The Disappearance of Shri Chaitanya Mahaprabhu Paper

THE DISAPPEARANCE LILA OF SHRI CHAITANYA MAHAPRABHU Radhacharan Das (Ravi Bains)

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The Disappearance lila of Shri Chaitanya Mahaprabhu – Just exactly how did it happen? A study of the various accounts and legends surrounding his disappearance From a mixed devotional and academic perspective Radhacharan Das (Ravi Bains) Invocation: punaraya mane haila sri guru charane akritagya haile bhakti sadhiba kemane I remember my Guru‘s lotus feet, because without showing gratitude, how can I perform Bhakti? jaya jaya gadadhara gauranga sundara eka atma prakata bhava dui kalevara All glories to Gadadhara and Gauranga sundar. They are one soul manifest in two bodies. aichana thakura gaura karuna sindhu anurage premara bhikhari dina bandhu karunaya prakashaye nija anuraga viccheda hrdaye jeno bare tara bhava bhava sange je jana dikhaye mora anga tara saha mora bhava kabhu nahi bhanga ei heno karunanidhi ara ache ke apana na dhore nija prema anurage ―There is no other Thakur as Gauranga to befriend the fallen; he is an ocean of mercy – for he begs to receive his bhaktas‘s prema and anuraga. It is with his mercy that he awakens his bhaktas’ love for him; then he separates himself from them to further intensify their love. Yet Gauranga promises, ―I will never forget those whose love awakens upon seeing my beautiful limbs, for my love for them will never break.‖ Where else can we find such a karuna-niddhi (ocean of mercy)? – Lochan Das, Chaitanya Mangal

Introduction: There are many stories abound how Shri Chaitanya Mahaprabhu wrapped up his earthly pastimes (bhauma lila) and became unmanifest from our worldly vision. Many different accounts can be found throughout the shastras, folklore, modern opinion and otherwise. We will look at no fewer than 17 different hagiographies, otherwise known as sacred biographies. For historians his disappearance has always been considered a great mystery. For Bhaktas it has been a source of both wonder and lamentation and we hear as much from books such as Bhakti Ratnakar of Narhari Chakravarti and Vaishnav Padavali. The purpose of this work is not to definitively say how it exactly happened, but it is rather to explore the possibilities and discuss the particular accounts that his

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contemporaries, near contemporaries and others have to say on the matter. I hope that this study does not upset any of the Vaishnavas in particular as the subject matter, Gauranga, is very dear to both you and I. gora baliya jauka jivane, kichu na chahibo aara I pray to take the name of Gora as I give up my life, I ask for nothing more. – Narhari Sarkar

The different conclusions regarding Shri Chaitanyadev’s disappearance 1. Shri Chaitanya merges into the Jagannath Deity 2. Shri Chaitanya merges into the Gopinath Deity 3. Shri Chaitanya falls into the ocean of Puri 4. Shri Chaitanya’s left foot becomes injured 5. Jagannath Puri Mandir controversy opined by some modern scholars These are essentially the five different options that are available to us. They are not mutually exclusive either and can be combined together. It is up to the reader to come to their own conclusions. I will simply present the evidence and discuss the merits and shortcomings of each possible conclusion.

The silence of some of the major biographers There are many extant biographies that can be dated back to the 16th century in order to research this matter. Significantly, the major biographies such as Vrindavan Das‘ Chaitanya Bhagavat, Krishnadas Kaviraj‘s Chaitanya Charitamrita and the earlier Sanskrit biographies namely Murari Gupta‘s Shri KrishnaChaitanya Charitamrita (also known as Kadacha) and Kavi Karnapura‘s Chaitanya Charitamrita Mahakavya are all silent on the details of Chaitanya Mahaprabhu‘s departure. Perhaps because it was not such a big issue to them, they did not feel the need to discuss his disappearance. More important was Shri Chaitanya‘s teachings, miracles, pastimes and absorption in his mystical moods of devotion. Murari Gupta who knew Shri Chaitanya since childhood and with whom he even attended the same school with in his youth, has this to say regarding Mahaprabhu‘s disappearance: Murari Gupta‘s Kadacha, 1.2. 11 – 14 ―(11) Prabhu (Chaitanya), the unborn source of the universe, was born as Vishvarupa’s younger brother, just as Upendra, the son of Aditi by the saint Kashyapa, was the younger brother of Indra. (12) He personally made the three worlds inspired to perform Hari Sankirtan and he dwelled in the foremost place

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known as Puri. (13) He performed Hari Bhakti and gave instructions to everyone to do the same. He tasted the sweetness of Shri Vrindavan and caused others to taste it too. (14) After saving the world, he was prayed to return by the residents of Vaikuntha, being pleased with them, he returned back to his splendid transcendental abode.‖ Murari Gupta‘s version promotes that it was by Shri Chaitanya‘s very desire that he decided to return to his spiritual abode. Just as the Yogis and others can choose their time of death, Shri Chaitanya Mahaprabhu whom Murari Gupta recognises as Shri Hari himself, decides to return to the spiritual world. There are no physical remains as Shri Chaitanya‘s body is transcendental. Kavi Karnapur was another great Vaishnav and biographer of Shri Chaitanya‘s life. It was indeed by Chaitanya‘s blessings and special mercy that he became surcharged with devotion and the ability to write beautifully as is told in Chaitanya Bhagavat and elsewhere. He wrote two biographies on Chaitanya, one which is a play called Chaitanya Chandradoya Nataka and one when he was only 16 years of age entitled Chaitanya Charitamrita Mahakavya. Kavi Karnapur wrote his first book shortly after Murari Gupta and he named it similarly. In Chaitanya Charitamrita Mahakavya 20. 39 – 47 we find a summary of Shri Chaitanya‘s pastimes ―(39) Gaurachandra gathered together his own devotees from different places and developed an intense mutual love between them all. He experienced much pleasure from the already mentioned devotees in the lands of Bengal and Utkala (Orissa). When Prabhu returned to his own spiritual realm, the earth was plunged into the fire of separation. (40) For 24 years Mahaprabhu revealed his love and was suitably uncontrolled. Although he took the vows of Sanyasa near Navadvipa, he passed 3 years travelling here and there, until he returned to Kshetra (Puri). (41) In this way, for 47 years, Shri Gaurangadev Chaitanya carried out his lila as he played in the earthly realm. Later, he journeyed back to his very own spiritual abode.‖ Vrindavan Das Thakur echoes the same in the largest biography on Chaitanya Mahaprabhu. His Bhagavata is the oldest extant biography in the Bengali language. Chaitanya Bhagavata 1.2.282 (282) Chaitanya’s lila never ends, the Veda speaks only of their appearance and disappearance from human view. and elsewhere in his Chaitanya Bhagavat he writes adhyavadi sei lila kare gora raya kona kona bhagyvane dekhibare paya Even today Gora raya performs his pastimes in Navadvipa, but only rare souls are able to see this.

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Krishnadas Kaviraj Goswami in his famed Chaitanya Charitamrita is similarly non specific regarding the disappearance of Shri Chaitanyadev. Adi Lila Chapter 13, verses 8 – 9 ―śrī-kṛṣṇa-caitanya navadvīpe avatari āta-calliśa vatsara prakaṭa vihari ̣ caudda-śata sāta śake janmera pramāṇa caudda-śata pañcānne haila antardhāna Lord Śrī Caitanya Mahāprabhu, adventing Himself in Navadvīpa, was visible for forty-eight years, enjoying His pastimes. In the year 1407 of the Śaka Era (A.D. 1486), Lord Śrī Caitanya Mahāprabhu appeared, and in the year 1455 (A.D. 1534) He disappeared from this world.‖ The most famous biography is silent on the specifics of the subject matter as we can clearly see. Krishnadas Kaviraj Goswami does however describe a wonderful lila wherein Advaitacharya sends a riddle in the form of a sonnet to the now Sanyasi Krishna Chaitanya all the way to Puri from Bengal. This riddle is available to us and is cited in Antya Lila, Chapter 19, verses 20 and 21 bāulake kahiha, — loka ha-ila bāula bāulake kahiha, — hātẹ nā vikāya cāula bāulake kahiha, — kāye nāhika āula bāulake kahiha, — ihā kahiyāche bāula "Please inform Śrī Caitanya Mahāprabhu, who is acting like a madman, that everyone here has become mad like Him. Inform Him also that in the marketplace rice is no longer in demand. Further tell Him that those now mad in ecstatic love are no longer interested in the material world. Also tell Śrī Caitanya Mahāprabhu that one who has also become a madman in ecstatic love [Advaita Prabhu] has spoken these words." Furthermore upon enquiry regarding this riddle sent by Acharya Advaita, Shri Chaitanya Mahaprabhu says in Antya Lila, Chapter 19, verses 25 - 27 "Advaita Ācārya is a great worshiper of the Lord and is very expert in the regulative principles enjoined in the Vedic literatures. "Advaita Ācārya invites the Lord to come and be worshiped, and to perform the worship He keeps the Deity for some time. "After the worship is completed, He sends the Deity somewhere else. Advaita Acharya has herein indicated that Chaitanya‘s external purpose of spreading kirtan and preaching the holy names of Krishna has been accomplished, he may now return to his celestial abode if he so wishes. It is not surprising that Advaita should send this particular message as Advaita Acharya‘s wife and shakti/energy Sitadevi has

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been pointed out as being Yogamaya devi and Paurnamasi in books such as Kavi Karnapura‘s Gaura Ganodessa Dipika, Gaura Parshad Charitavali and Bhakti Ratnakar. Now let us move onto the biographies and accounts that give us more details regarding the disappearance lila of Shri Chaitanya Hari.

1 . Shri Chaitanya merges into the Jagannath Deity Chaitanya Mangal account Lochan Das Thakur was a favourite disciple of Narahari Sarkar, Mahaprabhu‘s associate from Shrikhand. Indeed, Narhari Sarkar himself was a devotee and disciple of Gadadhar Pandit. In Lochan Das Thakura‘s Chaitanya Mangal (written in the 1570s), we find a vivid description of the disappearance lila of Shri Chaitanya. Chaitanya Mangal, Shesha Khanda 15 verses 15 – 38 (15) One time when Mahaprabhu was in the house of Kashi Mishra, he retold the stories of Vrindavan and his heart ached. (16) Sighing deeply, Mahaprabhu spoke ―I have never witnessed such bhakti among devotees.‖ (17) Mahaprabhu respectfully stood up and proceeded to visit Jagannath, making his way through the main gate. (18) A number of bhaktas followed him quickly passing through the temple compound. (19) They looked but could not see him. Whilst inside Mahaprabhu thought about his own course of action. (20) Suddenly Mahaprabhu slammed the entryway door and in a love maddened state, ran quickly into the sanctuary. (21) During the course of the 7th lunar day of the month of Asadh (June – July) it is reported that Prabhu gave up his breath (nihsvasa). (22) The ages are Satya, Treta, Dvapara and Kali. In the Kali age, chanting of the holy name (Sankirtan) is established as the best worship. (23) ―Bestow your mercy, Jagannath! Oh saviour of the fallen! The age of Kali is upon us, grant me your shelter!‖ (24) Because of Mahaprabhu‘s cry, he who is the lord of the three worlds (Jagannath) stretched out his arms and embraced Mahaprabhu to his heart. (25) On Sunday during the time of the third watch, Mahaprabhu merged (lina) himself into Jagannath. (26) There was a Brahmin priest present in the gunja bari* when Chaitanya came in, this priest wondered aloud what was going on. (27) The devotees cried out ―Listen O Brahmin, open the door! We want to see our Prabhu!‖ (28) In response to the distress of the devotees, the Brahmin priest told them ―Prabhu disappeared within the inner sanctum. (29) Right before me, Gaura united with the Lord. I am certain about what I say‖. (30) Hearing this, the devotees wailed loudly, ―Never again will we see the moon like face of our Prabhu!‖ (31) Shrivas Pandit, Mukunda Datta, Gauridas Pandita, Vasudatta, Shri Govinda (32) Kashi Mishra, Sanatana and Haridas*, with many deep sighs, wept bitterly and loudly. (33) When King Pratapruda heard the news, he fell unconscious in the presence of his family. (34) Sarvabhauma along with his son cried out ―Prabhu! Please hear me Gaura Raya!‖ (35) The devotees wailed in their misery, but how can I, a worthless person, write all of this? (36) Mahaprabhu‘s glories are known far and wide. Not seeing him, I stumble in the dark. (37) Oh listen to me everyone, Serve Gauranga‘s lotus feet day and night. (38) May everyone hear the glories of Gauranga and become purified. This destroys the disease of material existence.

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Points to consider This is one of many of the stories linking Mahaprabhu‘s disappearance into the deity of Jagannath. ―gunjabarir madhye prabhur haila adarshan. sakshate dekil goura prabhur milan. nishchaya kariya kahi suno sarvajan‖. ―The Lord is not inside Gunjabari. But I saw Gaur embracing Prabhu (Jagannath). I am sure about it.‖ Lochan says that this took place during the month of Asadha on the 7th lunar day. Jagannath Puri Rath Yatra takes place during the month of Asadha (June – July) and it is possible that Jagannath was staying in the Gundicha temple at this time. Lord Jagannath usually stays for 7 days in the Gundicha mandir during this time. The ―gunjabari‖ The term ―gunjabari‖ is significant as it seems to signify the Gundicha temple. The Gaudiya scholar Dr Biman Behari Majumdar indicates that gunjabari refers to the Gundicha temple. Swami Sri Srimat Bhakti Sravana Tirtha Goswami Maharaj refers to gunjabari as the Gundicha Mandir too in his The Harmonist, Dol Purnima 2003 edition magazine. ―Bari‖ usually means ―house‖ and ―gunja‖ can refer either to the gunja plant or small conchshells. With this meaning in mind, it is not 100% certain whether it refers to the Gundicha Mandir or if it refers to something else and/or may be related to the Jagannath temple. However, because Lochan Das describes this lila taking place during the month of Asadh, we are compelled to accept that it is likely that he is referring to the Gundicha Mandir in this instance, whilst Jagannath was holidaying in the Gundicha. Some have said that it refers to the place where Mahaprabhu would rest, but no location has been specifically mentioned. From Shri Chaitanya Charitamrita we know that Mahaprabhu disappeared in the year 1455. Hence it is understood that in 1455, soon after the Rath Yatra, on the saptami tithi (the seventh day after the new moon night), Mahaprabhu disappeared. Ratha Yatra takes place on Ashaad‘s (July), second day of the new moon night. As such the gap between the two dates is small. Which Haridas? Lochan Das mentions a Haridas in his account of devotees who are crying due to Mahaprabhu‘s disappearance. Both Haridas Thakur and Chota Haridas have already disappeared according to Shri Chaitanya Charitamrita and Chaitanya Bhagavat, so which Haridas is Lochan Das referring to? This is not so clear. However other devotees by the name of Haridas have been mentioned during this time. According to the tradition of the Oriya Vaishnavas, Jagannath Das (the ati boro) had a disciple named Hari Das to whom he gave his wooden sandals at the time of his disappearance.

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Advaita Prakash account The authenticity of the Advaita Prakash as a 16th century biography is questionable. A handwritten manuscript was first found in a library in 1896. In its defence respected Advaita Das has written ―There were no printing presses before the British came and books were copied by hand, but that does not mean the texts did not exist before. The hand-copying could indeed have resulted into interpolation, it is hard to verify. It is clearly written in the colophon of the Advaita Prakāśa that is written in 1568, (caudda śata navati śakābda) 40 years before the Caitanya Caritāmṛta." The founder of the Gaudiya Math, Bhaktisiddhanta Saraswati has spoken against the authenticity of the book due to what he deems historical contradictions contained within the text. Tony K Stewart the western Gaudiya Scholar has also said that ―it appears from several anachronisms to be a much later attempt to elevate the status of the subject of the work, Advaitacharya‖. Some scholars are of the opinion that it appears to have been written in the 17th century instead or that it was originally written by Ishan Nagar, the servant in Sachi Mata‘s home but it was later interpolated as it was copied by hand throughout time. In Advaita Prakash 21. 63 – 66 says ―(63) One day after visiting Jagannath, Chaitanya entered the holy temple whilst crying ―O Lord!‖ (64) Just as he entered, the door closed behind him and the devotees’ hearts was disturbed (65) Shortly, the door opened up and the devotees understood that Chaitanya had disappeared (aprakata). (66) Even though none of the devotees was present when Chaitanya became unmanifest (aprakata), the perfected bhaktas cried bitterly.‖ The Oriya Vaishnava accounts of the Panch Sakha school The Pancha Sakha (5 friends) were Oriya Vaishnava contemporaries and disciples of Shri Chaitanya. They are revered and well known in Orissa but have not been mentioned in any of the Gaudiya Vaishnav Bengali texts. This is quite likely due to the fact that the Panch Sakha philosophy differs from the Gaudiya Vaishnavas and their conclusions regarding Shri Chaitanya‘s identity are also at odds with the mainstream current of Gaudiya Vaishnavism. The Pancha Sakha, 5 friends were namely, Balaram Das, Jagannath Das (the infamous Atiboro), Achyutananda Das, Ananta Das and Jasobanta Das but unlike Chaitanya Mahaprabhu, the Panchasakhas believed in the Gyana Mishra Bhakti path. Shunya Samhita’s account (of Achyutananda Das) ―Amonto samaye gourangchandrama bera pradikshin kori Deule pashile somagansange. / Hari-dhwaniye Deule Uchuloi srimukhdarshan range. Chaitanyathakur maha-nrityakar radha radha dhwani kole. / Jagannathmahaprabhu sriangare bidyut pray mishi gele.‖

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Shri Chaitanya along with other devotees encircled the temple premises and entered the sanctum of Lord Jagannath. He was dancing and singing ―Radhe Radhe‖ and suddenly like a flash of lightning, disappeared into the deity of Lord Jagannath. Jagannath Charitamrita’s account (of Divakara Das) ―amonte kohi shri chaitnya shri jagannath angelin. gopono hoile swadehe dekhi kehar drishti mohe. na dekhi srichaitanyarup sarbomonore dukh tapo raj hoiley mone channa he prabhu hele antardhan purabe bahiru asithile leoti torhi prabeshile.‖ Here too, we find that Shri Chaitanya merges into the Deity of Lord Jagannath. Chaitanya Bhagavata’s account (of Ishvara Das) The author of ―Shri Chaitanya Upadan‖ Dr. Biman Bihari Majumdar has written: – ‗Another poet named Ishwar Das has said that ―on the eve of third day of Baisakh (April) Sri Chaitanya was applying sandalwood paste on Lord Jagannath‘s deity in front of King Prataprudra, when he (Chaitanya) suddenly disappeared into the deity.‖ It is to be noted that in all 3 of these Oriya accounts, the King Prataprudra is present during Mahaprabhu‘s disappearance. Points to consider regarding these 3 Oriya accounts Jagannath is the most important temple and deity in Northeast India. Especially when everywhere in the region apart from Gajapati King Prataprudra‘s territory has become under the control of the invading Muslims. Jagannathdeva represents the last stronghold of a Hindu world in this time of fear and uncertainty. In many Bengali and Oriya works, Shri Chaitanya is referred to as the ―walking Jagannath‖ as opposed to the ―non moving Jagannath‖ that is the Jagannath deity in the temple. Identity of Chaitanya in the Panch Sakha doctrine of Oriya Vaishnavism The Orissan Buddhists considered Jagannath to be a manifestation of the Buddha. It seems that Maharaj Prataparudra even persecuted the vestiges of overt Buddhism in Orissa during the early part of his reign. Many of these Buddhists took shelter of Vaishnavism as a way of escaping persecution, but the Buddhist philosophy of shunya-vada found a home in the teachings of the Pancha Sakha, who combined Mahaprabhu‘s path of bhakti with jnana and yoga. In their writings, the Pancha Sakha identify Chaitanya Mahaprabhu with both the Buddha and Lord Jagannath. Elsewhere it is mentioned that Chaitanya is an incarnation of Krishna and in turn, Krishna is an incarnation of Jagannath. In his Bhagavata, Jagannath Das refers to Lord Jagannath as avatari from whom all incarnations manifest. In light of this philosophy found within the Panch Sakha school, it does not surprise us that Shri Chaitanya would then be depicted as merging into the body of Jagannath. Jagannath depicts the aishvarya opulent aspect of the lord as the name ―Jagannath‖ meaning ―Lord of the Universe‖ ultimately depicts. The Gaudiya Vaishnava school of course has its own perspective on Jagannath and it is described in Krishnadas Kaviraj

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Goswami‘s Chaitanya Charitamrita that whenever Shri Chaitanya would gaze at Jagannath, he would verily only see his beloved Govinda (Krishna), the embodiment of the Lord‘s aspect of sweetness (madhurya). Chaitanya Chakada’s account (Of Srila Govinda Das) The Oriyan Vaishnava Poet has composed a book named Chaitanya Chakada. According to Govinda Das, Shri Chaitanya had been swept away by kirtan and become exhausted in this way. He was then carried to the Tota Gopinath Mandir where some devotees realised that he was going to leave, withdraw his lila in the material world. Later on however, we find Shri Chaitanya standing at his beloved Garuda Pillar in the temple of Jagannath. A gardland then falls from the neck of Jagnnath and at this auspicious moment, a sudden bright light greater than a thousand suns flashes before them all and Mahaprabhu disappears. He merges (lina) into the body of Jagannath. The devotees then conduct a search of Mahaprabhu‘s favourite places but at last are not able to find him anywhere.

2. Shri Chaitanya merges into the Gopinath Deity We now come to the next set of accounts wherein it is said that Shri Chaitanya merged into the Gopinath deity of the Tota Gopinath Mandir or rather disappeared in the Mandir without reference to a specific merging into Gopinath. Bhakti Ratnakar’s account The most important of these is arguably found in Bhakti Ratnakar which was written by Narahari Chakravartipada. This is a well respected and loved book amongst the Vaishnava community and it describes the lives of Chaitanya‘s associates and those that came in the generation after him. Bhakti Ratnakar, 8th Wave, 354 – 359 mentions ―(354) O Narottama, what did Lord Gaura-Hari gently say to Gadadhara Pandita in this place? I do not know. (355) From Their eyes a flood of tears flowed. Seeing them, even men whose hearts were like stone melted. (356)Who has the power to understand the actions of Lord Chaitanya, the crest jewel of the sannyasis? Suddenly the earth was covered with blinding darkness. (357) Lord Chaitanya entered Lord Gopinatha's temple. There He disappeared. He did not come out. (358) Even if I had a hundred thousand mouths I could not describe the devotees' condition when Lord Chaitanya disappeared from this world. (359) In this place Gadadhara Gosvami fell unconscious. All the great devotees wept. In Tony K Stewart‘s paper, he says ―the priest showed Narottama the very place where he (Chaitanya) fell insensate at his death‖. He mentions this on the strength of verse (359) of Bhakti Ratnakar‘s 8th wave. However as we can see, the above translation says that Gadadhara Pandita fell down unconscious (upon Chaitanya‘s disappearance). Tony K Stewart has highlighted that he used the Gaudiya mission‘s (Bhaktisiddhanta Saraswati‘s line) 2nd edition of Bhakti Ratnakar, and so I am unsure

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how he came to the conclusion that it says Chaitanya fell down unconscious to his death. This comment of his seems quite dubious in this regard. Vasudev Ghosh’s Bhajan The next account comes from a bhajan purported to be written by Shri Chaitanya‘s associate, Vasudev Ghosh. It seems typically from the mood of a Nadiya Nagari. "Tears gush from my eyes unchecked, Without Gaura there's no end to my heart's ache. He is my wealth. He is my life. He is all things. Without Gaura everything causes me grief. Gaura is the creamy essence of a heaven submerged in praise. If there, one's heart fails to dwell His body, a burden, drags him down. What will I do? Where will I go? Words fail meI've lost my Gauracānda in Gopīnātha's house. Vāsudeva Ghoṣa suffers in grief, "My heart runs away in passion for Gaura." From this bhajan/pada, there is a clear reference to the story of Shri Chaitanya becoming unmanifest within the Tota Gopinath Mandir, the ―house of Gopinath‖, the same story that is mentioned in Bhakti Ratnakar. This bhajan by Vasudev Ghosh would come into a category I have designated as ―loose padavali‖ (loose poetry). The other category would be labelled ―book padavali‖ (book poetry). Examples of book poetry are Narottama Das Thakura‘s Prarthana and Prema Bhakti Chandrika, Lochan Das‘ Dhamali or Bhaktivinoda Thakura‘s Saranagati. These Vaishnav poetry books can much more easily authenticated as being written by their proposed authors whereas in the case of loose padavali it may be much more difficult as they are not bundled together or labelled as such. That is another factor to consider here regarding this pada‘s authenticity. Shri Chaitanya Gauranga Chakada’s account (Of Vaishnava Das) The following account/scripture of Vaishnava Das has not been tracked down at this stage. Tony K Stewart the Gaudiya scholar has mentioned that it first came to his attention in a 1986 work entitled ―Shri Chaitanyera Antardhana Rahasya‖ which means the mystery of Shri Chaitanya‘s disappearance. This account tells us that ―Mahaprabhu fell down unconscious at the Garuda Pillar in Jagannath Puri and was then taken to the Tota Gopinath Mandir, where he disappeared.‖

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Sadananda Kavisurya Brahma’s account According to a book by Prabhat Mukherjee entitled ―The history of Medieval Vaishnavism in Orissa‖ he states that another book entitled ―Prema Tarangini‖ written by the Oriya Vaishnav Sadananda Kavisurya Brahma also mentions Shri Chaitanya‘s disappearance in the Tota Gopinath Mandir, again with little detail. The details again appear very vague in all 4 of these accounts. There is mention that Chaitanya disappears in the Tota Gopinath but not much more than that which contrasts in comparison with the Jagannath disappearance stories which have a lot more detail. Contrary to what many of us may have heard, there is no specific mention in the above 4 accounts of Shri Chaitanya actually merging with the Gopinath deity whereas most of the accounts between Shri Chaitanya and Jagannath do indeed speak of or imply a merging between Chaitanya and his beloved Jagannath deity.

3. Shri Chaitanya falls into the Ocean of Puri Amongst some of Chaitanya Mahaprabhu‘s followers throughout Bengal and Orissa, there is the belief that Chaitanya simply walked into the ocean at Puri and never came out again. They say that he had lost external awareness and was absorbed in some internal mood similar to that which we hear about in the Antya Lila section of Kaviraj Goswami‘s Chaitanya Charitamrita. And it is in this condition that Chaitanya walked into the ocean. It must be said that there is little to no textual support for this position. Sadhan Bhakti Chandrika’s account This book claims the authorship of Narottama Das Thakur, however in the opinion of Niradaprasada Natha who has critically edited all of Narottama Das‘ works, it is a later work by another lesser known author named Narottama Das and possibly from the late 18th century, approximately 100 years after the famous Acharya in the line of Rupa Goswami, Narottama Das Thakur. The reference in this book is only a passing comment as the author laments not being able to meet Shri Chaitanya and the other great Vaishnavas of the region. Sadhan Bhakti Chandrika (81) – ―Because my status was low and stained, all of the Goswamis have already disappeared. (82) Who else can make me hear the name of Gauranga? He caught sight of the sea and departed, casting off his worldly form. (83) The 6 Goswamis, beginning with Rupa and the rest, have also gone.‖ This is a rather late account with dubious authorship and a lack of details. In a very recent devotional song (20th century) which was collected by a researcher named Carol Salomon in 1976, we have this song written by Sanatan Das Baul

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―Gauranga of Nadiya, with his friends and chums, What play makes dance Sachi’s only boy? ―My beloved Krishna!‖ cried he And into the black waters, Mad he leapt, He never came up again. Such a mad man I have not found, No, I’m not so mad as that, Such a mad man, I have not found‖ We hear from the major books such as Chaitanya Bhagavat and Chaitanya Charitamrita that Shri Chaitanya would often jump into various bodies of water. He would jump into the Yamuna, the Ocean at Puri, in wells and so on. It is often stated that if it wasn‘t for his associates being there to save him, he would have drowned, such was his ecstasy and absorption in the Gopis‘ and Radha‘s moods. The most noteworthy occasion is described in the Antya Lila section of Shri Chaitanya Charitamrita and gives us a description of when Shri Chaitanya jumped into the ocean at Puri and all the devotees were very distressed at not being able to find him. They eventually come across an understandably astonished and frightened fisherman at the sight of Shri Chaitanya‘s body. With their joint efforts the devotees of Chaitanya are able to bring him back to external consciousness.

4. Shri Chaitanya’s left foot becomes injured Now there are two books that describe Shri Chaitanya‘s disappearance lila in quite a different manner. They describe that whilst dancing, Shri Chaitanya injures his left foot on a brick and this injury slowly but surely becomes the reason for his disappearance. We will look at the 2 accounts and then discuss some very important features of this version of Shri Chaitanya‘s disappearance. Jayananda Mishra’s Chaitanya Mangal At one point in time at some level, this book seems to have been quite popular. Before the days of the printing press, this book was hand copied by many and there are no fewer than 75 extant manuscripts available which is quite staggering in comparison to other books in the Gaudiya tradition. It must be said that this book doesn‘t seem very popular at present amongst the Gaudiya Vaishnav community at large. Bhaktisiddhanta Saraswati and others have also spoken against some of the content in this book, both due to certain narrations of Shri Chaitanya‘s life and theological differences.

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In Jayananda‘s Chaitanya Mangal Uttara Khand 119 – 155 we find the following lengthy description ―(119) Crossing the Mahanadi River, Chaitanya travelled to Nilacala Puri. He lived there for 28 years. (120) Everyone was intent on dharma and the earth was prosperous. A flood of love stretched up to the edge of the Himalayas. (121) In this ocean of love, Nityananda was the helmsman. The ship loaded with the sins of Kaliyuga sank in this sea. (122) The Lord of Death (Yamaraja’s) abode was empty, So Yama went to Brahma to discuss the situation. (123) Yama said to Brahma ―You must correct this situation! Chaitanya Thakur has saved all the sinners. (124) All 84 hells have become completely empty. 60 000 messengers of death (Yamadutas) sit idle in their rooms. (125) And so many sinners have been saved by Jagannath, many numbers of sinners were saved when they consumed Mahaprasad (food offered to the Lord) (126) numbers of sinners have been saved by serving the Tulsi plant and so many have been saved by the river Ganges in Varanasi. (127) numbers of sinners have been saved through the salagrama stone; and so many sinners have been saved by the name of Hari that (128) Yama’s hell is empty! There are no sinners there at all! Chaitanya Gosani has saved them all! (129) Brahma listened carefully and thought about Yama’s plea. Taking Indra and Shankar (Shiva), he went and met with other devas (demigods) on Earth. (130) During the night in the Garden at Nilacala Puri, they all requested Chaitanya to return to the spiritual world Vaikunth right away. (131) Chaitanya replied, ―I promise, on the 7th day of the bright lunar fortnight of Asadh (June – July) send a chariot to me and I will surely return to the spiritual world of Vaikunth. (132) Whilst Nityananda was attending the Rath Yatra festival, Shri Chaitanya told Advaitacharya everything honestly. (133) Chaitanya said ―Nityananda and you, Advaita, are of a non different, single form‖. Because you do not really understand, you argue,‖ (134) ―I pass my authority on to Nityananda and to you, Advaitacharya‖. All of you should perform sankirtan. (135) For 28 years I have lived in Nilacala, I tell you honestly that now I am going back to the other world. (136) Many will becomes Vaishnavas, male and female. Many devotees will extend out over the Earth…‖ (140) In the month of Asadh, King Prataprudra sat in Prabhu Chaitanya’s room while Advaita told stories of Krishna. The devotees were all smiling. (141) Chaitanya soaked his loin cloth with the tears that streamed from his eyes. On fire from the stories of Krishna, he rivalled the brilliance of a peacock….. (144) On the 5th day of Asadh, as Shri Chaitanya danced during the Rath Yatra chariot festival of Jagannath, he struck his left foot sharply on a brick. (145) Before Advaita’s return journey to Bengal in the morning, Shri Chaitanya privately revealed to him what had happened. (146) Then with all his devotees, Chaitanya played games in the waters of Narendra Sarovar. (147) On the 6th day of Asadh, admitting that the pain raged in his foot, he lay down in his hut. (148) He revealed everything to Gadadhara ―Tonight at the dark hour of 10, I shall leave‖ (149) Multicoloured heavenly garlands rained down from nowhere and many heavenly musicians danced on the main thoroughfare. (150) He summoned the Devas (Demigods), in chariot after chariot, and climbed into the chariot bearing the flag of Garuda. (151) His physical

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maya body fell to the Earth where it remained as Shri Chaitanya departed and went to the spiritual world of Vaikunth. (152) Many of his attendants died from the bite of the serpent of separation. Meteors fell, thunder boomed and the Earth quaked. (153) When they heard, Nityananda, Advaitacharya, Vishnupriya and mother Sachi fainted. (154) Nityananda consoled and reassured Shri Ramadas and all his followers. (155) Purusottama and the other followers of Advaitacharya fell silent upon hearing the news.‖ Madhava Patnaika’s Vaishnava Lilamrita account Madhava Patnaik is more well known amongst Gaudiya scholars such as Biman Behari Majumdar and Prabhat Mukherjee as the author of a work named Chaitanya Vilasa. In course of investigation, a palm-leaf manuscript has been found which is accredited to Madhava Patnaik. This manuscript narrates the passing away of Sri Chaitanya. It is said by scholars that this is the earliest text that has focused on the issue of the disappearance at Puri since it was composed in the 48th Anka year of the then Orissan Gajapati King, which corresponds to A.D. 1535, just 2 years after Shri Chaitanya‘s disappearance. Madhava Patnaik writes that "while dancing in the kirtan procession on the evening of Rukmini amabasya (Vaisakha amabasya), his left toe was pierced by a piece of brick lying on the road and was some bleeding caused to him. The joint of his left foot suffered a sprain. He fell flat on the ground and became unconscious. His associates in the kirtan procession in that evening were Jagannatha Das, Kasiswara Mishra, Josobanta Das, Srivasa, Ananta Das, and they took him on their shoulders to the northern mandapa inside the Jagannatha temple. His face was washed and after some time he responded to the call of his associates. The evil moment had disappeared and there was a sign of happiness in all the faces present. The temple was filled with the voice of chanting the name of Hari. Gradually Chaitanya could regain the senses and talked freely with his friends and comrades. The inquisitive public and the comrades slowly left the temple with the belief that Chaitanya Mahaprabhu suffered only a minor injury and he was safe.‖ Madhava Patnaik categorically states that the injury which Chaitanya met with on his toe and the sprain which he incurred on the joint of the foot were the causes of his demise. Due to the little wound on the left toe and the sprain on his foot, his whole body gradually got swelled with a constant high temperature and finally early in the morning on the auspicious day of Akshaya Tritiya he breathed his last. Discussion This account contains many ―Puranic‖ elements and other dramatisation which should be fairly clear to most readers. Let us read how the Bhagavat Purana and Mahabharat describe the disappearance lila of Shri Krishna

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Shrimad Bhagavatam ―As He (Krishna) sat He held His left foot, with its lotus-red sole, upon His right thigh. Just then a hunter named Jarā, who had approached the place, mistook the Lord's foot for a deer's face. Thinking he had found his prey, Jarā pierced the foot with his arrow, which he had fashioned from the remaining iron fragment of Sāmba's club.‖ - 11.30.32 - 33 Mahabharat 16.4 Mausala Parva ―Mahabharata 16.4: After His brother Balarâma had departed from the (human) world, Vâsudeva of celestial vision, who was fully acquainted with the end of all things, wandered for some time in that lonely forest thoughtfully. Endued with great energy He then sat down on the bare earth, He had thought before this of everything that had been foreshadowed by the words uttered by Gandhari in former days. Having restrained all his senses, speech, and mind, Krishna laid himself down in Yoga. A fierce hunter of the name of Old-Age (Jarâ) then came there, desirous of deer. The hunter, mistaking Keshava for a deer, pierced Him at the heel with a shaft and quickly came to that spot for capturing his prey. Coming up, Old-Age beheld a man dressed in yellow robes, rapt in Yoga, and endued with many arms. Regarding himself an offender, and filled with fear, he touched the feet of Keshava. The highsouled One comforted him and then ascended upwards, filling the entire sky with splendour. Then, the illustrious Nârâyana of fierce energy, the Creator and Destroyer of all, — that preceptor of Yoga — filling Heaven with His splendour, reached His own inconceivable region.‖ Thoughtful readers will notice some striking similarities in the way Shri Krishna departed this world and how this particular story of Shri Chaitanya‘s disappearance is described. The left foot and final thoughts about this version Both the account from the Bhagavatam and the 2 accounts of Shri Chaitanya describe the left foot as becoming pierced or injured. The Mahabharat doesn‘t specifically mention which foot was pierced but it mentions heel or toe depending on different translations. The 2 Shri Chaitanya accounts actually say that the brick hit Chaitanya‘s foot rather than Chaitanya‘s foot hit the brick, which makes the brick causative just as the arrow hit Krishna‘s foot and not that Krishna‘s foot hit the arrow. There are some definite overdramatic mythological type elements in Jayananda‘s Chaitanya Mangal of the events too which he may have used as poetic or dramatic devices. Devotees will no doubt find this version of Shri Chaitanya‘s disappearance lila the most disturbing, however I would remind the readers that even if this story were the actual method by which Shri Chaitanya left this world, it would only confirm his position and ontological status as Shri Krishna himself. Just as Krishna disappeared with a wound to his left foot, so did Shri Chaitanya. Just as Krishna was aware of what was going to happen beforehand due to the curse of Durvasi Muni, so too was Shri Chaitanya aware as it was he who promised the Devas he would return to the spiritual world of Vaikunth even before the brick hit his foot.

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I personally have doubts regarding the authenticity of these accounts and feel that both Madhava Patnaik and Jayananda Mishra (whom may have read Madhava‘s disappearance version) have either imagined or fabricated this story in order to confirm the identity of Shri Chaitanya with that of Shri Krishna. The stories of Krishna‘s disappearance and Chaitanya‘s disappearance are too strikingly similar in my opinion.

5. Jagannath Puri Mandir controversy opined by some modern scholars Now we come to the most controversial story which has been presented by some modern day scholars. Although this version of events has absolutely no written evidence or otherwise, we find it necessary to present it and evaluate its merits and shortcomings. Most of the following is from an article entitled ―The disappearance of Shri Chaitanyadev‖ by Bhaktishravana Tirtha Maharaj which appeared in the Harmonist, Dol Purnima 2003 issue. In Chaitanya Charita Upadan Dr. Shri Biman Bihari Majumdar has written: ―At Gunjabari Shri Chaitanya‘s disappearance in Lord Jagannath‘s deity gives us an indication of some murderous plan. The Oriya Brahmins were against Shri Chaitanya. They were envious of him. It was perceived that because of Shri Chaitanya, Raja Prataprudra and Rai Ramananda neglected affairs of the state. Raja Krishnadeva Raya of Vijaynagar and Hussain Shah of Gaud (Bengal) repeatedly attacked Orissa and captured some parts of it. The Brahmins also lost their prestige because of Shri Chaitanya‘s Oriya disciples Achyuta and Jaswant etc. Furthermore, there was a conflict of address between Lord Jagannath and Shri Chaitanya as to who will be called –―Mahaprabhu‖; who is greater than whom and this conflict continued between Oriya and Gaudiya (Bengali) devotees. Because of this it is not surprising to see that in 1455 Shri Chaitanya, although he was ill, went alone to see Lord Jagannath on Ashaad (July) shukla saptami (seventh day from the new moon). There he went into a trance and lost consciousness. Taking advantage of his being alone and unconscious, some of the priests of Lord Jagannath murdered him and hid his dead body. And then they went to the King and spread the news that Shri Chaitanya had disappeared in the deity of Lord Jagannath. There is no evidence to support this account, but I have heard this from some of the well known literates of Oriya.‖ Now let us examine Dr. Majumdar‘s theory. Dr. Majumdar has written ―some of the priests of Lord Jagannath had murdered Shri Chaitanya‖ This is his supposition but ―there is no evidence to support this account‖. Dr. Majumdar ―heard this from some of the well known literates of Oriya‖. Whatever he had heard from the few learned men of Oriya is also induction. Still Dr. Majumdar has written about his suspicion without any proof to support it. Dr. Majumdar writes: ―Oriya Brahmins were envious of Shri Chaitanya‖. But he has not given any evidence to support this. Whatever is recorded by the biographers of Shri Chaitanya is contradictory to what Dr. Majumdar states. At the time, all the learned Brahmins of Orissa like Raja Prataprudra‘s guru Sri Kashi Misra, the famous scholar Vasudev Sarvabhauma, Pradyumna Misra, etc. were the names, who were

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great followers of Mahaprabhu. And they were the foremost Brahmins. None of the biographers has written that the Brahmins were envious of Shri Chaitanya. ―Because of the envy of a few of the Brahmins…‖ Dr. Majumdar has written –―some of the disciples of Shri Chaitanya like Achyuta, Jaswant, etc. spoke against the Brahmins and hence, they felt insulted.‖ But the biographers have repeatedly testified that Shri Chaitanya Dev could not tolerate the least bit of insult to anybody, let alone Brahmins. Once Sri Chaitanya was going to Gaya and to show how a Brahmin is to be respected, he pretended to be suffering from fever and drank the water that washed the feet of a Brahmin. He tirelessly preached—―always respect every living being as Lord Krishna resides in them‖. Now from this account is it believable that he would brook any insult to Brahmins or tolerate words against them by his associates? And the disciples like Achyutananda, would they also preach such words? Further, Dr. Majumdar writes, ―Because of Shri Chaitanya, Raja Prataprudra and Ramananda Rai neglected the state affairs‖. But it is recorded that two years after Mahaprabhu took sanyas and came to live in Puri, Rai Ramananda handed over his responsibilities as Governor and also came to live in Puri. So it cannot be said that he ―neglected his state responsibilities.‖ Is it fair to say that because of the negligence of state affairs Raja Pratap Rudra was defeated by Krishnadevrai and Hussain Shah and Orissa‘s boundary was getting diminished? Where is the evidence that Pratap Rudra had not resisted the invaders? There is always victory and defeat in war. If anytime Pratap Rudra had been defeated, can it be said that it is because of Shri Chaitanya? Dr. Majumdar has further written:— ―There was a conflict as to who would be addressed as ‗Mahaprabhu‘, whether Shri Chaitanya or Lord Jagannath. And among two of them who is greatest and that this issue led to a conflict between the Gaudiya (Bengali) and Oriya devotees.‖ To support this comment, he has taken a few lines from ―Shri Chaitanya Chandrodaya Drama‖ written by Kavi Karnapur. But even here, the lines before and after the quotations from Shri Chaitanya Chandrodaya, do not justify the comment of Dr. Majumdar. It states:-―Karnapur, in the 10th act of the drama, has written that one musician, who was the follower of Advaita Acharya and an outsider, heard a talk about Shivananda Sena, who every year took all the Gaudiya devotees with great love and care to Neelachal, even including the dogs that followed them. He has shown that Shivananda used to pay all the road taxes during the trip. In the name of Prabhu even the employees of Danghatari did not create any trouble. Just once, there was a little trouble. One year Raja Prataprudra went to South India. During his absence one of his generals and Gottopal‘s adhikari went to Remuna, where the Gaudiya devotees were also present, while returning from Neelachal. That General increased the road taxes and everybody had to pay the taxes. But Shivananda could not pay the extra tax amount and was therefore, imprisoned. Later that night, the General asked his men to bring Shivananda . Shivananda with fear, came to see the General chanting the name of Shri Chaitanya.

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The General asked him: ―Oye twam swaparikaro somayatohsi tyan kosyo loko‖―Have you come with your family?‖ Shivananda said ―so what?‖ Then the General again asked ―Whose man are you?‖ Shivananda replied ―I am Krishna Chaitanya‘s man.‖ Then the General said, ―You are Chaitanya‘s man and I am Jagannath‘s man. Who is the greater of the two?‖ Shivananda replied, ―to me Krishna Chaitanya is the greatest.‖ Then the General became happy and was ashamed and said, ―I had a dream in which Krishna Chaitanya told me that ―My man has been imprisoned by you. Release him immediately.‖ So please pardon me. You do not have to give any extra tax, and in the early morning you can leave with all the others.‖ After that he asked two of his men, with torches, to ―take this man and leave him where his men are staying.‖ This is the description given by Kavi Karnapur in his drama ―Shri Chaitanya Chandrodaya‖. Dr. Majumdar tried to pacify his readers by quoting a few lines from the above description of Kavi Karnapur. ―Whom do we understand when we say ―Mahaprabhu‖ Lord Jagannath or Sri Chaitanya, or who is the greatest among the two, and this led to the conflict between the Gaudiya and Oriya followers.‖ Now, the readers are requested to justify what we get from Shri Chaitanya Chandrodaya and the description given by Dr. Majumdar. In ―Shri Chaitanya Chandrodaya-Drama‖ we do not find any suggestion of any conflict as to, ―whom do we understand when we say ―Mahaprabhu‖ Lord Jagannath or Sri Chaitanya, or who is the greatest among the two, and this led to the conflict between the Gaudiya and Oriya‖. The conflict was probably between the powerful General of the king and Shivananda Sena and not between Gaudiya and Oriya devotees. From the above description it would appear that the General was not so kind hearted. In Shri Chaitanya Chandrodaya he has been described as ‗inhuman‘, ‗villain‘ and while the King Prataprudra was in the south, he took the liberty to do anything. For whatever reason, his aim was to get money in the name of tax. If Shivananda had paid him the money, then he would not have been tied up with ropes. If his aim was to torture the men of Bengal then he would have tied up everybody, because everyone is liable to pay the taxes. But the General did not do this. This makes us understand that he had no intention to torture the Gaudiyas, but he only wanted to make money. He slept while Shivanada was tied up and imprisoned. After midnight he dreamt of Shri Krishna Chaitanya and on whose order he summoned Shivananda and asked ―Whose man are you?‖ In the dream Shri Chaitanya tells the General ―My man has been imprisoned by you‖, the General wanted to know the truth so he asked Shivananda ―Whose man are you?‖ Then Shivananda replied, ―I am Shri Krishna Chaitanya‘s man‖, then the General asked, ―You are Chaitanya‘s man and I am Jagannath‘s man. Who is the greatest among the two?‖ Shivananda said, ―For me Shri Krishna Chaitanya is the greatest.‖ On hearing this, the General did not oppose him. Instead he became happy and thought himself to be punishable. And so he accepted his crime and told Shivananda about the dream and asked for his forgiveness. He untied Shivananda and said—―you don‘t have to give anything; tomorrow morning you along with your friends can go from here.‖ Not only this, the general sent along two escorts with torches and helped Shivananda to go to his friends where they were staying. From this account it is clear that, whatever Shivananda said about Shri Krishna Chaitanya to be the greatest, was accepted by the General. There was no argument

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between the General and Shivananda regarding the greatness of Shri Chaitanya and Lord Jagannath. There is no reference in Shri Chaitanya Chandrodaya as to who will be referred as the ―Mahaprabhu‖, Lord Jagannath or Shri Chaitanya. Anyway, now we can analyse the theory about the murder of Mahaprabhu by the priests. Firstly, how did Dr. Majumdar come to the conclusion that Shri Chaitanya went all alone to see Lord Jagannath when he was ill. Among all the biographers who have written of Mahaprabhu‘s going to the Jagannath temple on Ashaad (July), shukla saptami (seventh day of the light fortnight), none have said that Prabhu was ill. None of them has written about Prabhu entering the temple all alone. Shri Lochandas has written, Prabhu entered the temple along with his devotees. Shri Achuytanand has written, Gourchandra and his followers encircled the temple premises and then entered it: Somaganer sange deule pashile. And: Mahapratapdev raja ghenin patramantriman sange. King Prataprudra accompanied by his ministers went along with him. Nobody has written that Prabhu entered the temple all alone. Biographers do not give any account regarding the envy of the priests of Lord Jagannath against Prabhu. Instead, we know that the priests of the Jagannath temple were devotees of Prabhu. We do not know about their envy. Prabhu was always respectful towards the servants of Lord Jagannath. And he behaved very cordially with them. In return, they also showed love, affection and respect for Prabhu. Whenever Prabhu used to enter the temple they used to offer him prashad and garlands from the deities. Because of Prabhu there was no deviation for the priests in getting money from other visitors. Instead because of Prabhu huge numbers of pilgrims visited the temple, due to which they earned more money. In this situation how can we think that the priests were envious of Prabhu? If, for argument‘s sake we accept that the priests were against Prabhu, but that does not mean that they will murder him in Sri Jagannath‘s temple! This happened on the 5th day after the Rath Yatra i.e. on Ashaad shukla saptami, seventh day after new moon. Then Lord Jagannath was in Gundicha Mandir. It happened during day time. During Rath Yatra many people come from different parts of the country to Neelachal. Even in Gundicha temple, many thousands of people come to see Lord Jagannath. At the time of the incident the doors of the temple were open, and many people could see the Lord. And because it was open, so Prabhu could enter the main sanctum of the temple. At the time we can well imagine that many people would have gathered at Jagmohan. Prabhu did not go alone. Biographers have written that Prabhu went inside accompanied by his devotees. According to Shri Achuytananda, Raja Prataprudra was also present along with his courtiers. The devotees, Prabhu‘s companions and King Prataprudra along with his retinue were all present at the Jagamohan. Then how is it possible for any priest to murder Prabhu inside the sanctum-sanctorum of the temple in front of so many people at Jagmohan, especially when King Pratap rudra, who was beloved of Gaudiyas, was also present? If it is said that Prataprudra was not in Gundicha temple, then also it would not be possible for anyone to murder Prabhu. King Prataprudra used to be present at Neelachal on every Rath Yatra. At the time of Rath Yatra he had to perform certain rituals. At the time of the incidence, if he was not at Gunjabari, then he might have

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been at Neelachal. King Prataprudra was beloved of Gaudiyas, he was present at Neelachal and many people were present at Gunjabari, so it would be impossible for any of the priests to enter the sanctum and murder Prabhu. They had the fear of being caught and punished by death. Moreover there is another thing to be considered. By this time, no one thought Sri Chaitanya to be an ordinary devotee. The priests also knew that he was no ordinary sanyasi. King Prataprudra and Sarvabhauma Bhattacharya saw six-armed Vishnu in him, and there were other signs on his body. This everybody knew including the priests. Prabhu was beloved of all in Puri. The priests of Jagannath were neither inhuman nor atheist. In such circumstances, how could it be possible for the priests to murder Prabhu in front of Lord Jagannath? The readers can draw their own conclusions. Looking at the time and place, it would not be possible to hide the body of Prabhu.

Final words regarding Shri Chaitanya’s disappearance lila Readers of various perspectives and outlooks will come to their own conclusions for everyone sees Shri Chaitanya according to one‘s particular vision. It is the conclusion of the author of this research that the stories relating to Shri Chaitanya merging into Jagannath are the most detailed and the story that has appeared in most of the historical accounts. The other stories are either vague in details, written some time later after Shri Chaitanya‘s disappearance, lack historical and/or written evidence or are too pervaded by dramatic mythical elements. Some may also accept that Shri Chaitanya displayed several disappearance lilas simultaneously and this is certainly an option that devotees of Shri Chaitanya can and will accept. Whatever the case may be, an informed person can not deny the impact that Shri Chaitanya has had and is currently having around the world. The ability to move hearts and stimulate such surrender and devotion to the Supreme is surely a testimony of Shri Chaitanya‘s legacy and divinity.

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SPECIAL THANKS AND ACKNOWLEDGEMENTS – to those whom have specifically contributed to the research in some way or other and production of this short paper either knowingly or unknowingly Tony K Stewart – Gaudiya Scholar Bhaktishravana Tirtha Maharaj – Gaudiya Math Sanyasi Jagadananda Das – Gaudiya Scholar and disciple of Lalita Prasad Thakur Biman Behari Majumdar (Late) – Gaudiya Scholar Bhaktivedanta Vana Maharaj – Gaudiya Math Vaishnava Guru Advaita Das – of Advaita Acharya‘s lineage Don Pearson – Competent researcher Gadadhara Prana Das – Nadiya Nagari Bhava devotee and author