Reproduced by permission from an original manuscript of
Mahanam Sampraday of India without editing.

Chandrapata explained by Sri Sri Mahanambrata Brahmachari

Sri Sri Gouranga Sundar has not left any special work written on his own handwriting. Sri Sri Bandhu Sundar is identical with Sri Sri Gouranga Sundara. This time coming down for his Lila, he has written down many things keeping pen on his pious hand. The contribution bestowed by this benign pen is a very adorable and meditable treasure of all the people of the world.

The books written by his own handwriting may be divided into two groups - full of sutras and full of metres. Sri Trikala grantha is abounded by sutras. Books in large number of metres are - "Sankirtana-Padamrita, Padavali, Harikatha and Chandrapata". According to the subject of description all the pious books may again be divided into three groups - Sri Sri Brajalila, Sri Sri Gourlila, and Sri Sri Mahaudhdharana Bandhu Lila. Sri Sri Harikatha is specially full of the taste of Lila of the Lila bigraha Sri Sri Shyama Sundara Shyamasundara. The consummation of the taste can be experienced in 'Sri Chandrapata' grantha.

Liquid juice of sugar cane gradually being condensed, more condensed and most condensed at last turns crystallized. The language of Bandhusundara for the taste of Lila also in the process of gradually more and more and most depth of the subject matter, has reached the supernatural state of Gokula giving up the earthly abode. It is not intelligible in what a celestial language Chandrapata is composed! Juice may be drunk by sipping but the crystallized juice may be tasted by sucking. There is some utility of knowledge and worship for the appreciation of other books, but for understanding Chandrapata on his grace prevails - "Kripa he kebalam'.

There are only five songs in Chandrapata. In the first song the relation of Maha Udhdharana lila with Brajalila is explained. In the second song the realtion of Bandhu lila with Gouranga lila is shown. In the third and fourth songs, the mystery of the revealation of his own Sri Sri Maha Udhdharana lila, the inner meaning and sweetness of the sentiment are described. In the fifth song, he has given news of taking recourse to the Mahadasha by Maha Udhdharana Chandra. It appears like this.

In Sri Trikala grantha he himself has written "Chandrapat ke Kirtan kahe." Chandrapata is known as kirtana. Again he has called the first line of the third song as Mahakirtana. In Faridpur SriAngan since thirty-seven years that Mahakirtana has been sung in accompaniment with khol and karatala encircling that SriDeha of Sri Sri Bandhusundara immersed in Mahadasa. In this Mahakirtana-sacrifice, the pious devotees have been worshipping the Yajneswara'.

Haripurush Jagadbandhu Maha Udhdharana
Charihasta Chandraputra ha kitapatana
(Prabhu Prabhu Prabhu he) (Anantanantamaya).

The great Purusha denoted by the word Hari is identical with Jagadbandhu. In this world hi activity or Lila is Maha Udhdharana. He has a spiritual form with four hands, having a sphere of Nyagrodha, i.e. banyan tree (Nyagrodha pari'mandala). He makes himself evident in this world depending on the nectar of moon and tears of the cow. He feels afflicted by sorrow at the fall of the kita or bondaged beings. He is the only Prabhu, the Prabhu of Prabhu. His gracefulness is infinite, his majesty is also endless. To dispel the sorrow of kita-jiva anantanantamaya Mahaprabhu has descended into the world as Jagadbandhu forming his limits with the moon-beams. We feel to some extent, the inner meaning of Mahakirtana in this way.

Prabhu in his own pious hand has given this epithet of Mahakirtana of these three lines. Mahakirtana also has attained the honour of Mahanama as these three lines have been explicitly written to be Mahanama in Trikal grantha and as they exist at the beginning of the three lines. This Mahakirtan is sung in various Raga and Ragini. He himself has called it as Challish Raga.

Chandrapata is regarded as the neckless of all the devotees. Every one of them regularly recites it irrespective of the fact whether they understand their meaning or not. Many men have experienced its efficacy like Mantra in many matters.

Devotees meditate upon this mantra grantha. I have no ability. I do not meditate. I ama not able to do it. Among those who have really meditated, ranks the name of Sj. Amulya Bhusan Mullick first to be mentioned. He has written a book of commentary upon Trikala grantha and Chandrapata after meditating long forty years. Even till today that book remains unprinted. Taking very little out of that manuscript I have placed in this book as intorduction. May the benign desire of the benevolent being be fulfilled.

Sri Sri Bandhu Nabami, 1365 (1958 A.D.)
Dasa - Mahanambrata


Chandrapata explained by Sri Amulyabhusan Mallick

In Bengali 1306 year Sri Sri Prabhu Jagadbandhu Sundar composed immensely mysterious song Chandrapata and after that he composed Trikala grantha which is specially connected with the former. These two books are his last compositions. As Chandrapata is writings of secret signs, sothe sutras of Trikala grantha also are very much unintelligible and inpenetrable.

Everybody may understand his compositions if studied regularly. He himself will make us understand. In spite of the existence of this unfailing order and words of consolation of Sri Prabhu, nobody even today became specially attentive in that matter. It is a matter of regret. So the real meaning of the tattvabs expressed in sutra form in Chandrapata lila rahasya and Trikala grantha has not yet been explored. As the language of the two excellent books is unusual, their description is also mysterious. Specially the language of Chandrapata is cypher writing. So they are more abridged and full of truth.

In Trikala grantha, it is expressed "Chandrapata is designated as Kirtana. There is nothing higher than kirtana. Kirtana is destroyer of misery." If such sweetness of kirtana is not realized and if we have to be eternally deprived of that greatest and sweetest taste of madhura rasa, then there is no object more miserable and unfortunate. Thinking of this, even being ignorant and not entitled, yet depending upon the unfailing words of consolation and infinite grace of the giver of true knowledge Sri Sri Prabhu, I could venture to taste an iota of that unparalleled and highest Rasa madhurya, at first extracting to some extent the idea of the sutras of Trikala grantha and then even entering into the gist of Chandrapata mystery.

Now I shall submit, what rough idea I have been able to make about the unfathomable Lila, endeavouring to decypher the secrecy of the Chandrapata words.

My rough idea is that the purport of Chandrapata is fall or the revelation of Mahaudhdharana Chandra Haripurusha Prabhu Jagadbandhu, from high heaven to the lower worldly level, from Gokula to Bhuloka. That has main and secondary causes and subsequently that gets fall or disappearance. That has also twofold causes. Chandrapata grantha is an extraordinary, very much pathetic, heart-rending writing about the beginning and end, rise and fall, appearance and disappearance of those twofold patanalila.

Worldly creatures are very much polluted, totally ignorant, helpless, destitute, destroyed by different calamities, natural and unnatural, oppressed by famine and poverty, short-lived, devoid of namadharma and premadharma and consequently very much malicious, remaining on the brink of destruction and ignorant of their own identity.

The highest person Prabhu Jagadbandhu identical with Harinam, likes to deliver them and is their only affectionate friend. In one person, he is the protector, maintainer, giver of knowledge and highest happiness. Finally he is giver of the Mahaudhdharana by the practice of Premadharma and udddharan knowledge. In Trikala appearance and Mahabatarana of Prabhu Jagadbandhu identical with Harinama is effected in this world.

But Mahaudhdharana is obsolete and the giver of the success is motionless due to the rejection of udhdharana by jiva. This is the first blow. Secondly due to the disbelief in Harinama and Mahanama, stoppage of its utterance and as a consequence second sbtle blow in the form of the lack of proper utterance. Due to these three fatal blows deformity of his mahaudhdharana swarupa has taken place, and finally by the lack of Harinama disappearance of Harinama swarupa, fall of karana deha were affected. As an inevitable result of total decay, termination, formidable total annihilation caused by Mahapralaya immediate extreme destruction of jivas have been indicated by very much pitiable and tragic song called Chandrapata.

The word fall or 'patan' in one meaning denotes fall from the upper to the lower level, so also it otherwise denotes fall, movement, motion on annihilation. In the beginning and end of the first, second, third and fourth songs the word pata or patana exists. In them the first and second meaning consecutively. First meaning of them is fall or appearance in this lowest Trikala from the highest Nityadhama and the last meaning will be movement or going away, i.e., disappearance from the earth.

The excellent Mahabatari Prabhu has delineated about the supreme Mahaudhdharana twenty years before his accepting Mahamrityu state to save the world from Mahapralaya. This is also a novel thing. No parallel of this available in this world.

The works like Harikatha composed by Sr Sri Prabhu are full of the sportive bliss of udhdharana. Whatever outflow of the bliss of Premabhakti was effected in the past in Sri Sri Brajalila and Gouralila, are described in detail. In those works there is no special mention of the most substantial Mahaudhdharana lila of his own excepting his devotional prayer and preface. Only in Chandrapata and Trikala grantha most substantial mahaudhdharana tattva message has been expressed "Prabhu grantha udhdharana and maha udhdharana". Among the two types of Lila grantha "Chandrapata" and Trikal grantha may be said to be Mahaudhdharana lila grantha.

In the first and second Sankirtana of Chandrapata he has revealed his selfsame identity that he himself is the combined divine form of Radhakrishna and single SriGouranga without his followers. After giving consecutively the introduction, in the third mahakirtana he has introduced himself as his Anantanandamaya character which is combined with present eternal majesty and eternal sweetness. He has called himself incarnation of Harinama and only Haripurusha Jagadbandhu, Mahaudhdharana, giver of the success of madhura rasa and having ananta ananda tattva, everything in one single form.

Excepting this, he has called himself as the lord of all, the son of the moon having a tall form with four hands and susceptible to be fallen at the rough and subtle blow of human insects - kita patana. As he is the all blissful, so while descending here like Krishnachandra and Gourachandra he has to come through his own nectar of moon in the resort of Rasamaya chandra.

His own moon is the cause of his revelation. Perhaps for this reason he has introduced himself as son of the moon. Whatever may that be there is no doubt that the unprecedented wonderful Chandrapata lila, Prabhu Jagadbandhu Mahaudhdharan lila and in the mortal world, the sportiveness of the embodied Harinama are all identical.

The main object of this sportiveness is to establish the mortal human beings in the real identity as godliness and immortality residing beyond the sphere of ignorance. I have heard, once someone being anxious seeing his exuberance of sentimental ecstasy, and being ignorant of the mystery of the sentiment who is the receptacle of all sentiments, asked him repeatedly "O Jagat! What is the matter?" Remaining silent for a while, Sri Sri Prabhu answered in the sonorous sound. The things are only two words "Ha" and "Ri". That means only Hari or Harinama is my only object of concern. From this it can be understood That Harinama is the only subject matter of Prabhu Jagadbandhu. Really Harinama is the knowledge matter of Jiva. The cause of the exuberance of his sentimental ecstasy may be known only by knowing the truth of Harinama. For the want of whatever sentiment, he experiences such mental emotion that will also be understood. He has written in Trikala grantha "Harinama - Prabhu Jagadbandhu". When Prabhu Jagadbandhu is the identity of Harinama, then in question of knowing anything concerning Prabhu, only fundamental truth of Harinama should be known. He has written in Trikala grantha "Haripurusa uchcharana, Haripurusa udaya". Then at the utterance of Harinama, his appearance may be had. At the absence of Harinama his disappearance may be experienced.

He is very anxious to save his creation from total devastation (Mahapralaya). The creator is very much afraid of the immediate destruction of his creation. So for saving his own creation he forcefully pulls down Udhdharana Chandra towards the earth. As a result of that supernatural chandrapata is effected. That is Mahaudhdharana Chandra Jagadbandhu descends upon the earth. That Purusa appears in the form of Harinama first for the protection of the creation and making this barren world fertile, he nourishes the jivas. Then the knowledge of their identity and relation are bestowed. To make them capable of the learning of mahaudhdharana vidya he appeared as Mahabatari in the divine form of Mahanama possessed with supernatural power which is most suitable for the extremely hostile time of terrible Kali age. He makes himself empowered with the totality of both Brajalila and Gouralila and keeps himslef possessed with ananta ananda.

Due to the secondary effect of his immensely auspicious appearance the overflow of the saline sea out of the dissolution becomes abated even when the intensity of the rise of water is reduced. When the eternal disbelief in the truth of Harinama, instead of being dispelled, rises at the extreme point and the world becomes full of the acquired sinful acts of the jivas who have abandoned the utterance of Harinama, when the frightened earth frequently trembles at the fear of dissolution, and when the establishment of Premadharma for the deliverance of sinful beings the main result of the appearance becomes nullified, then in the worldly creation infested with innumerable kitas, sudden fall or disappearance takes place.

This is the gross purport of the brief description of Chandrapata. It should be remembered that this fall or patana is not identical with the fall or death of gross body of common ignorant jiva. This is the concealment of the identical power of the incomprehensible spiritual structure of that Haripurusa. It is spiritual concealment of Harinama swarupa having the power of Udhdharana and Mahaudhdharana. This has been called by different names like Bandhu badha, Mahamrityu, Bandhu patana, etc. in the worldly language, to make understand by giving blow on the heart of the present envious barbarian jivas.