Nityananda Trayodashi 2020

Śrī Caitanya-caritāmṛta - Ādi-līlā, Chapter 5: The Glories Of Lord Nityānanda Balarāma (0)

Cosmological model

https://soolaba.files.wordpress.com/2011/09/existance.jpg

Spiritual sky

Kṛṣṇaloka 

Within Kṛṣṇaloka, within spiritual sky (= paravyoma, Vaikuṇṭha, the abode of Kṛṣṇa (2))

• Lord Śrī Kṛṣṇa -->
• Śrī Balarāma -->

FIRST four plenary portions (the original quadruple forms, "catur-vyUha"):

1. Kṛṣṇa / VAsudeva, 
2. Pradyumna (the "transcendental Cupid"),  the principle of the intelligence (6).
3. Aniruddha, the principle of the mind (6)
4. (the original) Saṅkarṣaṇa, the "attracting Deity" (but NOT Cupid !), the principle of ego & the reservoir of all living entities (6), Balarāma! ; this Lord Baladeva is Nityānanda Prabhu. Therefore Nityānanda Prabhu is the original Saṅkarṣaṇa

In Kṛṣṇaloka is a transcendental place known as Śvetadvīpa or Vṛndāvana.

Vaikunta Loka

Below Kṛṣṇaloka in the spiritual sky are the Vaikuṇṭha planets. Each Vaikuṇṭha planet is the residenence of one ruler of one material "universe", below)

In this Vaikunta Loka, the SECOND four plenary portions (the second quadruple forms) reside:

1. Kṛṣṇa / VAsudeva, 
2. Pradyumna (the transcendental Cupid), 
3. Aniruddha,
4. Mahā-saṅkarṣaṇa, who resides in one of the Vaikuṇṭha planets ; a first plenary expansions of Śrī Nityānanda Rāma ; the original cause of the Causal Ocean, where Kāraṇodakaśāyī Viṣṇu lies asleep ; the origin of Kāraṇa Viṣṇu (6) ; the shelter of all jīvas, of the puruṣa, of everything, and a partial expansion of Nityānanda Balarāma (7)

These all reside above the material realm, in the spiritual sky (paravyoma, the manifested internal potency of Śrī Kṛṣṇa).

BrahmaLoka

Outside of Vaikuṇṭha is the glaring effulgence of Kṛṣṇa’s bodily rays. This is called the brahmajyoti. The transcendental region of that effulgence is called Siddhaloka or Brahmaloka. - Purport CC Adi 5.34 (4)

The impersonal glowing effulgence known as impersonal Brahman is the outer space of the Vaikuṇṭha planets in the spiritual sky. Beyond that impersonal Brahman is the great Causal Ocean, which lies between the material and spiritual skies. The material nature is a by-product of this Causal Ocean. Purport CC Adi 5.51 (8)

Karana (Causal) Ocean

Below starts the material sky, manifested by His external potency:
In the (underlying) kāraṇa-samudra, or Causal Ocean, is residing Mahā-Viṣṇu (the original puruṣa expansion from Saṅkarṣaṇa, i.e. as "Kāraṇodakaśāyī Viṣṇu").

It is the function of Mahā-saṅkarṣaṇa in the form of Kāraṇodakaśāyī Viṣṇu to glance over the material creation, which is situated beyond the limits of the Causal Ocean. Material nature is connected with the Personality of Godhead by His glance over her and nothing more. It is said that she is impregnated by the energy of His glance. The material energy, māyā, never even touches the Causal Ocean, for the Lord’s glance focuses upon her from a great distance away. (8)

Material sky

On the (i.e. each?) Vaikuṇṭha planet (located itself within the particular "universal egg", which harbours 1 material universe) is an ocean of milk,
and within that ocean is an island called Śvetadvīpa, where Lord Viṣṇu lives (as Garbhodakaśāyī Viṣṇu, covered by Śeṣa Nāga).
Therefore there are two Śvetadvīpas

1. the Śvetadvīpa in the abode of Kṛṣṇa is identical with Vṛndāvana-dhāma, is the place where Kṛṣṇa appears Himself to display His loving pastimes.
2. the other Śvetadvīpa (in the ocean of milk within every universe) is the place where is residing a Śeṣa form of Godhead, who serves Viṣṇu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on.

How REMARKABLE, how all of the following...

• saṅkarṣaṇaḥ—Mahā-Saṅkarṣaṇa in the spiritual sky; 
• kāraṇa-toya-śāyī—Kāraṇodakaśāyī Viṣṇu, who lies in the "Causal Ocean""; (WITHOUT any Sesa covering him as an umbrella)
• garbha-uda-śāyī—Garbhodakaśāyī Viṣṇu, who lies in the "Garbhodaka Ocean" (at the bottom of the - each single - material universe ; WITH a Sesa covering him as an umbrella))
• payaḥ-abdhi-śāyī—Kṣīrodakaśāyī Viṣṇu (who lies in the "ocean of milk", which is NEITHER the "Causal Ocean", NOR the "Garbhodaka Ocean", but yet another ocean ! ; WITHOUT any  Sesa covering him as an umbrella ?) This is Paramātmā, residing in the heart of every living creature within that single material universe, as ANOTHER four hand expansion - similar to that of Mahāviṣṇu),
• śeṣaḥ—Śeṣa Nāga, the couch of Viṣṇu (but which one: only Garbhodakaśāyī Viṣṇu?); 

...are actually all different plenary portions (and the portions of these plenary portions) of one and the same Balarāma (i.e. Śrī Nityānanda Rāma) (3). Also ref. CC Adi 5.7 (1)

All the above is overwhelming, by the contradictory manifestations of the physical world and the propositions of logical arguments and judgments. Ref. SB 6.9.37:
People may sometimes think of You as impersonal or personal, but You are one. For persons who are confused or bewildered, a rope may appear to manifest itself as different kinds of snakes. For similar confused persons who are uncertain about You, You create various philosophical methods in pursuance of their uncertain positions.” (5)

The conditioned state (of the living entities) is caused by misuse of the individual independence of the spiritual platform, for this separates the living entity from the association of the spiritual energy. The marginal jīva, or living entity, misuses his independence and becomes averse to the eternal service attitude when he independently thinks he is

• not energy but 
• the energetic. 

This misconception of his own existence leads him to the attitude of lording it over material nature. (9)

Kṛṣṇa is described

• sometimes as Nārāyaṇa, 
• sometimes as Kṣīrodakaśāyī Viṣṇu, 
• sometimes as Garbhodakaśāyī Viṣṇu and 
• sometimes as Vaikuṇṭhanātha, the Lord of Vaikuṇṭha. 

But because

• Kṛṣṇa is always full, Mūla-saṅkarṣaṇa is in Kṛṣṇa, and 
• since all incarnations are manifested from Mūla-saṅkarṣaṇa, 

it should be understood that He can manifest different incarnations by His supreme will, EVEN IN THE PRESENCE OF Kṛṣṇa. Great sages have therefore glorified the Lord by different names. Thus when the original person, the source of all incarnations, is sometimes described as an incarnation, there is no discrepancy.(10)

Apart from Nityananda, another important figure is Advaita Ācārya. He has delivered the entire world by making Lord Kṛṣṇa descend ! (11)
.

Other reading material (of the 6 Goswamis)

...as recommended by Kṛṣṇadāsa Kavirāja Gosvāmī (12), author of _this_ book ("Caitanya-caritāmṛta"):
Books by Śrī Sanātana Gosvāmī Prabhu (the teacher of the science of devotional service):

• Bṛhad-bhāgavatāmṛta, with as subject matter of devotees, devotional service and Kṛṣṇa ;
• Daśama-ṭippanī, a special commentary on the Tenth Canto of Śrīmad-Bhāgavatam, which is so excellent that by reading it one can understand very deeply the pastimes of Kṛṣṇa in His exchanges of loving activities.
• Hari-bhakti-vilāsa, which states the rules and regulations for all divisions of Vaiṣṇavas ; especially written, however, for Vaiṣṇava householders.

Hint:
Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words:

vairāgya-yug-bhakti-rasaṁ prayatnair

apāyayan mām anabhīpsum andhamkṛp

āmbudhir yaḥ para-duḥkha-duḥkhī

sanātanas taṁ prabhum āśrayāmi

“I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanātana Gosvāmī, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.”

.
Books by Śrīla Rūpa Gosvāmī (the bhakti-rasācārya, or one who knows the essence of devotional service):

• Bhakti-rasāmṛta-sindhu, which is the science of devotional service, and by reading this book one can understand the meaning of devotional service.
• Ujjvala-nīlamaṇi, in which he elaborately explains the loving affairs and transcendental activities of Lord Kṛṣṇa and Rādhārāṇī.

The aṣṭādaśākṣara (eighteen-syllable) mantra

In his own planet, Lord Brahmā, with the inhabitants of that planet, worships the form of Lord Govinda, Kṛṣṇa, by the mantra of eighteen syllables,

klīṁ 

kṛṣṇāya govindāya 

gopī-jana-vallabhāya 

svāhā.

Those who are initiated by a bona fide spiritual master and who chant the Gāyatrī mantra three times a day know this aṣṭādaśākṣara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. 

There is no difference between meditating and chanting, but in the present age meditation is not possible on this planet. Therefore loud chanting of a mantra like the mahā-mantra, Hare Kṛṣṇa, with soft chanting of the aṣṭādaśākṣara, the mantra of eighteen syllables, is recommended. (13)

"My dear friend,
if you are indeed attached to your worldly friends,
do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamunā at Keśīghāṭa."

Srīla Rūpa Gosvāmī, in his Laghu-bhāgavatāmṛta, has quoted from the Padma Purāṇa, a verse quoted from the Bhakti-rasāmṛta-sindhu (1.2.239) in connection with practical devotional service.

Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love. But people are satisfied with such a false understanding of love. Vidyāpati, a great and learned poet of Mithilā, has said that the pleasure derived from friendship, society and family life in the material world is like a drop of water, but our hearts desire pleasure like an ocean. Thus the heart is compared to a desert of material existence that requires the water of an ocean of pleasure to satisfy its dryness. If there is a drop of water in the desert, one may indeed say that it is water, but such a minute quantity of water has no value. Similarly, in this material world no one is satisfied in the dealings of society, friendship and love. Therefore if one wants to derive real pleasure within his heart, he must seek the lotus feet of Govinda. In this verse Rūpa Gosvāmī indicates that if one wants to be satisfied in the pleasure of society, friendship and love, he need not seek shelter at the lotus feet of Govinda, for if one takes shelter under His lotus feet he will forget that minute quantity of so-called pleasure. One who is not satisfied with that so-called pleasure may seek the lotus feet of Govinda, who stands on the shore of the Yamunā at Keśītīrtha, or Keśīghāṭa, in Vṛndāvana and attracts all the gopīs to His transcendental loving service.(14)

Gauḍīya Vaiṣṇavas never differentiate between Rādhā-Kṛṣṇa and Lord Caitanya

All the inhabitants of Vṛndāvana are Vaiṣṇavas. They are all-auspicious because somehow or other they always chant the holy name of Kṛṣṇa. Even though some of them do not strictly follow the rules and regulations of devotional service, on the whole they are devotees of Kṛṣṇa and chant His name directly or indirectly. Purposely or without purpose, even when they pass on the street they are fortunate enough to exchange greetings by saying the name of Rādhā or Kṛṣṇa. Thus directly or indirectly they are auspicious.

The Gauḍīya Vaiṣṇavas never differentiate between Rādhā-Kṛṣṇa and Lord Caitanya. They say that since Lord Caitanya is the combined form of Rādhā-Kṛṣṇa, He is not different from Rādhā and Kṛṣṇa.

• But some misled people try to prove that they are greatly elevated by saying that they like to chant the holy name of Lord Gaura instead of the names of Rādhā and Kṛṣṇa. Thus they purposely differentiate between Lord Caitanya and Rādhā-Kṛṣṇa. According to them, the system of nadīyā-nāgarī, which they have recently invented in their fertile brains, is the worship of Gaura, Lord Caitanya, but they do not like to worship Rādhā and Kṛṣṇa. They put forward the argument that since Lord Caitanya Himself appeared as Rādhā and Kṛṣṇa combined, there is no necessity of worshiping Rādhā and Kṛṣṇa. Such differentiation by so-called devotees of Lord Caitanya Mahāprabhu is considered disruptive by pure devotees. Anyone who differentiates between Rādhā-Kṛṣṇa and Gaurāṅga is to be considered a plaything in the hands of māyā.
• There are others who are against the worship of Caitanya Mahāprabhu, thinking Him mundane. 

But any sect that differentiates between Lord Caitanya Mahāprabhu and Rādhā-Kṛṣṇa,

• either by worshiping Rādhā-Kṛṣṇa as distinct from Lord Caitanya 
• or by worshiping Lord Caitanya but not Rādhā-Kṛṣṇa, 

is in the group of prākṛta-sahajiyās.
Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Śrī Caitanya-caritāmṛta, predicts in verses 225 and 226 that in the future those who manufacture imaginary methods of worship

• will gradually give up the worship of Rādhā-Kṛṣṇa, 

and although they will call themselves devotees of Lord Caitanya, they

• will also give up the worship of Caitanya Mahāprabhu and 
• fall down into material activities. 

For the real worshipers of Lord Caitanya, the ultimate goal of life is to worship Śrī Śrī Rādhā and Kṛṣṇa.
--

References

(0) https://vanisource.org/wiki/CC_Adi_5
(1) https://vanisource.org/wiki/CC_Adi_5.7
(2) https://vanisource.org/wiki/CC_Adi_5.14
(3) http://www.iskcon-truth.com/bhu-mandala/earth-support-ananta-sesha.html
(4) https://vanisource.org/wiki/CC_Adi_5.34
(5) https://vanisource.org/wiki/SB_6.9.37
(6) https://vanisource.org/wiki/CC_Adi_5.41
(7) https://vanisource.org/wiki/CC_Adi_5.45 https://vanisource.org/wiki/CC_Adi_5.46 https://vanisource.org/wiki/CC_Adi_5.47 https://vanisource.org/wiki/CC_Adi_5.48

(8) https://vanisource.org/wiki/CC_Adi_5.51

(9) https://vanisource.org/wiki/CC_Adi_5.66
(10) https://vanisource.org/wiki/CC_Adi_5.132
(11) https://vanisource.org/wiki/CC_Adi_5.148
(12) https://vanisource.org/wiki/CC_Adi_5.203
(13) https://vanisource.org/wiki/CC_Adi_5.221
(13') First acquaintance via "Krishna Nirvana Mantra" recording by Ritesh, Rajnish Mishra and Rupa Tiwari (nowhere available online ??)
(14)
https://vanisource.org/wiki/CC_Adi_5.223
https://vanisource.org/wiki/CC_Adi_5.224
(15) https://vanisource.org/wiki/CC_Adi_5.232
--

APPENDIX APPENDIX: Śrī Caitanya-caritāmṛta - Ādi-līlā, Chapter 6: The Glories of Śrī Advaita Acārya

Advaita Acharya

...is an incarnation of
(1)
Srila Bhaktivinoda Thakur has written,
“Maya has two functions,
and Maha Vishnu appears in two ways according to those functions.

1. When he is within the material world as creator, he is the universe’s effective cause (nimitta-karana) in his form as Vishnu.
2. In the unmanifest material energy (pradhana), appearing in the form of Rudra/(Sada?)Shiva, he has a second identity as Advaita.”

Chaitanya Charitamrita Adi.1.12-13: Advaita is an incarnation of Mahavishnu

• as Advaita because he is none other than Hari,
• as Acharya because he is the preceptor of devotion. I take shelter of the supreme Lord Advaita Acharya who is the incarnation of a Devotee.

(2)
SadaShiva, as Shankaradeva, participated (as cowherd boy himself) in Krishna's dancing with Balaram and the cowherd boys. (Gaura-ganoddesha-dipika 77-80)
Sadashiva plays two different roles in Vraja,

1. in one he is Shiva himself,
2. in the other, he is a cowherd boy.

Advaita's father (Kubera Pandit, a devotee of Nrisingha) wanted (in his old age) a son just like (Sada)Siva, so Siva appeared himself
as Kubera's son, named originally called Kamalaksha (eyes like lotus flowers). His birth took place in 1434 AD and he disappeared in the year 1559, at the age of 125 years.
(Jahnava Mata’s diksha disciple) Nityananda Das wrote (in his Prema-vilasa) that

• Advaita’s birthplace is to be found in Shantipur.
• Advaita studied the Veda and other scriptures with the scholar Shantacharya, who lived in the Phullabati section of Shantipur and earned from him the title acharya.

When his parents (Kubera Pandit and Nabha Devi) disappeared themselves, Advaita (as a teenager!) went

• to Gaya on the pretext of performing the appropriate rituals of mourning, and
• thence continued on a pilgrimage tour of all of India’s holy places. When he came to Vrindavan, he became absorbed in the worship of Krishna, but through his meditation he was able to understand that Krishna was about to appear in Nabadwip.

Advaita Acharya's heart was greatly pained at seeing that the people of the world were devoid of any devotion to Vishnu and were as a consequence greatly suffering the pains of material life.
Overwhelmed with compassion, he began to teach the Bhagavad-gita and Bhagavat, explaining that the purport of the scriptures was to engage in devotional service to Krishna.
At about the same time, Madhavendra Puri (disciple of Madhvacarya!) was on his way to Puri, taking the road through western Bengal. While there, he stopped at Advaita’s house in Shantipur. Advaita became convinced to accept Madhavendra Puri as his guru when he saw his devotional ecstasies, even though he himself is an expansion of the supreme lord. He underwent this ritual in order to demonstrate to the conditioned souls the necessity of accepting a spiritual master.
Ref. Chaitanya Charitamrita Madhya 4.110-111:
Madhavendra Puri arrived in the house of Advaita Acharya. When Advaita saw Puripada’s prema, he felt a deep inner joy. So, he took care to receive the mantra from him, after which Madhavendra left to continue his voyage to the south.
.
At 50, Sri Advaita got married (as advised earlier by Madhavendra Puri).
Advaita observed

• that the sinfulness of the age of Kali had reached a disturbing limit and
• that the world was entirely devoid of devotion to Krishna. He thought that a partial incarnation of the lord would not be sufficient to completely bring about the welfare of the earth in this state. He thought, “The world will only benefit if the Supreme Personality of Godhead himself descends to the earth.”

So he began to worship Krishna’s lotus feet with Ganges water and tulasi leaves, shouting and pleading to the lord to become incarnate. With roars of love (prema-hunkara) Advaita showed his desire for the lord of Goloka to descend to the earth.
References:
Chaitanya Charitamrita Adi.3.107-9:

• He constantly offered water from the Ganges and tulasi manjaris while meditating on Krishna’s lotus feet, at the same time calling to Krishna with loud roars. This is the way that he caused Krishna to descend. This, then, is the chief reason that Krishna Chaitanya became incarnate on this earth. He who is the bridge of justice descends at the wish of the devotee.

Chaitanya Bhagavat 1.2.81-3:

•  He constantly served Krishna with great enthusiasm, offering Ganges water and tulasi manjaris. Absorbed in thoughts of Krishna, he worshiped him by roaring his name, the sound of which filled the entire universe, reaching up to Vaikuntha.
•  Lord Krishna heard the sound of these roars of love and made himself visible to humanity, for he is controlled by his devotee.

After the appearance of Sri Chaitanya Mahaprabhu (younger brother of Vishvarupa), Sita Devi took Advaita’s permission to come with gifts to Nabadwip from Shantipur to see the most wonderful child. When she saw him, she blessed him by placing unhusked rice and durva grass on his head. (and she gave him the name "Nimai"

Even though the Advaita Acharya is God himself, he is in this world playing the part of a man in order to teach.

Advaita Acharya established a tol for teaching Sanskrit in Nabadwip-Mayapur and started to engage in a deep study of the scriptures. Every day, Mahaprabhu’s older brother Vishvarupa used to go to Advaita’s house after bathing in the Ganges to listen to him lecture. When Vishvarupa saw that his parents were starting to make wedding plans for him, he quickly left home and took sannyasa (after which he was known by the name Shankararanya)
After Vishvarupa’s abandonment of the hearth, Sachi and Jagannath became afraid that Nimai would follow his example and so they put a stop to his education. Later, however, (when they heard Nimai speaking sweetly in the mood of Dattatreya), they decided it would be better to send him back to school, where he became fully absorbed in his studies.
While Mahaprabhu was still fully devoted to his pastimes as a scholar, his marriage to Ballabha’s daughter Lakshmipriya was arranged.
In those days, Advaita was holding Bhagavat lectures and kirtan at his house in Nabadwip. On one occasion Isvara Puri came to Advaita’s house while on a visit to Nabadwip. From his vigorous appearance, Advaita was able to recognize that he was a Vaishnava sannyasi. Later, Gauranga also met him.
When Gauranga returned from Gaya in a changed mood, Advaita, Srivasa and the other devotees were overjoyed.
At a home program (at Srivasa's place), Mahaprabhu revealed (by repeating the words, “Naria, Naria”) that Advaita had caused him to descend to the earth by calling him.
Ref. Chaitanya Bhagavat 3.9.297-8: "It is due to Advaita that I have become incarnate, for Naria’s roars rang in my ears. I was lying in the Milk Ocean, but Naria’s roar woke me up and brought me down here."
As soon as Advaita heard that Mahaprabhu had publicly revealed his divine identity, he and Sita Devi immediately set off to meet Him. In the company of his wife, he joyfully prostrated himself before the lord, speechless before the manifestation of the lord’s divine power. He then worshiped him, using the following mantra to do so:
   "namo brahmanyadevaya go-brahmana-hitaya ca..."
   (translation: "I pay my obeisances to Krishna Govinda, the lord of the brahminical society, to him who is the source of the cows’ and the Brahmins’ welfare, and who is the source of the entire universe’s well-being.")
Mahaprabhu then commanded Advaita Prabhu to get up and dance. Advaita started to dance madly until he was completely intoxicated in a way that astonished all the watching devotees.
These are the Pancha Tattva, who include

1. Gauranga Mahaprabhu, the form of a devotee;
2. Nityananda Prabhu, who is the bhakta-Svarupa; and
3. Advaita Acharya, the incarnation of the devotee.

These three are considered to be prabhu-tattva or Vishnu-tattva, the category of the lord. (and therefore tulasi leaves are offered to their feet)
Advaita is an incarnation of Mahavishnu:

• he belongs to the category of Vishnu-tattva,
• but because he took on the mood of a devotee so he is called bhaktavatara, the incarnation of a devotee.”

Hari Das Thakur

...came to live in the village of Phuliya (staying in a grotto where he was engaged in solitary devotional practices. This was after he had spent time preaching the glories of the Holy Names). This village is near Shantipur where he would come to associate with Advaita Prabhu.
Advaita used to invite Hari Das to come to his house in Shantipur to take prasad, from the plate offered in the shraddha ceremony.: "to feed a great devotee like Hari Das is equal to the feeding of millions of Brahmins".

The Lord Punishes Advaita.

Ref.  Bhaktivinoda Thakur's Amrita-pravaha-bhashya:
 “Advaita Acharya is the godbrother of Mahaprabhu’s guru, Isvara Puri.
 For this reason, Mahaprabhu treated Advaita as his elder and spiritual master, even though Advaita considered himself to be Mahaprabhu’s servant.
 Advaita was pained to see Mahaprabhu treat him with such respect, and thought:
"Previously Mahaprabhu would honor me. This (Chaitanya Charitamrita Adi 1.12-13) made me unhappy, so I thought that if I start giving lectures on the Yoga-vashishtha, explaining mukti as the supreme goal of life, the lord would become angry and insult me.
When the Lord caught wind of this, he became extremely angry and went to Shantipur to give him a good thrashing. When he was thrashed in this way, Advaita danced for joy, saying, “Look. My desires have been fulfilled today! Mahaprabhu was previously miserly with me, treating me as his respectful elder. Now he has acted toward me as though I were his servant or disciple, by trying to save me from the heresy of mayavada.”
.
When Mahaprabhu was saying his goodbyes to the Devotees, he set off to Puri or Nilachala to live there at the behest of his mother. Advaita and the residents of Navadwip were once again hurled into the ocean of separation from their Lord. These events took place in the year 1510. It was probably three more years before the Devotees went to Puri during the caturmasya period to visit him there at the time of the Rathayatra.
All of Mahaprabhu’s servants, Advaita, Nityananda, Mukunda, Srivasa, Vidyanidhi, Vasudeva and Murari, went every year to meet with the lord, staying in Puri for four months.  (e.g. cleaning of the Gundicha temple) (Chaitanya Charitamrita Madhya 1.255-6)
.
 Mahaprabhu himself glorified Advaita and described the underlying truth of his nature in the following way:
   Advaita Acharya is God Himself. As a result of his association, I have become purified. Because there is no one equal to him in devotion to Krishna, nor in knowledge of the scriptures, he is called Advaita Acharya. By his mercy, even the mlecchas become Devotees of Krishna, who can describe the extent of his powers or his devotion?
(Chaitanya Charitamrita Antya 7.17-9).

Advaita’s Riddle

Advaita gave Jagadananda Pandit a message in the form of a riddle to take back to Mahaprabhu. The riddle was comprehensible to no one but Mahaprabhu Himself. (Chaitanya Charitamrita Antya 19.19-21) The message was as follows:

• Tell the Lord that I pay him a million obeisances and that I humbly submit to him the following:
• Tell the madman that everyone has gone mad.
• Tell the madman that they are no longer selling rice in the market.
• Tell the madman that the crazies are no longer good for anything.
• Tell the madman that this is what the madman said.

Bhaktivinoda Thakur explains above riddle in this way:

• "Tell Mahaprabhu that everyone has become intoxicated with love for Krishna and so in the marketplace of love, no one is buying the rice of Krishna prema any longer.
• Tell Mahaprabhu that the crazies (aul) are so intoxicated with love that they are no longer involved in their material duties.
• Tell Mahaprabhu that Advaita said this in a state of complete intoxication of prema.

In short, the message was that

• the purpose for which Mahaprabhu had been called to earth by Advaita had been completed.
• Now the Lord may do as He wills.”

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https://gaudiyahistory.iskcondesiretree.com/advaita-acharya-biography/
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VANIPEDIA
https://vanipedia.org/wiki/Special:VaniSearch?s=%C5%9Ar%C4%AB+Advaita
OTHERS
https://www.purebhakti.com/teachers/bhakti-discourses/26-discourses-2007/891-the-appearance-day-of-sri-advaita-acarya-1
http://www.girirajswami.com/?cat=53
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https://vanisource.org/wiki/CC_Adi_6
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