Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 1

The Spiritual Masters

Sri Caitanya Mahaprabhu is none other than the combined form of Sri Radha and Krsna. He is the life of those devotees who strictly follow in the footsteps of Srila Rupa Gosvami. Srila Rupa Gosvami and Srila Sanatana Gosvami are the two principal followers of Srila Svarupa Damodara Gosvami, who acted as the most confidential servitor of Lord Sri Krsna Caitanya Mahaprabhu, known as Visvambhara in His early life. A direct disciple of Srila Rupa Gosvami was Srila Raghunatha dasa Gosvami. The author of Sri Caitanya-caritamrta, Srila Krsnadasa Kaviraja Gosvami, stands as the direct disciple of Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami.

The direct disciple of Srila Krsnadasa Kaviraja Gosvami was Srila Narottama dasa Thakura, who accepted Srila Visvanatha Cakravarti as his servitor. Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, who initiated Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji, the spiritual master of Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine master of our humble self.

Since we belong to this chain of disciplic succession from Sri Caitanya Mahaprabhu, this edition of Sri Caitanya-caritamrta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself. Lord Sri Caitanya Mahaprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. 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 Sri Caitanya Mahaprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above. Any deviation from that line will bewilder the reader’s understanding of the mystery of Sri Caitanya-caritamrta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic scriptures such as the Upanisads and Vedanta-sutra and their natural commentaries such as Srimad-Bhagavatam and the Bhagavad-gita.

This edition of Sri Caitanya-caritamrta is presented for the study of sincere scholars who are really seeking the Absolute Truth. It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort. It 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 Chapter of Sri Caitanya-caritamrta begins with fourteen Sanskrit verses that describe the Absolute Truth. Then the next three Sanskrit verses describe the principal Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji. 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.

The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master. They are identical because both of them are phenomenal manifestations of the Supreme Truth. Next described are the devotees, who are divided into two classes, namely, the apprentices and the graduates. Next are the incarnations (avataras) of the Lord, who are explained to be nondifferent from the Lord. These incarnations are considered in three divisions-incarnations of the potency of the Lord, incarnations of His qualities, and incarnations of His authority. In this connection, Lord Sri Krsna’s direct manifestations and His manifestations for transcendental pastimes are discussed. Next considered are the potencies of the Lord, of which three principal manifestations are described: the consorts in the kingdom of God (Vaikuntha), the queens of Dvaraka-dhama and, highest of all, the damsels of Vrajadhama. Finally, there is the Supreme Lord Himself, who is the fountainhead of all these manifestations.

Lord Sri Krsna and His plenary expansions are all in the category of the Lord Himself, the energetic Absolute Truth, whereas His devotees, His eternal associates, are His energies. The energy and energetic are fundamentally one, but since their functions are differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested in diversity in one unit. This philosophical truth, which is pursuant to the Vedanta-sutra, is called acintya-bhedabheda-tattva, or the conception of simultaneous oneness and difference. In the latter portion of this chapter, the transcendental position of Sri Caitanya Mahaprabhu and that of Srila Nityananda Prabhu are described with reference to the above theistic facts.

Adi1.1

TEXT 1

vande gurun isa-bhaktan

isam isavatarakan

tat-prakasams ca tac-chaktih

krsna-caitanya-samjnakam

SYNONYMS

vande—I offer respectful obeisances; gurun—unto the spiritual masters; isa-bhaktan—unto the devotees of the Supreme Lord; isam—unto the Supreme Lord; isa-avatarakan—unto the incarnations of the Supreme Lord; tat—of the Supreme Lord; prakasan—unto the manifestations; ca—and; tat—of the Supreme Lord; saktih—unto the potencies; krsna-caitanya—Sri Krsna Caitanya; samjnakam—named.

TRANSLATION

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, Sri Krsna Caitanya.

Adi1.2

TEXT 2

vande sri-krsna-caitanya-

nityanandau sahoditau

gaudodaye puspavantau

citrau san-dau tamo-nudau

SYNONYMS

vande—I offer respectful obeisances; sri-krsna-caitanya—to Lord Sri Krsna Caitanya; nityanandau—and to Lord Nityananda; saha-uditau—simultaneously arisen; gauda-udaye—on the eastern horizon of Gauda; puspavantau—the sun and moon together; citrau—wonderful; sam-dau—bestowing benediction; tamah-nudau—dissipating darkness.

TRANSLATION

I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

Adi1.3

TEXT 3

yad advaitam brahmopanisadi tad apy asya tanu-bha

ya atmantar-yami purusa iti so ’syamsa-vibhavah

sad-aisvaryaih purno ya iha bhagavan sa svayam ayam

na caitanyat krsnaj jagati para-tattvam param iha

SYNONYMS

yat—that which; advaitam—nondual; brahma—the impersonal Brahman; upanisadi—in the Upanisads; tat—that; api—certainly; asya—His; tanu-bha—the effulgence of His transcendental body; yah—who; atma—the Supersoul; antah-yami—indwelling Lord; purusah—supreme enjoyer; iti—thus; sah—He; asya—His; amsa-vibhavah—plenary expansion; sat-aisvaryaih—with all six opulences; purnah—full; yah—who; iha—here; bhagavan—the Supreme Personality of Godhead; sah—He; svayam—Himself; ayam—this; na—not; caitanyat—than Lord Caitanya; krsnat—than Lord Krsna; jagati—in the world; para—higher; tattvam—truth; param—another; iha—here.

TRANSLATION

What the Upanisads 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. He is the Supreme Personality of Godhead, Krsna Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

Adi1.4

TEXT 4

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah

anarpita—not bestowed; carim—having been formerly; cirat—for a long time; karunaya—by causeless mercy; avatirnah—descended; kalau—in the Age of Kali; samarpayitum—to bestow; unnata—elevated; ujjvala-rasam—the conjugal mellow; sva-bhakti—of His own service; sriyam—the treasure; harih—the Supreme Lord; purata—than gold; sundara—more beautiful; dyuti—of splendor; kadamba—with a multitude; sandipitah—lighted up; sada—always; hrdaya-kandare—in the cavity of the heart; sphuratu—let Him be manifest; vah—your; saci-nandanah—the son of mother Saci.

TRANSLATION

May that Lord who is known as the son of Srimati Sacidevi 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 ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.

Adi1.5

TEXT 5

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

radha—Srimati Radharani; krsna—of Lord Krsna; pranaya—of love; vikrtih—the transformation; hladini saktih—pleasure potency; asmat—from this; eka-atmanau—both the same in identity; api—although; bhuvi—on earth; pura—from beginningless time; deha-bhedam—separate forms; gatau—obtained; tau—those two; caitanya-akhyam—known as Sri Caitanya; prakatam—manifest; adhuna—now; tat-dvayam—the two of Them; ca—and; aikyam—unity; aptam—obtained; radha—of Srimati Radharani; bhava—mood; dyuti—the luster; su-valitam—who is adorned with; naumi—I offer my obeisances; krsna-svarupam—to Him who is identical with Sri Krsna.

TRANSLATION

The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.

Adi1.6

TEXT 6

sri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindhau harinduh

SYNONYMS

sri-radhayah—of Srimati Radharani; pranaya-mahima—the greatness of the love; kidrsah—of what kind; va—or; anaya—by this one (Radha); eva—alone; asvadyah—to be relished; yena—by that love; adbhuta-madhurima—the wonderful sweetness; kidrsah—of what kind; va—or; madiyah—of Me; saukhyam—the happiness; ca—and; asyah—Her; mat-anubhavatah—from realization of My sweetness; kidrsam—of what kind; va—or; iti—thus; lobhat—from the desire; tat—Her; bhava-adhyah—richly endowed with emotions; samajani—took birth; saci-garbha—of the womb of Srimati Sacidevi; sindhau—in the ocean; hari—Lord Krsna; induh—like the moon.

TRANSLATION

Desiring to understand the glory of Radharani’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 Srimati Sacidevi, as the moon appeared from the ocean.

Adi1.7

TEXT 7

sankarsanah karana-toya-sayi

garbhoda-sayi ca payobdhi-sayi

sesas ca yasyamsa-kalah sa nitya-

nandakhya-ramah saranam mamastu

SYNONYMS

sankarsanah—Maha-Sankarsana in the spiritual sky; karana-toya-sayi—Karanodakasayi Visnu, who lies in the Causal Ocean; garbha-uda-sayi—Garbhodakasayi Visnu, who lies in the Garbhodaka Ocean of the universe; ca—and; payah-abdhi-sayi—Ksirodakasayi Visnu, who lies in the ocean of milk; sesah—Sesa Naga, the couch of Visnu; ca—and; yasya—whose; amsa—plenary portions; kalah—and parts of the plenary portions; sah—He; nityananda-akhya—known as Lord Nityananda; ramah—Lord Balarama; saranam—shelter; mama—my; astu—let there be.

TRANSLATION

May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.

Adi1.8

TEXT 8

mayatite vyapi-vaikuntha-loke

purnaisvarye sri-catur-vyuha-madhye

rupam yasyodbhati sankarsanakhyam

tam sri-nityananda-ramam prapadye

SYNONYMS

maya-atite—beyond the material creation; vyapi—all-expanding; vaikuntha-loke—in Vaikunthaloka, the spiritual world; purna-aisvarye—endowed with full opulence; sri-catuh-vyuha-madhye—in the quadruple expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha); rupam—form; yasya—whose; udbhati—appears; sankarsana-akhyam—known as Sankarsana; tam—to Him; sri-nityananda-ramam—to Lord Balarama in the form of Lord Nityananda; prapadye—I surrender.

TRANSLATION

I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation.

Adi1.9

TEXT 9

maya-bhartajanda-sanghasrayangah

sete saksat karanambhodhi-madhye

yasyaikamsah sri-puman adi-devas

tam sri-nityananda-ramam prapadye

SYNONYMS

maya-bharta—the master of the illusory energy; aja-anda-sangha—of the multitude of universes; asraya—the shelter; angah—whose body; sete—He lies; saksat—directly; karana-ambhodhi-madhye—in the midst of the Causal Ocean; yasya—whose; eka-amsah—one portion; sri-puman—the Supreme Person; adi-devah—the original purusa incarnation; tam—to Him; sri-nityananda-ramam—to Lord Balarama in the form of Lord Nityananda; prapadye—I surrender.

TRANSLATION

I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanodakasayi Visnu, lying on the Karana Ocean, is the original purusa, the master of the illusory energy, and the shelter of all the universes.

Adi1.10

TEXT 10

yasyamsamsah srila-garbhoda-sayi

yan-nabhy-abjam loka-sanghata-nalam

loka-srastuh sutika-dhama dhatus

tam sri-nityananda-ramam prapadye

SYNONYMS

yasya—whose; amsa-amsah—portion of a plenary portion; srila-garbha-uda-sayi—Garbhodakasayi Visnu; yat—of whom; nabhi-abjam—the navel lotus; loka-sanghata—of the multitude of planets; nalam—having a stem that is the resting place; loka-srastuh—of Lord Brahma, the creator of the planets; sutika-dhama—the birthplace; dhatuh—of the creator; tam—to Him; sri-nityananda-ramam—to Lord Balarama in the form of Lord Nityananda; prapadye—I surrender.

TRANSLATION

I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Visnu. From the navel of Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.

Adi1.11

TEXT 11

yasyamsamsamsah paratmakhilanam

posta visnur bhati dugdhabdhi-sayi

ksauni-bharta yat-kala so ’py anantas

tam sri-nityananda-ramam prapadye

SYNONYMS

yasya—whose; amsa-amsa-amsah—a portion of a portion of a plenary portion; para-atma—the Supersoul; akhilanam—of all living entities; posta—the maintainer; visnuh—Visnu; bhati—appears; dugdha-abdhi-sayi—Ksirodakasayi Visnu; ksauni-bharta—upholder of the earth; yat—whose; kala—portion of a portion; sah—He; api—certainly; anantah—Sesa Naga; tam—to Him; sri-nityananda-ramam—to Lord Balarama in the form of Lord Nityananda; prapadye—I surrender.

TRANSLATION

I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Visnu lying in the ocean of milk. That Ksirodakasayi Visnu is the Supersoul of all living entities and the maintainer of all the universes. Sesa Naga is His further sub-part.

Adi1.12

TEXT 12

maha-visnur jagat-karta

mayaya yah srjaty adah

tasyavatara evayam

advaitacarya isvarah

SYNONYMS

maha-visnuh—Maha-Visnu, the resting place of the efficient cause; jagat-karta—the creator of the cosmic world; mayaya—by the illusory energy; yah—who; srjati—creates; adah—that universe; tasya—His; avatarah—incarnation; eva—certainly; ayam—this; advaita-acaryah—of the name Advaita Acarya; isvarah—the Supreme Lord, the resting place of the material cause.

TRANSLATION

Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main function is to create the cosmic world through the actions of Maya.

Adi1.13

TEXT 13

advaitam harinadvaitad

acaryam bhakti-samsanat

bhaktavataram isam tam

advaitacaryam asraye

SYNONYMS

advaitam—known as Advaita; harina—with Lord Hari; advaitat—from being nondifferent; acaryam—known as Acarya; bhakti-samsanat—from the propagation of devotional service to Sri Krsna; bhakta-avataram—the incarnation as a devotee; isam—to the Supreme Lord; tam—to Him; advaita-acaryam—to Advaita Acarya; asraye—I surrender.

TRANSLATION

Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.

Adi1.14

TEXT 14

panca-tattvatmakam krsnam

bhakta-rupa-svarupakam

bhaktavataram bhaktakhyam

namami bhakta-saktikam

SYNONYMS

panca-tattva-atmakam—comprehending the five transcendental subject matters; krsnam—unto Lord Krsna; bhakta-rupa—in the form of a devotee; sva-rupakam—in the expansion of a devotee; bhakta-avataram—in the incarnation of a devotee; bhakta-akhyam—known as a devotee; namami—I offer my obeisances; bhakta-saktikam—the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.

TRANSLATION

I offer my obeisances unto the Supreme Lord, Krsna, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

Adi1.15

TEXT 15

jayatam suratau pangor

mama manda-mater gati

mat-sarvasva-padambhojau

radha-madana-mohanau

SYNONYMS

jayatam—all glory to; su-ratau—most merciful, or attached in conjugal love; pangoh—of one who is lame; mama—of me; manda-mateh—foolish; gati—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; radha-madana-mohanau—Radharani and Madana-mohana.

TRANSLATION

Glory to the all-merciful Radha and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.

Adi1.16

TEXT 16

divyad-vrndaranya-kalpa-drumadhah-

srimad-ratnagara-simhasana-sthau

srimad-radha-srila-govinda-devau

presthalibhih sevyamanau smarami

SYNONYMS

divyat—shining; vrnda-aranya—in the forest of Vrndavana; kalpa-druma—desire tree; adhah—beneath; srimat—most beautiful; ratna-agara—in a temple of jewels; simha-asana-sthau—sitting on a throne; srimat—very beautiful; radha—Srimati Radharani; srila-govinda-devau—and Sri Govindadeva; prestha-alibhih—by most confidential associates; sevyamanau—being served; smarami—I remember.

TRANSLATION

In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

Adi1.17

TEXT 17

sriman rasa-rasarambhi

vamsivata-tata-sthitah

karsan venu-svanair gopir

gopi-nathah sriye ’stu nah

SYNONYMS

sri-man—most beautiful; rasa—of the rasa dance; rasa—of the mellow; arambhi—the initiator; vamsi-vata—of the name Vamsivata; tata—on the shore; sthitah—standing; karsan—attracting; venu—of the flute; svanaih—by the sounds; gopih—the cowherd girls; gopi-nathah—Sri Gopinatha; sriye—benediction; astu—let there be; nah—our.

TRANSLATION

Sri Srila Gopinatha, who originated the transcendental mellow of the rasa dance, stands on the shore in Vamsivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

Adi1.18

TEXT 18

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya—all glory; sri-caitanya—to Sri Caitanya; jaya—all glory; nityananda—to Lord Nityananda; jaya advaita-candra—all glory to Advaita Acarya; jaya—all glory; gaura-bhakta-vrnda—to the devotees of Lord Caitanya.

TRANSLATION

Glory to Sri Caitanya and Nityananda! Glory to Advaitacandra! And glory to all the devotees of Sri Gaura [Lord Caitanya]!

Adi1.19

TEXT 19

ei tina thakura gaudiyake kariyachena atmasat

e tinera carana vandon, tine mora natha

SYNONYMS

ei—these; tina—three; thakura—Deities; gaudiyake—the Gaudiya Vaisnavas; kariyachena—have done; atmasat—absorbed; e—these; tinera—of the three; carana—lotus feet; vandon—I worship; tine—these three; mora—my; natha—Lords.

TRANSLATION

These three Deities of Vrndavana [Madana-mohana, Govinda and Gopinatha] have absorbed the heart and soul of the Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart.

PURPORT

The author of Sri Caitanya-caritamrta offers his respectful obeisances unto the three Deities of Vrndavana named Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji. These three Deities are the life and soul of the Bengali Vaisnavas, or Gaudiya Vaisnavas, who have a natural aptitude for residing in Vrndavana. The Gaudiya Vaisnavas who follow strictly in the line of Sri Caitanya Mahaprabhu worship the Divinity by chanting transcendental sounds meant to develop a sense of one’s transcendental relationship with the Supreme Lord, a reciprocation of mellows (rasas) of mutual affection, and, ultimately, the achievement of the desired success in loving service. These three Deities are worshiped in three different stages of one’s development. The followers of Sri Caitanya Mahaprabhu scrupulously follow these principles of approach.

Gaudiya Vaisnavas perceive the ultimate objective in Vedic hymns composed of eighteen transcendental letters that adore Krsna as Madana-mohana, Govinda and Gopijana-vallabha. Madana-mohana is He who charms Cupid, the god of love, Govinda is He who pleases the senses and the cows, and Gopijana-vallabha is the transcendental lover of the gopis. Krsna Himself is called Madana-mohana, Govinda, Gopijana-vallabha and countless other names as He plays in His different pastimes with His devotees.

The three Deities-Madana-mohana, Govinda and Gopijana-vallabha-have very specific qualities. Worship of Madana-mohana is on the platform of reestablishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Pangoh refers to one who cannot move independently by his own strength, and manda-mateh is one who is less intelligent because he is too absorbed in materialistic activities. It is best for such persons not to aspire for success in fruitive activities or mental speculation, but instead simply to surrender to the Supreme Personality of Godhead. The perfection of life is simply to surrender to the Supreme. In the beginning of our spiritual life we must therefore worship Madana-mohana so that He may attract us and nullify our attachment for material sense gratification. This relationship with Madana-mohana is necessary for neophyte devotees. When one wishes to render service to the Lord with strong attachment, one then worships Govinda on the platform of transcendental service. Govinda is the reservoir of all pleasures. When by the grace of Krsna and the devotees one reaches perfection in devotional service, he can appreciate Krsna as Gopijana-vallabha, the pleasure Deity of the damsels of Vraja.

Lord Sri Caitanya Mahaprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vrndavana by different Gosvamis. They are very dear to the Gaudiya Vaisnavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vrndavana, such as the temple of Radha-Damodara of Jiva Gosvami, the temple of Syamasundara of Syamananda Gosvami, the temple of Gokulananda of Lokanatha Gosvami, and the temple of Radha-ramana of Gopala Bhatta Gosvami. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vrndavana.

Gaudiya” indicates the part of India between the southern side of the Himalayan Mountains and the northern part of the Vindhya Hills, which is called Aryavarta, or the Land of the Aryans. This portion of India is divided into five parts or provinces (Panca-gaudadesa): Sarasvata (Kashmir and Punjab), Kanyakubja (Uttar Pradesh, including the modern city of Lucknow), Madhya-gauda (Madhya Pradesh), Maithila (Bihar and part of Bengal) and Utkala (part of Bengal and the whole of Orissa). Bengal is sometimes called Gaudadesa, partly because it forms a portion of Maithila and partly because the capital of the Hindu king Raja Laksmana Sena was known as Gauda. This old capital later came to be known as Gaudapura and gradually Mayapur.

The devotees of Orissa are called Udiyas, the devotees of Bengal are called Gaudiyas, and the devotees of southern India are known as Dravida devotees. As there are five provinces in Aryavarta, so Daksinatya, southern India, is also divided into five provinces, which are called Panca-dravida. The four Vaisnava acaryas who are the great authorities of the four Vaisnava disciplic successions, as well as Sripada Sankaracarya of the Mayavada school, appeared in the Panca-dravida provinces. Among the four Vaisnava acaryas, who are all accepted by the Gaudiya Vaisnavas, Sri Ramanuja Acarya appeared in the southern part of Andhra Pradesh at Mahabhutapuri, Sri Madhva Acarya appeared at Pajakam (near Vimanagiri) in the district of Mangalore, Sri Visnusvami appeared at Pandya, and Sri Nimbarka appeared at Mungera-patana in the extreme south.

Sri Caitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acarya, but the Vaisnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva’s descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Sri Madhva Acarya is also known as Sri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya.

Next verse (Adi1.20)