20210819 Śrī Caitanya Mahāprabhu Meets Tapana Miśra and Candraśekhara in Kāśī

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on August 19th, 2021 in Śrī Dhāma Māyāpur, India.

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Continuation of the compilation of Śrī Kṛṣṇa Caitanya Book, the chapter entitled :

Śrī Caitanya Mahāprabhu Meets Tapana Miśra and Candraśekhara in Kāśī 
Under the Section: The Lord Travels to Vṛndāvana

Śrī Śrīmad Gaurāṅga-līlā-smaraṇa-maṅgala-stotram By Śrīla Bhaktivinoda Ṭhakura, Text 54

Translation: Leaving the association of many devotees, taking only Balabhadra Bhaṭṭācārya with Him, and by His transcendental potency making the bears, tigers, and other wild animals mad with bliss, the independent Lord journeyed, His heart fixed on Vṛndāvana. I meditate on Lord Gauracandra, who enchanted the minds of the animals with His own spiritual bliss.

Jayapatākā Swami: Hari Bol! This describes the transcendental pastimes of the Lord through the Jhārikhaṇḍa forest.

Murāri Gupta Kaḍaca 4.1.14

Translation: Journeying in this way, Śrī Gaura Bhagavān gradually reached the city of Kāśī. When He saw Viśveśvara, the great Śiva-liṅgam, He became overwhelmed with bliss.

Caitanya Maṅgala, Śeṣa-khaṇḍa 2.36

krame krame uttarilā tīrtha vārāṇasī
aneka āchaye tathā parama sannyāsī

Translation: Gradually, Lord Caitanya reached the holy city of Vārāṇasī, the home of many elevated sannyāsīs.

Caitanya Maṅgala, Śeṣa-khaṇḍa 2.37

viśveśvara namaskari’ cali’ yāya pathe

Translation: He paid respects to Viśveśvara Śiva and walked on...

Jayapatākā Swami: Kāśī, Benares is known as the sacred place of Lord Śiva and there is a Śiva deity, the Liṅga which is worshipped his name is Viśveśvara. Lord Śiva is the greatest of all the Vaiṣṇavas. Lord Caitanya was very blissful to see the deity of Lord Śiva.

Caitanya-caritāmṛta, Madhya-līlā 17.82

kāśīte āsiyā prabhura maṇikarṇikāya snāna:— 
ei-mata nānā-sukhe prabhu āilā ‘kāśī’
madhyāhna-snāna kaila maṇikarṇikāya āsi’

Translation: Finally the Lord arrived with great happiness at the holy place called Kāśī. There He took His bath in the bathing ghat known as Maṇikarṇikā.

Purport: Kāśī is another name for Vārāṇasī (Benares). It has been a place of pilgrimage since time immemorial. Two rivers named Asiḥ and Varuṇā merge there. Maṇikarṇikā is famous because, according to the opinion of great personalities, a bejeweled earring fell there from the ear of Lord Viṣṇu. According to some, it fell from the ear of Lord Śiva. The word maṇi means “jewel,” and karṇikā means “from the ear.” According to some, Lord Viśvanātha is the great physician who cures the disease of material existence by delivering a person through the ear, which receives the vibration of the holy name of Lord Rāma. Because of this, this holy place is called Maṇikarṇikā. It is said that there is no better place than where the river Ganges flows, and the bathing ghat known as Maṇikarṇikā is especially sanctified because it is very dear to Lord Viśvanātha. In the Kāśī-khaṇḍa it is said:

saṁsāri-cintāmaṇir atra yasmāt
tārakaṁ saj-jana-karṇikāyām
śivo ‘bhidhatte saha-sānta-kāle
tad gīyate ‘sau maṇi-karṇiketi

mukti-lakṣmī mahā-pīṭha- maṇis tac-caraṇābjayoḥ
karṇikeyaṁ tataḥ prāhur yāṁ janā maṇi-karṇikām

Translation: According to this passage from the Kāśī-khaṇḍa, one who gives up his body at Maṇikarṇikā is liberated simply by remembering Lord Śiva’s name.

Jayapatākā Swami: So, in this Vārāṇasī, Maṇikarṇikā is considered a holy place and if one chant the names of Śiva there, they can get liberation. Many people go to Vārāṇasī as a special place of pilgrimage.

Murāri Gupta Kaḍaca 4.1.15

Translation: A certain pure brāhmaṇa-vaiṣṇava, named Tapana Miśra resided there. Seeing Gaura Prabhu he became very joyous, and brought Him to his home.

Jayapatākā Swami: So, Tapana Miśra has been told by Lord Caitanya earlier to go to Benares and He would meet him. So he was waiting for so many years and he was very joyful when the Lord arrived.

Caitanya-caritāmṛta, Madhya-līlā 17.83

tatkāle tapana-miśrerao snāna evaṁ prabhu-darśane vismaya:— 
sei-kāle tapana-miśra kare gaṅgā-snāna
prabhu dekhi’ haila tāṅra kichu vismaya jñāna

Translation: At that time, Tapana Miśra was taking his bath in the Ganges, and he was astonished to see the Lord there.

Caitanya-caritāmṛta, Madhya-līlā 17.84

‘pūrve śuniyāchi prabhu karyāchena sannyāsa’
niścaya kariyā haila hṛdaye ullāsa

Translation: Tapana Miśra then began to think, “I have heard that Śrī Caitanya Mahāprabhu has accepted the renounced order.” Thinking this, Tapana Miśra became very jubilant within his heart.

Jayapatākā Swami: So, Tapana Miśra had seen Lord Caitanya when He was a gṛhastha and all the time he was waiting in Benares. When he saw Him as a sannyāsī, he was astonished and also very joyful.

Caitanya-caritāmṛta, Madhya-līlā 17.85

pare harṣāśru:— 
prabhura caraṇa dhari’ karena rodana
prabhu tāre uṭhāñā kaila āliṅgana

Translation: He then clasped the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord raised him up and embraced him.

Jayapatākā Swami: So, Lord Caitanya was very merciful to His devotees, so He raised up Tapana Miśra and embraced him out of His causeless mercy.

Caitanya-caritāmṛta, Madhya-līlā 17.86

prabhuke laiyā miśrera viśveśvara o bindu-mādhava-darśana:— 
prabhu lañā gelā viśveśvara-daraśane
tabe āsi’ dekhe bindu-mādhava-caraṇe

Translation: Tapana Miśra then took Śrī Caitanya Mahāprabhu to visit the temple of Viśveśvara. Coming from there, they saw the lotus feet of Lord Bindu Mādhava.

Purport: The Bindu Mādhava temple is the oldest Viṣṇu temple in Vārāṇasī. At present this temple is known as Veṇī Mādhava, and it is situated on the banks of the Ganges. Formerly five rivers converged there, and they were named Dhūtapāpā, Kiraṇā, Sarasvatī, Gaṅgā and Yamunā. Now only the river Ganges is visible. The old temple of Bindu Mādhava, which was visited by Śrī Caitanya Mahāprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big masjīd, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.

In the province of Maharashtra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult. Being a brāhmaṇa, he took charge of worshiping the Deity. He was known as Śrīmanta Bālāsāheb Pantha Mahārāja. The state still bears the expenditure for temple maintenance. The first king in this dynasty to take charge of worship in the temple, two hundred years ago, was Mahārāja Jagatjīvana Rāo Sāheb.

Murāri Gupta Kaḍaca 4.1.16

Translation: He worshipped Kṛṣṇa Caitanya by washing His feet and offering Him various pleasing articles, and the spiritual master of the whole world took His bhikṣā comfortably seated within Tapana’s house.

Caitanya-caritāmṛta, Madhya-līlā 17.87

prabhuke svagṛhe ānayana o prabhu-lābhe miśrera ānanda:— 
ghare lañā āilā prabhuke ānandita hañā
sevā kari’ nṛtya kare vastra uḍāñā

Translation: With great pleasure Tapana Miśra brought Śrī Caitanya Mahāprabhu to his home and rendered service unto Him. Indeed, he began to dance, waving his cloth.

Jayapatākā Swami: So, Tapana Miśra was so excited that he was dancing in ecstasy at Lord Caitanya coming to his home.

Caitanya-caritāmṛta, Madhya-līlā 17.88

savaṁśe prabhupādodaka-pāna o bhaṭṭake sammāna:— 
prabhura caraṇodaka savaṁśe kaila pāna
bhaṭṭācāryera pūjā kaila kariyā sammāna

Translation: He washed the lotus feet of Śrī Caitanya Mahāprabhu, and afterwards he and his whole family drank the wash water. He also worshiped Balabhadra Bhaṭṭācārya and showed him respect.

Jayapatākā Swami: So, Tapana Miśra not only worshipped Lord Caitanya but even His servants, he offered respects.

Caitanya-caritāmṛta, Madhya-līlā 17.89

bhaṭṭadvārā prabhuke bhikṣā dāna:— 
prabhure nimantraṇa kari’ ghare bhikṣā dila
balabhadra-bhaṭṭācārye pāka karāila

Translation: Tapana Miśra invited Śrī Caitanya Mahāprabhu to take lunch at his home, and he had Balabhadra Bhaṭṭācārya cook.

Purport: While at Vārāṇasī (Benares), Śrī Caitanya Mahāprabhu stayed at the house of Tapana Miśra. Near Tapana Miśra’s house was a bathing ghat known as Pañcanadī-ghāṭa. Śrī Caitanya Mahāprabhu used to take His bath daily at this ghat, and He used to see the temple of Bindu Mādhava. Then He would take His lunch at Tapana Miśra’s house. Near the Bindu Mādhava temple is a big banyan tree, and it is said that after eating, Śrī Caitanya Mahāprabhu used to rest beneath the tree. That banyan tree is still known today as Caitanya-vaṭa. Gradually, due to changes in language, the name became Yatana-vaṭa. The local people still call that place Yatana-vaṭa.

At present, beside a lane there is a tomb of Vallabhācārya, but there is no sign that Caitanya Mahāprabhu ever lived there. Vallabhācārya was also known as Mahāprabhu among his disciples. Śrī Caitanya Mahāprabhu probably lived at Yatana-vaṭa, but there is no sign of Candraśekhara’s or Tapana Miśra’s house, nor is there any sign of the Māyāvādī sannyāsī Prakāśānanda Sarasvatī, with whom Śrī Caitanya Mahāprabhu discussed the Vedānta-sūtra. A little distance from Yatana-vaṭa is a temple of Gaura-Nityānanda established by Śaśibhūṣaṇa Niyogī Mahāśaya of Calcutta. During the time of Śrīla Bhaktisiddhānta Sarasvatī, this temple was managed by the mother-in-law of Śaśibhūṣaṇa and his brother-in-law Nārāyaṇa-candra Ghoṣa.

Jayapatākā Swami: So, Kāśī Vārāṇasī is a very ancient place. Lord Caitanya had His pastimes there five hundred years ago. So the history is given here for some extent in this purport.

Murāri Gupta Kaḍaca 4.1.17

Translation: He rested there attended to by Tapana’s son, Raghunātha. The Lord showed exceptional mercy to that great soul.

Caitanya-caritāmṛta, Madhya-līlā 17.90

āhārānte prabhura śayana, raghunāthera prabhupāda-samvāhana:— 
bhikṣā kari’ mahāprabhu karilā śayana
miśra-putra raghu kare pāda-samvāhana

Translation: When Śrī Caitanya Mahāprabhu took His rest after lunch, the son of Tapana Miśra, named Raghu, used to massage His legs.

Caitanya-caritāmṛta, Madhya-līlā 17.91

savaṁśe prabhura bhukta-śeṣa-grahaṇa, candra-śekharera āgamana:— 
prabhura ‘śeṣānna’ miśra savaṁśe khāila
‘prabhu āilā’ śuni’ candraśekhara āila

Translation: The remnants of food left by Śrī Caitanya Mahāprabhu were taken by the whole family of Tapana Miśra. When news spread that the Lord had come, Candraśekhara came to see Him.

Caitanya-caritāmṛta, Madhya-līlā 17.92

candra-śekharera paricaya:— 
miśrera sakhā teṅho prabhura pūrva dāsa
vaidya-jāti, likhana-vṛtti, vārāṇasī-vāsa

Translation: Candraśekhara happened to be a friend of Tapana Miśra’s, and he was long known to Śrī Caitanya Mahāprabhu as His servant. He was a physician by caste, and by profession he was a clerk. At the time he was living in Vārāṇasī.

Caitanya-caritāmṛta, Madhya-līlā 17.93

candra-śekharera prabhuke darśana o praṇāma, prabhura āliṅgana:— 
āsi’ prabhu-pade paḍi’ karena rodana
prabhu uṭhi’ tāṅre kṛpāya kaila āliṅgana

Translation: When Candreśekhara came there, he fell down before the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord, standing up, embraced him out of His causeless mercy.

Caitanya-caritāmṛta, Madhya-līlā 17.94

candra-śekharera prabhu-samīpe svīya duḥkha nivedana:— 
candraśekhara kahe,—“prabhu, baḍa kṛpā kailā
āpane āsiyā bhṛtye daraśana dilā

Translation: Candraśekhara said, “My dear Lord, You have bestowed Your causeless mercy upon me because I am Your old servant. Indeed, You have come here personally to give me Your audience.

Caitanya-caritāmṛta, Madhya-līlā 17.95

hari-bhajana-kathā-vihīna kāśī—śuṣka māyāvādīra āvāsa-sthalī:— 
āpana-prārabdhe vasi’ vārāṇasī-sthāne
‘māyā’, ‘brahma’ śabda vinā nāhi śuni kāṇe

Translation: “Due to my past deeds, I am residing at Vārāṇasī, but here I do not hear anything but the words ‘māyā’ and ‘Brahman.’”

Purport: The word prārabdhe (“past deeds”) is important in this verse. Since Candraśekhara was a devotee, he was always eager to hear about Kṛṣṇa and His transcendental pastimes. Most of the inhabitants of Benares were and are impersonalists, worshipers of Lord Śiva and followers of the pañcopāsanā method. The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Viṣṇu, Śiva, Gaṇeśa, Sūrya and goddess Durgā. Actually these pañcopāsakas are not devotees of anyone. As it is said, to be a servant of everyone is to be a servant of no one. Vārāṇasī, or Kāśī, is the chief holy place of pilgrimage for impersonalists, and it is not at all suitable for devotees. A Vaiṣṇava likes to live in a viṣṇu-tīrtha, a place where Lord Viṣṇu’s temples are present. In Vārāṇasī there are many hundreds and thousands of Lord Śiva’s temples, or pañcopāsaka temples. Consequently Candraśekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. As said in the Bhakti-rasāmṛta-sindhu, “According to one’s past misdeeds, one takes birth on a lower platform.” But in the Brahma-saṁhitā (5.54) it is said, “There is no karma attached to the past deeds or misdeeds of one in devotional service.” A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.

There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those who have been elevated to the transcendental platform by the execution of devotional service (sādhana-siddha), and those who are neophytes advancing toward the perfectional platform (sādhaka). The sādhakas are gradually becoming free from fruitive reaction. The Bhakti-rasāmṛta-sindhu (1.1.17) describes the symptoms of bhakti-yoga thus:

Devotional service is kleśa-ghnī even for beginners. This means that it reduces or nullifies all kinds of suffering. The word śubha-dā indicates that devotional service bestows all good fortune, and the word kṛṣṇa-ākarṣiṇī indicates that devotional service gradually attracts Kṛṣṇa toward the devotee. Consequently a devotee is not subject to any sinful reaction. In the Bhagavad-gītā (18.66) Kṛṣṇa says:

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”

Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reactions. There are three stages of fructification for sinful activity. At one stage, one commits the sinful act, before that the seed of this act exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Kṛṣṇa is merciful to His devotee, and consequently He immediately nullifies all three stages — the sin, the seed of sin and the ignorance that leads one to sin. The Padma Purāṇa confirms this:

For a further explanation of this topic, The Nectar of Devotion should be consulted.

Jayapatākā Swami: So, Candraśekhara was another devotee who was sent to Kāśī, Vārāṇasī to wait for the Lord. It was a very austere place for devotees because there is very little Kṛṣṇa-bhakti, but he was so happy to see Lord Caitanya. He was crying in joy, and the Lord embraced him.

Caitanya-caritāmṛta, Madhya-līlā 17.96

miśrake mānadāna:— 
ṣaḍ-darśana-vyākhyā vinā kathā nāhi ethā
miśra kṛpā kari’ more śunāna kṛṣṇa-kathā

Translation: Candraśekhara continued, “There is no talk at Vārāṇasī other than discussions on the six philosophical theses. Nonetheless, Tapana Miśra has been very kind to me, for he speaks about topics relating to Lord Kṛṣṇa.

Purport: The six philosophical theses are:

(1) Vaiśeṣika, propounded by Kaṇāda Ṛṣi,

(2) Nyāya, propounded by Gautama Ṛṣi,

(3) Yoga, or mysticism, propounded by Patañjali Ṛṣi,

(4) the philosophy of Sāṅkhya, propounded by Kapila Ṛṣi,

(5) the philosophy of Karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of Brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ), propounded by Vedavyāsa. Actually Vedānta philosophy is meant for the devotees because in the Bhagavad-gītā (15.15) “I am the compiler of Vedānta, and I am the knower of the Vedas.” Vyāsadeva is an incarnation of Kṛṣṇa, and consequently Kṛṣṇa is the compiler of Vedānta philosophy. Therefore Kṛṣṇa clearly knows the purport of Vedānta philosophy. As stated in the Bhagavad-gītā, whoever hears Vedānta philosophy from Kṛṣṇa is actually aware of the real meaning of Vedānta. The Māyāvādīs call themselves Vedāntists but do not at all understand the purport of Vedānta philosophy. Not being properly educated, people in general think that Vedānta means the Śaṅkarite interpretation.

Jayapatākā Swami: So, every sampradaya has their treatise of the Vedānta, and that treatise is based on the philosophical foundation. The Śaṅkarites base their treatise on Advaita, which means oneness. Then there are four Vaiṣṇava sampradayas, viśiṣṭa-advaita, dvaita-advaita, Śuddha-advaita, but Lord Caitanya had His own philosophy, acintya-bhedābheda tattva and this is presented by one of the ācāryas in His line. In this way people in Benares, they used to be advaita-vāda, impersonalism.

Caitanya-caritāmṛta, Madhya-līlā 17.97

prabhura prati kātarokti:— 
nirantara duṅhe cinti tomāra caraṇa
‘sarvajña īśvara’ tumi dilā daraśana

Translation: “My dear Lord, we two think of Your lotus feet incessantly. Although You are the omniscient Supreme Personality of Godhead, You have granted us Your audience.

Jayapatākā Swami: So, Lord Caitanya is non-different from Rādhā-Kṛṣṇa, but He had come in channa-avatāra, as a hidden avatāra but Candraśekhara and Tapana Miśra understood the actual position of Lord Caitanya, and they were very grateful that they were getting His darśana

Caitanya-caritāmṛta, Madhya-līlā 17.98

śuni,—‘mahāprabhu’ yābena śrī-vṛndāvane
dina kata rahi’ tāra’ bhṛtya dui-jane”

Translation: “My Lord, I have heard that You are going to Vṛndāvana. Please stay here at Vārāṇasī for some days and deliver us, for we are Your two servants.”

Purport: Although Candraśekhara is an eternal servant of the Lord, he humbly presented himself as fallen, and therefore he requested the Lord to deliver him and Tapana Miśra, His two servants.

Jayapatākā Swami: So, the ācāryas, they always present themselves to Lord Caitanya as most fallen, because Lord Caitanya is patita-pāvana, He is the deliverer of the most fallen. So, in order to get priority from Lord Caitanya to deliver you, the ācāryas present themselves as most fallen.

Caitanya-caritāmṛta, Madhya-līlā 17.99

miśrera prabhuprati nivedana:— 
miśra kahe,—‘prabhu, yāvat kāśīte rahibā
mora nimantraṇa vinā anya nā mānibā’

Translation: Tapana Miśra then said, “My dear Lord, as long as You stay at Vārāṇasī, please do not accept any invitation other than mine.”

Jayapatākā Swami: So, he wants to have a standing opportunity to serve lunch to the Lord.

Caitanya-caritāmṛta, Madhya-līlā 17.100

bhakta-vaśa bhagavān:— 
ei-mata mahāprabhu dui bhṛtyera vase
icchā nāhi, tabu tathā rahilā dina-daśe

Translation: Even though He had not made such a plan, Śrī Caitanya Mahāprabhu remained for ten days at Vārāṇasī, being obligated by the requests of His two servants.

Jayapatākā Swami: The Lord is independent but at the same time He willfully satisfies His devotees. Since the devotees requested Him to stay, He did that.

Caitanya Candrodaya Nāṭaka 9.144: Mahārāja Pratāparudra: Then? Then?

Caitanya Candrodaya Nāṭaka 9.145: Translation: Men bringing news: At Vārāṇasī, the Lord of the Universe, the leader of the sannyāsīs, stayed at the home of a brāhmaṇa famous as Candraśekhara because the brāhmaṇa had performed many pious deeds in his previous births.

Caitanya Candrodaya Nāṭaka 9.146: Mahārāja Pratāparudra: Then? then?

Caitanya Candrodaya Nāṭaka 9.147: Translation: Men bringing news: “Come and see Him (Lord Caitanya),” thus Viśveśvara (Lord Śiva) instructed the whole viśva (universe) and engaged them. Otherwise, why would everyone come and see him at the same time?

Jayapatākā Swami: So, King Pratāparudra was very eager to hear all about the activities of the Lord in Benares, so what He was doing was also being told to him.

Murāri Gupta Kaḍaca 4.1.18

Translation: By His own sweet will, Gaura resided in the house of a physician, Candra Śekhara, and while staying there He induced even the inhabitants of Kāśī to delight in Hari-bhakti.

Murāri Gupta Kaḍaca 4.1.19

Translation: Surrounded by a group of His bhaktas, the son of Śacī revelled in śrī-hari-saṅkīrtana of Śrī Hari’s names. With His arms ever raised to the sky, He cried out, "Hari Bol!”

Jayapatākā Swami: So, Lord Caitanya while He was Benares, He engaged in the Harināma saṅkīrtana and many people were joining His saṅkīrtana. But the Māyāvādī sannyāsīs, the impersonalist they criticized this, they could not understand why a sannyāsī is chanting the holy name.

Thus ends the chapter entitled, Śrī Caitanya Mahāprabhu Meets Tapana Miśra and Candraśekhara in Kāśī 
Under the Section: The Lord Travels to Vṛndāvana