(This article has been translated into English for the first time from the Bengali original published in Gauḍīya Maṭha’s daily newspaper, “Dainik Nādiya Prakāśa,” 2nd May, 1928 edition)
Background: In 1916, Vraja-mohana Dāsa, a retired overseer who had embraced a life of devotion, moved to Navadvipa and after some time began challenging the claim that Māyāpura was the true birthplace of Śrī Caitanya. Convinced that the actual site was Kāṅkaḍer Māṭha (crab field) in Ramchandrapur village, north of Navadwīpa town, he sought to rally support and declare it as the authentic birthplace. This article was written to firmly oppose and critically examine the baseless attempt.[1]
In Navadvīpa Dhāma, some individuals are actively engaged in demonstrating their diligence and effort in determining the birthplace of Śrī Caitanya Mahāprabhu.
We have a few questions on this matter. The question is, what exactly is the nature of śrī-dhāma? Is it something that can be perceived by a jīva? In other words, can a jīva, taking the role of the subject, perceive the śrī-dhāma as the object, on the strength of the senses? Or, does the personified śrī-dhāma by Himself, mercifully manifest in the thoughts of the jīva? If the latter is true, then the term dhāma-nirṇaya (dhāma determination) itself is misconceived. Because, if a jīva attempts to determine the dhāma as a material object, then it will merely become an object of sense gratification. However, we understand through disciplic succession (śrauta-pantha) that the essence of śrī-dhāma is transcendental and spiritual. The supreme truth itself manifests in the form of śrī-dhāma, associates, paraphernalia etc. And perhaps, after nearly half a century of pure devotion being preached, there should no longer be any room for objections or doubts on this matter by persons well-versed in scriptures. Therefore, it is conclusively proven through simple reasoning that the attempt by individuals who are experts in material knowledge, to determine the dhāma is merely akin to the futile effort of trying to discover sunlight with impaired vision! And if many blind people gather together and, after being scorched by heat, attempt to identify a fire-pit as the sun, or try to prove the correctness of their conclusion by showing their numbers, every sighted person would be unable to restrain their laughter, and some might feel pity on their helpless condition.
Another thought naturally comes to mind: the intelligent individuals who are now girding their loins for the mission of determining the dhāma must be planning to pull it out in some remote place. In that case, it is no longer a matter of any disagreement that Koladvīpa (the city of Navadvīpa) is not the land of Śrīman Mahāprabhu’s manifest pastimes. For if the places that have so far been recognized as the sites of Śrīman Mahāprabhu’s pastimes were truly genuine, then there would have been no reason for this group of status-conscious individuals to come together and stage the pretense of undertaking the vow to determine the dhāma.
Be that as it may, a Puranic tale comes to my mind. You may judge whether it has any relevance to the current situation. Perhaps many of you have heard this story.
Once, a demon obtained a boon from Śiva that whoever he touches on the head will immediately turn into ashes. As one surrenders, so does Śrī Bhagavān reciprocate in the same manner. Thus, the demon received the boon. Amidst the great disturbance arising in the world, an auspicious power intervened, prompting the demon to conceive a wicked idea—to kill his guru! That demon sought to test the boon by trying to turn the boon-giver, Lord Mahādeva, to ashes, but, ensnared by Viṣṇu’s māyā, he ended up turning himself to ashes! It is also known that a demon named Bhasmākṣa from the Rakṣasa clan, endowed with physical strength and material knowledge, met with a similar misfortune. Such examples are not rare in history.
In other words, wherever material power has attacked those under the protection of yogamāyā, that very place has seen the material power, deluded by yogamāyā, bring about its own destruction. It is very likely that we will witness the reenactment of a similar divine event in the context of the propagation of Śrī Śrī Māyāpur Dhāma as well. Enchanted by cunning, in their attempt to establish Kāṅkaḍera Māṭha as the site of Śrīman Mahāprabhu’s manifest pastimes, even against their will, these eminent individuals will soon inadvertently reveal their claim to the public that the present city of Navadvīpa is not the birthplace of Śrī Śrī Gaurasundara. Thereafter, in this way, when the ancient blind-traditions of the general populace are uprooted, the Kāṅkaḍer Māṭha of the friends of Kali (imitating the lore of Vyāsakāśī [2] in Kaliyuga) will be established as the dhāma, in place of the Śrī Śrī Gauḍīya Maṭha’s Māyāpur-dhāma, which is revered by the scripturally adept, firm in faith, dedicated, pure-devotees. But before this happens, the deceptive Prāuḍhamāyā will awaken the consciousness of the short-sighted local goswāmī-businessmen.
In this world, from time to time, falsehood is seen to take such a powerful form, that it seems as though the truth has disappeared. But falsehood, by its very nature, eventually collapses, and in the process, it makes the truth shine even brighter and more glorious.
This discussion has become somewhat lengthy, but let us return to the original topic. Who can perceive the dhāma? Just as the eye (the organ of sight) is absolutely necessary to see sunlight even when pointing to the sun in a general way, similarly, divine vision, anointed with the salve of divine love (premāñjanacchūrita bhakti vilocanena), is essential to perceive the true nature of the dhāma. In other words, the necessity of a pure heart or purified consciousness, free from all material contaminations (anarthas), is indispensable for the revelation of śrī-dhāma’s true form. Through this purified consciousness, the dhāma manifests in the world.
Here, the question may arise: Is śrī-dhāma then an exclusive object of worship for only a few pure devotees? The answer is yes. Who, other than a pure devotee, can perceive the dhāma? Even that pure devotee is extremely rare—koṭīṣvapi mahāmune. Koṭi mukta madhye durlabha eka kṛṣṇa-bhakta — Among millions of liberated souls, a pure devotee of Kṛṣṇa is rare. Even the liberated souls do not attain the qualification to perceive the dhāma, then what to speak of the ordinary bound jīvas? So, does that mean that ordinary beings like us will never have the qualification to perceive the dhāma?
Through disciplic succession (śrauta pantha), under the guidance of a true spiritual master, the vision of the dhāma can be attained. But there is no possibility at all for those who associate with women (strī-saṅgī) or the non-devotees (asādhu kṛṣṇa-abhakta). Even those that associate with these people will meet the same fate. In other words, the saying, “different results from the same journey,” is not applicable here.
The Holy Name, form, qualities, pastimes, and the distinctive characteristics of the dhāma are non-different from the Supreme Lord, and there is no other way to attain them except through the grace of the great souls (mahat-kṛpa).
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FOOTNOTES
[1] In 1916 (two year after the disappearance of Bhaktivinoda), one Vraja-mohana Dāsa Bābājī tried to find archeological evidence to disprove Bhaktivinoda’s claims. It is said that he dug more that 700 holes in the modern Navadvīpa area along the Ganga until at last he finally found a piece of red sandstone - which in the end did not verify anything.
It is mentioned in the book “Sarasvatī-jayaśrī” that Vraja Mohana soon after approached the Gauḍīya Maṭha and agreed to publish his findings in favor of the Māyāpura discovered by Bhaktivinoda if they would bear the financial expenses for publishing his maps and book. When the Gauḍīya Maṭha refused, Vraja Mohana became angry and swore to wreak havoc. Eventually the dubious findings of Vraja Mohana were published in a book entitled ‘Navadvīpa-darpaṇa’ with the help of the famous map publisher, Śrī Dvijendranāth Dhara. Later however, Dvijendranāth Dhara admitted that he was sad that such an erroneous book had been published with his help because the contents of the book and its maps were full of fallacious additions and mistakes.
The courts never accepted the findings of Vraja Mohana as evidence in the case - thus in 1934 the government of India represented by the Honorable Governor Anderson of Bengal (the third most politically influential person in the British Empire) made an official proclamation that the birth site of Śrī Caitanya Mahāprabhu was none other than the Yogapīṭha in Sridhama Māyāpura established by Bhaktivinoda Ṭhākura, Jagannātha Dāsa Bābājī and their followers.
“The Devils work is never done” — still the isṭaka-vādīs (followers of Vraja Mohana’s brick philosophy) and other sahajiyas continue to beg the question and attempt to dispute the actual birth site of Mahāprabhu, but this is of little consequence in the face of Śrī Caitanya’s eternal service being spread throughout the world from Yogapīṭha at Śrīdhāma Māyāpura.
(Source: Article titled “Māyāpura and the Adbhuta-mandira” by Śrīla B.G. Narasiṅgha Maharāja, https://gosai.com/writings/mayapura-and-the-adbhuta-mandira)
[2] The story of the establishment of Vyāsakāśī by the goddess Annapūrṇā is from the relatively modern Sanskrit text Kāśīparikramā. The story goes as follows:
The great Vyāsadeva was rebuked by Viṣṇu for criticizing Śiva. Upset by this, he went to Śiva and criticized Viṣṇu. In response, Śiva also rebuked him. Afterward, when Śiva forbade him from circumambulating Kāśī except during festivals, the insulted Vyāsadeva decided to create a second Kāśī. However, none of the gods wanted to be a part of this reprehensible act.
Finally, Vyāsadeva immersed himself in meditation on the goddess Annapūrṇā. Annapūrṇā, appearing in the guise of an old woman, began pestering him with the question, ‘What will happen if one dies here?’ Annoyed, Vyāsadeva retorted, ‘You will become a donkey, old woman, if you die here.’ The goddess’s trick succeeded. She said, ‘So be it,’ and disappeared. The glory of Kāśī was preserved, and Vyāsakāśī became mockingly known as Gardabha-Vārāṇasī (Donkey-Vārāṇasī).
