for this position.
Sadhan Bhakti Chandrika’s account
This book claims the authorship of Narottama Das Thakur, however in the opinion of
Niradaprasada Natha who has critically edited all of Narottama Das‘ works, it is a
later work by another lesser known author named Narottama Das and possibly from
the late 18th
century, approximately 100 years after the famous Acharya in the line of
Rupa Goswami, Narottama Das Thakur.
The reference in this book is only a passing comment as the author laments not being
able to meet Shri Chaitanya and the other great Vaishnavas of the region.
Sadhan Bhakti Chandrika (81) – ―Because my status was low and stained, all of the
Goswamis have already disappeared. (82) Who else can make me hear the name of
Gauranga? He caught sight of the sea and departed, casting off his worldly form. (83)
The 6 Goswamis, beginning with Rupa and the rest, have also gone.‖
This is a rather late account with dubious authorship and a lack of details.
In a very recent devotional song (20th
century) which was collected by a researcher
named Carol Salomon in 1976, we have this song written by Sanatan Das Baul
12
―Gauranga of Nadiya, with his friends and chums,
What play makes dance Sachi’s only boy?
―My beloved Krishna!‖ cried he
And into the black waters,
Mad he leapt,
He never came up again.
Such a mad man I have not found,
No, I’m not so mad as that,
Such a mad man, I have not found‖
We hear from the major books such as Chaitanya Bhagavat and Chaitanya
Charitamrita that Shri Chaitanya would often jump into various bodies of water. He
would jump into the Yamuna, the Ocean at Puri, in wells and so on. It is often stated
that if it wasn‘t for his associates being there to save him, he would have drowned,
such was his ecstasy and absorption in the Gopis‘ and Radha‘s moods.
The most noteworthy occasion is described in the Antya Lila section of Shri
Chaitanya Charitamrita and gives us a description of when Shri Chaitanya jumped
into the ocean at Puri and all the devotees were very distressed at not being able to
find him. They eventually come across an understandably astonished and frightened
fisherman at the sight of Shri Chaitanya‘s body. With their joint efforts the devotees
of Chaitanya are able to bring him back to external consciousness.
4. Shri Chaitanya’s left foot becomes injured
Now there are two books that describe Shri Chaitanya‘s disappearance lila in quite a
different manner. They describe that whilst dancing, Shri Chaitanya injures his left
foot on a brick and this injury slowly but surely becomes the reason for his
disappearance. We will look at the 2 accounts and then discuss some very important
features of this version of Shri Chaitanya‘s disappearance.
Jayananda Mishra’s Chaitanya Mangal
At one point in time at some level, this book seems to have been quite popular. Before
the days of the printing press, this book was hand copied by many and there are no
fewer than 75 extant manuscripts available which is quite staggering in comparison to
other books in the Gaudiya tradition. It must be said that this book doesn‘t seem very
popular at present amongst the Gaudiya Vaishnav community at large.
Bhaktisiddhanta Saraswati and others have also spoken against some of the content in
this book, both due to certain narrations of Shri Chaitanya‘s life and theological
differences.
13
In Jayananda‘s Chaitanya Mangal Uttara Khand 119 – 155 we find the following
lengthy description
―(119) Crossing the Mahanadi River, Chaitanya travelled to Nilacala Puri. He lived
there for 28 years. (120) Everyone was intent on dharma and the earth was
prosperous. A flood of love stretched up to the edge of the Himalayas. (121) In this
ocean of love, Nityananda was the helmsman. The ship loaded with the sins of
Kaliyuga sank in this sea. (122) The Lord of Death (Yamaraja’s) abode was empty,
So Yama went to Brahma to discuss the situation. (123) Yama said to Brahma ―You
must correct this situation! Chaitanya Thakur has saved all the sinners. (124) All 84
hells have become completely empty. 60 000 messengers of death (Yamadutas) sit idle
in their rooms. (125) And so many sinners have been saved by Jagannath, many
numbers of sinners were saved when they consumed Mahaprasad (food offered to the
Lord) (126) numbers of sinners have been saved by serving the Tulsi plant and so
many have been saved by the river Ganges in Varanasi. (127) numbers of sinners
have been saved through the salagrama stone; and so many sinners have been saved
by the name of Hari that (128) Yama’s hell is empty! There are no sinners there at
all! Chaitanya Gosani has saved them all! (129) Brahma listened carefully and
thought about Yama’s plea. Taking Indra and Shankar (Shiva), he went and met with
other devas (demigods) on Earth. (130) During the night in the Garden at Nilacala
Puri, they all requested Chaitanya to return to the spiritual world Vaikunth right
away. (131) Chaitanya replied, ―I promise, on the 7th
day of the bright lunar fortnight
of Asadh (June – July) send a chariot to me and I will surely return to the spiritual
world of Vaikunth. (132) Whilst Nityananda was attending the Rath Yatra festival,
Shri Chaitanya told Advaitacharya everything honestly. (133) Chaitanya said
―Nityananda and you, Advaita, are of a non different, single form‖. Because you do
not really understand, you argue,‖ (134) ―I pass my authority on to Nityananda and
to you, Advaitacharya‖. All of you should perform sankirtan. (135) For 28 years I
have lived in Nilacala, I tell you honestly that now I am going back to the other world.
(136) Many will becomes Vaishnavas, male and female. Many devotees will extend
out over the Earth…‖
(140) In the month of Asadh, King Prataprudra sat in Prabhu Chaitanya’s room
while Advaita told stories of Krishna. The devotees were all smiling. (141) Chaitanya
soaked his loin cloth with the tears that streamed from his eyes. On fire from the
stories of Krishna, he rivalled the brilliance of a peacock…..
(144) On the 5th
day of Asadh, as Shri Chaitanya danced during the Rath Yatra
chariot festival of Jagannath, he struck his left foot sharply on a brick. (145) Before
Advaita’s return journey to Bengal in the morning, Shri Chaitanya privately revealed
to him what had happened. (146) Then with all his devotees, Chaitanya played games
in the waters of Narendra Sarovar. (147) On the 6th
day of Asadh, admitting that the
pain raged in his foot, he lay down in his hut. (148) He revealed everything to
Gadadhara ―Tonight at the dark hour of 10, I shall leave‖ (149) Multicoloured
heavenly garlands rained down from nowhere and many heavenly musicians danced
on the main thoroughfare. (150) He summoned the Devas (Demigods), in chariot after
chariot, and climbed into the chariot bearing the flag of Garuda. (151) His physical
14
maya body fell to the Earth where it remained as Shri Chaitanya departed and went
to the spiritual world of Vaikunth. (152) Many of his attendants died from the bite of
the serpent of separation. Meteors fell, thunder boomed and the Earth quaked. (153)
When they heard, Nityananda, Advaitacharya, Vishnupriya and mother Sachi fainted.
(154) Nityananda consoled and reassured Shri Ramadas and all his followers. (155)
Purusottama and the other followers of Advaitacharya fell silent upon hearing the
news.‖
Madhava Patnaika’s Vaishnava Lilamrita account
Madhava Patnaik is more well known amongst Gaudiya scholars such as Biman
Behari Majumdar and Prabhat Mukherjee as the author of a work named Chaitanya
Vilasa. In course of investigation, a palm-leaf manuscript has been found which is
accredited to Madhava Patnaik. This manuscript narrates the passing away of Sri
Chaitanya. It is said by scholars that this is the earliest text that has focused on the
issue of the disappearance at Puri since it was composed in the 48th Anka year of the
then Orissan Gajapati King, which corresponds to A.D. 1535, just 2 years after Shri
Chaitanya‘s disappearance.
Madhava Patnaik writes that "while dancing in the kirtan procession on the evening of
Rukmini amabasya (Vaisakha amabasya), his left toe was pierced by a piece of brick
lying on the road and was some bleeding caused to him. The joint of his left foot
suffered a sprain. He fell flat on the ground and became unconscious. His associates
in the kirtan procession in that evening were Jagannatha Das, Kasiswara Mishra,
Josobanta Das, Srivasa, Ananta Das, and they took him on their shoulders to the
northern mandapa inside the Jagannatha temple. His face was washed and after some
time he responded to the call of his associates. The evil moment had disappeared and
there was a sign of happiness in all the faces present. The temple was filled with the
voice of chanting the name of Hari. Gradually Chaitanya could regain the senses and
talked freely with his friends and comrades. The inquisitive public and the comrades
slowly left the temple with the belief that Chaitanya Mahaprabhu suffered only a
minor injury and he was safe.‖
Madhava Patnaik categorically states that the injury which Chaitanya met with on his
toe and the sprain which he incurred on the joint of the foot were the causes of his
demise. Due to the little wound on the left toe and the sprain on his foot, his whole
body gradually got swelled with a constant high temperature and finally early in the
morning on the auspicious day of Akshaya Tritiya he breathed his last.
Discussion
This account contains many ―Puranic‖ elements and other dramatisation which should
be fairly clear to most readers.
Let us read how the Bhagavat Purana and Mahabharat describe the disappearance lila
of Shri Krishna
15
Shrimad Bhagavatam
―As He (Krishna) sat He held His left foot, with its lotus-red sole, upon His right
thigh. Just then a hunter named Jarā, who had approached the place, mistook the
Lord's foot for a deer's face. Thinking he had found his prey, Jarā pierced the foot
with his arrow, which he had fashioned from the remaining iron fragment of Sāmba's
club.‖ - 11.30.32 - 33
Mahabharat 16.4 Mausala Parva
―Mahabharata 16.4: After His brother Balarâma had departed from the (human)
world, Vâsudeva of celestial vision, who was fully acquainted with the end of all
things, wandered for some time in that lonely forest thoughtfully. Endued with great
energy He then sat down on the bare earth, He had thought before this of everything
that had been foreshadowed by the words uttered by Gandhari in former days.
Having restrained all his senses, speech, and mind, Krishna laid himself down in
Yoga. A fierce hunter of the name of Old-Age (Jarâ) then came there, desirous of
deer. The hunter, mistaking Keshava for a deer, pierced Him at the heel with a shaft
and quickly came to that spot for capturing his prey. Coming up, Old-Age beheld a
man dressed in yellow robes, rapt in Yoga, and endued with many arms. Regarding
himself an offender, and filled with fear, he touched the feet of Keshava. The high-
souled One comforted him and then ascended upwards, filling the entire sky with
splendour. Then, the illustrious Nârâyana of fierce energy, the Creator and Destroyer
of all, — that preceptor of Yoga — filling Heaven with His splendour, reached His
own inconceivable region.‖
Thoughtful readers will notice some striking similarities in the way Shri Krishna
departed this world and how this particular story of Shri Chaitanya‘s disappearance is
described.
The left foot and final thoughts about this version
Both the account from the Bhagavatam and the 2 accounts of Shri Chaitanya describe
the left foot as becoming pierced or injured. The Mahabharat doesn‘t specifically
mention which foot was pierced but it mentions heel or toe depending on different
translations. The 2 Shri Chaitanya accounts actually say that the brick hit Chaitanya‘s
foot rather than Chaitanya‘s foot hit the brick, which makes the brick causative just as
the arrow hit Krishna‘s foot and not that Krishna‘s foot hit the arrow.
There are some definite overdramatic mythological type elements in Jayananda‘s
Chaitanya Mangal of the events too which he may have used as poetic or dramatic
devices. Devotees will no doubt find this version of Shri Chaitanya‘s disappearance
lila the most disturbing, however I would remind the readers that even if this story
were the actual method by which Shri Chaitanya left this world, it would only confirm
his position and ontological status as Shri Krishna himself. Just as Krishna
disappeared with a wound to his left foot, so did Shri Chaitanya. Just as Krishna was
aware of what was going to happen beforehand due to the curse of Durvasi Muni, so
too was Shri Chaitanya aware as it was he who promised the Devas he would return to
the spiritual world of Vaikunth even before the brick hit his foot.
16
I personally have doubts regarding the authenticity of these accounts and feel that
both Madhava Patnaik and Jayananda Mishra (whom may have read Madhava‘s
disappearance version) have either imagined or fabricated this story in order to
confirm the identity of Shri Chaitanya with that of Shri Krishna. The stories of
Krishna‘s disappearance and Chaitanya‘s disappearance are too strikingly similar in
my opinion.
5. Jagannath Puri Mandir controversy opined by some modern
scholars
Now we come to the most controversial story which has been presented by some
modern day scholars. Although this version of events has absolutely no written
evidence or otherwise, we find it necessary to present it and evaluate its merits and
shortcomings. Most of the following is from an article entitled ―The disappearance of
Shri Chaitanyadev‖ by Bhaktishravana Tirtha Maharaj which appeared in the
Harmonist, Dol Purnima 2003 issue.
In Chaitanya Charita Upadan Dr. Shri Biman Bihari Majumdar has written: ―At
Gunjabari Shri Chaitanya‘s disappearance in Lord Jagannath‘s deity gives us an
indication of some murderous plan. The Oriya Brahmins were against Shri Chaitanya.
They were envious of him. It was perceived that because of Shri Chaitanya, Raja
Prataprudra and Rai Ramananda neglected affairs of the state. Raja Krishnadeva Raya
of Vijaynagar and Hussain Shah of Gaud (Bengal) repeatedly attacked Orissa and
captured some parts of it. The Brahmins also lost their prestige because of Shri
Chaitanya‘s Oriya disciples Achyuta and Jaswant etc. Furthermore, there was a
conflict of address between Lord Jagannath and Shri Chaitanya as to who will be
called –―Mahaprabhu‖; who is greater than whom and this conflict continued between
Oriya and Gaudiya (Bengali) devotees. Because of this it is not surprising to see that
in 1455 Shri Chaitanya, although he was ill, went alone to see Lord Jagannath on
Ashaad (July) shukla saptami (seventh day from the new moon). There he went into a
trance and lost consciousness. Taking advantage of his being alone and unconscious,
some of the priests of Lord Jagannath murdered him and hid his dead body. And then
they went to the King and spread the news that Shri Chaitanya had disappeared in the
deity of Lord Jagannath. There is no evidence to support this account, but I have
heard this from some of the well known literates of Oriya.‖
Now let us examine Dr. Majumdar‘s theory. Dr. Majumdar has written ―some of the
priests of Lord Jagannath had murdered Shri Chaitanya‖ This is his supposition but
―there is no evidence to support this account‖. Dr. Majumdar ―heard this from some
of the well known literates of Oriya‖. Whatever he had heard from the few learned
men of Oriya is also induction. Still Dr. Majumdar has written about his suspicion
without any proof to support it.
Dr. Majumdar writes: ―Oriya Brahmins were envious of Shri Chaitanya‖. But he has
not given any evidence to support this. Whatever is recorded by the biographers of
Shri Chaitanya is contradictory to what Dr. Majumdar states. At the time, all the
learned Brahmins of Orissa like Raja Prataprudra‘s guru Sri Kashi Misra, the famous
scholar Vasudev Sarvabhauma, Pradyumna Misra, etc. were the names, who were
17
great followers of Mahaprabhu. And they were the foremost Brahmins. None of the
biographers has written that the Brahmins were envious of Shri Chaitanya.
―Because of the envy of a few of the Brahmins…‖ Dr. Majumdar has written –―some
of the disciples of Shri Chaitanya like Achyuta, Jaswant, etc. spoke against the
Brahmins and hence, they felt insulted.‖ But the biographers have repeatedly testified
that Shri Chaitanya Dev could not tolerate the least bit of insult to anybody, let alone
Brahmins.
Once Sri Chaitanya was going to Gaya and to show how a Brahmin is to be respected,
he pretended to be suffering from fever and drank the water that washed the feet of a
Brahmin. He tirelessly preached—―always respect every living being as Lord Krishna
resides in them‖. Now from this account is it believable that he would brook any
insult to Brahmins or tolerate words against them by his associates? And the disciples
like Achyutananda, would they also preach such words?
Further, Dr. Majumdar writes, ―Because of Shri Chaitanya, Raja Prataprudra and
Ramananda Rai neglected the state affairs‖. But it is recorded that two years after
Mahaprabhu took sanyas and came to live in Puri, Rai Ramananda handed over his
responsibilities as Governor and also came to live in Puri. So it cannot be said that he
―neglected his state responsibilities.‖
Is it fair to say that because of the negligence of state affairs Raja Pratap Rudra was
defeated by Krishnadevrai and Hussain Shah and Orissa‘s boundary was getting
diminished? Where is the evidence that Pratap Rudra had not resisted the invaders?
There is always victory and defeat in war. If anytime Pratap Rudra had been defeated,
can it be said that it is because of Shri Chaitanya?
Dr. Majumdar has further written:— ―There was a conflict as to who would be
addressed as ‗Mahaprabhu‘, whether Shri Chaitanya or Lord Jagannath. And among
two of them who is greatest and that this issue led to a conflict between the Gaudiya
(Bengali) and Oriya devotees.‖ To support this comment, he has taken a few lines
from ―Shri Chaitanya Chandrodaya Drama‖ written by Kavi Karnapur. But even here,
the lines before and after the quotations from Shri Chaitanya Chandrodaya, do not
justify the comment of Dr. Majumdar.
It states:-―Karnapur, in the 10th act of the drama, has written that one musician, who
was the follower of Advaita Acharya and an outsider, heard a talk about Shivananda
Sena, who every year took all the Gaudiya devotees with great love and care to
Neelachal, even including the dogs that followed them. He has shown that Shivananda
used to pay all the road taxes during the trip. In the name of Prabhu even the
employees of Danghatari did not create any trouble. Just once, there was a little
trouble. One year Raja Prataprudra went to South India. During his absence one of his
generals and Gottopal‘s adhikari went to Remuna, where the Gaudiya devotees were
also present, while returning from Neelachal. That General increased the road taxes
and everybody had to pay the taxes. But Shivananda could not pay the extra tax
amount and was therefore, imprisoned. Later that night, the General asked his men to
bring Shivananda . Shivananda with fear, came to see the General chanting the name
of Shri Chaitanya.
18
The General asked him: ―Oye twam swaparikaro somayatohsi tyan kosyo loko‖―Have
you come with your family?‖ Shivananda said ―so what?‖ Then the General again
asked ―Whose man are you?‖ Shivananda replied ―I am Krishna Chaitanya‘s man.‖
Then the General said, ―You are Chaitanya‘s man and I am Jagannath‘s man. Who is
the greater of the two?‖ Shivananda replied, ―to me Krishna Chaitanya is the
greatest.‖ Then the General became happy and was ashamed and said, ―I had a dream
in which Krishna Chaitanya told me that ―My man has been imprisoned by you.
Release him immediately.‖ So please pardon me. You do not have to give any extra
tax, and in the early morning you can leave with all the others.‖ After that he asked
two of his men, with torches, to ―take this man and leave him where his men are
staying.‖
This is the description given by Kavi Karnapur in his drama ―Shri Chaitanya
Chandrodaya‖. Dr. Majumdar tried to pacify his readers by quoting a few lines from
the above description of Kavi Karnapur. ―Whom do we understand when we say
―Mahaprabhu‖ Lord Jagannath or Sri Chaitanya, or who is the greatest among the
two, and this led to the conflict between the Gaudiya and Oriya followers.‖ Now, the
readers are requested to justify what we get from Shri Chaitanya Chandrodaya and the
description given by Dr. Majumdar. In ―Shri Chaitanya Chandrodaya-Drama‖ we do
not find any suggestion of any conflict as to, ―whom do we understand when we say
―Mahaprabhu‖ Lord Jagannath or Sri Chaitanya, or who is the greatest among the
two, and this led to the conflict between the Gaudiya and Oriya‖. The conflict was
probably between the powerful General of the king and Shivananda Sena and not
between Gaudiya and Oriya devotees. From the above description it would appear
that the General was not so kind hearted. In Shri Chaitanya Chandrodaya he has been
described as ‗inhuman‘, ‗villain‘ and while the King Prataprudra was in the south, he
took the liberty to do anything.
For whatever reason, his aim was to get money in the name of tax. If Shivananda had
paid him the money, then he would not have been tied up with ropes. If his aim was to
torture the men of Bengal then he would have tied up everybody, because everyone is
liable to pay the taxes. But the General did not do this. This makes us understand that
he had no intention to torture the Gaudiyas, but he only wanted to make money.
He slept while Shivanada was tied up and imprisoned. After midnight he dreamt of
Shri Krishna Chaitanya and on whose order he summoned Shivananda and asked
―Whose man are you?‖ In the dream Shri Chaitanya tells the General ―My man has
been imprisoned by you‖, the General wanted to know the truth so he asked
Shivananda ―Whose man are you?‖ Then Shivananda replied, ―I am Shri Krishna
Chaitanya‘s man‖, then the General asked, ―You are Chaitanya‘s man and I am
Jagannath‘s man. Who is the greatest among the two?‖ Shivananda said, ―For me Shri
Krishna Chaitanya is the greatest.‖ On hearing this, the General did not oppose him.
Instead he became happy and thought himself to be punishable. And so he accepted
his crime and told Shivananda about the dream and asked for his forgiveness.
He untied Shivananda and said—―you don‘t have to give anything; tomorrow
morning you along with your friends can go from here.‖ Not only this, the general
sent along two escorts with torches and helped Shivananda to go to his friends where
they were staying.
From this account it is clear that, whatever Shivananda said about Shri Krishna
Chaitanya to be the greatest, was accepted by the General. There was no argument
19
between the General and Shivananda regarding the greatness of Shri Chaitanya and
Lord Jagannath. There is no reference in Shri Chaitanya Chandrodaya as to who will
be referred as the ―Mahaprabhu‖, Lord Jagannath or Shri Chaitanya.
Anyway, now we can analyse the theory about the murder of Mahaprabhu by the
priests. Firstly, how did Dr. Majumdar come to the conclusion that Shri Chaitanya
went all alone to see Lord Jagannath when he was ill. Among all the biographers who
have written of Mahaprabhu‘s going to the Jagannath temple on Ashaad (July), shukla
saptami (seventh day of the light fortnight), none have said that Prabhu was ill. None
of them has written about Prabhu entering the temple all alone. Shri Lochandas has
written, Prabhu entered the temple along with his devotees. Shri Achuytanand has
written, Gourchandra and his followers encircled the temple premises and then
entered it: Somaganer sange deule pashile. And: Mahapratapdev raja ghenin
patramantriman sange. King Prataprudra accompanied by his ministers went along
with him.
Nobody has written that Prabhu entered the temple all alone. Biographers do not give
any account regarding the envy of the priests of Lord Jagannath against Prabhu.
Instead, we know that the priests of the Jagannath temple were devotees of Prabhu.
We do not know about their envy. Prabhu was always respectful towards the servants
of Lord Jagannath. And he behaved very cordially with them. In return, they also
showed love, affection and respect for Prabhu. Whenever Prabhu used to enter the
temple they used to offer him prashad and garlands from the deities. Because of
Prabhu there was no deviation for the priests in getting money from other visitors.
Instead because of Prabhu huge numbers of pilgrims visited the temple, due to which
they earned more money. In this situation how can we think that the priests were
envious of Prabhu?
If, for argument‘s sake we accept that the priests were against Prabhu, but that does
not mean that they will murder him in Sri Jagannath‘s temple! This happened on the
5th day after the Rath Yatra i.e. on Ashaad shukla saptami, seventh day after new
moon. Then Lord Jagannath was in Gundicha Mandir. It happened during day time.
During Rath Yatra many people come from different parts of the country to
Neelachal. Even in Gundicha temple, many thousands of people come to see Lord
Jagannath. At the time of the incident the doors of the temple were open, and many
people could see the Lord. And because it was open, so Prabhu could enter the main
sanctum of the temple. At the time we can well imagine that many people would have
gathered at Jagmohan. Prabhu did not go alone.
Biographers have written that Prabhu went inside accompanied by his devotees.
According to Shri Achuytananda, Raja Prataprudra was also present along with his
courtiers. The devotees, Prabhu‘s companions and King Prataprudra along with his
retinue were all present at the Jagamohan. Then how is it possible for any priest to
murder Prabhu inside the sanctum-sanctorum of the temple in front of so many people
at Jagmohan, especially when King Pratap rudra, who was beloved of Gaudiyas, was
also present?
If it is said that Prataprudra was not in Gundicha temple, then also it would not be
possible for anyone to murder Prabhu. King Prataprudra used to be present at
Neelachal on every Rath Yatra. At the time of Rath Yatra he had to perform certain
rituals. At the time of the incidence, if he was not at Gunjabari, then he might have
20
been at Neelachal. King Prataprudra was beloved of Gaudiyas, he was present at
Neelachal and many people were present at Gunjabari, so it would be impossible for
any of the priests to enter the sanctum and murder Prabhu. They had the fear of being
caught and punished by death.
Moreover there is another thing to be considered. By this time, no one thought Sri
Chaitanya to be an ordinary devotee. The priests also knew that he was no ordinary
sanyasi. King Prataprudra and Sarvabhauma Bhattacharya saw six-armed Vishnu in
him, and there were other signs on his body. This everybody knew including the
priests. Prabhu was beloved of all in Puri. The priests of Jagannath were neither
inhuman nor atheist. In such circumstances, how could it be possible for the priests to
murder Prabhu in front of Lord Jagannath? The readers can draw their own
conclusions. Looking at the time and place, it would not be possible to hide the body
of Prabhu.
Final words regarding Shri Chaitanya’s disappearance lila
Readers of various perspectives and outlooks will come to their own conclusions for
everyone sees Shri Chaitanya according to one‘s particular vision. It is the conclusion
of the author of this research that the stories relating to Shri Chaitanya merging into
Jagannath are the most detailed and the story that has appeared in most of the
historical accounts. The other stories are either vague in details, written some time
later after Shri Chaitanya‘s disappearance, lack historical and/or written evidence or
are too pervaded by dramatic mythical elements. Some may also accept that Shri
Chaitanya displayed several disappearance lilas simultaneously and this is certainly an
option that devotees of Shri Chaitanya can and will accept. Whatever the case may be,
an informed person can not deny the impact that Shri Chaitanya has had and is
currently having around the world. The ability to move hearts and stimulate such
surrender and devotion to the Supreme is surely a testimony of Shri Chaitanya‘s
legacy and divinity.
21
SPECIAL THANKS AND ACKNOWLEDGEMENTS – to those whom have
specifically contributed to the research in some way or other and production of this
short paper either knowingly or unknowingly
Tony K Stewart – Gaudiya Scholar
Bhaktishravana Tirtha Maharaj – Gaudiya Math Sanyasi
Jagadananda Das – Gaudiya Scholar and disciple of Lalita Prasad Thakur
Biman Behari Majumdar (Late) – Gaudiya Scholar
Bhaktivedanta Vana Maharaj – Gaudiya Math Vaishnava Guru
Advaita Das – of Advaita Acharya‘s lineage
Don Pearson – Competent researcher
Gadadhara Prana Das – Nadiya Nagari Bhava devotee and author