নির্বাচিত চৈতন্য জীবনী গ্রন্থে শ্রীচৈতন্যের তীর্থ ভ্রমণ : একটি পাঠভিত্তিক পর্যালোচনা/ Selected Chaitanya Biographical Texts: A Text-Based Review of Sri Chaitanya’s Pilgrimage Journeys

Abstract

This paper undertakes a text-based analysis of Sri Chaitanyadeva’s pilgrimage in the light of the selected Chaitanya biographical texts— Vrindavan Das’s Chaitanya Bhagavata and Krishnadas Kaviraj’s Sri Chaitanya Charitamrita. The life of Chaitanya is generally divided into three phases—Gaud Parva, Parivrajak Parva, and Nilachal Parva. Among these, the post-sannyasa Parivrajak Parva is particularly significant, as it was during this period that Sri Chaitanyadeva undertook extensive pilgrimages across various regions of India and devoted himself to the propagation of bhakti.

        The paper begins with a discussion on the scriptural significance of the concept of tirtha. According to the Skanda Purana, tirthas can be classified into three categories— Sthavar, Jangam, and Manas. In this context, from the Vaishnava perspective, Sri Chaitanyadeva is interpreted as a Jangam Tirtha, whose presence and touch sanctified various places, many of which later evolved into Sthavar Tirthas. Thus, his pilgrimage was not merely a geographical movement across places, but a dynamic spiritual process. In Vrindavan Das’s Chaitanya Bhagavata, the descriptions primarily focus on the Navadvip lila and the pilgrimage route to Nilachal, presented in a relatively concise manner. On the other hand, Krishnadas Kaviraj’s Sri Chaitanya Charitamrita offers a more extensive and detailed account of the journeys across South India, North India, and Vrindavan. In particular, the accounts of the southern tour, the philosophical discussions with Ramananda, and the rediscovery of lost tirthas in Vrindavan make this text more informative.

        A comparative reading of these two texts allows the pilgrimage of Sri Chaitanyadeva to be structured into five distinct phases: (1) life in the Gaud region before sannyasa, (2) the journey to Nilachal, (3) the South Indian tour, (4) the journey to Vrindavan and the recovery of tirthas, and (5) the final phase of residence at Nilachal. These phases help construct a coherent outline of his travels.

         In conclusion, the accounts of pilgrimage in the Chaitanya biographical texts are not merely records of religious practice; they also serve as important documents reflecting the expansion of the Vaishnava Bhakti movement, cultural interactions, and the development of spiritual consciousness in medieval India. This analysis provides a new perspective for understanding the interrelationship between Sri Chaitanyadeva’s personality, religious thought, and the culture of pilgrimage.