Chaitanya Mahaprabhu (
Sanskrit: श्री चैतन्य महाप्रभु,
romanized: Caitanya Mahāprabhu), born Vishvambhara Mishra (
IAST: Viśvambhara Miśra),[1] was a 15th-century Indian Hindu saint from
Bengal who was the founder of
Gaudiya Vaishnavism, which considers him to be an incarnation of
Krishna.[2]
Chaitanya is sometimes called
Gauranga (
IAST: Gaurāṅga) or Gaura due to his molten gold–like complexion.[4] His birthday is celebrated as
Gaura-purnima.[5][6] He is also called Nimai because he was born underneath a
Neem tree.[7]
Life
Caitanya was born in a Brahmin family as Viśvambhara Mishra aka Nimāi, the second son of Jagannātha Mishra and his wife Śacī Devī, the daughter of Nilambara Chakrabarti, both
Brahmins of
Sylhet region.[1] Jagannātha Mishra's family were from the village of
Dhakadakshin in
Srihatta (Sylhet) (now in
Bangladesh). The ruins of their ancestral home still survive in present-day
Bangladesh.[8][9][2]
While still a student, his father died, and he soon married Lakṣmīpriyā. He travelled to east Bengal to become a scholar and support his family but his wife died in his absence. He then married
Viṣṇupriyā, daughter of paṇḍit Sanātana Miśra. Viśvambhara, also known as Nimāi Paṇḍit, was a promising Sanskrit scholar, and once defeated Keśava Bhaṭṭa of the
Nimbārka school in a debate on Sanskrit prosody.[2]
In 1508-1509 he left Nabadvip to go to Gaya to perform
śrāddha, a ritual homage to his dead father. There he met an ascetic named Īśvara Purī and was initiated by him using a mantra for
Kṛṣṇa worship. After this meeting Viśvambhara abandoned all scholarly and domestic pursuits and had no interest except hearing and speaking of Kṛṣṇa. Within a year he took a vow of saṃnyāsa (renunciation) and changed his name to Kṛṣṇa Caitanya under his guru Keśava Bhāratī. His mother then asked him to at least live in the city of Puri so that he would not be too far from Bengal.[2]
After becoming a renunciate he spent his time converting and instructing followers in the tenets of Kṛṣṇa bhakti and engaging in communal saṁkīrtana. Notably he is said to have debated and converted followers of
Advaita Vedānta or Māyāvāda. He spent two months in Vrindavan in c. 1515 where he instructed
Sanātana Gosvāmī and
Rūpa Gosvāmi. The last two decades of his life were spent in Puri where he focused on immersing himself in devotional yearning for Kṛṣṇa and his consorts, mainly Rādhā. He died c. 1528-1534.[2]
Krsna-Caitanya-Caritamrta (
c. 1513 or 1536–1540; Sanskrit)
By
Murari Gupta. Known as a kadcha or chronicle. Chaitanya's Navadwipa līla and each panca-tattva presented as a form of the Lord. Caitanya went for the first time to Murari's house at Navadwipa. Murari's standing and reputation for learning gave his biographical materials great weight in the Vaishnava community. This Kadcha (notes) became the guiding lines for other biographers.
Kadcha or chronicle (Sanskrit)
By
Svarupa Damodara. He was the personal secretary of Chaitanya. Details the life of Caitanya.
Govindadaser Kadcha (Bengali)
By Govinda Dāsa who accompanied Chaitanya on his tour of Deccan. This poem describes their experiences on the journey and some imaginary events in the life of Chaitanya as well as his ideas and philosophy. It is another significant biographical work, but it was regarded as controversial because of the authenticity.
By
Vrindavana Dasa Thakura. Three parts: Adi-Khanda, Mādhya-Khanda, and Antya-Khanda. Chaitanya's earlier life, activities, early movement in Navadwip.
Krsna-Caitanya-caritra-mahakavya (
c. 1535)
By Kavi Karnapura (Paramanand Sen).
Krsna-Caitanya-candrodaya-natakam (
c. 1535 – 1570s)
By Kavi Karnapura. Based on Murari Gupta's Krsna-Caitanya-Caritamrta. When Karnapura was a small child, he interacted with Chaitanya personally.
Caitanya-candrodaya-natakam (
c. 1538 or 1540 or 1572 or 1579; Sanskrit)
By Kavi Karnapura (Paramanand Sen). Dramatic play in ten acts of Chaitanya's life.
Caitanya-caritāmṛta-kavya (
c. 1542 – late 1500s; Sanskrit)
By Kavi Karnapura (Paramanand Sen). A long biographical poem on Chaitanya's life and acts.
By
Krishnadasa Kaviraja. Three parts: Adi-lila, Madhya-lila, and Antya-lila. Massive authoritative composition of Chaitanya's biography and teachings. According to Manring, he draws liberally from previous writers (poets, theologians and biographers) as he deems correct, omitting Kavi Karnapura's works perceived as threatening
Rupa's authority.
Caitanya-Mangala (
c. 1560 or late 1500s; Bengali)
By Jayananda. Nine parts: Adikhanda, Nadiyakhanda, Vairagyakhanda, Sannyaskhanda, Utkalkhanda, Prakashkhanda, Tirthakhanda, Vijaykhanda, and Uttarkhanda. Biographical poem in the form of a narrative play focused on Chaitanya's godly image. It is the only work in which his death is mentioned. Introduction mentions several previous biographers, of whom only Vrindavan is known. Written for the common people (not devotees).
By Lochana Dasa (
a.k.a. Trilocan Dasa). Four parts: Sutrakhanda, Adikhanda, Madhyakhanda, and Antyakhanda. A narrative play depicting Chaitanya's childhood activities and his human side without highlighting any divine matters to make it popular. Influenced by Murari Gupta's Krsna-Caitanya-Caritamrta and Vrindavana Dasa Thakura's Chaitanya Bhagavata as well as the Mahabharata and different Puranas.
Chaitanya-chandrodaya-kaumudi (Bengali)
By Premadas (Purushottam Mishra). A verse adaptation to Kavi Karnapura's Caitanya-candrodaya-natakam drama.
Gaura-ganoddesha-dipika (
c. 1576)
By Kavi Karnapura (Paramanand Sen).
Chaitanya-samhita (Bengali)
By Bhagirath Bandhu. Work follows the tradition of agama or tantric texts in its presentation as a story told by Shiva to his spouse.
Chaitanya-vilasa (
c. 1500s; Odia)
By Madhava Dasa. A short poetical work in ten sections dealing with the life of Chaitanya. The poet probably came into contact with the saint when the latter came to Puri.
Gauranga-vijay (
c. 1500s)
By Chundamani dasa. Biographical epic, believed to have been written in three volumes, only part of the first volume still exists. It contains some information about Chaitanya, Nityananda and Madhavendra Puri not found elsewhere.
Sriman-mahaprabhor-asta-kaliya-lila-smarana-mangala-stotram (
c. late 1600s; Sanskrit)
By
Visvanatha Chakravarti. Eleven sutras (seed verses) describing the eternal eight-fold daily pastimes of the fair-complexioned Lord.
Sri Gauranga-Lilamrta (
c. late 1600s – 1700s; Bengali)
By Krishna Dasa (disciple of Visvanatha Chakravarti). Expounded on his guru's eleven sutras, often quoting verses from Vrindavana Dasa Thakura's Chaitanya Bhagavata, plus songs by Narahari Ghanashyama (author of Bhakti-Ratnakara) and Lochana Dasa (author of Chaitanya-Mangala).
Caitanya-upanisad
A book that is a part of the Atharvaveda which offers overwhelming evidence of Chaitanya's identity as the Supreme Lord and Yuga Avatara.
By Srila Bhaktivinoda Thakura. Commentary on an original handwritten manuscript of the Caitanya-upanisad from one pandita, Madhusudana Maharaja, of Sambala-Pura.
Amrita-pravaha-bhashya (
c. late 1800s – early 1900s; Sanskrit)
By
A. C. Bhaktivedanta Swami in English with original Bengali and Sanskrit. Commentary on Krishnadasa Kaviraja's Caitanya-caritāmṛta, based on Bhaktivinoda Thakur's Amrita-pravaha-bhashya and Bhaktisiddhanta Sarasvati's Anubhāsya commentaries.
By
Walther Eidlitz, originally written in German - Kṛṣṇa-Caitanya: sein Leben und seine Lehre, and published by
Stockholm University, 1968, as a part of the scientific series "Stockholm studies in comparative religion".
In the 20th century the teachings of Chaitanya were brought to the West. For the first time, by Baba Premananda Bharati (1858–1914),[18] author of Sree Krishna—the Lord of Love (1904)—the first full-length treatment of Gaudiya Vaishnavism in English,[19] who founded in 1902 the short-lived "Krishna Samaj" society in
New York City and built a temple in Los Angeles.[20][21] He belonged to the circle of guru
Prabhu Jagadbandhu[22] with teachings similar to the later
ISKCON mission.[21] His followers later formed several organisations, including now defunct the Order of Living Service and the AUM Temple of Universal Truth.[21] Another prominent missionary was
A. C. Bhaktivedanta Swami Prabhupada (1896-1977), a representative of the Bhaktisiddhanta Sarasvati branch of Chaitanya's tradition. Prabhupada founded his movement known as
The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world.[23] Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in
Mathura District, West Bengal and Odisha, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century, Vaishnava bhakti is now also being studied through the academic medium of
Krishnology in a number of academic institutions.[24]
Chaitanya's influence on the cultural legacy in
Bengal,
Odisha and
Manipur, has been significant,[25] with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal,[26] different from the more well-known 19th-century
Bengal Renaissance. Salimullah Khan (b. 1958), a noted Bangladeshi linguist, maintains, "Sixteenth-century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe".[27]
Noted Bengali biographical film on Chaitanya, Nilachaley Mahaprabhu (1957), was directed by Kartik Chattopadhyay (1912–1989).[28] A Bengali film based on Chaitanya's demise, Lawho Gouranger Naam Re, will be directed by
Srijit Mukherji where
Parambrata Chatterjee will be seen portraying Chaitanya Mahaprabhu.[29]
Recognition
In 2024, speaking at the commemorative event for the 150th birth anniversary of a leading proponent of
Gaudiya Vaishnavism,
Bhaktisiddhanta Sarasvati,
Prime Minister of IndiaNarendra Modi called Chaitanya Mahaprabhu “the touchstone of love for Krishna. He made spiritualism and meditation accessible to the masses”[30] and recalled his own personal experience of the transformative power of bhakti through kirtan.[30]
^Sri Chaitanya MahaprabhuArchived 28 December 2017 at the
Wayback Machine "He spread the
Yuga-dharma as the practice for attainment of pure love for
Radha-
Krishna. That process is Harinam-Sankirtan, or the congregational chanting of the Holy Names of Krishna "Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare"
^Bengal Studies ConferenceArchived 17 December 2014 at the
Wayback Machine "History says that the Bengali people experienced the renaissance: not only once but also twice in the course of history. Bengalis witnessed the first renaissance in the 16th century when Hossain Shah and Sri Chaitanya’s idealism influenced a sect of the upper literal class of people"