A Çré Caitanya-caritämåta

1st Companion Guide

– A study guide for Ädi-lélä –

Presented by Çrématé Däsé and team

Çré Våndävana-dhäma
 A Çré Caitanya-caritämåta 1st Companion Guide
is dedicated to the one who so mercifully gave
Çré Caitanya-caritämåta to the English-speaking world:

His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda,

Founder-Äcärya of the International Society for Kåñëa Consciousness.
Index
Mangaläcaraëa------------------------------------------------------------------------------- 1

Inspiration for the Journey -------------------------------------------------------------- 3

Introductory Mood Setters

Studying Çré Caitanya-caritämåta—What’s It All About?!- ------------------------- 5
Why Should I Study Çré Caitanya-caritämåta? ----------------------------------------- 7
Why Study Çré Caitanya-caritämåta Together? ---------------------------------------- 10
How Should I Study Çré Caitanya-caritämåta?----------------------------------------- 11
How to Study Çré Caitanya-caritämåta Together?
• Let’s Make a Conscious Decision -------------------------------------------- 14
• What Kind of a Listener Am I? ----------------------------------------------- 15

Preparing Myself to Study Çré Caitanya-caritämåta

Introduction ----------------------------------------------------------------------------------- 16
• Çré Çré Çikñäñöaka ----------------------------------------------------------------- 17
• Çré Upadeçämåta ----------------------------------------------------------------- 19
• Çré Manaù-çiksä ------------------------------------------------------------------- 23

Kåñëadäsa Kaviräja Gosvämé Kindly Enumerates the Chapters of Ädi-lélä

to Help Give Our Study Clarity and Focus -------------------------------------------- 26

Çré Caitanya-caritämåta Preface Discussion Prompters --------------------------- 27

Çré Caitanya-caritämåta Introduction Discussion Prompters --------------------- 28

Chapter One:
A Reader’s Walk Through Map ---------------------------------------------------------- 29
The Fourteen Seed Verses ----------------------------------------------------------------- 31
Salient Points from Çréla Prabhupäda’s Ädi One Introduction -------------------- 35
Ädi One Discussion Prompters ----------------------------------------------------------- 36

Chapter Two:
A Reader’s Walk Through Map ---------------------------------------------------------- 39
Who’s This Cowherd Boy Called Kåñëa?----------------------------------------------- 41
Ädi Two Discussion Prompters ---------------------------------------------------------- 43

Chapter Three:
A Reader’s Walk Through Map ---------------------------------------------------------- 45
Ädi Three Discussion Prompters --------------------------------------------------------- 47
Chapter Four:
A Reader’s Walk Through Map ---------------------------------------------------------- 49
Salient Points from Çréla Prabhupäda’s Introduction -------------------------------- 51
Ädi Four Discussion Prompters ---------------------------------------------------------- 52

Chapter Five:
A Reader’s Walk Through Map ---------------------------------------------------------- 55
Ädi Five Discussion Prompters ----------------------------------------------------------- 57
The Inconceivable Potencies of Çré Nityänanda Räma:
• Map One: The Five Seed Verses dealing with Lord
Nityänanda Räma’s inconceivable potencies --------------- 61
• Map Two: Çréla Prabhupäda’s Introduction to Chapter Five ---------- 62
• Map Three: A Brief Unpacking of the Eighth Seed Verse ------------- 63
• Map Four: The Ninth Seed Verse Explained in a Nutshell ------------ 65
• Map Five: The Tenth Seed Verse Explained in a Nutshell ------------- 66
• Map Six: The Eleventh Seed Verse Explained in a Nutshell ---------- 67
A Prayer to Lord Nityänanda ------------------------------------------------------- 69
Another Prayer to Lord Nityänanda ---------------------------------------------- 70

Chapter Six:
A Reader’s Walk Through Map ---------------------------------------------------------- 71
Ädi Six Discussion Prompters ------------------------------------------------------------- 73
The Journey to Vraja Prema (Step One) ----------------------------------------------- 75
The Journey to Vraja Prema (Step Two)------------------------------------------------ 76

Chapter Seven:
A Reader’s Walk Through Map ---------------------------------------------------------- 77
Ädi Seven Discussion Prompters --------------------------------------------------------- 79

Chapter Eight:
A Reader’s Walk Through Map ---------------------------------------------------------- 83
Ädi Eight Discussion Prompters --------------------------------------------------------- 85
The Journey to Vraja Prema (Step Three)---------------------------------------------- 87

Chapter Nine:
A Reader’s Walk Through Map ---------------------------------------------------------- 89
The Caitanya Tree --------------------------------------------------------------------------- 91
Ädi Nine Discussion Prompters ---------------------------------------------------------- 93
The Journey to Vraja Prema (Step Four)----------------------------------------------- 95
Chapter Ten:
A Reader’s Walk Through Map ---------------------------------------------------------- 97
Ädi Ten Discussion Prompters ------------------------------------------------------------ 99
The Branches and Sub-branches of the Caitanya Tree (Chart One) ------------- 101
The Branches and Sub-branches of the Caitanya Tree (Chart Two) ------------- 105
The Branches and Sub-branches of the Caitanya Tree (Chart Three) ----------- 107

Chapter Eleven:
A Reader’s Walk Through Map ---------------------------------------------------------- 109
Ädi Eleven Discussion Prompters ------------------------------------------------------- 111

Chapter Twelve:
A Reader’s Walk Through Map ---------------------------------------------------------- 113
Ädi Twelve Discussion Prompters ------------------------------------------------------- 115

Chapter Thirteen:
A Reader’s Walk Through Map ---------------------------------------------------------- 117
Ädi Thirteen Discussion Prompters ----------------------------------------------------- 119

Chapter Fourteen:
A Reader’s Walk Through Map ---------------------------------------------------------- 121
Ädi Fourteen Discussion Prompters ------------------------------------------------------ 123

Chapter Fifteen:
A Reader’s Walk Through Map ---------------------------------------------------------- 125
Ädi Fifteen Discussion Prompters ------------------------------------------------------- 127

Chapter Sixteen:
A Reader’s Walk Through Map ---------------------------------------------------------- 129
Ädi Sixteen Discussion Prompters ------------------------------------------------------- 131

Chapter Seventeen:
A Reader’s Walk Through Map ---------------------------------------------------------- 133
Ädi Seventeen Discussion Prompters --------------------------------------------------- 135

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

© All excerpts from the books of His Divine Grace A.C Bhaktivedanta Swami
Prabhupäda are copyrighted by Bhaktivedanta Book Trust International.
All rights reserved.
 Maìgaläcaraëa
nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çrémate bhaktivedänta-svämin iti nämine

I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta

Swämé Prabhupäda, who is very dear to Lord Kåñëa having taken shelter at His
lotus feet.
namas te särasvate deve gaura-väëé-pracäriëe
nirviçeña-çünyavädi-päçcätya-deça-täriëe

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté
Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and
delivering the Western countries, which are filled with impersonalism and voidism.

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida
çré-gaura-karuëä-çakti-vigrahäya namo 'stu te

I offer my respectful obeisances unto Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the

personified energy of Çré Caitanya’s mercy, who delivers devotional service which
is enriched with conjugal love of Rädhä and Kåñëa, coming exactly in the line of
revelation of Çréla Rüpa Gosvämé.

namo bhaktivinodäya sac-cid-änanda-nämine

gaura-çakti-svarüpäya rüpänuga-varäya te

I offer my respectful obeisances unto Saccidänanda Bhaktivinoda, who is a

transcendental energy of Çré Caitanya Mahäprabhu. He is a strict follower of the
Gosvämés, headed by Çréla Rüpa Gosvämé.

çré-rüpa çré sanätana bhaööa-raghunäth

çré-jéva gopäla-bhaööa däsa-raghunäth

All glories to Çré Rüpa Gosvämé, Sanätana Gosvämé, Raghunätha Bhaööa

Gosvämé, Çré Jéva Gosvämé, Gopäla Bhaööa Gosvämé, and Raghunätha däsa
Gosvämé.

ei chay gosäir kori caraëa vandan

jähä hoite bighna-näç abhéñöa-püraë

I offer my obeisances to the feet of these six Gosvämés. By offering them my

obeisances all obstacles to devotion are destroyed and all spiritual desires are
fulfilled.

1
 çré-caitanya-mano-'bhéñöaà sthäpitaà yena bhü-tale
svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this
material world the mission to fulfill the desire of Lord Caitanya, give me shelter
under his lotus feet?
çré-rüpa-raghunätha-caraëera ei bala
yäìra småte siddha haya väïchita-sakala

The lotus feet of Çré Rüpa Gosvämé and Raghunätha däsa Gosvämé are my source
of strength. Remembering their lotus feet can fulfill all one’s desires.

gaura-deva-härdasya marma-jïätä / näyakaç ca viçveñu gauòéyäëäà

çré-mahäprabhoù pärñadäntaù-stho yaù / çré-svarüpa-dämodaraà taà vande

I offer my humble obeisances and prayers to Çré Svarüpa Dämodara Gosvämé,

who is the knower of the deepest essence of Çré Gauradeva’s heart, who is
the captain of all the Gauòéya Vaiñëavas in all the worlds and who is the
most confidential associate of Çré Caitanya Mahäprabhu.

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca

patitänäà pävanebhyo vaiñëavebhyo namo namaù

I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They
are just like desire trees who can fulfill the desires of everyone, and they are full of
compassion for the fallen conditioned souls.

durgame pathi me ‘ndhasya skhalat-päda-gater muhuù

sva-kåpä-yañöi-dänena santaù santv avalambanam

My path is very difficult. I am blind, and my feet are slipping again and again.
Therefore, may the saints help me by granting me the stick of their mercy as my
support.

(jaya) çré-kåñëa-caitanya prabhu nityänanda

çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda
g

y rädhä-kåñëa nahe anya

(jaya) çré-kåñëa-caitanya

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa , Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

2
 Inspiration for the Journey

Inquiring about sad-dharma, eternal religious principles, is one of the

disciple’s devotional duties…….Those who are simple endeavor to
properly learn the teachings of the Lord from Çré Caitanya-caritämåta.
The Lord’s teachings are our only life. Sad-dharma lies in this alone.
— Çréla Bhaktivinoda Öhäkura, Çré Bhaktyäloka

Çré Caitanya-caritämåta is the essence of the instruction given through

the paramparä system of the disciplic succession stemming from Çré
Caitanya Mahäprabhu.
— Çréla Prabhupäda, Çré Caitanya-caritämåta, Madhya 2.84 p

3
4
 Studying Çré Caitanya-caritämåta
What’s It All About?!
ämi-‘sambandha’-tattva, ämära jïäna-vijïäna
ämä päite sädhana-bhakti ‘abhidheya’-näma
sädhanera phala-‘prema’ müla-prayojana
sei preme päya jéva ämära ‘sevana’

Lord Kåñëa says: “I am the center of all relationships. Knowledge of Me

and the practical application of that knowledge is actual knowledge.
Approaching Me for devotional service is called abhidheya. By
rendering devotional service, one gradually rises to the platform of love
of Godhead. That is the chief goal of life. On the platform of love of
Godhead, one is eternally engaged in the service of the Lord.”
– CC Madhya 25.103-104

bhagavän—‘sambandha’, bhakti—‘abhidheya’ haya

premä—‘prayojana’, vede tina-vastu kaya
ära ye ye-kichu kahe, sakala-i kalpanä
svataù-pramäëa veda-väkye kalpena lakñaëä

Çré Caitanya Mahäprabhu continued, “The Supreme Personality of

Godhead is the central point of all relationships, acting in devotional
service to Him is one’s real occupation, and the attainment of love of
Godhead is the ultimate goal of life. These three subject matters are
described in the Vedic literature. If one tries to explain the Vedic
literature in a different way, he is indulging in imagination. Any
interpretation of the self-evident Vedic version is simply imaginary.”
– CC Madhya 6.178-9

5
 —Daça-müla-tattva—
Çréla Bhaktivinoda Öhäkura’s elaboration on what
Çré Kåñëa and Çré Caitanya Mahäprabhu are saying
ämnäyaù präha tattvaà harim iha paramaà
the Vedas proclaim Absolute Truth Çré Hari here the Supreme
sarva-çaktim rasäbdhià
the possessor of all potencies of rasa an ocean
tad-bhinnäàsäàç ca jévän prakåti-kavalitän
His separated parts and jévas by His illusory potency swallowed
tad- vimuktäàç ca bhäväd
from mäyä liberated and by nature
bhedäbedha-prakäçaà sakalam api hareù
different and one a manifestation everything and of Çri Hari
sädhanaà çuddha-bhaktià
the means for attainment is the pure bhakti
sädhyaà tat-prétim evety upadiçati janän
the objective is love for Him certainly thus instructs the people
gaura-candraù svayaà saù
the Golden Lord whose personally He
effulgence resembles a moon

An Unpacking of This Sutra – Çloka:-

1. Pramäëa: The teachings of the Vedas received through guru-paramparä are
known as ämnäya. The infallible evidence of the Vedas, of the småti-çästras
headed by the Çrémad-Bhägavatam, as well as evidence such as direct sense
perception (pratyakña), that concur with the guidance of the Vedas, are all
accepted as pramäëa (evidence). This pramäëa establishes the following
prameyas (fundamental truths):
2. Parama-tattva: Çré Hari alone is the Supreme Absolute Truth.
3. Sarva-çaktimän: Çré Kåñëa is the possessor of all potency.
4. Akhila rasämåta-sindhu: He is the ocean of nectarean mellows.
5. Vibhinnäàça-tattva: Both the mukta (liberated) and baddha (conditioned)
jévas are His eternally separated parts and parcels.
6. Baddha-jévas: Conditioned souls are subject to the control and covering of
mäyä.
7. Mukta-jévas: Liberated souls are free from mäyä.
8. Acintya-bhedäbheda-tattva: The entire universe, consisting of the conscious
(cit) and unconscious (acit), Çré Hari’s acintya-bhedäbheda-prakäça, that is to
say, it is His manifestation which is inconceivably both different and non-
different from Him.
9. Çuddha-bhakti: Pure devotional service is the only (sädhana) to attain
perfection.
10. Kåñëa-préti: Transcendental love and affection for Kåñëa is the one and only
final object of attainment (sädhya-vastu).
(2 – 8 are sambandha-tattva, 9 is abhideya-tattva, 10 is prayojana-tattva)
6
 Why Should I Study Çré Caitanya-caritämåta?

Çré Caitanya-caritämåta is the essence of the instruction given through the

paramparä system of the disciplic succession stemming from Çré Caitanya
Mahäprabhu. – CC Madhya 2.84 p

Çréla Prabhupäda’s presentation of Caitanya-caritämåta “does not deviate even

slightly from the revealed scriptures, and therefore anyone who follows in the
disciplic line will be able to realize the essence of this book simply by the method
of aural reception.” – Introduction to CC Ädi 1

My desire is to have my heart purified by the statements of the Vaiñëavas,

scriptures and spiritual master, and seeing the unity of these three, I will always
float in the ocean of love of God. I will be aloof from the bad association of the
fruitive workers, mental speculators, and the people devoid of devotional service.
I, Narottama Däsa, sing this truth.
– Çréla Narottama däsa Öhäkura’s Çré Prema Bhakti-candrikä,
“Çré Guru Mahimä”

It’s authoritative!
The pastimes of Çré Caitanya Mahäprabhu are the topmost of jewels. They have
been kept in the storehouse of Svarüpa Dämodara Gosvämé, who has explained
them to Raghunätha däsa Gosvämé, who has repeated them to me. Whatever little
I have heard from Raghunätha däsa Gosvämé I have described in this book, which
is presented to all devotees.

In this Caitanya-caritämåta there is no contradictory conclusion, nor is anyone

else’s opinion accepted. I have written this book to describe the simple substance
as I have heard it from superiors. If I become involved in someone’s likes and
dislikes, I cannot possibly write the simple truth.

I worship herewith the lotus feet of all kinds of devotees, both advanced and
neophyte. I request all of them to be satisfied with me. I am faultless because I
have written herein whatever I have understood from Svarüpa Dämodara
Gosvämé and Rüpa and Raghunätha däsa Gosvämés. I have neither added to nor
subtracted from their version.
– CC Madhya 2.84, 86, 93

7
The mood of the author invokes full confidence
Actually Çré Caitanya-caritämåta is not my writing but the dictation of Çré Madana-
mohana. My writing is like the repetition of a parrot. As a wooden doll is made to
dance by a magician, I write as Madana-gopäla orders me to do so.
– CC Ädi 8.78-79

With an ardent desire to serve the purpose of Çré Rüpa and Çré Raghunätha, I,
Kåñëadäsa, narrate Çré Caitanya-caritämåta, following in their footsteps.
– CC Ädi 11.61

I don’t want to miss a golden opportunity!

Men become strong and stout by eating sufficient grains, but the devotee who
simply eats ordinary grains but does not taste the transcendental pastimes of Lord
Caitanya Mahäprabhu and Kåñëa gradually becomes weak and falls down from the
transcendental position. However, if one drinks but a drop of the nectar of Kåñëa’s
pastimes, his body and mind begin to bloom, and he begins to laugh, sing and
dance.

All the devotees connected with the Kåñëa consciousness movement must read all
the books that have been translated (the Caitanya-caritämåta, Çrémad-Bhägavatam,
Bhagavad-gétä and others); otherwise, after some time, they will simply eat, sleep
and fall down from their position. Thus they will miss the opportunity to attain an
eternal, blissful life of transcendental pleasure. – CC Madhya 25.278+p

It has Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s stamp of

approval
Once Çréla Bhaktisiddhänta Sarasvaté Öhäkura was glorifying the supremacy of
Çréla Kåñëadäsa Kaviräja Gosvämé’s Caitanya-caritämåta to his disciples. He
instructed them as follows: “If all the books in the world were destroyed, leaving
only Çrémad-Bhägavatam and Caitanya-caritämåta, then people would still be able
to achieve the ultimate goal of life. And even if the Çrémad-Bhägavatam was lost,
leaving only the Caitanya-caritämåta, there would still be no loss to humanity, for
even that which has not been revealed in the Bhägavatam is found in Caitanya-
caritämåta. The supreme Absolute Truth is Sri Caitanya Mahäprabhu, the
combined form of Rädhä and Kåñëa. The Caitanya-caritämåta is His sound
incarnation. The divine mystery of Rädhäräëé’s divine status and glories are found
therein. Can there be any doubt, therefore, of the supreme status of this piece of
transcendental literature?”

8
Çréla Bhaktisiddhänta Sarasvaté Öhäkura chose to absorb himself in Çré Caitanya-
caritämåta during his later years. It’s also worth noting that although Çréla
Prabhupäda carried a trunk of Çrémad-Bhägavatam onto the Jaladuta, he read Çré
Caitanya-caritämåta during his journey to U.S.A.

It offers an amazing result!

If one does not understand in the beginning but continues to hear again and again,
the wonderful effects of Lord Caitanya’s pastimes will bring love for Kåñëa.
Gradually one will come to understand the loving affairs between Kåñëa and the
gopés and other associates of Våndävana. Everyone is advised to continue to hear
over and over again in order to greatly benefit. – CC Madhya 2.87

All sane men within these three worlds certainly accept the conclusion that no one
is more merciful and magnanimous than Çré Caitanya Mahäprabhu and that no
one is as kind to his devotees. All devotees should hear about Çré Caitanya
Mahäprabhu’s pastimes with faith and love. By the grace of the Lord, one can thus
attain shelter at His lotus feet. By understanding the pastimes of Çré Caitanya
Mahäprabhu, one can understand the truth about Kåñëa. By understanding Kåñëa,
one can understand the limit of all knowledge described in various revealed
scriptures. – CC Madhya 25.268-270

It’s definitely worth hearing!

Çréla Rüpa Gosvämé wrote of Çré Caitanya Mahäprabhu:
“Devotional service itself is the highest platform, the glorious platform which You
have contributed. You are Kåñëa in a yellow complexion and You are
Çacénandana, the son of mother Çacé. Those who hear Caitanya-caritämåta will
keep You in their hearts. It will be easy to understand Kåñëa through You.”
– CC Introduction

Çré Caitanya-caritämåta is ever-increasingly fresh. For one who hears it again and
again, the heart and ear become pacified. Just try to hear these topics with faith,
for there is great pleasure even in hearing them. That hearing will destroy all
miseries pertaining to the body, mind and other living entities, and the
unhappiness of false arguments as well. – CC Antya 19.111, 110

9
Why Study Çré Caitanya-caritämåta Together?
Kåñëa conscious devotees “exchange thoughts and realizations as great scientists
exchange their views and discuss the results of their research in scientific
academies. Such exchanges of thoughts in regard to Kåñëa give pleasure to the
Lord, who therefore favors such devotees with all enlightenment.”– CC Ädi 1.49 p

The desired change of heart……is visible in the reluctance to do anything not

congenial to the devotional way. To create such a change of heart, conclusive
discussion about Çré Kåñëa and His potencies is absolutely necessary.
– CC Ädi 2.117 p

The spiritually powerful message of Godhead can be properly discussed only in a

society of devotees, and it is greatly pleasing to hear in that association. If one
hears from devotees, the way of transcendental experience quickly opens, and
gradually one attains firm faith that in due course develops into attraction and
devotion.
The process of advancing in Kåñëa consciousness and devotional service is
described here. The first point is that one must seek the association of persons who
are Kåñëa conscious and who engage in devotional service. Without such
association one cannot make advancement. Simply by theoretical knowledge or
study one cannot make any appreciable advancement. One must give up the
association of materialistic persons and seek the association of devotees because
without the association of devotees one cannot understand the activities of the
Lord……To understand the personal activities of the Lord, one has to seek the
association of devotees, and by such association, when one contemplates and tries
to understand the transcendental activities of the Lord, the path to liberation is
open, and he is freed. One who has firm faith in the Supreme Personality of
Godhead becomes fixed, and his attraction for association with the Lord and the
devotees increases. Association with devotees means association with the Lord.
The devotee who makes this association develops the consciousness for rendering
service to the Lord, and then, being situated in the transcendental position of
devotional service, he gradually becomes perfect. – ÇB 3.25.25+p

The material world is cheating you. Lusty desires are killing you by hanging you
with ropes. Lament, O servant of Hari. Associate with devotees and engage in
discussing the topics of love of God. Then, all your dangers will be vanquished.
Çréla Narottama däsa Öhäkura’s Çré Prema Bhakti-candrikä, “Manaù Çikñä 16”

10
 How Should I Study Çré Caitanya-caritämåta?
One cannot approach the transcendental plane unless he submits himself to
transcendental sound with a receptive mood, for in that mood only can one realize
the message of Çré Caitanya Mahäprabhu. – Introduction to CC Ädi 1

The development of submissiveness is the cause of proportionate spiritual

realization, by which one can ultimately meet the Supreme Lord in person, as a
man meets another man face to face. – CC Ädi 1.55 p

Simply hearing submissively will free one’s heart from all the faults of ignorance,
and thus one will achieve deep love for Kåñëa. This is the path of peace.
– CC Ädi 1.107

The subject matter of this book is not a mental concoction but a factual spiritual
experience that one can realize only by accepting the (given çikñä) line of disciplic
succession…..Any deviation from that line will bewilder the reader’s
understanding of the mystery of Çré Caitanya-caritämåta.
– Introduction to CC Ädi 1

Real religion lies dormant when artificial religion dominates from the mental
plane. A living being can awaken this dormant religion by hearing with a pure
heart. – CC Ädi 1.91 p

Please hear attentively what I shall speak to you, for transcendental knowledge
about Me is not only scientific but also full of mysteries. By My causeless mercy,
be enlightened in truth about My personality, manifestations, qualities and
pastimes.
We cannot discover the mysteries of the Lord by our mundane endeavors; they are
only revealed, by His grace, to the proper devotees. These mysteries are gradually
disclosed to the various grades of devotees in proportion to the gradual
development of their service attitude……submission and service in the forms of
hearing, chanting, etc. – CC Ädi 1.51-52+p

11
Anything transcendental to material nature is called inconceivable, whereas
arguments are all mundane. Since mundane arguments cannot touch
transcendental subject matters, one should not try to understand transcendental
subjects through mundane arguments. – CC Ädi 17.308

The seed of devotion cannot sprout unless watered by the process of hearing and
chanting. One should submissively receive the transcendental messages from
spiritually advanced sources and chant the very same messages for one’s own
benefit as well as the benefit of one’s audience. – CC Ädi 2.117 p

The author requests every reader to hear these talks with faith and without
argument. By studying them in this way, one will be able to understand the
confidential truth of Çré Caitanya Mahäprabhu. – CC Madhya 8.308

A sincere student should not neglect the discussion of such conclusions,

considering them controversial, for such discussions strengthen the mind. Thus
one’s mind becomes attached to Çré Kåñëa. By such conclusive studies I know the
glories of Lord Caitanya. Only by knowing these glories can one become strong
and fixed in attachment to Him. – CC Ädi 2.117-118

If you are indeed interested in logic and argument, kindly apply it to the mercy of
Çré Caitanya Mahäprabhu. If you do so, you will find it to be strikingly wonderful.
– CC Ädi 8.15

The pastimes of Çré Kåñëa Caitanya Mahäprabhu are inconceivable and wonderful.
His ecstasy is wonderful, His qualities are wonderful, and His behavior is
wonderful. Only a person who has firm faith in the wonderful pastimes of Lord
Caitanya Mahäprabhu can approach His lotus feet. – CC Ädi 17.306, 309

Let me take shelter of the Supreme Personality of Godhead, Çré Kåñëa, who has
descended in the form of Lord Caitanya Mahäprabhu to teach us real knowledge,
His devotional service and detachment from whatever does not foster Kåñëa
consciousness. He has descended because He is an ocean of transcendental mercy.
Let me surrender unto His lotus feet. Let my consciousness, which is like a
honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead,
who has just now appeared as Çré Kåñëa Caitanya Mahäprabhu to teach the
ancient system of devotional service to Himself. This system had almost been lost
due to the influence of time. – CC Madhya 6.254-255

12
Çré Caitanya Mahäprabhu continued, “The Supreme Personality of Godhead is the
central point of all relationships, acting in devotional service to Him is one’s real
occupation, and the attainment of love of Godhead is the ultimate goal of life.
These three subject matters are described in the Vedic literature. If one tries to
explain the Vedic literature in a different way, he is indulging in imagination. Any
interpretation of the self-evident Vedic version is simply imaginary.”
– CC Madhya 6.178-179

13
 How to Study Çré Caitanya-caritämåta
Together?
Let’s Make a Conscious Decision!
There are four kinds of bhägavata-sevä—sattvic, rajasic, tamasic, and
nirguna.

1) Enthusiastic service which is joyfully performed in seven days, like a

pompous sacrifice with various types of worshipable ingredients and
hard labor, is called rajasic bhägavata-sevä.

2) Service which is peacefully performed over a month or two, while

relishing the topics and thus increasing one's ecstasy, is called sattvic
bhägavata-sevä.

3) Service which continues for one year, which is performed lazily yet
faithfully, which gives happiness, and in which both remembrance
and forgetfulness are present, is called tamasic bhägavata-sevä.

4) Service in which there is no consideration of time factor but continues

on with love and devotion, is called nirguna bhägavata-sevä.

Please know for certain that Mahäräja Parékñit and Çukadeva Gosvämé
performed nirguna bhägavata-sevä. Although the hearing continued for
only seven days, that was because Mahäräja Parékñit’s life continued for
that duration only.

The topmost speakers are those whose hearts are attached to the Lord
without hankering for anything else. They are well-wishers of all, they
are merciful to the fallen, and they are expert in learning the truth by
various arguments.

Çréla Vyäsadeva, Çrémad–Bhägavata Mahätmya, Skanda Puräëa Ch.4

14
 WHAT KIND OF LISTENER AM I?
The topmost listener is he who comes before the speaker with proper respect
and is eager and expert in hearing of Kåñëa’s teachings and pastimes. He has
rejected all mundane topics, has faith in the Supreme Lord, hears
submissively, always contemplates the knowledge he has heard and likes to
ask relevant questions. He is dear to the Lord’s devotees. There are also
other listeners who are known as superior:

1) Cätaka bird – A cätaka bird does not take water from any source other than the
rain cloud. One who does not hear any book other than scriptures concerned
with Kåñëa is called a cätaka listener.

2) Swan – Just as the swan can extract milk from a mixture of milk and water, one
who can extract the essential teachings while listening to various topics is called
a swan listener.

3) Parrot – Just as a parrot can recite whatever it has been taught, one who is able
to properly repeat the topics he has heard from his teacher and others is called
a parrot listener.

4) Fish – Just as a fish that is situated in an ocean of condensed milk quietly drinks
milk without even blinking its eyes, one who quietly listens with full focus and
relishes what he hears is called a fish listener.

Some listeners are classified as inferior:

1) Wolf – Just as the cry of the wolf frightens the deer attracted by the sweet
sound of the flute in the forest, the foolish listener whose questions and
comments are a source of frustration and pain to the other listeners is called a
wolf listener.

2) Bhurunda Bird – Just as the bhurunda bird that lives in the Himalayas tells
everyone whatever it has heard without doing anything himself, one who
repeats what he has heard to others but does not practice it himself is called a
bhurunda listener.

3) Bull – Just at the bull does not distinguish between eating sweet grapes or
pungent oilcakes, the person who listens to everything without intelligence and
discrimination is called a bull listener.

4) Camel – Just as a camel rejects sweet mango leaves to chew bitter neem leaves,
one who listens to Kåñëa’s teachings and then eagerly listens to mundane topics
is called a camel listener.

– Çréla Vyäsadeva, Çrémad- Bhägavata Mahätmya, Skanda Puräëa 10.41.35-37

15
 Preparing Myself to Study
Çré Caitanya-caritämåta
Sädhana-bhakti is about bringing the mind and body into line with the needs of
me, the soul. This statement is not just a catchy cliché or a truism. It’s a
fundamental and essential working principle of the art and science of practicing
bhakti.

Study of Çré Caitanya-caritämåta by serious and sincere devotees is an act of

devotion. And such devotion can factually give us entrance into a world far
beyond the grasp of logic, argument or mundane intelligence. But that devotion
needs to be appropriately cultivated. We are not talking of sentimentality. We are
talking about consciously and carefully:
• refining and fine tuning our consciousness.
• developing devotional discrimination skills and
• nurturing a transcendental and yet very practical value structure.

Yes, we are definitely talking heart transformation. And such a transformation is

best effected by the practice of the bhakti process itself. We humbly suggest that
any devotee seriously wanting entrance into the sacred pages of Çré Caitanya-
caritämåta should regularly hear, chant and contemplate Çré Caitanya
Mahäprabhu’s Çikñäñöakam, Çréla Rüpa Gosvämé’s Upadeçämåta and Çréla
Raghunätha däsa Gosvämé’s Manaù-çikñä.

These works give the mood, mission and teachings of Çré Caitanya Mahäprabhu in
a nutshell. And they have the potency to transform even the hardest and most
mangled of hearts in a very simple, subtle and special way. Such change of heart
will be slow and subtle, but also very solid and revelational. And this will prepare
us in a very wonderful way to dive deep into the magical mysteries and nourishing
nectar of Çré Caitanya-caritämåta. Why not give our humble request a try?! You
have nothing to lose, and so much to gain!

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

16
 Çré Çré Çikñäñöaka
ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam
änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam

Let there be all victory for the chanting of the holy name of Lord Kåñëa, which can
cleanse the mirror of the heart and stop the miseries of the blazing fire of material
existence. That chanting is the waxing moon that spreads the white lotus of good
fortune for all living entities. It is the life and soul of all education. The chanting of
the holy name of Kåñëa expands the blissful ocean of transcendental life. It gives a
cooling effect to everyone and enables one to taste full nectar at every step.

nämnäm akäri bahudhä nija-sarva-çaktis

taträrpitä niyamitaù smaraëe na kälaù
etädåçé tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù

My Lord, O Supreme Personality of Godhead, in Your holy name there is all good
fortune for the living entity, and therefore You have many names, such as “Kåñëa”
and “Govinda,” by which You expand Yourself. You have invested all Your
potencies in those names, and there are no hard and fast rules for remembering
them. My dear Lord, although You bestow such mercy upon the fallen,
conditioned souls by liberally teaching Your holy names, I am so unfortunate that
I commit offenses while chanting the holy name, and therefore I do not achieve
attachment for chanting.

tåëäd api su-nécena

taror api sahiñëunä
amäninä mäna-dena
kértanéyaù sadä hariù

One who thinks himself lower than the grass, who is more tolerant than a tree, and
who does not expect personal honor but is always prepared to give all respect to
others can very easily always chant the holy name of the Lord.

na dhanaà na janaà na sundaréà

kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi

O Lord of the universe, I do not desire material wealth, materialistic followers, a

beautiful wife or fruitive activities described in flowery language. All I want, life
after life, is unmotivated devotional service to You.

17
 ayi nanda-tanüja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya

O My Lord, O Kåñëa, son of Mahäräja Nanda, I am Your eternal servant, but

because of My own fruitive acts I have fallen into this horrible ocean of nescience.
Now please be causelessly merciful to Me. Consider Me a particle of dust at Your
lotus feet.

nayanaà galad-açru-dhärayä
vadanaà gadgada-ruddhayä girä
pulakair nicitaà vapuù kadä
tava näma-grahaëe bhaviñyati

My dear Lord, when will My eyes be beautified by filling with tears that constantly
glide down as I chant Your holy name? When will My voice falter and all the hairs
on My body stand erect in transcendental happiness as I chant Your holy name?

yugäyitaà nimeñeëa
cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà
govinda-viraheëa me

My Lord Govinda, because of separation from You, I consider even a moment a

great millennium. Tears flow from My eyes like torrents of rain, and I see the
entire world as void.

äçliñya vä päda-ratäà pinañöu mäm

adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù

Let Kåñëa tightly embrace this maidservant who has fallen at His lotus feet, or let
Him trample Me or break My heart by never being visible to Me. He is a
debauchee, after all, and can do whatever He likes, but still He alone, and no one
else, is the worshipable Lord of My heart.

18
 Çré Upadeçämåta
väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät

A sober person who can tolerate the urge to speak, the mind's demands, the
actions of anger and the urges of the tongue, belly and genitals is qualified to make
disciples all over the world. (1)

atyähäraù prayäsaç ca
prajalpo niyamägrahaù
jana-saìgaç ca laulyaà ca
ñaòbhir bhaktir vinaçyati

One's devotional service is spoiled when he becomes too entangled in the

following six activities: (1) eating more than necessary or collecting more funds
than required; (2) overendeavoring for mundane things that are very difficult to
obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the
scriptural rules and regulations only for the sake of following them and not for the
sake of spiritual advancement, or rejecting the rules and regulations of the
scriptures and working independently or whimsically; (5) associating with worldly-
minded persons who are not interested in Kåñëa consciousness; and (6) being
greedy for mundane achievements. (2)

utsähän niçcayäd dhairyät

tat-tat-karma-pravartanät
saìga-tyägät sato våtteù
ñaòbhir bhaktiù prasidhyati

There are six principles favorable to the execution of pure devotional service: (1)
being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting
according to regulative principles [such as çravaëaà kértanaà viñëoù smaraëam
[ÇB 7.5.23]—hearing, chanting and remembering Kåñëa], (5) abandoning the
association of nondevotees, and (6) following in the footsteps of the previous
äcäryas. These six principles undoubtedly assure the complete success of pure
devotional service. (3)

dadäti pratigåhëäti
guhyam äkhyäti påcchati
bhuìkte bhojayate caiva
ñaò-vidhaà préti-lakñaëam

Offering gifts in charity, accepting charitable gifts, revealing one's mind in

confidence, inquiring confidentially, accepting prasäda and offering prasäda are
the six symptoms of love shared by one devotee and another.(4)
19
 kåñëeti yasya giri taà manasädriyeta
dékñästi cet praëatibhiç ca bhajantam éçam
çuçrüñayä bhajana-vijïam ananyam anya
nindädi-çünya-hådam épsita-saìga-labdhyä

One should mentally honor the devotee who chants the holy name of Lord Kåñëa,
one should offer humble obeisances to the devotee who has undergone spiritual
initiation [dékñä] and is engaged in worshiping the Deity, and one should associate
with and faithfully serve that pure devotee who is advanced in undeviated
devotional service and whose heart is completely devoid of the propensity to
criticize others. (5)

dåñöaiù svabhäva-janitair vapuñaç ca doñair

na präkåtatvam iha bhakta janasya paçyet
gaìgämbhasäà na khalu budbuda-phena-paìkair
brahma-dravatvam apagacchati néra-dharmaiù

Being situated in his original Kåñëa conscious position, a pure devotee does not
identify with the body. Such a devotee should not be seen from a materialistic
point of view. Indeed, one should overlook a devotee's having a body born in a
low family, a body with a bad complexion, a deformed body, or a diseased or
infirm body. According to ordinary vision, such imperfections may seem
prominent in the body of a pure devotee, but despite such seeming defects, the
body of a pure devotee cannot be polluted. It is exactly like the waters of the
Ganges, which sometimes during the rainy season are full of bubbles, foam and
mud. The Ganges waters do not become polluted. Those who are advanced in
spiritual understanding will bathe in the Ganges without considering the condition
of the water. (6)

syät kåñëa-näma-caritädi-sitäpy avidyä

pittopatapta-rasanasya na rocikä nu
kintv ädaräd anudinaà khalu saiva juñöä
svädvé kramäd bhavati tad-gada-müla-hantré

The holy name, character, pastimes and activities of Kåñëa are all transcendentally
sweet like sugar candy. Although the tongue of one afflicted by the jaundice of
avidyä [ignorance] cannot taste anything sweet, it is wonderful that simply by
carefully chanting these sweet names every day, a natural relish awakens within his
tongue, and his disease is gradually destroyed at the root. (7)

20
 tan-näma-rüpa-caritädi-sukértanänu
småtyoù krameëa rasanä-manasé niyojya
tiñöhan vraje tad-anurägi janänugämé
kälaà nayed akhilam ity upadeça-säram

The essence of all advice is that one should utilize one's full time—twenty-four
hours a day—in nicely chanting and remembering the Lord's divine name,
transcendental form, qualities and eternal pastimes, thereby gradually engaging
one's tongue and mind. In this way one should reside in Vraja [Goloka Våndävana
dhäma] and serve Kåñëa under the guidance of devotees. One should follow in the
footsteps of the Lord's beloved devotees, who are deeply attached to His
devotional service. (8)

vaikuëöhäj janito varä madhu-puré taträpi räsotsaväd

våndäraëyam udära-päëi-ramaëät taträpi govardhanaù
rädhä-kuëòam ihäpi gokula-pateù premämåtäplävanät
kuryäd asya viräjato giri-taöe seväà viveké na kaù

The holy place known as Mathurä is spiritually superior to Vaikuëöha, the

transcendental world, because the Lord appeared there. Superior to Mathurä is
the transcendental forest of Våndävana because of Kåñëa's räsa-lélä pastimes. And
superior to the forest of Våndävana is Govardhana Hill, for it was raised by the
divine hand of Çré Kåñëa and was the site of His various loving pastimes. And,
above all, the superexcellent Çré Rädhä-kuëòa stands supreme, for it is
overflooded with the ambrosial nectarean prema of the Lord of Gokula, Çré Kåñëa.
Where, then, is that intelligent person who is unwilling to serve this divine Rädhä-
kuëòa, which is situated at the foot of Govardhana Hill? (9)

karmibhyaù parito hareù priyatayä vyaktià yayur jïäninas

tebhyo jïäna-vimukta-bhakti-paramäù premaika-niñöhäs tataù
tebhyas täù paçu-päla-paìkaja-dåças täbhyo 'pi sä rädhikä
preñöhä tadvad iyaà tadéya-sarasé täà näçrayet kaù kåté

In the çästra it is said that of all types of fruitive workers, he who is advanced in
knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of
many such people who are advanced in knowledge [jïänés], one who is practically
liberated by virtue of his knowledge may take to devotional service. He is superior
to the others. However, one who has actually attained prema, pure love of Kåñëa,
is superior to him. The gopés are exalted above all the advanced devotees because
they are always totally dependent upon Çré Kåñëa, the transcendental cowherd
boy. Among the gopés, Çrématé Rädhäräëé is the most dear to Kåñëa. Her kuëòa
[lake] is as profoundly dear to Lord Kåñëa as this most beloved of the gopés. Who,
then, will not reside at Rädhä-kuëòa and, in a spiritual body surcharged with
ecstatic devotional feelings [apräkåtabhäva], render loving service to the divine
couple Çré Çré Rädhä-Govinda, who perform Their añöakäléya-lélä, Their eternal
eightfold daily pastimes. Indeed, those who execute devotional service on the
banks of Rädhäkuëòa are the most fortunate people in the universe. (10)
21
 kåñëasyoccaiù praëaya-vasatiù preyasébhyo 'pi rädhä
kuëòaà cäsyä munibhir abhitas tädåg eva vyadhäyi
yat preñöhair apy alam asulabhaà kià punar bhakti-bhäjäà
tat premedaà sakåd api saraù snätur äviñkaroti

Of the many objects of favored delight and of all the lovable damsels of
Vrajabhümi, Çrématé Rädhäräëé is certainly the most treasured object of Kåñëa's
love. And, in every respect, Her divine kuëòa is described by great sages as
similarly dear to Him. Undoubtedly Rädhä-kuëòa is very rarely attained even by
the great devotees; therefore it is even more difficult for ordinary devotees to
attain. If one simply bathes once within those holy waters, one's pure love of
Kåñëa is fully aroused. (11)

22
 Çré Manaù-çiksä
‘Instructions to the Mind’ by Raghunätha däsa Gosvämé

gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe

sva-mantre çré-nämni vraja-nava-yuva-dvandva-çaraëe
sadä dambhaà hitvä kuru ratim apürväm atitaräm
aye sväntar-bhrätaç caöubhir abhiyäce dhåta-padaù

O mind, I grasp your feet and beg you with sweet words: Please cast away all
hypocrisy and pride and develop intense, unprecedented love for my spiritual
master, Vrajabhümi, the people of Vraja, the Vaiñëavas, the brähmaëas, the
Gäyatré mantra, the holy name, and the transcendental shelter that is the fresh
young couple of Vraja, Rädhä and Kåñëa. (1)

na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru

vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacé-sünuà nandéçvara-pati-sutatve guru-varaà
mukunda-preñöhatve smara param ajasraà nanu manaù

O mind, don’t concern yourself with the pious and impious deeds described in the
Vedas, Rather, intently serve Çré Çré Rädhä-Kåñëa in Vraja. Always remember that
Lord Caitanya is the son of Mahäräja Nanda and that my guru is most dear to
Lord Mukunda. (2)

yadéccher äväsaà vraja-bhuvi sa-rägaà prati-janur

yuva-dvandvaà tac cet paricaritum äräd abhilañe
svarüpaà çré-rüpaà sa-gaëam iha tasyägrajam api
sphuöaà premëä nityaà smara nama tadä tvaà çåëu manaù

O mind, just listen to me! If you desire to reside in Vraja birth after birth, and if
you desire to directly serve the divine youthful couple there with great attraction,
then with intense love always remember and bow down to Çréla Svarüpa
Dämodara Gosvämé; to Çréla Rüpa Gosvämé and his elder brother, Çréla Sanätana
Gosvämé; and to all their associates and followers. (3)

asad-värtä-veñyä visåja mati-sarvasva-haraëéù

kathä mukti-vyäghryä na çåëu kila sarvätma-gilanéù
api tyaktvä lakñmé-pati-ratim ito vyoma-nayanéà
vraje rädhä-kåñëau sva-rati-maëi-dau tvaà bhaja manaù

O mind, give up friendship with nondevotees, which is nothing but a prostitute

who will steal the treasure of your heart—your desire to serve Rädhä-Kåñëa.
Don’t listen to talks of impersonal liberation, which are a tigress who devours
everyone. You should even give up attraction for Lord Näräyaëa, which leads to
the world of Vaikuëöha. Instead, O mind, just worship Çré Çré Rädhä-Kåñëa, for
They bestow upon Their worshipers the jewel of pure love for Themselves. (4)
23
 asac-ceñöä-kañöa-prada-vikaöa-päçälibhir iha
prakämaà kämädi-prakaöa-pathapäti-vyatikaraiù
gale baddhvä hanye ’ham iti bakabhid vartmapa-gaëe
kuru tvaà phutkärän avati sa yathä tväà mana itaù

The highwaymen of lust and his friends have bound me around the neck with the
painful, horrible, powerful ropes of many wicked deeds. O mind, please scream
out to the devotees of Kåñëa, the killer of Baka, “I am being killed!” Then He will
save me. (5)

are cetaù prodyat-kapaöa-kuöi-näöé-bhara-khara-

kñaran-mütre snätvä dahasi katham ätmänam api mäm
sadä tvaà gändharvä-giridhari-pada-prema-vilasat-
sudhämbhodhau snätvä svam api nitaräà mäà ca sukhaya

O mind, why do you burn us both by bathing in the urine trickling from the ass of
great deviousness and hypocrisy? Instead, you should delight us by eternally
bathing in the glistening nectar-ocean of pure love for Çré Çré Gändharvä-
Giridhäré. (6)

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu-premä spåçati çucir etan nanu manaù
sadä tvaà sevasva prabhu-dayita-sämantam atulaà
yathä täà niñkäsya tvaritam iha taà veñayati saù

As long as the impudent untouchable woman of the desire for fame dances in my
heart, why should pure love for Rädhä-Kåñëa touch me? O mind, continuously
serve my spiritual master, the leader of those who are dear to the Lord. Then my
master will quickly kick out that harridan and allow pure love to enter. (7)

yathä duñöatvaà me darayati çaöhasyäpi kåpayä

yathä mahyaà premämåtam api dadäty ujjvalam asau
yathä çré-gändharvä-bhajana-vidhaye prerayati mäà
tathä goñöhe käkvä giridharam iha tvaà bhaja manaù

So that He will mercifully smash my wickedness (even though I am a great rascal),

so that He will give me the splendid nectar of transcendental love, and so that He
will engage me in Çré Rädhä’s service, please, O mind, with words choked with
emotion, worship Lord Giridhäré here in Vraja.(8)

mad-éçä-näthatve vraja-vipina-candraà vraja-vane-

çvaréà tan-näthatve tad-atula-sakhétve tu lalitäm
viçäkhäà çikñälé-vitaraëa-gurutve priya-saro-
giréndrau tat-prekñä-lalita-rati-datve smara manaù

O mind, please meditate on Kåñëa, the moon of Vraja forest, as the Lord of my
controller, Çrématé Rädhäräëé. And please meditate upon Çrématé Rädhäräëé, the
queen of Vraja forest, as Kåñëa’s controller. Also please meditate upon Lalitä
24
Devé as the peerless friend of Rädhä and Kåñëa, Viçäkhä Devé as the guru who
teaches Them many things, and Rädhä-kunda and Govardhana Hill as two places
the mere sight of which bestows charming transcendental love for the divine
couple. (9)

ratià gauré-léle api tapati saundarya-kiraëaiù

çacé-lakñmé-satyäù paribhavati saubhägya-balanaiù
vaçé-käraiç candrävali-mukha-navéna-vraja-satéù
kñipaty äräd yä täà hari-dayita-rädhäà bhaja manaù

O mind, please worship Lord Hari’s beloved Rädhä, with the splendor of Her
beauty She makes Rati, Gauré, and Lélä burn with envy, with the power of Her
good fortune She defeats Çacé, Lakñmé, and Satyabhämä, and with Her ability to
control Kåñëa She completely eclipses Candrävali and the other pious young girls
of Vraja. (10)

samaà çré-rüpeëa smara-vivaça-rädhä-giribhåtor

vraje säkñät-sevä-labhana-vidhaye tad-gaëa-yujoù
tad-ijyäkhyä-dhyäna-çravaëa-nati-païcämåtam idaà
dhayan nityaà govardhanam anudinaà tvaà bhaja manaù

O mind, in order to attain the direct service of the two divine lovers, Çré Çré Rädhä-
Giridhäré, in the company of Their friends, every day you must constantly drink
with Çréla Rüpa Gosvämé, the five nectars of worshiping Them, chanting Their
names, meditating on Them, hearing about Them, and bowing down before Them,
and every day you must worship Govardhana Hill. (11)

manaù-çikñä-daikädaçaka-varam etaà madhurayä

girä gäyaty uccaiù samadhi-gata-sarvärtha-tati yaù
sa-yüthaù çré-rüpänuga iha bhavan gokula-vane
jano rädhä-kåñëätula-bhajana-ratnaà sa labhate

These eleven excellent instructions to the mind grant all spiritual benedictions. A
person who stays with the devotees, follows Çréla Rüpa Gosvämé, and with a sweet
voice loudly sings these eleven verses, understanding all their meanings, will attain
the matchless jewel of direct service to Çré Çré Rädhä-Kåñëa in the forest of
Gokula. (12)

25
 Kåñëadäsa Kaviräja Gosvämé Kindly Enumerates the Chapters
of Ädi-lélä to Help Give Our Study Clarity and Focus.
In the First Chapter I offer obeisances to the spiritual master, for this is the beginning of
auspicious writing.
The Second Chapter explains the truth of Çré Caitanya Mahäprabhu. He is the Supreme
Personality of Godhead, Lord Kåñëa, the son of Mahäräja Nanda.
Çré Kåñëa Caitanya Mahäprabhu, who is Kåñëa Himself, has now appeared as the son of
mother Çacé. The Third Chapter describes the general cause of His appearance.
The Third Chapter specifically describes the distribution of love of Godhead. It also
describes the religion of the age, which is simply to distribute the holy name of Lord
Kåñëa and propagate the process of loving Him.
The Fourth Chapter describes the main reason for His appearance, which is to taste the
mellows of His own transcendental loving service and His own sweetness.
The Fifth Chapter describes the truth of Lord Nityänanda Prabhu, who is none other
than Balaräma, the son of Rohiëé.
The Sixth Chapter considers the truth of Advaita Äcärya. He is an incarnation of Mahä-
Viñëu.
The Seventh Chapter describes the Païca-tattva—Çré Caitanya, Prabhu Nityänanda, Çré
Advaita, Gadädhara and Çréväsa. They all combined together to distribute love of
Godhead everywhere.
The Eighth Chapter gives the reason for describing Lord Caitanya’s pastimes. It also
describes the greatness of Lord Kåñëa’s holy name.
The Ninth Chapter describes the desire tree of devotional service. Çré Caitanya
Mahäprabhu Himself is the gardener who planted it.
The Tenth Chapter describes the branches and subbranches of the main trunk and the
distribution of their fruits.
The Eleventh Chapter describes the branch called Çré Nityänanda Prabhu.
The Twelfth Chapter describes the branch called Çré Advaita Prabhu.
The Thirteenth Chapter describes the birth of Çré Caitanya Mahäprabhu, which took
place with the chanting of the holy name of Kåñëa.
The Fourteenth Chapter gives some description of the Lord’s childhood pastimes. The
Fifteenth Chapter briefly describes the Lord’s boyhood pastimes.
In the Sixteenth Chapter I have indicated the pastimes of the kaiçora age.
In the Seventeenth Chapter I have specifically described His youthful pastimes.
— CC Ädi 17.313-327

Thus there are seventeen varieties of subjects in the first canto, which is known as the
Ädi-lélä. Twelve of these constitute the preface of this scripture. After the chapters of
the preface, I have described five transcendental mellows in five chapters. I have
described them very briefly rather than expansively. By the order and strength of Çré
Nityänanda Prabhu, Çréla Våndävana däsa Öhäkura has elaborately described in his
Caitanya-maìgala all that I have not. — CC Ädi 17.328-330
26
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta Preface)

1. Why is there no difference between the teachings of Lord Caitanya in Çré

Caitanya-caritämåta and the teachings of Lord Kåñëa in Bhagavad-gétä?
(p ix)

2. When does Kåñëa take direct charge of a devotee? (p ix)

3. What does the surrendering process involve? (p ix)

4. What are four essential things Lord Caitanya teaches? (p x)

5. How did Lord Caitanya teach the acintya-bhedäbheda-tattva philosophy?

(p x)

6. (a) What is Bhagavad-gétä’s process of purifying consciousness? (p xi)

(b) Why does Çréla Prabhupäda raise this in his preface to Çré Caitanya-
caritämåta?(pp xi - xii)

7. What is most special about the teachings presented in Çré Caitanya-

caritämåta? (p xii)

8. What is Çréla Prabhupäda’s sincere hope? (p xiii)

9. Any other questions you feel relevant/important?

P.S. There are a number of BBT editions of Çré Caitanya-caritämåta. And so

these page numbers are approximate, not always exact.

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

27
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Introduction)
1. (a) In what two ways can we translate Çré Caitanya-caritämåta? (pp 1,3)
(b) How is the immortality of the living force displayed? (pp 1-4)
2. In what light should we study Lord Caitanya? (p 2)
3. How can we remain unpolluted by material contamination while living in this
material world? (p 4)
4. In the beginning of Çré Caitanya-caritämåta, Kåñëadäsa Kaviräja Gosvämé
writes:
I offer my respects to my spiritual masters.
(a) Why does he use the plural? (p 5)
(b) What is the significance of him doing this, holistically speaking? (p 5)
5. (a) Preaching as an äcarya, what did Lord Caitanya teach? (p 7)
(b) What was His greatest gift? (p 7)
(c) What was His method of deliverance? (pp 6-7)
Caitanya Mahäprabhu came to deliver Kåñëa. His method of deliverance was
not meditation, fruitive activities or scriptural study, but love. (Vintage
Edition)
6. What is the basic principle of Kåñëa consciousness? (p 8)
7. What is Rädhä Kåñëa? (pp 9-10)
8. Why did Kåñëa assume the form of Caitanya Mahäprabhu? (p 11)
9. (a) What does the subject matter of Çré Caitanya-caritämåta primarily deal
with? (p 12)
(b) What is the symptom of the superior nature? What does this mean
practically speaking? (pp 12-13)
(c) How can we best gain knowledge of that which is beyond the material
nature? (p 13)
10. What is the importance of accepting the disciplic succession? (p 14)
11. Material energy is dependent on certain laws, but spiritual energy is fully
independent. Please give some examples of this full independence. (pp 16-17)

Any other questions you consider relevant/important?

P.S. There are a number of BBT editions of Çré Caitanya-caritämåta. And so

these page numbers are approximate not always exact.

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare
28
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter One
Salient Points from Çréla Prabhupäda’s Introduction:
Please see page 33.
33.
Text Topic Text Ref.
Nos.
1–6 The Truth of Çré Caitanya Mahäprabhu* 27
7 – 11 The Glory of Lord Nityänanda 27
12 – 13 The Truth of Çré Advaita Äcärya 28
14 The Païcatattva 28
1 – 14 These fourteen verses offer auspicious invocations and 29
describe the Supreme Truth.
15 – 19 Obeisances to the principle Deities of Våndävana 19
20 – 22 The nature of the invocation and its benefits.
23 – 29 A brief explanation of the 14 seed verses.
30 – 31 Kåñëadäsa Kaviräja Gosvämé offers obeisances to his
readers and makes a humble request.
32 – 42 Offering of obeisances unto the Lord and all His 43
associates.
The Intricacies of the 1st Verse Explained in a Nutshell.
43 – 58 1. The Spiritual Master
59 – 64 2. The devotee
65 – 67 3. The Lord’s incarnations
68 – 78 4. His plenary portions
79 – 82 5. His energies
83 – 103 6. The primeval Lord Himself, Çré Caitanya 83
Mahäprabhu
(These verses are commenting on the 6th aspect of
the 1st verse and simultaneously describing the
intricacies of the 2nd verse.)
104 – 106 Beginning of the introduction to verse 3.
107 – 109 The result of submissively and patiently hearing Çré
Caitanya-caritämåta.
110 The author’s prayer of loyal submission.
*The first two verses offer respectful obeisances, generally and specifically, to the
Lord, who is the object of worship. In the third verse I indicate the Absolute
Truth, who is the ultimate substance. With such a description, one can visualize
the Supreme Truth. In the fourth verse I have invoked the benediction of the
Lord upon all the world, praying to Lord Caitanya for His mercy upon all. In that
verse I have also explained the external reason for Lord Caitanya’s incarnation.
But in the fifth and sixth verses I have explained the prime reason for His advent.
In these six verses I have described the truth about Lord Caitanya.
– CC Ädi 1.23-27
29
30
 The Fourteen Seed Verses
Given in Çré Caitanya-caritämåta, Ädi One
(1)
vande gurün éça-bhaktän éçam éçävatärakän
tat-prakäçäàç ca tac-chaktéù kåñëa-caitanya-saàjïakam
I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s
incarnations, His plenary portions, His energies and the primeval Lord Himself, Çré Kåñëa
Caitanya. – CC Ädi 1.1

(2)
vande çré-kåñëa-caitanya-nityänandau sahoditau
gauòodaye puñpavantau citrau çan-dau tamo-nudau
I offer my respectful obeisances unto Çré Kåñëa Caitanya and Lord Nityänanda, who are like the
sun and moon. They have arisen simultaneously on the horizon of Gauòa to dissipate the
darkness of ignorance and thus wonderfully bestow benediction upon all. – CC Ädi 1.2

(3)
yad advaitaà brahmopaniñadi tad apy asya tanu-bhä
ya ätmäntar-yämé puruña iti so ’syäàça-vibhavaù
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà
na caitanyät krñëäj jagati para-tattvaà param iha
What the Upaniñads describe as the impersonal Brahman is but the effulgence of His body, and
the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the
Supreme Personality of Godhead, Kåñëa Himself, full with six opulences. He is the Absolute
Truth, and no other truth is greater than or equal to Him. – CC Ädi 1.3

(4)
anarpita-caréà cirät karuëayävatérëaù kalau
samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù
May the Supreme Lord who is known as the son of Çrématé Çacé-devé be transcendentally
situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold,
He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has
ever offered before: the most sublime and radiant mellow of devotional service, the mellow of
conjugal love. – CC Ädi 1.4

(5)
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd
ekätmänäv api bhuvi purä deha-bhedaà gatau tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam
The loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the Lord’s
internal pleasure-giving potency. Although Rädhä and Kåñëa are one in Their identity,
previously They separated Themselves. Now these two transcendental identities have again
united, in the form of Çré Kåñëa Caitanya. I bow down to Him, who has manifested Himself with
the sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself. – CC Ädi 1.5

31
 (6)
çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-
svädyo yenädbhuta-madhurimä kédåço vä madéyaù
saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät
tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù
Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She
alone relishes through Her love, and the happiness She feels when She realizes the sweetness of
His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb
of Çrématé Çacé-devé, as the moon appeared from the ocean. – CC Ädi 1.6

(7)
saìkarñaëaù käraëa-toya-çäyé garbhoda-çäyé ca payobdhi-çäyé
çeñaç ca yasyäàça-kaläù sa nityä-nandäkhya-rämaù çaraëaà mamästu
May Çré Nityänanda Räma be the object of my constant remembrance. Saìkarñaëa, Çeña Näga
and the Viñëus who lie on the Käraëa Ocean, Garbha Ocean and ocean of milk are His plenary
portions and the portions of His plenary portions. – CC Ädi 1.7

(8)
mäyätéte vyäpi-vaikuëöha-loke pürëaiçvarye çré-catur-vyüha-madhye
rüpaà yasyodbhäti saìkarñaëäkhyaà taà çré-nityänanda-rämaà prapadye
I surrender unto the lotus feet of Çré Nityänanda Räma, who is known as Saìkarñaëa in the
midst of the catur-vyüha (consisting of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha). He
possesses full opulences and resides in Vaikuëöhaloka, far beyond the material creation.
– CC Ädi 1.8

(9)
mäyä-bhartäjäëòa-saìghäçrayäìgaù çete säkñät käraëämbhodhi-madhye
yasyaikäàçaù çré-pumän ädi-devas taà çré-nityänanda-rämaà prapadye
I offer my full obeisances unto the feet of Çré Nityänanda Räma, whose partial representation
called Käraëodakaçäyé Viñëu, lying on the Käraëa Ocean, is the original puruña, the master of
the illusory energy, and the shelter of all the universes. – CC Ädi 1.9

(10)
yasyäàçäàçaù çréla-garbhoda-çäyé yan-näbhy-abjaà loka-saìghäta-nälam
loka-srañöuù sütikä-dhäma dhätus taà çré-nityänanda-rämaà prapadye
I offer my full obeisances unto the feet of Çré Nityänanda Räma, a partial part of whom is
Garbhodakaçäyé Viñëu. From the navel of Garbhodakaçäyé Viñëu sprouts the lotus that is the
birthplace of Brahmä, the engineer of the universe. The stem of that lotus is the resting place of
the multitude of planets. – CC Ädi 1.10

(11)
yasyäàçäàçäàçaù parätmäkhilänäà poñöä viñëur bhäti dugdhäbdhi-çäyé
kñauëé-bhartä yat-kalä so ’py anantas taà çré-nityänanda-rämaà prapadye
I offer my respectful obeisances unto the feet of Çré Nityänanda Räma, whose secondary part is
the Viñëu lying in the ocean of milk. That Kñérodakaçäyé Viñëu is the Supersoul of all living
entities and the maintainer of all the universes. Çeña Näga is His further subpart. – CC Ädi 1.11

32
 (12)
mahä-viñëur jagat-kartä mäyayä yaù såjaty adaù
tasyävatära eväyam advaitäcärya éçvaraù
Lord Advaita Äcärya is the incarnation of Mahä-Viñëu, whose main function is to create the
cosmic world through the actions of mäyä. – CC Ädi 1.12

(13)
advaitaà hariëädvaitäd äcäryaà bhakti-çaàsanät
bhaktävatäram éçaà tam advaitäcäryam äçraye
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He
propagates the cult of devotion, He is called Äcärya. He is the Lord and the incarnation of the
Lord’s devotee. Therefore I take shelter of Him. – CC Ädi 1.13

(14)
païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam
bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam
I offer my obeisances unto the Supreme Lord, Kåñëa, who is nondifferent from His features as a
devotee, devotional incarnation, devotional manifestation, pure devotee and devotional energy.
– CC Ädi 1.14

These fourteen verses, therefore, offer auspicious invocations and describe the Supreme Truth.
– CC Ädi 1.29

33
The following 5 texts from the 14 seed texts given in
Çré Caitanya-caritämåta Ädi 1 are from
Çréla Svarüpa Dämodara Gosvämé’s diary:

Text 4
May the Supreme Lord who is known as the son of Çrématé Çacé-devé be
transcendentally situated in the innermost chambers of your heart. Resplendent
with the radiance of molten gold, He has appeared in the Age of Kali by His
causeless mercy to bestow what no incarnation has ever offered before: the most
sublime and radiant mellow of devotional service, the mellow of conjugal love.
(CC Ädi 1.4, Referenced in CB Ädi 2.185-186p. This verse also appears in Rüpa
Gosvämé’s “Vidagdha-Mädhava” 1.2 and is also referenced in CC Antya 1.132p.)

Text 5
The loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the
Lord’s internal pleasure-giving potency. Although Rädhä and Kåñëa are one in
Their identity, previously They separated Themselves. Now these two
transcendental identities have again united, in the form of Çré Kåñëa Caitanya. I
bow down to Him, who has manifested Himself with the sentiment and
complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.
(CC Ädi 1.5, Referenced in CC Ädi 4.55p and CC Madhya 8.282p.)

Text 7
May Çré Nityänanda Räma be the object of my constant remembrance.
Saìkarñaëa, Çeña Näga and the Viñëus who lie on the Käraëa Ocean, Garbha
Ocean and ocean of milk are His plenary portions and the portions of His plenary
portions. (CC Ädi 1.7, Referenced in CC Ädi 5.7p.)

Text 8
I surrender unto the lotus feet of Çré Nityänanda Räma, who is known as
Saìkarñaëa in the midst of the catur-vyüha [consisting of Väsudeva, Saìkarñaëa,
Pradyumna and Aniruddha]. He possesses full opulences and resides in
Vaikuëöhaloka, far beyond the material creation.
(CC Ädi 1.8, Referenced in CC Ädi 5.13p.)

Text 13
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita,
and because He propagates the cult of devotion, He is called Äcärya. He is the
Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.
(CC Ädi 1.13, Referenced in CB Antya 9.493p.)

34
 Salient Points from Çréla Prabhupäda’s
Ädi One Introduction

Çré Caitanya Mahäprabhu is none other than the combined form of Çré Rädhä and
Kåñëa. He is the life of those devotees who strictly follow in the footsteps of Çréla
Rüpa Gosvämé.

The subject matter of this book is not a mental concoction but a factual spiritual
experience that one can realize only by accepting the (given çikñä) line of disciplic
succession described above. Any deviation from that line will bewilder the
reader’s understanding of the mystery of Çré Caitanya-caritämåta.

Even the most erudite mundane scholar cannot approach the transcendental plane
unless he submits himself to transcendental sound with a receptive mood, for in
that mood only can one realize the message of Çré Caitanya Mahäprabhu.

This edition of Çré Caitanya-caritämåta does not deviate even slightly from the
revealed scriptures, and therefore anyone who follows in the disciplic line will be
able to realize the essence of this book simply by the method of aural reception.

The first of the fourteen verses is a symbolic representation of the Supreme Truth,
and the entire First Chapter is in actuality devoted to this single verse, which
describes Lord Caitanya in His six different transcendental expansions.

35
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter One)
A. Çréla Prabhupäda’s Introduction
1. Text 40 tells us that Kåñëadäsa Kaviräja Gosvämé received initiation from Çré
Nityänanda Räma. Çréla Prabhupäda tells us in his introduction that Kåñëadäsa
Kaviräja Gosvämé is “the direct disciple of Çréla Rüpa Gosvämé and Çréla
Raghunätha däsa Gosvämé.” Please explain (34p).
2. Çréla Prabhupäda says “Since we belong to this chain of disciplic succession
from Çré Caitanya Mahäprabhu, this edition of Çré Caitanya-caritämåta will
contain nothing newly manufactured by our tiny brains, but only remnants of
food originally eaten by the Lord Himself.” What is your understanding of this
statement?
3. Why must we submit ourselves to “transcendental sound with a receptive
mood” to realize the message of Çré Caitanya Mahäprabhu?
4. How can we realize the essence of Çré Caitanya-caritämåta?
5. What is the entire first chapter devoted to in actuality?
6. Please recount Çréla Prabhupäda’s explanation of the philosophical truth
known as acintya-bhedäbheda-tattva?

B. Texts 1 – 31
1. What is described in the first six texts? (27)
2. What is described in texts 7–11? (27)
3. In texts 12–13? In text 14? (28)
4. Please tell us Kåñëadäsa Kaviräja Gosvämé’s nutshell analysis of the first six
texts. (23–27)
5. Çréla Prabhupäda tells us that “These three Deities are worshiped in three
different stages of one’s development.” (19 p)
a. Who are the three Deities?
b. What are the three stages of development?
c. Why were these three Deities installed in Våndävana?

C. Texts 32 – 42
1. (a) How does Kåñëa enjoy? (32)
(b) What does the statement “They are all six in one” mean? (32,34p)
2. Gurün is plural in number. Why does Kåñëadäsa Kaviräja Gosvämé use gurün
in text 34? (34p)
3. Please recount what Çréla Prabhupäda has said about initiating and instructing
spiritual masters in 34p + 35p.
4. Why must we associate with the devotees of Çré Kåñëa? (35p)
5. Çréla Prabhupäda tells us that “the service of the spiritual master is essential”.
How should we serve him? (35p)
6. What is the significance of Kåñëadäsa Kaviräja Gosvämé accepting the six
Gosvämés as his instructing spiritual masters. (37p)

36
D. Texts 43–58 (The Spiritual Master)
1. Please explain Texts 44–45. (44p – 45p)
2. (a) Please explain the dealings of an äcärya. (46p)
(b) When is one disqualified from being an äcärya? (46p)
(c) What is the test for determining who is äcäryadeva? (46p)
3. What is “against the principles of the devotional cult”? (46p)
4. What do you see as the most important points made by Çréla Prabhupäda in
47p? Why? (47p)
5. (a) What is the original source of Texts 51–56. (50p)
(b) Who imparted these instructions? (50p)
6. (a) What are the four texts from which Lord Caitanya’s missionary activities
can be understood? (56p)
(b) Please recount in a nutshell Çréla Prabhupäda’s explanation of these four
texts. (56p)
(c) What do the words “directly and indirectly” mean? (56p)

E. Texts 59–64 (The devotee)

1. (a) What is imperative if we want to learn the transcendental science? (59p)
(b) What association is undesirable for a neophyte devotee? (59p)
2. In his 60p Çréla Prabhupäda outlines the stages from çraddhä to prema. Please
identify them. (60p)
3. (a) What is Kåñëa’s concern? (62p)
(b) What is the bonafide spiritual master’s concern? (62p)
(c) Of whom is the Supreme Personality of Godhead always mindful? (62p)
4. Why are pure devotees themselves places of pilgrimage? (63p)
5. Pure devotees are of two types. What are those two types? (64p + word-for-
word)

F. Texts 65–67 (The Lord’s incarnations)

1. There are three categories of incarnations.
(a) Please list them giving both the Sanskrit and the English. (65–67, 65–66
word-for-word.)
(b) Please give examples of each category. (65–67)

G. Texts 68–78 (His plenary portions)

1. The Supreme Lord expands His personal forms in two primary categories:
prakäça and viläsa. Please clearly define both expansions and give examples.
(68 + p, 75, 77, 78)

H. Texts 79–82 (His energies)

1. (a) The Lord’s energies are of three kinds. Please list them. (79–80)
(b) Why are the gopés the best of all? (79–80)
2. (a) Kåñëa’s personal associates are identical with Him. Please explain. (81p)
(b) When is Kåñëa complete? (81)

37
I. Texts 83–103 (The primeval Lord Himself, Çré Caitanya Mahäprabhu)
(This section is simultaneously an elaboration on the second seed verse.)
Gaura-Nitäi dissipate the darkness of ignorance
1. (a) What is that “darkness of ignorance”? (90,94)
(b) Please explain why the following paths are kaitava? (91p)
• Karma
• Jïäna
• Yoga
2. When is a religious process considered pretentious? (91p)
3. What is the foremost process of cheating? Why? (92 + p)
4. What are the five kinds of ignorance that Gaura-Nitäi drive away? (102p)
5. What is the real form of religion? (91p)
Gaura-Nitäi reveal knowledge of Çré Kåñëa, the Absolute Truth.
6. How do They do that? (98–101)
7. How can we be rid of all difficulties on the path of self-realization? (103)

J. Texts 107–109
1. What is the result of submissively and patiently hearing Çré Caitanya-
caritämåta? (107–109)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

38
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Two
(This chapter unpacks the third seed verse and can be clearly understood only through
acintya-bhedäbheda tattva.)
A Salient Point from Çréla Prabhupäda’s Introduction:
“This chapter stresses that a devotee who wishes to advance in Kåñëa consciousness must
have knowledge of Kåñëa’s personal form, His three principal energies, His pastimes and the
relationship of the living entities with Him.”
Text Nos. Topic Text Ref.
1–3 A prayer of dependence on Çré Caitanya Mahäprabhu and
glorification of Him and His associates.
4–7 Statement of the 3rd seed verse and the author’s intent to
explain it according to the revealed scriptures.
8 – 13 The author begins to unpack the 3rd seed verse.
14 – 21 Govinda is described in terms of His Brahman and
Paramätmä features.
22 Çré Caitanya Mahäprabhu is the svayaà-rüpa, Govinda. 22p
23 – 29 An introduction to Brahmä’s realized understanding of Çré
Kåñëa, the Supreme Personality of Godhead.
30 – 58 According to the authority of Brahmä, Näräyaëa is the 58
viläsa feature of Kåñëa.
O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest
life. Are You not, therefore, my father, Näräyaëa? Näräyaëa refers to one whose
abode is in the water born from Nara [Garbhodakaçäyé Viñëu], and that Näräyaëa
is Your plenary portion. All Your plenary portions are transcendental. They are
absolute and are not creations of mäyä.
The truth indicated in this verse [text 2.30] is the essence of Çrémad-Bhägavatam.
This conclusion, through synonyms, applies everywhere. – CC Ädi 2.30 + 2.59
60 – 70 Foolish speculators exposed and refuted by Çrémad-
Bhägavatam.
71 – 87 Misguided interpreters refuted through logic based on 73
çastra.
88 – 95 More çästric evidence to defeat all misinterpretations. 90
96– 104 Description of the principal manifestations and expansions 104
of Çré Kåñëa, and His three energies.
105–110 Çré Kåñëa is the original primeval Lord and has descended 109–110
personally as Çré Caitanya Mahäprabhu.
111–115 “It is not contradictory for a devotee to call the Supreme 112p
Lord by any one of the various names of His plenary
expansions, because the original Personality of Godhead
includes all such categories.”
116–118 Why we should hear all these conclusive arguments. 116p, 118p
119–120 “The conclusion is that Lord Caitanya is the Supreme 120
Personality of Godhead, Kåñëa, the son of the King of
Vraja.”
121 The author’s prayer of loyal submission.

39
40
41
42
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Two)

Preliminary Questions to Appropriately Shape Our Mood and Mindset

1. What is the significance of the first and last texts of this chapter for serious
students of Çré Caitanya-caritämåta?
2. What are the key texts and purport given to prepare us for proactive and
meaningful study of this chapter? (13, 7, 73, 86, 116p, 117–118)
3. Why is the author describing the glories of Çré Kåñëa in detail in this chapter?
(119)
4. What is the conclusion of this chapter? (120)

A. Texts 1 – 21
1. What is the significance of Kåñëadäsa Kaviräja Gosvämé calling his tongue
“desert like”? (2p)
2. “The personality of Godhead is the complete form of sac-cid-änanda.”
(a) What then is the Brahman, the Paramätmä? (5p)
(b) How are these two features realized? (5p)
(c) Why are such realizations considered incomplete? (5p)
3. (a) What two things have to be proved by Kåñëadäsa Kaviräja Gosvämé to
facilitate us clearly understanding that Çré Caitanya Mahäprabhu is the
origin of all tattvas? (9p)
(b) Please give one evidence for each point. (e.g. (1) 65, (2) 22p)
4. (a) Please explain the meaning of bhagavän. (10p)
(b) Please give one example of how the potencies of the syllables bha,ga,va
apply in terms of many different meanings. (10p)
5. Please cite a text which clearly indicates the relationship between:
(a) Govinda and the impersonal Brahman. (14)
(b) Govinda and the Paramätmä. (19)

B. Text 22
1. Çré Caitanya Mahäprabhu is the svayaà-rüpa, Govinda. Please give at least
three çästric references as evidence to support this statement. (22p)

C. Texts 23 – 59
1. What are the three proofs Brahmä gives to authoritatively state that Näräyaëa
is but the viläsa feature of Çré Kåñëa? (1: 36–39, 2: 40–42+p, 3: 43–46+p)
2. How does Brahmä answer the challenge Kåñëa makes in Text 47? (48–57)
3. (a) What is the essence of Çrémad-Bhägavatam? (59)
(b) Why is Kåñëadäsa Kaviräja Gosvämé quoting this verse here? (59)

43
D. Texts 60 – 70
1. Please give the meaning and çästric explanation of ÇB 1.2.11, which is quoted
as text 63. (64, 65+p)
2. Kåñëadäsa Kaviräja Gosvämé quotes ÇB 1.3.28 as his Text 67. Why has he done
that? (67p)

E. Texts 71 – 87
1. Please explain the logic used by Kåñëadäsa Kaviräja Gosvämé to vindicate
Çrémad-Bhägavatam’s statement (1.3.28) that Çré Kåñëa is the primeval
Personality of Godhead. (74–85, 86p)
2. Please list the four material defects in both Sanskrit and English. (86p)
3. Who is not misled by such deficiencies? Why is that? (86p)

F. Texts 88 – 95
1. (a) What verse does Kåñëadäsa Kaviräja Gosvämé allude to in his efforts to
refute all misinterpretations regarding Çré Kåñëa’s position? (89+p)
(b) Please explain the relevance of him using this verse. (89p)
2. (a) What are the two Çrémad-Bhägavatam verses the author gives as further
evidence? (91–92+p)
(b) What is his logic in quoting these verses? (93–95)

G. Texts 96 – 104
1. Text 97 tells us that “The Personality of Godhead Çré Kåñëa enjoys Himself in
six primary expansions.” Please list and briefly explain those expansions.
(97p, 98p, 99–100, 100p)
2. What is the essential understanding to be drawn from Texts 97–98? (99 – 100)
3. What are Çré Kåñëa’s three principal energies? (101 – 103)

H. Texts 105 – 115

1. Please explain the logic Kåñëadäsa Kaviräja Gosvämé uses to establish that
Lord Caitanya is the Supreme Absolute Truth. (105–106, 109–110)
2. Why is it not false for a sincere devotee to call Lord Caitanya Kñérodakaçäyé
Viñëu? (112+p, 114p)

I. Texts 116 – 120

1. Why should we hear all the conclusive arguments given in this chapter? (116p,
117+p, 118+p)
2. Why has Kåñëadäsa Kaviräja Gosvämé described the glories of Çré Kåñëa in
detail in this chapter? (119)
3. What is the conclusion to be drawn from all this discussion? (120)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

44
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Three.
Salient Points from Çréla Prabhupäda’s Introduction:
1. According to the Vedic literature, the foremost occupational duty for humanity in this
Age of Kali is näma-saìkértana, or congregational chanting of the holy name of the
Lord. The incarnation for this age especially preaches this process, but only Kåñëa
Himself can explain the confidential loving service performed in the four principal
varieties of loving affairs between the Supreme Lord and His devotees. Lord Kåñëa
therefore personally appeared, with His plenary portions, as Lord Caitanya. As stated
in this chapter, it was for this purpose that Lord Kåñëa appeared personally in
Navadvépa in the form of Çré Kåñëa Caitanya Mahäprabhu.
2. The appearance of Lord Caitanya is both significant and confidential. He can be
appreciated only by pure devotees and only through the process of devotional service.
Text Topic Text
Nos. Ref.
1–2 Glorification of Çré Caitanya Mahäprabhu and His associates.
3–113 Kåñëadäsa Kaviräja Gosvämé unpacks the fourth seed verse: 3
“May the Supreme Lord who is known as the son of Çrématé
Çacé-devé be transcendentally situated in the innermost
chambers of your heart. Resplendent with the radiance of
molten gold, He has appeared in the Age of Kali by His
causeless mercy to bestow what no incarnation has ever offered
before: the most sublime and radiant mellow of devotional
service, the mellow of conjugal love.” – CC Ädi 1.4
6 – 10+p The scheduled time of Çré Kåñëa’s and Çré Caitanya 6, 10p
Mahäprabhu’s descent.
11 – 28 Though enjoying in Vraja, Kåñëa contemplates the need for 14–15,
His descent. 26
29 – 64 The Supreme Personality of Godhead Çré Kåñëa Himself 29
descends as Çré Caitanya Mahäprabhu. His characteristics and
pastimes are briefly explained.
65 – 76 Çré Caitanya Mahäprabhu descends with His plenary parts and 65
associates.
77 – 87 The fortunate worship Çré Caitanya Mahäprabhu through 77, 87
Näma saìkértana, others do not.
88 – 91 Kåñëa can’t hide from His devotees. 88
Setting the Scene for Çré Caitanya Mahäprabhu’s descent.
92 – 95 Çré Caitanya Mahäprabhu’s respectable predecessors descend 93 – 94
first.
96 – 109 Çré Advaita Äcärya contemplates how to induce Çré Caitanya 99, 101
Mahäprabhu to descend and begins appropriate worship.
110–112 The Lord always appears in His eternal form according to the 110, 112
desire of His pure devotee.
113 Kåñëadäsa Kaviräja Gosvämé gives the essential meaning of the 113
fourth seed verse. (This verse is reiterated in Ädi 4.5)
114 The author’s prayer of loyal submission.

45
46
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Three)

A. Texts 1 – 10
1. Kåñëa descends once in a day of Brahmä. What is “a day of Brahmä”?
(7–8 + p)
2. When exactly does Çré Kåñëa appear? Lord Caitanya? (10 + p)

B. Texts 11 – 28
1. (a) Why isn’t çänta-rasa given much importance? (11p)
(b) Why is däsya-rasa considered the first stage of transcendental devotional
service? (11p)
2. Why did Çré Kåñëa decide to appear as Lord Caitanya? (14–16 + p)
3. What is the result of performing regulated devotional service in awe and
veneration? (17–18)
4. In text 19, Kåñëa says He will personally inaugurate the religion of the age—
näma-saìkértana, the congregational chanting of the holy name and make the
world dance in ecstasy, realizing the four mellows of loving devotional service.
Please explain what this means. (20p, 26)

C. Texts 29 – 64
1. (a) What does the root of the word “viçvambhara” indicate? (33)
(b) Why is Lord Caitanya called “viçvambhara”? (33)
2. Why did Lord Caitanya refuse to take the name “Bhäraté” after He took
sannyäsa from a Bhäraté? (34p)
3. Please tell us something of Çré Caitanya Mahäprabhu’s physical characteristics
and personal qualities. (41–49)
4. (a) What is the essence of religion in the age of Kali? (50)
(b) Please give evidence to support your answer. (52, 58)
5. (a) What is the result of ignorance? (60)
(b) What is the greatest ignorance? (61)
(c) How does Lord Caitanya deal with this? (62, 64)

D. Texts 65 – 76
1. (a) To what does the word “aìga” refer? (71)
(b) What are the characteristics of such manifestations? (71 + p)
(c) Please give two examples of Lord Caitanya’s plenary portions. (72)

E. Texts 77 – 87
1. When is a person truly intelligent? (77 – 78 + p)
2. Why is a person who equates pious activity with chanting of the Holy name of
Kåñëa’s considered an atheist? (79 + p)
3. Please explain the words antaù kåñëa quoted in text 81. (81p)
4. Why can’t faithless nonbelievers see what is clearly evident? (87 + p)
47
F. Texts 88 – 91
1. Why are unalloyed devotees always able to see Kåñëa under all circumstances?
(89p)
2. Çréla Prabhupäda tells us that “the Kåñëa consciousness movement is meant for
devas, or devotees.” Please explain this statement in Çréla Prabhupäda’s words.
(91p)

G. Texts 92 – 95
1. (a) When Kåñëa desires to incarnate on earth, what does He first do? (93)
(b) Please list some of the devotees who descended before Çré Caitanya
Mahaprabhu’s appearance. (95)

H. Texts 96 – 109
1. Why is Kåñëa consciousness the greatest benediction for human society? (97p)
2. (a) What is the qualification of a bonafide äcärya? (98p)
(b) What is the function of a bonafide äcärya? (98p)
3. (a) Why did Advaita Äcärya decide to worship the Lord with tulasé leaves and
the water of the Ganges? (107p)
(b) How did Advaita Äcärya worship Çré Kåñëa? (108–109)

I. Texts 110 – 112

1. (a) Who is the person qualified to see the Lord? (111p)
(b) How does a devotee come to the platform of always thinking of the Lord
within his heart? (111p)
(c) When does the Lord appear in a particular form to His devotee? (111p)
2. What is the essence of the meaning of text 111? (112)

J. Text 113
1. What is the meaning of the fourth seed verse? (113)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

48
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Four.
Salient Points from Çréla Prabhupäda’s Introduction:
45.
Please see page 45.
Text Nos. Topic Text Ref.
1–2 Kåñëadäsa Kaviräja Gosvämé glorifies Çré Caitanya Mahäprabhu, His
mercy and His associates.
3 – 14 A brief explanation of the internal and external reasons for Çré 9+p
Caitanya Mahäprabhu’s descent.
15 – 16 Why Kåñëa desired to appear in a nutshell: 15 – 16
“The Lord’s desire to appear was born from two reasons: the Lord
wanted to taste the sweet essence of the mellows of love of God, and
He wanted to propagate devotional service in the world on the
platform of spontaneous attraction. Thus He is known as supremely
jubilant and as the most merciful of all.” – CC Ädi 4.15-16
17 – 41 An elaboration of Çré Caitanya Mahäprabhu’s desire to propagate
räga-märga.
42 – 53 Why Gauräìga accepted the sentiments of Çré Rädhä. 49 – 50
54 – 100 Kåñëadäsa Kaviräja Gosvämé fully unpacks the fifth seed verse. 54 – 55
58 – 100 The author begins explaining Lord Caitanya’s glories by delineating 58
the position of:
59 – 72 a) Çré Rädhä as Kåñëa’s hlädiné-çakti (sandhiné and saàvit are also 59
explained).
73 – 81 b) Çré Rädhä as the cause of all Kåñëa’s consorts. 76
82 – 95 c) The glories of Çré Rädhä.
96 – 98 d) Çré Rädhä and Kåñëa are one, but have taken two forms. 98
99 – 100 Kåñëadäsa Kaviräja Gosvämé concludes his full explanation of the
fifth seed verse.
101 – 228 Kåñëadäsa Kaviräja Gosvämé gives a hint of the meaning of the sixth 229
seed verse.
106 – 111 The author briefly mentions Çré Caitanya Mahäprabhu’s madness in
separation from Kåñëa.
112 – 120 Even though Çré Kåñëa is the abode of mellows, He is unable to fulfil
three desires.
121 – 136 Kåñëa’s first unfulfilled desire explained. 121
137 – 158 Kåñëa’s second unfulfilled desire explained. 137
159 – 219 Kåñëa’s third unfulfilled desire explained. 159
220 – 228 A glimpse into the identity and nature of Çré Caitanya Mahäprabhu.
229 – 269 Although a little fearful, Kåñëadäsa Kaviräja Gosvämé reveals the 229, 236
essential meaning of the sixth seed verse.
238 – 263 a) Kåñëa reveals His heart’s desires. 238
264 – 269 b) Kåñëa decides to advent as Çré Caitanya Mahäprabhu to fulfill His 267– 269
desires.
270 – 272 c) The stage is set, and Çré Caitanya Mahäprabhu appears. 272
273 Kåñëadäsa Kaviräja Gosvämé explains that he has meditated on the
lotus feet of Çréla Rüpa Gosvämé to explain the sixth seed verse.
274– 275 He supports his explanation of the 5th and 6th seed verses with a verse
from Çréla Rüpa Gosvämé.
276 He concludes his explanation of the six seed verses which describe the 276
essential truth of Çré Caitanya Mahäprabhu and the need for His
descent.
277 The author’s prayer of loyal submission.
49
50
 Salient Points from Çréla Prabhupäda’s Introduction:

In this chapter of the epic Caitanya-caritämåta, Kåñëadäsa Kaviräja

Gosvämé has stressed that Lord Caitanya appeared for three principal
purposes of His own. The first purpose was to relish the position of
Çrématé Rädhäräëé, who is the prime reciprocator of transcendental love
of Çré Kåñëa.

The second reason for His appearance was to understand the

transcendental mellow of Himself. Lord Kåñëa is all sweetness.
Rädhäräëé’s attraction for Kåñëa is sublime, and to experience that
attraction and understand the transcendental sweetness of Himself, He
accepted the mentality of Rädhäräëé.

The third reason that Lord Caitanya appeared was to enjoy the bliss
tasted by Rädhäräëé.

Lord Caitanya appeared in order to fulfill these confidential desires, and

also to preach the special significance of chanting Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,
Hare Hare and to answer the call of Advaita Prabhu. These were
secondary reasons.

Çré Svarüpa Dämodara Gosvämé was the principal figure among Lord
Caitanya’s confidential devotees. The records of his diary have revealed
these confidential purposes of the Lord. These revelations have been
confirmed by the statements of Çréla Rüpa Gosvämé in his various
prayers and poems.

This chapter also specifically describes the difference between lust and
love. The transactions of Kåñëa and Rädhä are completely different
from material lust. Therefore the author has very clearly distinguished
between them.

— CC Ädi 4 Introduction

51
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya–caritämåta, Ädi–lélä, Chapter Four)

A. Texts 1 – 16
1. “The time to lift the burden of the world mixed with the time for Lord Kåñëa’s
incarnation”. Please explain the implications of this statement in very practical
terms. (9p, 11–13)
2. (a) The Lord’s desire to appear was born from two reasons. What were those
reasons? (15–16)
(b) Why did He desire to stage a dramatic performance of His Vrajabhümi–
lélä? (15–16p)

B. Texts 17 – 41
1. (a) When does Kåñëa become subordinate to His devotee? (21–22)
(b) Please briefly explain such a devotee’s mood and behaviour. (21–22p)
2. (a) What are the three kinds of devotional service described in Çré Caitanya–
caritämåta? (21–22p)
(b) Please briefly describe each kind. (21–22p)
3. Sometimes a devotee of Kåñëa appears to predominate over the Lord or
transgress regulative principles. What indicators will be there to clarify whether
this is a genuine manifestation of pure love for Kåñëa? (26p, 31p)
4. How does yogamäyä facilitate Çré Kåñëa’s relationship and dealings with the
gopés of Goloka Våndävana? (29p, 30p)
5. (a) How did Lord Caitanya preach devotional service while practicing it
Himself? (39–41)
(b) What is His transcendental mission? (41p)
(c) Why is it wonderful that Kåñëa accepted the role of a devotee in the eternal
form of Çré Caitanya Mahäprabhu? (41p)
6. Svarüpa Dämodara Gosvämé has described Lord Caitanya as Kåñëa Himself
with the attitude of Rädhäräëé. What should we understand from his
statement? (41p)

C. Texts 42 – 53
1. (a) Why is the conjugal sentiment called madhura– rasa? (44–46)
(b) What are the two further divisions of madhura– rasa? (46)
2. (a) Where is the parakéya mellow found? (50p)
(b) Where is it exhibited? (50p)
(c) What do the Six Gosvämés tell us about Kåñëa’s Vraja pastimes? (50p)
(d) How can we have a peep into that invisible Vraja? (50p)
3. (a) Why did Kåñëa agree to assume the position of Rädhäräëé in the form of
Lord Çré Gauräìga? (50p, 52)
(b) What did He relish by doing that? (50p)

52
D. Texts 54 – 72
1. (a) Please briefly explain text 56. (56p)
(b) What is the only source of understanding such transcendental intricacies?
(56p)
2. (a) Why does Lord Caitanya Mahäprabhu personally approach the fallen
conditioned souls of this age? (56p)
(b) His activities are primarily in which role? (56p)
3. (a) What is “Çrématé Rädhikä”? (59)
(b) What is the dual function of that energy? (60)
4. What is “Love of God”? (60p)
5. (a) Please name and briefly explain the three forms of Kåñëa’s one spiritual
energy. (62 + p)
(b) What is the total exhibition of these potencies called? (62p)
(c) What is its nature? (62p)
(d) How is viçuddha–sattva perceived when predominated by (1) sandhiné,
samvit and hlädiné? (62p)
(e) What is the main feature of the kingdom of God? (62p)
6. (a) What is the essential portion of the sandhiné potency? (64)
(b) “Lord Kåñëa’s existence rests upon it”(64). Explain briefly what this means.
(65 + p, 66 + p)
7. (a) What is the essence of the samvit potency? (67)
(b) What do the activities of the samvit potency produce? (67p)
(c) When can one attain knowledge of the Personality of Godhead? (67p)
8. (a) What is the essence of the hlädiné potency? (68)
(b) Please name and briefly explain the two divisions of love of Godhead. (68p)
9. (a) Why is Çré Rädhä the highest principle in love of Godhead and Kåñëa’s
supreme lovable object? (69 + p)
(b) Why can no one match Çrématé Rädhäräné? (71p)

E. Texts 73 – 100
1. (a) Please name and briefly explain Kåñëa’s three kinds of consorts. (75, 77–79)
(b) Who is the cause of all these consorts? (76)
(c) Why are there many consorts? (80 – 81)
2. (a) Who are the personal associates of Çrématé Rädhäräné? (81p)
(b)What is their function? (81p)
3. (a) What is the significance of the name Rädhä? (87 + p, 89)
(b) Çré Rädhä has many names. Please explain the meaning of :
* Devé (84)
* Kåñëa–mayé (85–86 + p)
* Sarva–lakñmé (90–91)
* Sarva–känti (92–94)
4. Please give two analogies to explain the oneness and difference of Çré Rädhä
and Kåñëa. (97 – 98)
5. Why did Kåñëa appear as Çré Kåñëa Caitanya with the mood and complexion of
Çré Rädhä? (100)

53
F. Texts 101–228
1. (a) Who revealed the principle cause for Kåñëa’s descent as Lord Caitanya?
(104)
(b) What were his qualifications for factually revealing such confidential
matters? (105+p)
2. What can be understood by those under the shelter of the lotus feet of Çré
Caitanya Mahäprabhu? (108p)
3. What was the significance of Kåñëa’s youth? (114–115)
4. Despite being the abode of all mellows, Kåñëa was unable to fulfil three
desires. What were those three desires? (1st desire: 121 – 136 (esp. 133 –
135+p); 2nd desire: 137 –158 (esp. 144–145+p); 3rd desire: 159–219 (esp. 186–
189 + p, 199–201 + p), In a nutshell : (230) (This text is a reiteration of Ädi 1.6)
5. Please briefly explain the difference between:
(a) Lust and Love. (165–166)
(b) The gopés’ love for Kåñëa and lust. (167–172, 174–175, 181 + p – 184, 195,
199–201 + p)
(c) The pure devotees’ love for Kåñëa and lust. (200–201 + p, 202, 204–208)
6. (a) What is so special about the gopés? (212–213)
(b) How do they relate to Kåñëa? (210–211)
(c) How does Çrématé Rädhäräné surpass all the other gopés? (214)

G. Texts 229 – 277

1. Please share three examples that help us understand Kåñëa’s affectionate
feelings for Çrématé Rädhäräné. (242–249)
2. (a) What is Kåñëa’s ever increasing desire? (262–263)
(b) Actually Kåñëa has three desires He wishes to fulfill. How does He decide
to fulfill them all simultaneously? (267–269, 271–272)
3. What is the verse Kåñëadäsa Kaviräja Gosvämé uses to support his explanation
of the 5th and 6th seed verses given in this chapter? (275)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

54
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Five.

Çréla Prabhupäda’s Introduction gives a very succinct, yet holistic insight

into this complex and detailed chapter. A careful reading of it is
therefore strongly advised. Please also take a look at Map 2.

Text Nos. Topic Text

Ref.
1 –6 An introduction to Kåñëa-Balaräma as Gaura-Nitäi in Kali-
yuga.
7 – 126 Çré Nityänanda Räma’s Inconceivable Potencies
7 – 12 Kåñëadäsa Kaviräja Gosvämé begins his introduction to 12
unpacking seed verse 7. (He fully explains this verse
through unpacking seed verses 8, 9, 10, 11.)
13 – 48 An explanation of the 8th seed verse. 13p, 49
th
49 – 91 An explanation of the 9 seed verse. 49, 92
th
92 – 107 An explanation of the 10 seed verse. 92, 108
th
108 – 126 An explanation of the 11 seed verse. 108, 126
127 – 133 “There is no falsity, since everything is possible in Kåñëa.” 127,132
134 – 141 Çré Nityänanda Räma’s Inconceivable Service Mood 134
142 – 156 Çré Caitanya Mahäprabhu is Çré Kåñëa, the only controller. 142 – 143
All others are His associates and servants.
157 – 234 Çré Nityänanda Räma’s Inconceivable Mercy 158 – 160
157 – 199 The author’s personal experience of receiving Çré
Nityänanda Räma’s mercy:
161 – 179 d) The power of Lord Nityänanda’s servants. 179
180 – 199 e) Çré Nityänanda Räma appears to Kåñëadäsa Kaviräja 198
Gosvämé in a dream and instructs him to go to
Våndävana.
200 – 234 The results of receiving Çré Nityänanda Räma’s mercy. 232
235 Kåñëadäsa Kaviräja Gosvämé’s loyal prayer of submission.

55
56
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya–caritämåta, Ädi–lélä, Chapter Five)

A Preliminary Reading Exercise

1. Please read carefully the maps dealing with Çré Nityänanda Räma’s
inconceivable potencies.
2. Contemplate His unique position and characteristics, and then write Him a very
personal and heartfelt prayer, poem or glorification for His pleasure. (The
suggested theme for your offering is: Oh Çré Nityänanda Räma, only the
greatest fool will not take shelter of You. We have given two sample prayers
for inspiration. Please see pages 69-70).
60-61).

A. Texts 1 – 12
1. Çré Balaräma is Çré Kåñëa’s first expansion.
a) What kind of expansion is He? (4p, 5p)
b)What are the implications of this? (5p)
c) What kind of expansion are the living entities? (4p)
2. Lord Balaräma expands Himself in five forms to serve Lord Kåñëa.
a) What are those five forms? (10p)
b)Please explain the responsibilities of these five forms. (10p)
c) What is Çré Balaräma’s field of service to Kåñëa? (9, 10p)

B. Texts 13 – 48
1. a) What lies beyond the material nature? (14)
b) What are the attributes of this realm? (14, 15)
2. a) What are the authorized sources of all this knowledge? (14p)
b) Who is the right person from whom to gather such real knowledge? (14p)
c) What is the name of the highest planet in the spiritual sky? (16)
d) What are its three divisions? (16)
e) Which is the highest of those three divisions? (17)
f) Please briefly describe the highest division. (18p)
g) How should we see the dhämas in the material world? (19 + p)
h) How can we factually see those dhämas? (20p, 21)
3. Please briefly describe the difference between the material and spiritual skies.
(22p)
4. a) By His causeless mercy, Kåñëa performs one activity for the fallen souls.
What is it? (30)
b) Please give the sanskrit and english for the four kinds of liberation
available to qualified devotees? (30p)
c) What is the fate of one who attains liberation by his own effort? (30p, 31,
32, 38)
5. Please briefly state the conclusion to be drawn from Kåñëadäsa Kaviräja
Gosvämé’s unpacking of the 8th seed verse. (47 – 48)

57
C. Texts 49 – 91
1. a) What is the cause of the living entity’s conditioned state? (66p)
b) When does this problem arise? (66p)
2. a) Material nature appears to be just the opposite of the spiritual energy.
What is the fact of the matter? (66p)
b) What is the cause of misconceptions and duality? (66p)
3. “Viñëu has three forms called puruñas.” Please explain. (77)
4. Please briefly explain the relationship between Balaräma, Mahä-Saìkarñaëa,
Mahä-Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé Viñëu. (74–76)
5. a) “Nothing in existence is possible unless energized by the will of the Lord.”
Please explain. (89p)
b) Please tell of a specific feature of the Supreme Lord’s inconceivable
potencies. (89p)
6. What is the conclusion to be drawn from Kåñëadäsa Kaviräja Gosvämé’s
unpacking of the 9th seed verse? (91)

D. Texts 92–107
1. What is the relationship between Çré Nityänanda Räma and Garbhodakaçäyé
Viñëu, Garbhodakaçäyé Viñëu and Lord Ananta, Garbhodakaçäyé Viñëu and
Lord Brahmä, Garbhodakaçäyé Viñëu and the form of Rudra? (93, 99–103, 105,
107)

E. Texts 108–126
1. a) Please list three of the attributes of Kñérodakaçäyé Viñëu. (109, 112–113, 116p)
b) Where does he reside? (110, 111 + p, 112p)
2. Çeña Näga is a subpart (kalä) of Kñérodakaçäyé Viñëu from whom he expands:
Please say something about:
a) His appearance (118, 119p, 120p)
b) His activities (117, 119 + p, 121, 122, 123)
c) His mood (120 + p, 124)

F. Texts 127–133
1. Kåñëadäsa Kaviräja Gosvämé tells us in text 132 that “there is no falsity since
everything is possible in Kåñëa.” Please explain. (127–128, 131 + 132p)

G. Texts 134–141
1. a) What does Lord Nityänanda call Himself in transcendental emotion? (134)
b) How does He serve Lord Caitanya? (135)

H. Texts 142–156
1. a) What is Lord Caitanya’s position? (143)
b) How does He fulfill His aims? (144–145)
c) Why did Lord Caitanya always offer respects to Advaita Äcärya? (147p)
d) How did Lord Nityänanda serve Lord Caitanya? (156)

58
I. Text 157–235
1. Why is the mentality of Ménaketana Rämadäsa never deprecated by devotees?
(171p)
2. a) Why did Kåñëadäsa Kaviräja Gosvämé rebuke his brother?(173–174)
b) What did he say to him? (175–177)
3. a) Please describe the appearance of the Lord Nityänanda who appeared to
Kåñëadäsa Kaviräja Gosvämé in a dream? (184–190)
b) Please describe His devotees? (191–192)
c) What did Çré Nityänanda Räma say to Kåñëadäsa Kaviräja Gosvämé? (195)
4. What is Kåñëadäsa Kaviräja Gosvämé trying to explain in texts 201–202?
(202p)
5. What were the results of Kåñëadäsa Kaviräja Gosvämé receiving Çré
Nityänanda Räma’s mercy? (200–204, 216–217, 228–230, 232)
6. “Only a fool considers Him a statue”. Please explain. (226p)
7. What is the absorption and mindset of all the groups of Vaiñëavas who live in
Våndävana? (228–229)
8. a) Who is considered a plaything in the hands of mäyä? (232p)
b) What is the ultimate goal of life for the real worshipers of Lord Caitanya?
(232p)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

59
 SCM
NADIA

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

60
61
 The Inconceivable Potencies of
Çré Nityänanda Räma – Map Two.
(Çréla Prabhupäda’s Introduction to Chapter Five.)
Kåñëaloka: Here the Supreme Personality of Godhead expands
Himself into four plenary portions.
Kåñëa, Balaräma, Pradyumna and Aniruddha.
They are known as the original quadruple forms.

The Vaikuëöha planets: (1) On each planet, a four-handed Näräyaëa resides.

Each one has expanded from the first quadruple
manifestation.
(2) Mahä-Saìkarñaëa, an expansion of the original
Saìkarñaëa (Lord Balaräma), also resides on one
of these Vaikuëöha planets.
(3) By His internal potency, He maintains the existence
of all the planets in the spiritual sky. The second
quadruple manifestation is also residing on these
planets.
Brahmaloka: The impersonal manifestation of Çré Kåñëa is outside
of the Vaikuëöha planets.
Käraëa-samudra: On the other side of Brahmaloka is the spiritual Causal
(Causal Ocean) Ocean. (The material energy exists on the other side of
this ocean, without touching it.) In this Causal Ocean
is Mahä-Viñëu, the original puruña expansion from
Saìkarñaëa.
(The material energy is empowered to make the
cosmic manifestation by the glance of Mahä-Viñëu.)
The Material Universes: Mahä-Viñëu enters each and every universe as the
reservoir of all living entities, Garbhodakaçäyé Viñëu.
(This Garbhodakaçäyé Viñëu also has His own
Vaikuëöha planet in every universe, where He lives
as the Supersoul or supreme controller of that
Universe.) Lord Brahmä generates from Him.
From Garbhodakaçäyé Viñëu expands Kñérodakaçäyé
Viñëu, the Supersoul of every living entity. He also
has His own transcendental residence in every
universe. (In the Vaikuëöha planet in every universe
is an ocean of milk, and within that ocean is an
island called Çvetadvépa. This is the abode of
Kñérodakaçäyé Viñëu.) (CC Ädi 5.111+p)
In the Çvetadvépa within every universe is a Çeña form
of Godhead who serves Viñëu by assuming the form
of His umbrella, slippers, etc.

Lord Baladeva in Kåñëaloka is Nityänanda Prabhu. Therefore Nityänanda Prabhu is the

original Saìkarñaëa, and Mahä-saìkarñaëa and His expansions as the puruñas in the universes
are plenary expansions of Nityänanda Prabhu. – CC Ädi 5 Introduction
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 The Inconceivable Potencies of
Çré Nityänanda Räma – Map Three.
A brief unpacking of the Eighth Seed Verse (Ädi 5.13):
I surrender unto the lotus feet of Çré Nityänanda Räma, who is known as
Saìkarñaëa in the midst of the catur-vyüha (consisting of Väsudeva, Saìkarñaëa,
Pradyumna and Aniruddha). He possesses full opulences and resides in
Vaikuëöhaloka, far beyond the material creation.

In that spiritual sky, on the four sides of Näräyaëa, are the second expansions of
the quadruple expansions of Dvärakä. – CC Ädi 5.40
Within the spiritual sky is a second manifestation of the quadruple forms of
Dvärakä from the abode of Kåñëa. Among these forms, which are all spiritual and
immune to the material modes, Çré Baladeva is represented as Mahä-saìkarñaëa.
– CC Ädi 5.40p

Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha constitute this second

quadruple. They are purely transcendental. – CC Ädi 5.41
All these forms are all spiritual and immune to the material modes. (5.40p) They are
never to be considered ordinary living beings. Each of Them is a plenary expansion
of the Absolute Godhead, and thus each is identical with the Supreme Lord in
knowledge, opulence, energy, influence, prowess and potencies…The absolute
Personality of Godhead, who is known as Väsudeva and who is very affectionate
toward His surrendered devotees, expands Himself in quadruple forms who are
subordinate to Him and at the same time identical with Him in all respects. (5.41p)
The Supreme Personality of Godhead expands Himself into four other eternal
transcendental forms-Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. From
Väsudeva, who is the primary expansion, come Saìkarñaëa, Pradyumna and
Aniruddha in that order. (5.41p) It is to be accepted that Saìkarñaëa, Pradyumna
and Aniruddha are as good as Lord Väsudeva, for They all have inconceivable
power and can accept transcendental forms like Väsudeva. (5.41p) The Padma
Puräëa, as quoted by Çréla Rüpa Gosvämé in his Laghu-bhägavatämåta, describes
that in the spiritual sky there are four directions, corresponding to east, west, north
and south, in which Väsudeva, Saìkarñaëa, Aniruddha and Pradyumna are
situated. The same forms are also situated in the material sky. (5.40p)

There [in the spiritual sky] the personal feature of Balaräma called Mahä-
saìkarñaëa is the shelter of the spiritual energy. He is the primary cause, the cause
of all causes. – CC Ädi 5.42

One variety of the pastimes of the spiritual energy is described as pure goodness
(viçuddha-sattva). It comprises all the abodes of Vaikuëöha. – CC Ädi 5.43

The six attributes (opulences) are all spiritual. Know for certain that they are all
manifestations of the opulence of Saìkarñaëa. – CC Ädi 5.44

63
In the spiritual sky there is a spiritual creative energy technically called çuddha-
sattva, which is a pure spiritual energy that sustains all the Vaikuëöha planets with
the full opulences of knowledge, wealth, prowess, etc. All these actions of çuddha-
sattva display the potencies of Mahä-saìkarñaëa. (5.41p)

There is one marginal potency, known as the jéva. Mahä-saìkarñaëa is the shelter
of all jévas. – CC Ädi 5.45

He is the ultimate reservoir of all individual living entities who are suffering in the
material world. When the cosmic creation is annihilated, the living entities, who are
indestructible by nature, rest in the body of Mahä-saìkarñaëa. Saìkarñaëa is
therefore sometimes called the total jéva. (5.41p)

Saìkarñaëa is the original shelter of the puruña, from whom this world is created
and in whom it is dissolved. – CC Ädi 5.46

Saìkarñaëa is the origin of Käraëa Viñëu, who is the original form who creates the
universes. (5.41p)

He [Saìkarñaëa] is the shelter of everything. He is wonderful in every respect, and

His opulences are infinite. Even Ananta cannot describe His glory.
– CC Ädi 5.47

That Saìkarñaëa, who is transcendental pure goodness, is (but) a partial expansion

of Nityänanda Balaräma. – CC Ädi 5.48

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

64
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66
67
 SCM
NADIA

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

68
 ÇRÉ- NÉTYÄNANDA- MÄLÄ-
ÄÑÖAKA
A garland of eight prayers to Lord Nétyänanda

O my beloved Nétyänanda Räma! Please accept my most humble obeisances in the

cintämaëi dust of Your divine, soft lotus feet. All glories to You, the most merciful! All
glories to You, whose eyes are so blinded by prema that You cannot see the difference
between the pious and the sinner, the faithful and the offender. All glories to You whose
mercy is causeless and endless! All glories to You, the dearmost associate of the Lord of my
heart.

O my beloved Nitäi! You are the source and the nourisher of the jéva. I am one of Your
fallen jévas. Please pick me up and place me safely in the dust of Your lotus feet. How happy
Your Gaura will be if you do this! At the end of the day when You give Your preaching
report, He will be so pleased to hear that You have rescued yet another Jagäi Mädhäi. For
His pleasure, and my benefit, please claim me as Yours!

O my beloved Nitäi! It is You who lives within my heart as Supersoul. Please empower me
to know and love You, to realize that You are my master, friend, guru, guide – everything.
Please empower me to hear only Your voice, and to follow its dictates with pure love for
You and Your Lord.

O my beloved Nitäi! It is Your sandhiné çakti we call the holy dhäma. Please empower me to
live and serve within Your dhäma purely and offenselessly, for Your Gaura’s pleasure.
Please be kind upon me!

O my beloved Nitäi! You are the source of the spiritual and material worlds, as well as the
source of all jévas. The material elements are also Yours, and You are their controller.
Please empower me to factually realize what is spirit, what is matter, and who I am. Please
free me soon from the contaminated consciousness that has me convinced that this subtle
and gross body can influence and control me. Please free me from material consciousness by
training and shaping me as an eternal servant of Your beloved Gaura Hari. Please be kind
upon me.

O my beloved Nitäi! It is You who manifests as the Holy Name. Please empower me so that
I can fully trust, taste, and serve Näma Prabhu, for Your Lord’s pleasure. You can give that
prema which follows in the footsteps of the gopés of Braja, headed by Çrématé Rädhäräëé. I
am so greedy for this treasure, but I don’t have enough wealth to purchase it. Please be kind
and give me this wonderful touchstone as a gift. It is Yours to give; please give it to me, a
beggar at Your feet.

O my beloved Nitäi! You are ädi-guru; both the dékñä and çikñä gurus are manifestations of
Your mercy. Please be kind to me, Your blind fool. Please empower my desiring, thinking,
feeling, willing, speaking and doing to resonate in perfect harmony with the teachings of
Your beloved Mahäprabhu, and His beloved Prabhupäda. I am fully dependent on You. I
have no potency to call my own. Please be kind upon me.

O my beloved Nitäi! You are the Supreme Personality of Servitor Godhead. You know best
how to serve and please Mahäprabhu. Please accept me as Your student and teach me the
ways of divine love.

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 Oh Çré Nityänanda Räma,
Please Teach Me to Dance As You Do.
Dear Nityänanda Räma,
The Lord of Your heart is eternally present in four places:
™ At Çréväsa-aìgana during Näma-saìkértana.
™ Where Çacémätä is cooking.
™ Where Räghava Paëòita’s sister, Damayanté is cooking for Him.
™ and where You are dancing.

Why is Gauracandra so attracted to Your dancing?

™ Is it because You are exquisitely beautiful?
™ Is it because You are a master dancer, and perfected in the 64 arts?
™ Is it because You are His big brother, and He loves You so much?
™ Or is it because You are Mahä-Saìkarñaëa, the shelter of the spiritual
energy and all jévas, the cause of all causes, and the abode of all opulences?
™ Perhaps it’s because in Your form of Lord Çeña You sing the glories of His
Çyäma with Your 1,000 of mouths and ingeniously choose to serve Him by
manifesting as His umbrella, slippers, bedding, pillow, garments, resting
chair, residence, sacred thread and throne?
™ Maybe it’s because You personify His compassionate nature by appearing
as the çikñä, dékñä and caitya guru for all those sincerely aspiring to love and
serve Him?

Hmm! What’s the heart of the matter? What is it that really attracts Gauracandra
to Your dancing?

My heart tells me that what really attracts Gaura is that Your heart pulsates not
only with a limitless desire to serve and please Him, but with an overwhelming
desire to fulfil His every desire. You know and want nothing but service to Him.
You live and breathe only for Him. You are indeed the very source of sevä-bhäva
— despite Your inconceivable potencies and opulences.

Oh, Çré Nityänanda Räma, I am also dancing. But I’m a dancing dog, always eager
to serve my senses — not Gaura’s. I dance like a puppet — mindless and heartless
— and the three modes are the strings that direct my dance performance.

For so long I have consoled myself with the thought that at least I’m trying to be
Çréla Prabhupäda’s dancing dog. But deep, deep in my heart, I also want to dance
only for the pleasure of Your Gauracandra.

Oh, Çré Nityänanda Räma, please accept me as Your sold-out servant and teach
me the ways of Divine Love. Let me also live and breathe only for Your Gaura’s
pleasure.

Oh, Çré Nityänanda Räma, please teach me to dance as You do!

70
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Six.
Çréla Prabhupäda’s Introduction:
The truth of Advaita Äcärya has been described in two verses. It is said that
material nature has two features, namely the material cause and the efficient
cause. The efficient causal activities are caused by Mahä-Viñëu, and the material
causal activities are caused by another form of Mahä-Viñëu, known as Advaita.
That Advaita, the superintendent of the cosmic manifestation, has descended in
the form of Advaita Äcärya to associate with Lord Caitanya. When He is
addressed as the servitor of Lord Caitanya, His glories are magnified because
unless one is invigorated by this mentality of servitorship one cannot understand
the mellows derived from devotional service to the Supreme Lord, Kåñëa.

Text Topic Text

Nos. Ref.
1–2 Glorification of Çré Caitanya Mahäprabhu and His associates;
obeisances to Çré Advaita Äcärya.
3–5 Restatement of the two seed verses which describe the truth 4, 5
of Çré Advaita Äcärya:
Lord Advaita Äcärya is the incarnation of Mahä-Viñëu, whose main function is to
create the cosmic world through the actions of mäyä. (Seed verse twelve)
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita,
and because He propagates the cult of devotion, He is called Äcärya. He is the
Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.
(Seed verse thirteen) — CC Ädi 6.4-5
6 – 26 Unpacking of seed verse 12
27 – 43 Unpacking of seed verse 13
44 – 111 The conception of servitude to Çré Kåñëa is elaborately
explained with substantial çästric evidence.
(The key verses in this section are: 44, 53, 82–86, 98–100, 103–
104, 107–109.)
112–119 Kåñëadäsa Kaviräja Gosvämé concludes his attempt to
describe and glorify Çré Advaita Äcärya and His unlimited
potency.
120 Kåñëadäsa Kaviräja Gosvämé’s concluding prayer of loyal
submission.

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72
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya–caritämåta, Ädi–lélä, Chapter Six)
A. Texts 1 – 26
1. a) Who is Çré Advaita Äcärya? (4, 7)
b) Why is He called Çré Advaita Äcärya? (5)
2. a) What is the cause of every kind of manifestation? (14–15p)
b) Please give a simple example to explain the efficient cause (nimitta) and the
material cause (upädäna) of the external energy. (14–15p)
c) Please refute the materialistic theory that matter is the cause of the entire
cosmic manifestation and can act independently. (14–15p)
3. a) Who is actually the efficient cause? The material cause? (16)
b) Please explain your answer to 3(a). (17)

B. Texts 27 – 43
1. a) What did Çré Advaita Äcärya do for the welfare of the conditioned souls?
(28 + p)
b) Why is Çré Advaita Äcärya so named? (29)
2. a) Why did Lord Caitanya bow down at the lotus feet of Çré Advaita Äcärya?
(40–41)
b) What was Çré Advaita Äcärya’s response to this? (42–43)

C. Texts 44 – 112
1. a) What is generated by the conception of servitude to Çré Kåñëa? (44)
b) Please list five devotees who have factual experience of this. (45–50)
2. a) What is the unique effect of love for Kåñëa? (53)
b) Please give five examples of this effect as described in the Çré Caitanya-
caritämåta? (55, 56, 62–63, 65–66, 69–70, 72, 76–77, 79–80)
c) What is the nature of love of Kåñëa? (82)
3. a) Who is the source of the sentiment of servitude? (88)
b) Lord Balaräma’s plenary expansions are all influenced by His ecstasy.
Please give three examples. (89–92)
4. a) Why is the position of being a devotee higher than that of equality with Lord
Kåñëa. (100 + p, 102)
b) How can one taste the sweetness of Lord Kåñëa? (103)
c) Why did Lord Kåñëa accept the position of a devotee and descend as Lord
Caitanya? (107–109)
5. a) Please explain Text 111. (111p)
b) Why is Çré Advaita Äcärya counted among the bhakta-avatäras?(112p)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare
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 The Journey to Vraja-prema
—Step One—
In Ädi-lélä Chapter 6, Kåñëadäsa Kaviräja Gosvämé gives the serious aspirant of vraja-prema the first
and most essential working principle:

— KEY ONE —
Sambandha-jïäna = Caitanya däsya
(In Ädi-lélä Chapter 6, Kåñëadäsa Kaviräja Gosvämé presents the overall working principle, but in Ädi-lélä 9.37p Çréla Prabhupäda
gives insight into the specific: “There were many previous incarnations of the Supreme Personality of Godhead, but none were so
generous, kind and magnanimous as Çré Caitanya Mahäprabhu, for He distributed the most confidential aspect of devotional service,
namely, the conjugal love of Rädhä and Kåñëa. Therefore Çré Rüpa Gosvämé Prabhupäda desires that Çré Caitanya Mahäprabhu live

75
perpetually in the hearts of all devotees, for thus they can understand and relish the loving affairs of Çrématé Rädhäräëé and Kåñëa.”)
caitanyera däsa muïi, caitanyera däsa
caitanyera däsa muïi, täìra däsera däsa
I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a
servant of His servants. — CC Ädi-lélä 6.86
and Çré Caitanya Mahäprabhu gives the appropriate mood (and prayojana)
prema-dhana vinä vyartha daridra jévana
’däsa’ kari’ vetana more deha prema-dhana
Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of
ecstatic love of God. — CC Antya-lélä 20.37
 The Journey to Vraja-prema
—Step Two—

In Ädi-lélä Chapter 7, Kåñëadäsa Kaviräja Gosvämé gives the serious aspirant of Mahäprabhu-däsya
three essential working principles:

— KEY ONE —
Chanting the Holy Name is the only way in Kali-yuga.
(Ref: 7.66–71+p, 72–73+p “simply a dressing…service of the Lord”, 74–76)

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— KEY TWO —
Çästra and the study of çästra is meant for realization of sambandha, abhideya, and prayojana.
(Ref: 7.137–146)

—KEY THREE —
Guru-niñöhä andnäma-
Guru-niñöhäand näma-niñöhä are most essential to attain life’s ultimate goal: kåñëa-prema
(Ref: 7.75–80p–96+p “it is to be understood… by the grace of the Supreme Personality of Godhead.”)
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Seven.
Text
Topic Text Ref.
Nos.
1–3 Introductory verses in glorification of Çré Caitanya
Mahäprabhu, and Kåñëadäsa Kaviräja Gosvämé’s statement
of intent to try to explain Païca-tattva tattva.
4–5 A brief introduction to Païca-tattva tattva.
6–168 Kåñëadäsa Kaviräja Gosvämé unpacks the fourteenth seed 168
verse:
Let me offer my obeisances unto Lord Çré Kåñëa, who has
manifested Himself in five as a devotee, expansion of a
devotee, incarnation of a devotee, pure devotee and
devotional energy. – CC Ädi 7.6
7 – 19 • A brief explanation of the tattva of the Païca-tattva.
20 – 28 • The compassionate mood and pastime of the Païca-
tattva.
29 – 39 • Lord Caitanya takes sannyäsa: A pastime of compassion.
40 – 152 Çré Caitanya Mahäprabhu converts the Mäyävädé sannyäsés
of Väräëasé:
40 – 65 • Setting the scene
66 – 100 • Çré Caitanya Mahäprabhu preaches Näma tattva in
response to Prakäçänanda Sarasvaté’s questions.
101– 136 • Çré Caitanya Mahäprabhu refutes Çaìkaräcärya’s 134– 135
presentation of Vedänta-sütra.
137– 146 • Çré Caitanya Mahäprabhu preaches Vedänta-sütra 146
according to the direct understanding.
147– 152 • Çré Caitanya Mahäprabhu excuses all the offenses of the 150
Mäyävädé sannyäsés and blesses them with Kåñëa Näma.
153– 162 The results of Çré Caitanya Mahäprabhu’s conversion of the
Mäyävädé sannyäsés.
163– 167 A brief presentation of Çré Caitanya Mahäprabhu’s strategy
for distributing the Holy Name.
168 Kåñëadäsa Kaviräja Gosvämé concludes his unpacking of the
fourteenth seed verse which describes the truth of the
Païca-tattva.
169 Kåñëadäsa Kaviräja Gosvämé briefly explains the process of 169
chanting the Païca-tattva mahä-mantra.
170 Kåñëadäsa Kaviräja Gosvämé states that only by his 170
repeatedly offering obeisances to the Païca-tattva will he be
able to somewhat describe the transcendental pastimes of
Çré Caitanya Mahäprabhu.
171 The author’s concluding prayer of loyal submission.

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 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya–caritämåta, Ädi–lélä, Chapter Seven)

A. Texts 1 – 5
1. a) Why is Çré Caitanya Mahäprabhu the only shelter for all conditioned souls?
(1p)
b) Why is He known as akiïcana-gocara? (1p)
2. Why is a person who takes shelter of Çré Caitanya Mahäprabhu most glorified?
(2p)
3. What are the five tattvas Kåñëadäsa Kaviräja Gosvämé will explain in this
chapter? (3p)
4. a) When are our obeisances to Çré Caitanya Mahäprabhu complete? (4p)
b) Why is that so? (4p)
5. How can we derive the full benefit of chanting the mahä-mantra? (4p)
6. a) What should we understand when spiritually distinguishing between the five
tattvas? (5p)
b) Why in actuality is there no possibility of one tattva being different from the
other? (5p)

B. Texts 6 – 39
1. a) What bhakta subjects taken together constitute Çré Caitanya Mahäprabhu?
(6p)
b) Why is the word räsädi-viläsé very important? (8p)
2. a) “nityo nityänäà cetanaç cetanänäm.” Please explain the significance of this
phrase. (10p)
b) What is the warning given by the words täìra çuddha kalevara?(10p)
3. Please explain Text 14. (14p)
4. a) All unalloyed devotees are çakti-tattvas, but they are of two types. Please
explain. (17p)
b) Please explain the different stages of a pure devotee’s promotion to conjugal
love in the service of Rädhä and Kåñëa in an intimate relationship with Çré
Caitanya Mahäprabhu. (17p)
5. Why is Çré Caitanya Mahäprabhu called mahä-vadänyävatära? (20–21p)
6. a) Actual spiritual consciousness is so perfect that the more it is distributed, the
more it increases. Please explain. (24p)
b) Please explain Text 27. (27p)
7. a) What are the characteristics of an äcärya? (37p)
b) It is the concern of an äcärya to show mercy to the fallen souls. To do this he
has to take into consideration deça-käla-pätra. Give an example of what
this means. (38p)

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C. Texts 40 – 65
1. Who is the factual propounder of Vedänta philosophy? (41p)
2. a) How did Lord Caitanya teach Sanätana Gosvämé? (47p)
b) What does it mean to teach in that way? (48p)
3. When should we not follow Çré Caitanya Mahäprabhu’s Çikñäñöaka 3? (50p)
4. a) How did Çré Caitanya Mahäprabhu very tactfully give Prakäçänanda
Sarasvaté an opportunity to advance in ajïäta-sukåti?(59–65 + p)
b) Why did Çré Caitanya Mahäprabhu do this? (65p)

D. Texts 66 – 100
1. Who is an appropriate candidate for studying Vedänta philosophy? (68p)
2. a) Why did Lord Caitanya present Himself as a fool to Prakäçänanda Sarasvaté
(1)? (71p)
b) Why did Lord Caitanya present Himself as the perfect example of how to be
a disciple? (72p)
3. a) What did Çré Caitanya Mahäprabhu’s Gurudeva say to Him about:
1. The position of the Holy Name. (72, 74, 75–76)
2. The potency of the Holy Name. (73, 83)
3. The potency and effect of love of Godhead. (84–91)
b) What did he say was the essence of Çrémad-Bhägavatam’s instructions?
(93, 94)
c) Seeing that Çré Caitanya Mahäprabhu had developed love of Godhead,
what did Éçvara Puré instruct Him to do?(92)
4. a) When does one become completely eligible to chant the Holy Name? (73p)
b) Why did Çré Caitanya Mahäprabhu present Himself as a fool (2)? (73p)
5. What are the results of neglecting the çrauta-paramparä system? (74p)
6. a) In the age of Kali one can achieve spiritual progress only by chanting the
Holy Name. Please give evidence of this statement. (76p)
b) Who never receives the authority to chant the Holy Name of the Lord?
(95–96p)

E. Texts 101 – 136

1. a) What is the difference between the Mäyävädé and Vaiñëava philosophies?
(101p)
b) Why are the words bhaktyä çruta-gåhétayä very important? (102p)
c) What must a sincere devotee be prepared to do? Why? (102p)
2. a) Please give a brief outline of the four chapters of Vedänta-sütra. (106p)
b) Who compiled the Vedänta-sütra? How did he protect it from unauthorized
commentaries? (106p)
3. a) Why is the Vedic process to hear from the authority? (107 + p)
b) Please define:
• a mistake
• an illusion
• cheating
• sensory inefficiency (107p)
c) How should all Vedic literatures be understood? (108 + p)
d) Please explain mukhya-våtti (abhidhä-våtti) and gauëa-våtti.. (110p)
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4. “Çaìkaräcärya has done a great disservice to human society.” Please explain
this statement. (114p)
5. The potency of Lord Viñëu is summarized in three categories. Please name and
briefly explain these categories. (119)
6. a) What is the principle word in the Vedic literatures and the basis of all Vedic
vibrations? (128)
b) How have the Gosvämés analysed oàkära in terms of its alphabetical
constituents? (128p)
c) What conclusion provides the basis for their analysis?? (128p)
d) How do Çaìkaräcärya’s followers deal with oàkära? (130)
e) In a nutshell, what is the primary defect of the followers of Çaìkaräcärya?
(131–133)

F. Texts 137 – 152

1. a) What are the three subjects explained in every code of the Vedänta-sütra?
(146)
b) Please briefly define these three subjects. (142p, 146p)
2. What is the only means to approach the Supreme Personality of Godhead?
(141 + p, 142)
3. Upon what is the complete path of bhakti-yoga based? (148p)

G. Texts 153 – 171

1. a) What was the actual purpose of Lord Caitanya’s stay at Väräëasé after
coming back from Våndävana? (160p)
b) Lord Caitanya sent Rüpa Gosvämé and Sanätana Gosvämé to Våndävana to
preach the bhakti cult. What were the two primary aspects of their
preaching? (164p)
c) What are the implications of this for the members of ISKCON preaching Çré
Caitanya Mahäprabhu’s cult? (164p)
d) What is the benefit of offering one’s full obeisances when chanting the
Païca-tattva mahä-mantra? (168p)
e) What must the members of ISKCON always remember? (171p)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

81
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Eight.
A Salient Point from Çréla Prabhupäda’s Introduction:
One should seriously and sincerely continue to chant the Païca-tattva names çré-
kåñëa-caitanya prabhu-nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-
vånda. All these äcäryas will bestow their causeless mercy upon a devotee and
gradually purify his heart. When he is actually purified, automatically he will
experience ecstasy in chanting the Hare Kåñëa mahä-mantra.
Text Text
Topic
Nos. Ref.
1–7 Kåñëadäsa Kaviräja Gosvämé offers his respectful obeisances
to Çré Caitanya Mahäprabhu and all the individual members
of the Païca-tattva, and briefly glorifies Them.
8 – 13 Kåñëadäsa Kaviräja Gosvämé very seriously stresses the
importance of worshiping Çré Caitanya Mahäprabhu and the
Païca-tattva.
14 – 32 He unpacks text 15 with specific reference to the importance
of attaining Çré Caitanya Mahäprabhu’s mercy to rise above
offensive chanting of the Holy Name and attain kåñëa-prema.
Text 15 is:
If you are indeed interested in logic and argument, kindly
apply it to the mercy of Çré Caitanya Mahäprabhu. If you do
so, you will find it to be strikingly wonderful.
33 – 46 A glorification of Çréla Våndävana däsa Öhäkura and his Çré
Caitanya-bhägavata.
47 – 70 A glorification of Çré Govindadeva and His wonderful devotee 65
servants. A statement of their strong desire to hear of Çré
Caitanya Mahäprabhu’s later pastimes which were not
recorded in Çréla Våndävana däsa Öhäkura’s Çré Caitanya-
bhägavata, and Paëòita Haridäsa’s order to Kåñëadäsa
Kaviräja Gosvämé to write of those later pastimes.
71 – 72 All the wonderful Gauòéya Vaiñëavas serving in Våndävana 72
order Kåñëadäsa Kaviräja Gosvämé to write of the last
pastimes of Çré Caitanya Mahäprabhu.
73 – 82 Kåñëadäsa Kaviräja Gosvämé seeks, and receives, permission 75–76,
from Madana-mohana and Çréla Våndävana däsa Öhäkura to 81
write Çré Caitanya-caritämåta.
83 – 84 Kåñëadäsa Kaviräja Gosvämé states his severe lack of personal
qualification and takes full shelter of Çréla Rüpa and Çréla 83 – 84
Raghunätha däsa Gosvämés to write Çré Caitanya-caritämåta.
85 The author’s loyal prayer of submission.
85

83
84
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Eight)

A. Texts 1 – 13
1. (a) What does Kåñëadäsa Kaviräja Gosvämé first teach us to do? (4p)
(b) What does Çréla Prabhupäda have to say about this? (4p)
2. (a) There are three ways for attaining perfection in Vaiñëava philosophy.
What are they? (5p)
(b) Which one is Kåñëadäsa Kaviräja Gosvämé stressing? (5p)
(c) What is the special characteristic of the one Kåñëadäsa Kaviräja Gosvämé
is stressing? (5p)
3. If one is seriously interested in Kåñëa conscious activities, what must he do?
Why? (7p)
4. (a) When are activities considered to be offenses? (8p)
(b) What principle does Kåñëadäsa Kaviräja Gosvämé stress for perfection in
Kåñëa consciousness? (9p)
5. (a) Why is it so important to seek Çré Caitanya Mahäprabhu’s mercy? (10p)
(b) What is to be understood as a product of Kali-yuga? (12p)

B. Texts 14 – 32
1. (a) What is the deficiency of logic and argument? (15p)
(b) What is so special about the merciful activities of Çré Caitanya
Mahäprabhu? (15p, 20p)
2. (a) Why does Çréla Bhaktisiddhänta Sarasvaté Öhäkura tell us that we must
accept Çré Caitanya Mahäprabhu? (16p)
(b) What does it actually mean to “accept Çré Caitanya Mahäprabhu”? (16p)
3. (a) When can we understand that Näma and Nämé are non-different? (16p)
(b) When does the Holy Name become manifest? (16p)
4. (a) What is the secret for achieving the platform of devotional service? (17p)
(b) Why does Kåñëa keep pure devotional service hidden? (19)
(c) What is the actual success of life? (19p)
(d) Why should one take to the Kåñëa consciousness movement and engage
always in bhägavata-dharma? (20p)
5. (a) What is the sum and substance of the Kåñëa consciousness movement?
(20p)
(b) What’s so special about Çré Caitanya Mahäprabhu? (21+p)
6. (a) What are the ten offenses to avoid in chanting the Hare Kåñëa mahä-
mantra? (24p)
(b) What is the test of a real change of heart? (25p)
(c) What is the result of chanting without offenses? (26)
(d) How can we attain the fifth stage of perfection, kåñëa-prema? (26p)

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7. (a) What is the result of chanting the Hare Kåñëa mahä-mantra? (28)
(b) What is the result of our offenses in chanting? (29–30)
(c) What is the way to be very quickly cleansed of all offenses? (31)
(d) What is Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s remark in this
connection? (31p)
8. (a) Why is it necessary to be favoured by Lord Caitanya and Nityänanda to go
to Våndävana? (31p)
(b) What does actually going to Våndävana involve? (31p)
(c) Çréla Prabhupäda says that “the chanting of Çré Caitanya Mahäprabhu’s
name is more essential than the chanting of the Hare Kåñëa mahä-
mantra.” Why does he say that? (31p)What does he mean, practically
speaking? (31p)

C. Texts 33 – 85
1. (a) What is the secret in a devotee’s writing? (39p)
(b) What does Kåñëadäsa Kaviräja Gosvämé confirm in this regard? (39p)
(c) When can one write transcendental literature? (72p)
(d) What is the special qualification of such literature? (72p)
2. (a) Who ordered Kåñëadäsa Kaviräja Gosvämé to write about the later
pastimes of Çré Caitanya Mahäprabhu? (61, 65)
(b) What was his character, influence and absorption? (54–57, 61–64)
(c) Who were some of the other devotees who ordered Kåñëadäsa Kaviräja
Gosvämé to write? (66–72)
(d) How did Madan-mohana give His permission to Kåñëadäsa Kaviräja
Gosvämé to write Çré Caitanya-caritämåta? (73–77)
3. (a) Kåñëadäsa Kaviräja Gosvämé tells us: “My writing is like the repetition of
a parrot.” Please explain. (78p)
(b) When will Kåñëa give His devotee dictation as caitya-guru, the spiritual
master within? (79p)
(c) Who else did Kåñëadäsa Kaviräja Gosvämé take permission from before
writing Çré Caitanya-caritämåta? (81) Why? (81p, 82)
(d) Who did Kåñëadäsa Kaviräja Gosvämé take shelter of to write Çré
Caitanya-caritämåta? (84–85)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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 The Journey to Vraja-prema
—Step Three—
In Ädi-lélä Chapter 8, Kåñëadäsa Kaviräja Gosvämé gives the serious aspirant of näma-prema two interrelated
essential principles of gaura-tattva:
— KEY ONE —
(Tattva)

Païca-tattva= Çré Caitanya Mahäprabhu = Çré Kåñëa

Païca-tattva mahä-mantra Hare Kåñëa mahä-mantra
Audärya — Mercy Mädhurya — Sweetness

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(Ref: 8.7, 8.8p, 8.9+p, 10p, 12+p, 13+p, 32+p “Çré Bhaktisiddhänta Sarasvaté Öhäkura here remarks… cannot become advanced”)

— KEY TWO —
(Working Principle)
(Ref: 8.16+p, 8.26, 8.29-30, 8.31+p, 32)
Hare Kåñëa mahä-mantra + Païca-tattva mahä-mantra + Çikñäñöaka 3
(Caitanya-däsya)
—8.16p—
Hare Kåñëa mahä-mantra As It Is (Näma-prema)

Çré Caitanya Mahäprabhu, 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. – CC Ädi-lélä 8.21
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Nine.
Çréla Prabhupäda’s Introduction:
A summary of Chapter Nine has been given as follows by Çréla Bhaktivinoda
Öhäkura in his Amåta-praväha-bhäñya. In this chapter the author of Çré Caitanya-
caritämåta has devised a figurative example by describing “the desire tree of
bhakti.” He considers Lord Caitanya Mahäprabhu, who is known as Viçvambhara,
to be the gardener of this tree because He is the main personality who has taken
charge of it. As the supreme enjoyer, He enjoyed the fruits Himself and
distributed them as well. The seed of the tree was first sown in Navadvépa, the
birth site of Lord Caitanya Mahäprabhu, and then the tree was brought to
Puruñottama-kñetra (Jagannätha Puré), and then to Våndävana. The seed fructified
first in Çréla Mädhavendra Puré, and then in his disciple Çré Éçvara Puré. It is
figuratively described that both the tree itself and the trunk of the tree are Çré
Caitanya Mahäprabhu. Paramänanda Puré and eight other great sannyäsés are like
the spreading roots of the tree. From the main trunk there extend two special
branches, Advaita Prabhu and Çré Nityänanda Prabhu, and from those branches
grow other branches and twigs. The tree surrounds the entire world, and the fruits
of the tree are to be distributed to everyone. In this way the tree of Lord Caitanya
Mahäprabhu intoxicates the entire world. It should be noted that this is a
figurative example meant to explain the mission of Lord Caitanya Mahäprabhu.

Text
Topic Text Ref.
Nos.
1–5 Kåñëadäsa Kaviräja Gosvämé remembers and glorifies Çré
Caitanya Mahäprabhu and His associates.
6 – 19 Kåñëadäsa Kaviräja Gosvämé takes shelter of Çré Caitanya
Mahäprabhu, the transcendental gardener, and describes
the seed and roots of the Caitanya tree.
20 – 28 He then describes the Caitanya tree and its fruits. 20
29 – 46 Çré Caitanya Mahäprabhu tastes and distributes the 39, 41–43
nectarean fruits of kåñëa-prema and instructs everyone to
assist Him.
47 – 48 The devotees of Çré Caitanya Mahäprabhu gladly accept His 47
order and act upon it for His pleasure.
49 – 54 Kåñëadäsa Kaviräja Gosvämé describes the effect of eating 54
the fruit of the Caitanya tree and concludes his brief
figurative description of Çré Caitanya Mahäprabhu’s
distribution of the fruit of love of Godhead.
55 Kåñëadäsa Kaviräja Gosvämé’s prayer of loyal submission.

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90
91
92
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya–caritämåta, Ädi–lélä, Chapter Nine)

A. Texts 1 – 28
1. a) What is the process for writing transcendental literature? (1–4, 1p, 4p)
b) What is the sum and substance of transcendental writing? (5p)
2. a) What does “Viçvambhara” mean? (7)
b) How does Lord Caitanya feel its meaning will be actualized? (7)
c) What was the very practical result of Him thinking in this way? (8–9)
3. a) In whom did the seed of devotional service first fructify? (10)
b) In whom did it next fructify? (11)
c) How is it that Çré Caitanya Mahäprabhu accepted Çréla Éçvara Puré as His
spiritual master? (11p)
4. a) Who were the nine sannyäsé roots of the Caitanya tree? (13–15)
b) Please tell something about the four sannyäsés mentioned in 13–15p.
c) Why did the tree of Çré Caitanya Mahäprabhu stand firmly? (16)
d) At the top of the tree the trunk branched into two. Who were the two
trunks of the tree? (21)
e) What grew from those two branches? (22–24)
5. Please tell us something about this tree of devotional service. (25p)
6. a) What was the quality of the fruit of the tree? (27–28)
b) What was the cause of the nectarean taste of all the fruit? (26)

B. Texts 29 – 48
1. a) What is the sum and substance of Lord Caitanya’s saìkértana movement?
(29 + p)
b) What is the only purpose of its preachers? (29p)
2. a) What does Çré Caitanya Mahäprabhu indicate in Text 34? (34p)
b) What is Mahäprabhu’s order to every man within this universe? (36)
c) If one is actually a follower of Çréla Bhaktivinoda Öhäkura, how will he
respond to Lord Caitanya Mahäprabhu’s order? (36p)
3. What is the desire Çréla Rüpa Gosvämé Prabhupäda? (37p)
4. “God is unlimited, and His desires are unlimited.” Please explain. (38p)
5. a) Why is Lord Caitanya’s Kåñëa consciousness movement extremely
important? (39p)
b) What is the special privilege of those born in India? (41p)
c) What is their responsibility if they want to make their life successful? (41)
d) What was the result of one Indian’s humble service to the world? (41p)
e) What is the best welfare activity for all of the human society? Why? (41p)
6. a) What is the duty of every living being? (42)
b) What are the two kinds of general activities? What are their characteristics?
(42p)

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 c) When can one preach of çreyas for the benefit of others? (42p)
d) Why is the entire society in chaos? (42p)
7. What is the horrible condition of modern human society? (43p)
8. a) Why does Çré Caitanya Mahäprabhu present Himself as not being very rich?
(44p)
b) What is our main duty? (44p)
9. a) Why did Çré Caitanya Mahäprabhu want to become the tree? (45p)
b) Why are trees compared to noble kñatriyas? (46p)
10. a) What is the condition of the modern followers of Çré Caitanya
Mahäprabhu? (47p)
b) What must the followers of Lord Caitanya do? (47p)
11. Of what is Çréla Prabhupäda most confident? (48p)

C. Texts 49 – 55
1. What is the mission of Lord Caitanya? (51p)
2. How should we deal with those who criticize the saìkértana mission? (53p)
3. Who will never be able to grasp the philosophy of this movement? (53p)

Any other questions you feel relevant/important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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 The Journey to Vraja-prema
—Step Four—

In Ädi-lélä Chapter 9, Kåñëadäsa Kaviräja Gosvämé and Çréla Prabhupäda give the ultimate
transcendental shelter for all serious Gauòéyas serving in this material world. They also give guidance
how to best access that shelter.

— KEY ONE —

95
Please wake up and realize that there is a transcendental shelter available in this world, in
this age of Kali. It’s called “The Caitanya Tree”. (Ädi-lélä 9.6-30)

— KEY TWO —
Please take responsibility for this human life. Make a conscious, heart deep decision to take
full shelter of the Caitanya tree, and very practically and proactively live that decision.
(Ädi-lélä 9.31–36+p, 37+p, 38+p, 39+p, 40–41+p, 44+p, 45–50+p)
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Ten.
Çréla Prabhupäda’s Introduction:
This chapter describes the branches of the tree named Çré Caitanya Mahäprabhu.

vande çré-kåñëa-caitanya-
premämara-taroù priyän
çäkhä-rüpän bhakta-gaëän
kåñëa-prema-phala-pradän

I offer my obeisances to all the dear devotees of Çré Caitanya Mahäprabhu, 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 Kåñëa.
– CC Ädi 10.7

The associates of Çré Caitanya Mahäprabhu were many, but none of them
should be considered lower or higher. This cannot be ascertained. All the great
personalities in the line of Lord Caitanya enumerated these devotees, but they
could not distinguish between the greater and the lesser. – CC Ädi 10.4-5

Text Text
Topic
Nos. Ref.
1–3 Glorification of Çré Caitanya Mahäprabhu and His devotees.
4–7 A brief introduction to the special nature of the branches of 7+p
the Caitanya Tree — the devotees of Çré Caitanya
Mahäprabhu who distribute the fruit of kåñëa-prema.
8 – 122 Kåñëadäsa Kaviräja Gosvämé lists and briefly introduces the 122
devotees who accompanied Çré Caitanya Mahäprabhu in
both Orissa and Bengal and served Him in many ways.
123– 151 Kåñëadäsa Kaviräja Gosvämé briefly describes some of Lord 123
Caitanya Mahäprabhu’s devotees in Jagannätha Puré.
152– 159 The prominent devotees at Väräëasé are briefly introduced. 152–154
160– 163 Kåñëadäsa Kaviräja Gosvämé concludes the chapter by
briefly glorifying the spiritual power and unlimited, glorious
activities of Çré Caitanya Mahäprabhu’s devotees.
164 Kåñëadäsa Kaviräja Gosvämé’s loyal prayer of submission.

97
98
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Ten)

Questions Based on Chart One (Texts 8-122)

1 (a) Who are the three devotees who most inspire you? Why?
(b) What can you learn from them, and apply in your life now?
(c) What about them inspires you as a longterm goal?

A. Texts 1 – 122
1. What does Kåñëadäsa Kaviräja Gosvämé say to help ensure that we approach
all of Çré Caitanya Mahäprabhu’s wonderful devotees with an appropriate
mindset and mood? (4–5, 7p)
2. (a) In what three features does Çré Caitanya Mahäprabhu bestow His causeless
mercy upon His devotees? (56)
(b) Please give examples of all three. (56p, 57–59 + p)
3. (a) Çré Caitanya Mahäprabhu taught His principles through four chief
followers. Who were those followers? (84p)
(b) What principle did Çré Caitanya Mahäprabhu teach through each of them?
(84p)
4. (a) What were the three accusations the sahajiyäs levelled against Jéva
Gosvämé and the appropriate response given to such accusations? (85p)
(b) What is the duty of a servant of a guru and Vaiñëavas? (85p)
(c) What is required to truly appreciate the protective action of Jéva Gosvämé
towards his gurus, Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé? (85p)
(d) Please explain text 89. (89p)
5. What is one of the brilliant examples of how the Gosvämés excavated lost
places of pilgrimage? (90p)
6. Why did Rüpa and Sanätana Gosvämé always hear about Çré Caitanya
Mahäprabhu from Raghunätha däsa Gosvämé? (97)

Questions Based on Charts Two and Three (Texts 123 – 159)

1. (a) Choose three devotees who deeply inspire you.
(b) Do a little further research on one of them.
(c) Share with us what you learned that further inspired and encouraged you.
(Prepare for a 5 minute presentation.)
2. (a) Choose three devotees who have qualities that you are sadly missing.
(b) Write them each a prayer seeking their mercy and blessings in this regard.
(c) Bring your favourite prayer, written clearly on a sheet of paper, when you
come for the Çré Caitanya-caritämåta session. We’ll do an anonymous
sharing!

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B. Texts 123 – 164
1. Why did Çré Caitanya Mahäprabhu consider Rämänanda Räya and Çré
Sanätana Gosvämé to be equal in their renunciation? (134p)
2. Within this world, Çré Caitanya Mahäprabhu had three and a half very
confidential associates. Who were they? (137p)
3. What was the personal code of behaviour followed by Raghunätha Bhaööa
Gosvämé? (158p)
4. (a) What are Çréla Prabhupäda’s thoughts on Text 160? (160p)
(b) What is your honest response to his thoughts?

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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 The Branches and Sub-branches of the Caitanya Tree (Chart One)
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Ten.
Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch
Çréväsa Paëòita, Çré Räma Paëòita, 8p —
8 – 11 1
Çrépati and Çrénidhi
12 – 13 2 Äcäryaratna (Candraçekhara Äcärya) 13 + p His associates (12)
14 3 Puëòaréka Vidyänidhi 14p —
15 – 16 Gadädhara Paëòita 15p His disciples and grand disciples
4
(16)
17 – 20 5 Vakreçvara Paëòita 17 + p, 18 – 20 —
21 – 23 6 Jagadänanda Paëòita 21– 23, 21p —
24 – 28 7 Räghava Paëòita 24p, 25p, 26 – 28 Makaradhvaja Kara (24)
29 8 Paëòita Gaìgädäsa 29 —

101
30 9 Çré Äcärya Purandara 30 + p —
31 – 32 10 Dämodara Paëòita 31, 32 + p —
33 11 Çaìkara Paëòita 33 —
34 12 Sadäçiva Paëòita 34 + p —
35 Pradyumna Brahmacäré 35 + p —
13
(Nåsiàhänanda Brahmacäré)
36 14 Näräyaëa Paëòita 36 + p —
37 15 Çrémän Paëòita 37 + p —
38 16 Çuklämbara Brahmacäré 38 + p —
39 17 Nandana Äcärya 39 + p —
40 18 Mukunda Datta 40 + p —
41 – 42 19 Väsudeva Datta 41 + p, 42 —
43 – 48 20 Haridäsa Öhäkura 43 + p, 44 – 48 Residents of Kuléna-gräma
headed by Satyaräja Khän
(48, 80 – 83)
 Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch
49 – 51 21 Muräri Gupta 49 + p, 50 + p, 51 + p —
52 22 Çrémän Sena 52 + p —
53 23 Gadädhara däsa 53 + p —
54 – 55 Çivänanda Sena 54 – 55, 60 + p His sons, servants, and family
24
members (61– 63)
64 25 Govindänanda 64 —
64 26 Govinda Datta 64 + p —
65 – 66 27 Vijaya däsa 65 + p, 66 —
66 28 Kåñëadäsa (Akiïcana Kåñëadäsa) 66 + p —
67 – 68 29 Kholävecä Çrédhara 67 + p, 68 —
69 30 Bhagavän Paëòita 69 —
70 – 71 31 Jagadéça Paëòita 70 + p —
70 – 71 32 Hiraëya Mahäçaya 70 – 71 —
72 33 Puruñottama 72 + p —

102
102
72 34 Saïjaya 72 + p —
73 35 Vanamälé Paëòita 73 + p —
74 36 Buddhimanta Khän 74 + p —
75 37 Garuòa Paëòita 75 + p —
76 38 Gopénätha Siàha 76 + p —
78 – 79 Khaëòaväsé Mukunda and his son 78 – 79 + p —
39
Raghunandana
78 – 79 40 Narahari 78 – 79 + p —
78 – 79 41 Ciraïjéva 78 – 79 + p —
78 – 79 42 Sulocana 78 – 79 + p —
84 – 90 43 Çré Sanätana 84p, 89p Anupama, Jéva Gosvämé, others
84 – 90 44 Çré Rüpa 84p, 89p headed by Räjendra (85)
84 – 90 45 Anupama 84p —
91 – 103 Çréla Raghunätha däsa Gosvämé 91 + p, 92 + p, 93, —
46
94 + p, 95 + p, 97 – 103
 Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch
105 47 Çré Gopäla Bhaööa Gosvämé 105 + p —
106 48 Çaìkaräraëya 106 + p Mukunda, Käçénätha and Rudra
107 49 Çrénätha Paëòita 107 + p —
108 50 Jagannätha Äcärya 108 + p —
109 51 Kåñëadäsa Vaidya — —
109 52 Paëòita Çekhara — —
109 53 Kavicandra 109p —
109 54 Ñañöhévara 109 —
110 55 Çrénätha Miçra — —
110 56 Çubhänanda 110p —
110 57 Çréräma — —
110 58 Éçäna 110p —
110 59 Çrénidhi — —

103
110 60 Çré Gopékänta — —
110 61 Miçra Bhagavän — —
111 62 Subuddhi Miçra 111p —
111 63 Hådayänanda — —
111 64 Kamala-nayana — —
111 65 Maheça Paëòita — —
111 66 Çrékara — —
111 67 Çré Madhusüdana — —
112 68 Puruñottama — —
112 69 Çré Gäléma — —
112 70 Jagannätha däsa — —
112 71 Çré Candraçekhara Vaidya — —
112 72 Dvija Haridäsa 112p —
113 73 Rämadäsa — —
113 74 Kavicandra — —
113 75 Çré Gopäla däsa — —
104
104
 The Branches and Sub-branches of the Caitanya Tree (Chart Two)
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Ten.
Introduction: Let me briefly describe some of the devotees of Lord Caitanya Mahäprabhu in Jagannätha Puré. Among the
devotees who accompanied the Lord in Jagannätha Puré, two of them—Paramänanda Puré and Svarüpa Dämodara—were the
heart and soul of the Lord. Among the other devotees were Gadädhara, Jagadänanda, Çaìkara, Vakreçvara, Dämodara
Paëòita, Öhäkura Haridäsa, Raghunätha Vaidya and Raghunätha däsa. All these devotees were associates of the Lord from
the very beginning, and when the Lord took up residence in Jagannätha Puré, they remained there to serve Him faithfully. All
the devotees who resided in Bengal used to visit Jagannätha Puré every year to see the Lord. Now let me enumerate the
devotees of Bengal who first came to see the Lord at Jagannätha Puré. — CC Ädi 10.123-129

Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch

131 1 Paramänanda Puré 126 —

105
131 2 Svarüpa Dämodara 126 —
130 – 131 3 Särvabhauma Bhaööäcärya 130 + p —
130 – 131 4 Gopénätha Äcärya 130 + p —
131 5 Käçé Miçra 131p —
131 6 Pradyumna Miçra 131p —
131 7 Bhavänanda Räya 131p, 132-134 —
133 8 (?) Five Sons of Bhavänanda Räya 134 + p (Rämänanda Räya) —
135 – 136 9 (?) King Pratäparudra 135 – 136p —
135 – 136 10 (?) Kåñëänanda — —
135 – 136 11 (?) Çivänanda — —
135 – 136 12 (?) Paramänanda Mahäpätra 135 – 136p —
135 – 136 13 (?) Bhagavän Äcärya 135 – 136p —
135 – 136 14 (?) Brahmänanda Bhäraté — —
135 – 136 15 (?) Çikhi Mähiti 135 – 136p —
135 – 136 16 (?) Muräri Mähiti 135 – 136p —
137 17 Mädhavédevé 137 + p —
 Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch
138 – 139 18 Käçéçvara 138 + p, 139 – 142 —
138 – 139 19 Govinda 138 + p, 139 – 141 —
143 20 Rämäi 143, 144 + p —
143 21 Nandäi 143, 144 + p —
145 22 Kåñëadäsa 145 + p —
146 23 Balabhadra Bhaööäcärya 146 + p —
147 24 Baòa Haridäsa 147 —
147 25 Choöa Haridäsa 147 + p —
148 26 Rämabhadra Äcärya — —
148 27 Siàheçvara — —
148 28 Tapana Äcärya — —
148 29 Raghunätha — —
148 30 Nélämbara — —
149 31 Siìgäbhaööa — —

106
106
149 32 Kämäbhaööa — —
149 33 Çivänanda — —
149 34 Kamalänanda 149 p —
150 35 Acyutänanda 150 + p —
151 36 Nirloma Gaìgädäsa 151 —
151 37 Viñëudäsa 151 —

A question mark (?) indicates that the information is not directly given in the text but has been gained through anumäna.
 The Branches and Sub-branches of the Caitanya Tree (Chart Three)
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Ten.

Text Nos. Branch No. Personality Personality/Lila Detail Sub Branch

152 – 154 1 (?) Candraçekhara 152 – 154 —
152 – 154 2 (?) Tapana Miçra 152 – 154 + p —
152 – 154 3 (?) Raghunätha Bhaööäcärya 155 – 158 + p —

A question mark (?) indicates that the information is not directly given in the text but has been gained through anumäna.

107
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Eleven.
Çréla Prabhupäda’s Introduction:
As the branches and subbranches of Lord Caitanya Mahäprabhu were described
in the Tenth Chapter, in this Eleventh Chapter the branches and subbranches of
Çré Nityänanda Prabhu are similarly listed.

Çré Nityänanda Prabhu is the topmost branch of the indestructible tree of eternal
love of Godhead, Çré Kåñëa Caitanya Mahäprabhu. I offer my respectful
obeisances to all the subbranches of that topmost branch. — CC Ädi 11.4

Text Text
Topic
Nos. Ref.
1–3 A brief glorification of Çré Caitanya Mahäprabhu, Çré
Nityänanda Prabhu and Çré Advaita Prabhu and Their
devotees.
4–7 Kåñëadäsa Kaviräja Gosvämé gives a general introduction to
the topmost branch of the indestructible tree of kåñëa-prema,
Çré Nityänanda Prabhu.
8 – 56 Kåñëadäsa Kaviräja Gosvämé enumerates the most
prominent of the branches and sub-branches of the devotees
of Çré Nityänanda Prabhu.
57 – 60 No one can count the unlimited followers of Nityänanda
Prabhu. I have mentioned some of them just for my self-
purification. All these branches, the devotees of Lord
Nityänanda Prabhu, being full of ripened fruits of love of
Kåñëa, distributed these fruits to all they met, flooding them
with love of Kåñëa. All these devotees had unlimited strength
to deliver unobstructed, unceasing love of Kåñëa. By their
own strength they could offer anyone Kåñëa and love of
Kåñëa. I have briefly described only some of the followers
and devotees of Lord Nityänanda Prabhu. Even the
thousand-mouthed Çeña Näga cannot describe all of these
unlimited devotees. — CC Ädi 11.57-60
61 Kåñëadäsa Kaviräja Gosvämé’s statement of loyal submission
to Çré Rüpa and Çré Raghunätha.

109
110
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Eleven)

A. Texts 1 – 59
1. (a) Who is the topmost branch of the Caitanya tree? (4)
(b) From this branch grow many branches and sub-branches, which are watered
by the desire of Çré Caitanya Mahäprabhu. What is the result of such
watering? (6)
2. (a) Who is the greatest branch after Nityänanda Prabhu? (8)
(b) What do Çréla Bhaktisiddhänta Sarasvaté Öhäkura and Gaura-gaëoddeça-
dépikä tell us about him? (8p)
(c) What does Kåñëadäsa Kaviräja Gosvämé tell us about him? (9 – 12)
(d) Which two devotees always lived with him? (13)
(e) Tell us something about these two devotees. (13p, 14 – 17)
3. Please share with us what Caitanya-bhägavata says about Muräri Caitanya
däsa. (20p)
4. (a) What was the former identity of all the associates of Lord Nityänanda? (21)
(b) How should we see Jähnavä-mätä and Her devotee followers? (21p)
5. Please tell us something about:
(a) Sundaränanda (23 + p)
(b) Gaurédäsa Paëòita (26 + p, 27)
(c) Parameçvara däsa (29 + p)
(d) Uddhäraëa Datta Öhäkura (41 + p)
6. Please give the Vraja-lélä identity of the following devotees:
(a) Çré Rämadäsa (later known as Abhiräma Öhäkura) (13p)
(b) Jähnavä-mätä (21p)
(c) Sundaränanda (23p)
(d) Kamaläkara Pippaläi (24p)
(e) Gaurédäsa Paëòita (26p)
(f) Parameçvara däsa (29p)
(g) Dhanaïjaya Paëòita (31p)
(h) Kälä Kåñëadäsa (37p)
(i) Uddhäraëa Datta Öhäkura (41p)
(j) Çréla Våndävana däsa Öhäkura (55p)
7. What was the special nature and qualification of all the branches (devotees) of
Lord Nityänanda Prabhu? (58 – 59)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare
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 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Twelve.
Çréla Prabhupäda’s Introduction:
The Twelfth Chapter describes the followers of Advaita Prabhu, among whom the
followers of Acyutänanda, the son of Advaita Äcärya, are understood to be the pure
followers who received the cream of the philosophy Çré Advaita Äcärya enunciated.
Other so-called descendants and followers of Advaita Äcärya are not to be
recognized. This chapter also includes narrations concerning the son of Advaita
Äcärya named Gopäla Miçra and Advaita Äcärya’s servant named Kamaläkänta
Viçväsa……After describing the descendants of Advaita Äcärya, the chapter
concludes by describing the followers of Gadädhara Paëòita Gosvämé.

Çré Advaita Prabhu was the second big branch of the tree. There are many
subbranches, but it is impossible to mention them all. — CC Ädi 12.4

Text Text
Topic
Nos. Ref.
1–7 A brief glorification of Çré Caitanya Mahäprabhu, Lord
Nityänanda and Çré Advaita Prabhu and His true devotees. A
brief description of the Caitanya tree with its plentiful fruits of
love of Godhead.
8 – 12 A brief description of the schism that arose among the
followers of Çré Advaita Äcärya.
13 – 78 Kåñëadäsa Kaviräja Gosvämé briefly describes the branches 77 – 79
and sub-branches of Çré Advaita Äcärya, headed by His three
worthy sons: Acyutänanda, Kåñëa Miçra and Gopäla.
13 – 17 A little detail about Acyutänanda.
18 A glimpse of Kåñëa Miçra.
19 – 26 A brief description of Gopäla’s wonderful characteristics.
28 – 55 An instructive pastime involving Çré Caitanya Mahäprabhu, Çré
Advaita Äcärya and His servant Kamaläkänta Viçväsa.
56 – 66 The important branches of Çré Advaita Äcärya are
innumerated.
67 – 72 Further discussion of the deviant followers of Çré Advaita
Äcärya and their fate. And a warning to all others.
73 – 78 The glory and benefit of being a true follower of Çré Advaita
Äcärya, as exemplified by His son Acyutänanda.
79 – 90 A brief description of the most important branches of Çré 79
Gadädhara Paëòita.
91 – 92 The benefit of remembering the names of the devotee branches
of Lord Nityänanda, Çré Advaita Prabhu and Gadädhara
Paëòita.
93 – 95 Preparatory statements to chapter 13.
96 Kåñëadäsa Kaviräja Gosvämé’s prayer of loyal submission.
113
114
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Twelve)

A. Texts 1 – 27
1. (a) Who forms the second branch of the eternal Caitanya tree? (3, 4)
(b) What was the result of Çré Caitanya Mahäprabhu pouring the water of His
mercy on the Caitanya tree? (5 – 7)
2. (a) Çréla Prabhupäda tells us that Text 9 describes the beginning of a schism.
What does he mean? (9p)
(b) What is the active principle in spiritual life? (10 + p)
(c) What was Çréla Prabhupäda’s very practical response to the factions that
arose in the Gauòéya Maöha after Çréla Bhaktisiddhänta Sarasvaté
Öhäkura’s departure from this world? (8p)
(d) Please explain Text 12. (12p)
3. (a) Please tell us something about Acyutänanda. (13 – 17 + p)
(b) Please tell us something about Gopäla. (19 – 26)

B. Texts 28 – 55
1. (a) Who was Kamaläkänta Viçväsa? (28 + p)
(b) What did he do that greatly displeased Çré Caitanya Mahäprabhu? (29 – 36)
(c) What was Kamaläkänta Viçväsa’s response to Çré Caitanya Mahäprabhu’s
punishment? (37)
(d) What was Çré Advaita Äcärya’s response? (37 + p) What can we learn from
His response? (37p, 38 + p)
(e) How did the chastised Mukunda again win the mercy of Çré Caitanya
Mahäprabhu? (41 p)
2. What was the instruction Çré Caitanya Mahäprabhu gave Kamaläkänta
Viçväsa? (50 – 52)
3. Please tell us Çréla Prabhupäda’s instructive elaboration on Çré Caitanya
Mahäprabhu’s instruction? (50p, 51p)

C. Texts 56 – 78
1. (a) After the disappearance of Çré Caitanya Mahäprabhu, some of the branches
of Çré Advaita Äcärya deviated from His path.
i. What was the nature of that deviation? (73p)
ii. What result did those deviant branches reap? (68 – 70, 73p)
(b) How should we consider anyone who is against the cult of Çré Caitanya
Mahäprabhu? (71 – 72)
(c) What does Çréla Prabhupäda say about those who have no connection with
Çré Caitanya Mahäprabhu? (73p)
(d) What is the essence of the Vedic culture? (73p)

115
D. Texts 79 – 92
1. (a) Who were the chief branches of Çré Gadädhara Paëòita? (80)
(b) Who is Dhruvänanda Brahmacäré in kåñëa-lélä? (80p)
(c) Bhügarbha Gosäïi? (82p)
(d) Kåñëadäsa Brahmacäré? (85p)
2. Why are the followers of Gadädhara Paëòita considered great devotees? (90)
3. What are the benefits of remembering the names of the devotee branches and
sub-branches of Çré Nityänanda Räma, Çré Advaita Äcärya and Gadädhara
Paëòita? (91 – 92)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Thirteen.
Salient Points from Çréla Prabhupäda’s Introduction:
The Thirteenth Chapter describes Lord Caitanya Mahäprabhu’s
appearance…..After hearing of the birth of Caitanya Mahäprabhu, learned
scholars and brähmaëas, bringing many gifts, came to see the newborn baby.
Nélämbara Cakravarté, who was a great astrologer, immediately prepared a
horoscope, and by astrological calculation he saw that the child was a great
personality. This chapter describes the symptoms of this great personality. (The
entire Ädi-lélä describes Lord Caitanya Mahäprabhu’s household life, and similarly
the Antya-lélä describes His life in the sannyäsa order. Within the Lord’s antya-lélä,
the first six years of His sannyäsa life are called the madhya-lélä.)
Text Text
Topic
Nos. Ref.
1–5 Kåñëadäsa Kaviräja Gosvämé glorifies the principle moon Lord 5
Caitanyacandra and all other moons in this dark world who are
known as His very dear and confidential devotees.
6 – 45 Kåñëadäsa Kaviräja Gosvämé gives a synopsis of the entire Çré 6
Caitanya-caritämåta in the form of codes.
46 – 50 Kåñëadäsa Kaviräja Gosvämé names and glorifies the principal
transcendental biographers of Çré Caitanya Mahäprabhu’s life
and pastimes.
51 – 122 The author of the Çré Caitanya-caritämåta gives the codes of 51
the Ädi-lélä in brief:
52 – 62 Kåñëa requests His family of superiors to precede His
appearance on Earth planet.
63 – 72 The activities of Çré Advaita Äcärya and the Vaiñëavas before
Çré Caitanya Mahäprabhu’s descent are briefly described.
73 – 79 Viçvarüpa appears as the son of Jagannätha Miçra and
Çacémätä.
80 – 88 Kåñëa enters the heart of Jagannätha Miçra and Çacémätä. 85
89 – 103 Çré Caitanya Mahäprabhu makes His divine descent and all the 94, 98
Vaiñëavas respond with great joy.
104 –122 All sorts of respectful brähmaëa gentlemen and ladies come to 104
see the newborn child.
123 Kåñëadäsa Kaviräja Gosvämé decries anyone who does not take 123
to the cult of Çré Caitanya Mahäprabhu.
124 Kåñëadäsa Kaviräja Gosvämé concludes his description of Çré
Caitanya Mahäprabhu’s advent:
Taking on my head as my own property the lotus feet of Çré
Caitanya Mahäprabhu, Nityänanda Prabhu, Äcärya
Advaitacandra, Svarüpa Dämodara, Rüpa Gosvämé and
Raghunätha däsa Gosvämé, I, Kåñëadäsa Kaviräja Gosvämé,
have thus described the advent of Çré Caitanya Mahäprabhu.
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118
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Thirteen)

A. Texts 1 – 50
1. (a) Please explain text 5. (5p)
(b) What is Çréla Prabhupäda’s wish? (5p)
2. (a) How long was Çré Caitanya Mahäprabhu visible in this world? (8)
(b) What were His appearance and disappearance dates? (9)
(c) What are these dates according to our usual calculation? (1486–1534 AD)
3. (a) Who recorded the Ädi-lélä pastimes of Çré Caitanya Mahäprabhu? (15)
(b) His Madhya-lélä and Antya-lélä pastimes? (16)
(c) What are the four divisions of His original pastimes? (18)
(d) What was the common activity of Çré Caitanya Mahäprabhu in all these
four divisions? (22) Please elaborate. (23 – 33)
(e) Did Çré Caitanya Mahäprabhu advent alone? (19, 21)
4. When is one’s teaching like the disturbing braying of an ass? (29p)
5. Please explain text 32. (32p)
6. How did Çré Caitanya Mahäprabhu spend the last twenty four years of His life?
(34 – 39)
7. Please tell us something about Çré Caitanya Mahäprabhu’s mood and activities
during His last twelve years in Jagannätha Puré. (39 – 43)
8. (a) Who should not try to imitate rägänuga devotional service? (42p)
(b) Who are forbidden to discuss rädhä-kåñëa-lélä? (42p)
(c) How can one relish the loving affairs of Rädhä and Kåñëa? (43p)

B. Texts 51 – 79
1. (a) Who did Lord Caitanya request to descend before Him? (54 – 56)
(b) Who was Çré Upendra Miçra? (56 + p, 58)
(c) Who was Nélämbara Cakravarté? (60 + p)
2. (a) Who appeared in Räòhadeça? (61)
(b) To what does “Räòhadeça” refer? (61p)
(c) What most interests you from text 61p? (61p)
3. (a) Before the appearance of Lord Caitanya Mahäprabhu what did all the
devotees of Navadvépa do ? (63 – 66)
(b) What is our business as members of the Kåñëa consciousness movement?
(66p)
(c) What was Çré Advaita Äcärya’s preoccupation? (67 – 71)
(d) What is the vision of all pure devotees? (67p)
4. Please tell us something about Jagannätha Miçra’s elder son, Viçvarüpa.
(74 + p)

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C. Texts 80 – 124
1. What were the signs that Jagannätha Miçra and Çacédevé saw which indicated
that a great personality would soon take birth? (81 – 85, 82p, 83p)
2. What was their response to these auspicious signs? (86)
3. (a) What is the position of a brähmaëa in society? (82p)
(b) When is there no question of scarcity for a brähmaëa? (82p)
4. (a) How should we understand Çacédevé’s pregnancy? (86p)
(b) Why was Jagannätha Miçra greatly apprehensive about her pregnancy? (87)
5. (a) When did Gaurahari advent Himself on Earth? (89, 91 – 94)
(b) What was the response to His birth? (95 – 107)
(c) How did the following devotees respond to His birth?
• Jagannätha Miçra (109)
• Candraçekhara Äcärya and Çréväsa Öhäkura, and their wives
(108, 110)
• Sétädevé (111 – 118)
6. (a) What was the nature of Jagannätha Miçra? (120)
(b) What did Nélämbara Cakravarté privately say to Jagannätha Miçra after
calculating the birth moment of Lord Caitanya Mahäprabhu? (121)
7. (a) What is the benefit of hearing about Lord Caitanya Mahäprabhu’s birth?
(122)
(b) What does a true follower of Kåñëadäsa Kaviräja Gosvämé consider his
personal property? (124p)
(c) Who enjoys the riches of actual spiritual bliss? (124p)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Fourteen.
—The Childhood Pastimes of Lord Caitanya—
Salient Points from Çréla Prabhupäda’s Introduction:
Çréla Bhaktivinoda Öhäkura has given a summary of this chapter in his Amåta-praväha-
bhäñya: “In the Fourteenth Chapter there is a description of how Lord Caitanya
Mahäprabhu enjoyed His childhood pastimes—crawling, crying, eating dirt and giving
intelligence to His mother, favoring a brähmaëa guest, riding on the shoulders of two thieves
and misleading them to His own house, and, on the plea of being diseased, taking prasädam
in the house of Hiraëya and Jagadéça on the Ekädaçé day. The chapter further describes how
He displayed Himself as a naughty boy, how when His mother fainted He brought a coconut
to her on His head, how He joked with girls of the same age on the banks of the Ganges,
how He accepted worshipful paraphernalia from Çrématé Lakñmédevé, how He sat down in a
garbage pit and instructed His mother in transcendental knowledge, how He left the pit on
the order of His mother, and how He dealt with His father with full affection.”
Text Text
Topic
Nos. Ref.
1–3 Glorification of Çré Caitanya Mahäprabhu and His associates.
4 – 96 Kåñëadäsa Kaviräja Gosvämé gives a brief but comprehensive 4,
overview of Lord Caitanya’s childhood pastimes in chronological 95 – 96
order.
6 – 11 Baby Nimäi displays the divine markings on His lotus feet. 6
12 – 19 Jagannätha Miçra calls for Nélämbara Cakravarté, who elaborately
explains the significance of the markings on Lord Caitanya’s feet.
20 Çacémätä and Jagannätha Miçra observe Nimäi’s name-giving 20
festival in great joy.
21 – 23 Nimäi begins to crawl, walk and play with other little children.
24 – 36 Little Nimäi preaches Mäyäväda philosophy, but is defeated by His
mother.
37 – 47 Baby Nimäi eats the offering of a brähmaëa, is stolen and returned
by two thieves, asks for food on Ekädaçé from the house of Hiraëya
and Jagadéça, steals with His friends, and slaps His mother with His
little hand.
48 – 61 Child Nimäi teases the young girls engaged in worshiping demigods
on the banks of the Ganges.
62 – 70 Young Nimäi meets His eternal consort, Lakñmédevé.
71 – 82 Çacémätä scolds Nimäi for His naughty pranks, but sees and hears
celestial sights and sounds.
83 – 93 Jagannätha Miçra argues with a brähmaëa in a dream about Nimäi’s
behaviour.
94 Jagannätha Miçra begins his son’s education by performing the häte 94
khaòi ceremony.
95 – 96 Kåñëadäsa Kaviräja Gosvämé concludes his synopsis of Lord
Caitanya’s childhood pastimes.
97 Kåñëadäsa Kaviräja Gosvämé’s prayer of loyal submission.

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122
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Fourteen)
A. Texts 1 – 23
1. (a) What are the gifts of Çré Caitanya Mahäprabhu? (1p)
(b) What does Hari-bhakti-viläsa confirm? (1p)
(c) Why does Kåñëadäsa Kaviräja Gosvämé take shelter of Çré Caitanya
Mahäprabhu? (1p)
2. Please explain text 5. (5p)
3. How does Çréla Prabhupäda explain the statement made by Jagannätha Miçra
in text 9? (9p)
4. There are thirty-two bodily symptoms of a great personality. What are they?
(15 + p)
5. (a) On what basis was Lord Caitanya Mahäprabhu accepted as an incarnation
of Kåñëa. (18p)
(b) For whom are false incarnations meant? (18p)
6. How did baby Nimäi cause all the ladies to chant the Holy Name? (22 + p)

B. Texts 24 – 47
1. (a) What are the defects in Mäyäväda philosophy indicated in text 29? (29p)
(b) When can an activity be considered spiritual? Mäyä? (29p)
2. How did Çacémätä defeat her son’s Mäyäväda philosophy ? (31 – 32 + p)
3. What was baby Nimäi’s response to what she said? (33 – 35)
4. Why is Lord Caitanya Mahäprabhu’s philosophy acintya-bhedäbheda? (33p)
5. Texts 37 – 47 and purports describe some of the childhood pastimes of little
Nimäi. Which one most attracts you? Why? (37 – 47 + ps)

C. Texts 48 – 70
1. Please explain text 50. (50p)
2. What should every householder who is actually intelligent do? (55p)
3. (a) Please explain text 66. (66p)
(b) How did Lakñmé respond to Çré Caitanya Mahäprabhu’s order that she
worship Him? (67)
(c) What was Çré Caitanya Mahäprabhu’s response to her worship? (68 – 69)

D. Texts 71 – 97
1. What was the absolute knowledge Lord Caitanya Mahäprabhu taught His
mother? (75p)
2. Why was Jagannätha Miçra not interested in the brähmaëa’s understanding of
the principles of religion? (90 + p)
3. How does Çréla Prabhupäda explain the häte khaòi ceremony? (94p)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare
123
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Fifteen.
—The Lord’s Paugaëòa-lélä—
Salient Points from Çréla Prabhupäda’s Introduction:
A synopsis of the Fifteenth Chapter is as follows. The Lord took lessons in
grammar from Gaìgädäsa Paëòita and became very expert in commenting upon
grammar. He forbade His mother to take grains on the Ekädaçé day. He narrated a
story that Viçvarüpa, after accepting the sannyäsa order, invited Him in a dream to
accept sannyäsa also, but the Lord refused and was therefore sent back home.
When Jagannätha Miçra passed away, the Lord married the daughter of
Vallabhäcärya, whose name was Lakñmé. All these events are summarized in this
chapter.

Text Text
Topic
Nos. Ref.
1–2 Çré Caitanya Mahäprabhu and His associates are glorified.
3–4 Kåñëadäsa Kaviräja Gosvämé says:
Let me now enumerate the activities of the Lord between the
ages of five and ten. His chief occupation during this period was
to engage Himself in study. The pastimes of the Lord during His
paugaëòa age were very extensive. His education was His chief
occupation, and after that His very beautiful marriage took place.
5–7 Kåñëadäsa Kaviräja Gosvämé briefly mentions Çré Caitanya 7
Mahäprabhu’s brilliance as a student, which is beautifully and
elaborated explained in Çréla Våndävana däsa Öhäkura’s
Caitanya-bhägavata.
8 – 10 Çré Caitanya Mahäprabhu requests His mother not to eat grains
on Ekädaçé.
11 – 15 Viçvarüpa leaves home and takes sannyäsa, but Çré Caitanya 15
Mahäprabhu assures His parents that He will be there to serve
them.
16 – 22 Çré Caitanya Mahäprabhu eats prasäda betel nuts and falls
unconscious. In that state, He has an interesting conversation
with His elder brother, Viçvarüpa.
23 – 24 Jagannätha Miçra passes away from this world, friends and
relatives console the family and Çré Caitanya Mahäprabhu
performs the last rites.
25 – 30 Çré Caitanya Mahäprabhu decides to enter the gåhastha äçrama 25, 30
and marries Lakñmédevé.
31 – 33 Kåñëadäsa Kaviräja Gosvämé concludes his very brief
presentation of Çré Caitanya Mahäprabhu’s paugaëòa-lélä and
reminds us that Våndävana däsa Öhäkura has very elaborately
described these pastimes in his Caitanya-bhägavata.
34 Kåñëadäsa Kaviräja Gosvämé’s prayer of loyal submission.
125
126
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Fifteen)

A. Texts 1 – 7
1. (a) What is meant by “His paugaëòa age”? (3)
(b) What was Çré Caitanya Mahäprabhu’s chief occupation during this time?
(3)
(c) What then took place? (4)
2. (a) Who were Çré Caitanya Mahäprabhu’s grammar teachers when He was very
young? (5p)
(b) Who taught Him grammar of a higher standard? (5p)
(c) Why is Sanskrit grammar considered the gateway to education? (5p)

B. Texts 8 – 10
1. (a) What did Çré Caitanya Mahäprabhu ask His mother to give Him in charity?
(9)
(b) What does the Skanda Puräëa have to say about a person who eats grains
on Ekädaçé? (9p)
(c) What is strictly forbidden for a Vaiñëava? (9p)
(d) How is it that Çacémätä had not previously observed the Ekädaçé fast?
(10p)
(e) What standard for women was introduced by Çré Caitanya Mahäprabhu?
(10p)

C. Texts 11 – 24
1. It is sometimes said that Lord Caitanya Mahäprabhu did not approve of the
acceptance of the sannyäsa order. What does Çréla Prabhupäda have to say
about this? (14p)
2. (a) Who performed Jagannätha Miçra’s cremation rites? (24)
(b) How did He do that? (24)

D. Texts 25 – 34
1. (a) Why did Çré Caitanya Mahäprabhu consider it His duty to act as a gåhastha?
(25 – 27)
(b) Who arranged His marriage to Lakñmédevé? (29p)
2. Why has Kåñëadäsa Kaviräja Gosvämé very briefly described Çré Caitanya
Mahäprabhu’s paugaëòa-lélä? (31 – 33)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

127
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Sixteen.
—Lord Caitanya’s Kaiçora-lélä—
Salient Points from Çréla Prabhupäda’s Introduction:
This chapter fully describes Lord Caitanya’s kaiçora-lélä, or the activities He performed just
before attaining youth. During this time He studied deeply and was victorious over greatly
learned scholars, notably Keçava Käçméré. During His kaiçora-lélä the Lord also sported in the
water. He went to East Bengal to secure financial assistance, cultivate knowledge and introduce
the saìkértana movement, and there He met Tapana Miçra, whom He instructed about spiritual
advancement and ordered to go to Väräëasé. While Lord Caitanya Mahäprabhu was touring
East Bengal, His wife, Lakñmédevé, was bitten by a serpent or by the serpent of separation, and
thus she left this world. When the Lord returned home, He saw that His mother was
overwhelmed with grief because of Lakñmédevé’s death. Therefore at her request He later
married His second wife, Viñëupriyä-devé.

Text Text
Topic
Nos. Ref.
1–2 Kåñëadäsa Kaviräja Gosvämé’s glorification of Çré Caitanya
Mahäprabhu and His associates.
3 Kåñëadäsa Kaviräja Gosvämé offers his obeisances to Lord
Caitanya Mahäprabhu in His kaiçora age.
4 – 26 A sketch of Çré Caitanya Mahäprabhu’s kaiçora age:
4–7 Çré Caitanya Mahäprabhu begins teaching and exhibits His
intellectual prowess.
8–9 The Lord goes to East Bengal to teach, and to introduce the
saìkértana movement.
10 – 19 Tapana Miçra receives instruction about chanting the mahä-mantra
from Çré Caitanya Mahäprabhu and is ordered by Him to live in
Väräëasé.
20 – 26 Çré Caitanya Mahäprabhu returns home and continues teaching.
After the demise of His first wife, Lakñmédevé, He marries again.
His second wife’s name is Viñëupriyä.
27– 109 After offering his obeisances to Çréla Våndävana däsa Öhäkura,
Kåñëadäsa Kaviräja Gosvämé gives a partial but detailed account
of Çré Caitanya Mahäprabhu’s victory over the champion scholar,
Keçava Käçméré. This account also beautifully narrates the
scholar’s realizations and his surrender to Çré Caitanya
Mahäprabhu.
28– 105 Çré Caitanya Mahäprabhu and Keçava Käçméré Paëòita meet and
Çré Caitanya Mahäprabhu critically reviews his poetic glorification
of Gaìgä devé.
105–109 Goddess Sarasvaté informs the scholar of Çré Caitanya
Mahäprabhu’s position and he surrenders to Him.
110 The nectarean drops of Çré Caitanya Mahäprabhu’s pastimes can 110
satisfy the senses of everyone who hears them.
111 Kåñëadäsa Kaviräja Gosvämé’s prayer of loyal submission.

129
130
 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Sixteen)

A. Texts 1 – 26
1. (a) Why does Narottama däsa Öhäkura pray for Lord Caitanya’s mercy? (1p)
(b) What is the qualification to claim the favour of Çré Caitanya Mahäprabhu?
(1p)
(c) What is the benefit of surrendering unto the lotus feet of Çré Caitanya
Mahäprabhu? (1p)
2. (a) At what age did Çré Caitanya Mahäprabhu begin teaching students? (4)
(b) This marks the beginning of Çré Caitanya Mahäprabhu’s ____________ age.
(4)
3. What is Çréla Prabhupäda’s comment on Text 8? (8p)
4. “One must first ascertain the object of life and then understand how to attain
it.” Please explain. (10p)
5. (a) What will produce doubt in the heart? (11)
(b) What is the result of diverting one’s attention to studying many books?
(11p)
(c) For whom is Lord Caitanya’s instruction to Tapana Miçra especially
significant? (11p)
6. (a) What is the basic principle of success? (15)
(b) Upon what is the Kåñëa consciousness movement based? (15p)
(c) Upon what is Çré Caitanya Mahäprabhu’s cult based? (15p)
7. Why did Çré Caitanya Mahäprabhu instruct Tapana Miçra to live in Väräëasé?
(18p)
8. What instructions are called tattva-kathä, or real truth? (23p)
9. Please tell us something about Keçava Käçméré. (25p)

B. Texts 27 – 86
1. (a) How did Keçava Käçméré challenge Çré Caitanya Mahäprabhu? (32p)
(b) Why did he do this? (32p)
(c) How did Çré Caitanya Mahäprabhu increase Keçava Käçméré’s false pride?
(33p, 34 – 35)
(d) How did Keçava Käçméré respond to this? (36)
(e) What was Çré Caitanya Mahäprabhu’s response to Keçava Käçméré’s
behaviour? (37 – 38 + p, 39)
2. (a) How did Çré Caitanya Mahäprabhu explain His ability to learn by heart one
of Keçava Käçméré’s composed verses? (44 + p)
(b) Please explain the significance and value of the word “çruti-dhara”. (44p)
(c) What did Keçava Käçméré say when Çré Caitanya Mahäprabhu asked him to
explain the faults in his verse? (50)
(d) How did Çré Caitanya Mahäprabhu respond to this? (51 – 52)
(e) Please explain “çrauta-panthä”. (52p)

131
3. (a) Please tell us the five faults Çré Caitanya Mahäprabhu found in Keçava
Käçméré’s verse. (54 + p)
(b) What were the five literary embellishments? (72 – 83)
(c) How did Çré Caitanya Mahäprabhu conclude His critique of Keçava
Käçméré’s verse? (84 – 85)
4. (a) What is the central point of all Vaiñëava philosophy? (81p)
(b) Please explain this by practical example. (81p)

C. Texts 87 – 111
1. (a) How did Keçava Käçméré respond to Lord Caitanya Mahäprabhu’s
explanation? (87 – 90)
(b) What did he say to Him? (91 – 92)
(c) How did Çré Caitanya Mahäprabhu respond to Keçava Käçméré? (93 – 94)
2. (a) What is the problem with being proud? (89p)
(b) What is our only duty? (89p)
(c) Why did Mother Sarasvaté create a situation for Keçava Käçméré to be
defeated by Çré Caitanya Mahäprabhu? (89p)
(d) How did she arrange his defeat? (97)
3. (a) How did Lord Caitanya Mahäprabhu’s students respond to Keçava
Käçméré’s defeat? (98)
(b) How did Lord Caitanya Mahäprabhu respond to this? (98 – 105)
4. (a) What was Goddess Sarasvaté’s response to Keçava Käçméré’s worship of
her? (106)
(b) What did Keçava Käçméré do in response to the understanding she gave
him? (107)
(c) Why was the poetic champion certainly most fortunate? (108 + p)

Any other questions you feel relevant/ important?

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

132
 A Reader’s Walk Through Map
Çré Caitanya-caritämåta, Ädi-lélä, Chapter Seventeen.
—Sri Gaurasundara’s Youthful Pastimes—
Salient Points from Çréla Prabhupäda’s Introduction:
The Seventeenth Chapter, as summarized by Çréla Bhaktivinoda Öhäkura in his
Amåta-praväha-bhäñya, describes Lord Caitanya Mahäprabhu’s pastimes from His
sixteenth year until the time He accepted the renounced order of life. Çréla
Våndävana däsa Öhäkura has already vividly described these pastimes in the
Caitanya-bhägavata; therefore Kåñëadäsa Kaviräja Gosvämé describes them only
briefly. Vivid descriptions of some portions of His pastimes are seen in this
chapter, however, because Våndävana däsa Öhäkura has not elaborately described
them.

Text Text
Topic
Nos. Ref.
1–2 Glorification and obeisances by Kåñëadäsa Kaviräja Gosvämé to
Çré Caitanya Mahäprabhu and His associates.
3 – 20 Kåñëadäsa Kaviräja Gosvämé enumerates Çré Caitanya 3
Mahäprabhu’s youthful pastimes in chronological order.
20 – 33 Çré Caitanya Mahäprabhu elaborately explains the import of the 20
“harer näma” çloka.
34 – 64 Çré Caitanya Mahäprabhu deals very gravely with two cases of
vaiñëava-aparädha:
37 – 59 Gopäla Cäpäla
60 – 64 A brähmaëa expert in harsh speech and cursing.
65 – 120 Kåñëadäsa Kaviräja Gosvämé continues enumerating Çré
Caitanya Mahäprabhu’s youthful pastimes.
121– 226 Kåñëadäsa Kaviräja Gosvämé elaborately describes Çré Caitanya
Mahäprabhu’s pastimes with Chand Kazi.
227– 274 The author resumes (and concludes) his enumeration of Çré 274
Caitanya Mahäprabhu’s youthful pastimes.
275– 304 Kåñëadäsa Kaviräja Gosvämé briefly discusses that Kåñëa who 275
accepted the mood of the gopés and assumed the form of Çré
Caitanya Mahäprabhu.
305– 310 The author concludes this discussion by firmly restating that Çré
Caitanya Mahäprabhu’s character and pastimes cannot be
understood through logic and argument.
311– 332 Following in the footsteps of Çré Vyäsadeva, Kåñëadäsa Kaviräja 313
Gosvämé reiterates the essence of each chapter of Ädi-lélä.
333– 336 Kåñëadäsa Kaviräja Gosvämé’s offers respectful obeisances to
the Païca-tattva and the Gosvämés headed by Çré Svarüpa
Dämodara. He expresses his heartfelt desire to place their lotus
feet on his head and serve them.

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 Discussion Prompters
— And a Reader’s Checklist —
(Çré Caitanya-caritämåta, Ädi-lélä, Chapter Seventeen)

A. Texts 1 – 20
1. (a) Please explain the implications of Kåñëadäsa Kaviräja Gosvämé’s
statement “Caitanya Mahaprabhu is as fully independent as Kåñëa”. (1p)
(b) Please give at least one example to support your answer. (1p)
2. How did Çré Gaurasundara shine forth in His youthful pastimes? (4)
3. (a) What was the actual reason for Çré Caitanya Mahäprabhu’s craziness? (7)
(b) What did He claim to be the reason? (7 + p)
(c) What was His purpose in manifesting this attitude of craziness? (7p)
4. (a) From whom did Çré Caitanya Mahäprabhu receive initiation? (9)
(b) What was the immediate result of Him taking initiation? (9)
(c) Çré Caitanya Mahäprabhu showed by His personal example that
brahmanas should be respected. What does Çréla Prabhupäda have to say
about this? (9p)
5. What did Çré Caitanya Mahäprabhu teach us by enacting the pastime of
claiming His mother to be a vaiñëava-aparädhé? (10p)
6. (a) Please explain the ñaò-bhuja form of Lord Gaurasundara. (12p)
(b) Please explain His catur-bhuja form. (14)
(c) What was the dvi-bhuja form Çré Caitanya Mahäprabhu manifested? (15)
7. Please briefly tell us of at least three Gaura pastimes recorded by Kåñëadäsa
Kaviräja Gosvämé between texts 16-20. (16–20 + purports)

B. Texts 21 – 33
1. (a) In this age of Kali, who is the incarnation of Lord Kåñëa? (22)
(b) How can one directly associate with Him? (22)
(c) What is the benefit of such association? (22)
2. (a) Why does the Båhan-näradéya Puräëa repeatedly emphasize the chanting
of the Holy Name? (23p)
(b) What is Çréla Prabhupäda’s request in this regard? (23p)
(c) Why is he making this request? (23p)
3. (a) What does the use of the word kevala (in Text 21) prohibit? (24)
(b) What does Çréla Prabhupäda’s Kåñëa consciousness movement stress?
Why? (24p, 25)
(c) What is the fate of those who do not know “the secret of success for this
age of Kali”? (24p)
4. (a) How can we always chant the Holy Name? (26–27, 31)
(b) Why is the example of a tree given to illustrate forbearance? (28–29)
(c) What is the devotional behaviour that will solidly maintain our devotional
service? (30)

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 (d) What does the example of the grass indicate? (31p)
(e) What is Kåñëadäsa Kaviräja Gosvämé’s humble request? (32, 31)
(f) What does he tell us to strictly follow? Why? (33)

5. (a) When it is not possible to attain perfect love of Kåñëa by chanting the Hare
Kåñëa mahä-mantra? (32p)
(b) What does Çréla Prabhupäda mean when he says “chanting is very simple
but one must practice it seriously.”? (32p)

C. Texts 34 – 64
1. (a) What pastime did Çré Caitanya Mahäprabhu enact every night for one full
year in the house of Çréväsa Öhäkura? (34)
(b) Why were the doors closed? (35)
(c) When should the temple doors be closed? (35p)
(d) When are our temples open for everyone? (35p)
2. (a) Who was Gopäla Cäpäla? (37–38)
(b) What did he do to defame Çréväsa Öhäkura? Why? (37–38 + p, 39–40)
(c) What was Çréväsa Öhäkura’s response to this? (41–42)
(d) What was the response of the assembled gentlemen? (43–44)
3. (a) What does Lord Caitanya indicate by His Çikñäñöakam 3 verse? (44p)
(b) What does Çréla Prabhupäda have to say about “hari-jana”? (44p)
4. (a) What happened to Gopäla Cäpäla after he tried to defame Çréväsa
Öhäkura? (45–47)
(b) What did he say when he saw Çré Caitanya Mahäprabhu? (48–49)
(c) What did his simplicity allow him to believe? What didn’t he know? (49p)
(d) What was Çré Caitanya Mahäprabhu’s response to Gopäla Cäpäla’s
request? (50–54)
(e) What is the mission of all avatäras? (53p)
5. (a) When Lord Caitanya came back to the village of Kuliyä, what did Gopäla
Cäpäla do? (55–56)
(b) What was Çré Caitanya Mahäprabhu’s response this time? (55–58)
(c) How did Gopäla Cäpäla react and what was the final outcome? (59)
6. (a) Why did the brähmaëa curse Çré Caitanya Mahäprabhu? (60–62)
(b) What was the curse? (63)
(c) What was Lord Caitanya’s response? (63)
(d) What is the benefit of a faithful person hearing this pastime? (64)
(e) What is meant by “faithful” in this context? (64p)

D. Texts 65 – 120
1. (a) Please select your favourite pastime from this section of verses and briefly
retell it. (65–120)
(b) What is our only means for satisfying Kåñëa? (78p)
(c) What is the vision of a perfect devotee? (113p)

E. Texts 121 – 141

1. (a) What was Lord Caitanya’s order to all the citizens of Navadvépa? (121)
(b) What was the enthusiastic response to His order? (121–123)
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 (c) What is Çréla Prabhupäda’s instruction to the managers of ISKCON’s
world centre at Mäyäpura in this regard? (123p)
(d) What was the response of the local Mohammedans to the growing
saìkértana movement? (124)
(e) How did Chand Kazi respond to their complaint? (125–128)
(f) How were the Hindu’s converted into Mohammedans? (128p)
(g) What is the order of Çré Caitanya Mahäprabhu? (126p)
(h) What is the benefit of adhering to His order? (126p)
(i) What was Çré Caitanya Mahäprabhu’s response when He heard that the
Chand Kazi had banned Näma-saìkértana? (130–140 + p)
(j) What can preachers learn from Çré Caitanya Mahäprabhu’s way of dealing
with the Kazi’s ban? (130p)
2. (a) What was the Kazi’s response to hearing the loud chanting of the Holy
Name? (141)
(b) Please tell us something about Çré Caitanya Mahäprabhu’s civil
disobedience movement. (141p)
(c) What can contemporary preachers learn from this? (141p)

F. Texts 142 – 226

1. (a) What was Çré Caitanya Mahäprabhu’s mood and behaviour when He met
the Kazi? (144 + p, 145)
(b) What can we learn from this? (144p)
(c) How did the Kazi respond to Çré Caitanya Mahäprabhu? (146–150)
2. (a) Please briefly recount the discussion between Çré Caitanya Mahäprabhu
and the Kazi about cow killing. (153–171, plus relevant purports)
(b) Please briefly recount the discussion between Çré Caitanya Mahäprabhu
and the Kazi concerning the Kazi’s leniency towards the saìkértana
mission. (172–220, plus relevant purports)
3. (a) What did Çré Caitanya Mahäprabhu beg from the Kazi in charity? (221)
(b) What was the Kazi’s response? (222)
(c) What is the result of hearing the discussion between Çré Caitanya
Mahäprabhu and the Kazi? (226)
4. What did you learn about the Holy Name from Çré Caitanya Mahäprabhu’s
discussion with the Kazi? (200p, 212p, 217p, 218p)

G. Texts 227 – 274

1. Please choose your favourite pastime from this section and briefly narrate it.
(227–274)
2. What is Çréla Prabhupäda’s instruction regarding taking the dust from a
devotee’s feet? (244p, 245p)
3. (a) What were the misunderstandings of the student who criticized Çré
Caitanya Mahäprabhu’s chanting of Gopé! Gopé!? (249p, 250p)
(b) What was the result of all the students criticizing Çré Caitanya
Mahäprabhu? (257, 259–267)
(c) What is the real essence of the Vedic literature? (257p)
(d) What is the benefit of offering obeisances to a sannyäsé, espescially a
Vaiñëava sannyäsé? (266p)
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4. (a) When did Çré Caitanya Mahäprabhu accept sannyäsa? Where? From
whom? (272 + p)
(b) Who were the three Vaiñëava personalities who were with Çré Caitanya
Mahäprabhu when He took sannyäsa? (273)

H. Texts 275 – 310

1. What does Çréla Bhaktisiddhänta Sarasvaté Öhäkura say about Çré Caitanya
Mahäprabhu accepting the attitude of the gopés? (276p)
2. (a) Please explain Text 278. (279–289)
(b) What influence does Rädhä’s pure ecstasy have on Kåñëa? (290–293)
3. (a) What is fully described in Texts 296-301? (301p)
(b) Who does Gadädhara Gosvämé represent? (301p)
(c) Who does Çréväsa Öhäkura represent? (301p)
4. Why does Kåñëadäsa Kaviräja Gosvämé end every chapter with the verse
“çré-rüpa……kåñëadäsa”? (304p)
5. Please explain the significance of Text 308. (305–309)

I. Texts 311 – 336

1. Please recount the essence of each chapter of Ädi-lélä. (312–327)
2. In a nutshell, what do these seventeen chapters describe? (328–329)
3. Who will very soon receive the causeless mercy of Çré Kåñëa Caitanya
Mahäprabhu? (332)
4. (a) What are the last texts of this chapter? (335–336)
(b) What can we learn from Kåñëadäsa Kaviräja Gosvämé’s mood in these
final Texts of Ädi 17?

Any other questions you feel relevant/ important?

Çré Caitanya-caritämåta 1st Companion Guide was written by the mercy of Çréla
Prabhupäda and for his divine pleasure and purpose. It was completed on Çréla
Rüpa Gosvämé’s tirobhäva mahotsava, 8th August 2014, in Çré Våndävana-dhäma.

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare

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