Although a detailed list of the scriptures sent with Srinivas Acharya, which were stolen in Banvishnupur, is not available, references from Bhaktiratnakar and Premavilasa provide some insight into the matter. According to Premavilasa, the account of Srinivas’ birth indicates that the objective of his advent was for the propagation of the granthas of Sri Rupa and Sanatan Goswami (Premavilasa, 1st vilāsa, p. 12). This intent is also reflected in the instructions given by Mahaprabhu to Srinivas in his dream:

“Whatever books Rupa and Sanatan have written, they will hand them over to you when you go.” (Premavilasa, 4th vilāsa, p. 33).

Even during the preparations to send Srinivas to Gauḍa deśa with the scriptures, Śrī Jīv expressed the same:

“The teachings of my Lord in these books are unknown in Gauda. The Acharya will take these books to Gauda for dissemination.” (Premavilasa, Chapter 12, p. 141).

Regarding the dispatch of the scriptures, Rupa and Sanatan’s extensive writings were acknowledged by the Goswamis, who remarked:

“You composed lakhs of scriptures through your immense mercy. We have merely assisted you in this task. Through these books, the essence of the highest truths will manifest in Gauda, as the great saints reside there.” (Premavilasa, Chapter 12, p. 143).

To arrange the transport of the books, Sri Jiva Goswami summoned a trusted servant from Mathura and introduced him to Srinivas, saying:

“My Lord has written lakhs of scriptures on Radha-Krishna’s pastimes and Vaishnava practices. Take them to Gauda for preaching.” (Premavilasa, Chapter 12, p. 145).

Before leaving Vrindavan, when Srinivas visited his guru Gopal Bhatta Goswami, the latter also emphasized the same purpose:

“The teachings of Sri Rupa must spread in Gauda.” (Premavilasa, Chapter 12, p. 157).

The books were meticulously arranged and packed for the journey by Śrī Jīva goswāmi as Premavilasa recounts. It even states what granthas were packed in the chest:

“They carefully organized the scriptures, stacking them layer by layer inside the carriage. All the granthas of Śrī Rūpa Goswāmi and his (Śrī Jīva) own granthas were kept. Many people came to help load the books, which were securely placed on the vehicle for the journey.” (Chapter 13, p. 162)

At the time of bidding farewell with an embrace, Sri Jiva also said to Srinivas:

“By the command of Chaitanya, spread the glories of divine love. Sanatan described that love in his writings. That scripture reveals those eternal truths. You alone are capable of disseminating them everywhere.” (Premavilasa, Chapter 13, p. 163).

Regarding the treasure chest of Goswami scriptures, it is said that the dacoits under King Bir Hambir looted the chest during its transit. Even the author of Premavilasa notes that the chest contained priceless gems, stating:

“All of Sri Rupa’s writings concern the topics of divine pastimes. They are filled with waves of spiritual wealth.” (Premavilasa, Chapter 13, p. 168).

When Srinivas met King Bir Hambir and the king inquired about his identity, Srinivas introduced himself, saying:

“My name is Srinivas. I have come from Vrindavan. With lakhs of scriptures of Śrī Rūpa meant to reveal divine love, I traveled to Gauda to spread their message. But someone has stolen them—my very life is taken.”

(Premavilasa, Chapter 13, p. 179).

From the quoted passages of Premavilasa, it is evident that the majority of the scriptures sent in the treasure chest (granth-petara) were authored by Sri Rupa Goswami. There were also a few scriptures by Sri Sanatan Goswami and Sri Jiva Goswami. However, there is no indication that any work by Krishnadas Kaviraj was included. Let us also examine what Bhaktiratnakar says on this matter.

In a prophecy concerning Srinivas’ birth, Mahaprabhu, overwhelmed with divine emotion, told his servant Govinda:

“I will bring out the bhakti shastra through Sri Rupa and others and through Srinivas, I will distribute the jewel like scriptures” (Bhaktiratnakar, 2nd Wave, p. 71).

When Srinivas arrived, Sri Rupa and Sri Sanatan appeared to him in a dream and said:

“Take the scriptures we have composed and go to Gauda very soon to propagate them.” (Bhaktiratnakar, 4th Wave, pp. 134-135).

Regarding the books packed in the treasure chest, it is stated:

“The names of the books that were arranged have already been mentioned. Explaining their conclusions with great care, Srinivas gently spoke while looking at the books: ‘Some of these books will be edited later; others will be sent sequentially.’”

(Bhaktiratnakar, 6th Wave, p. 470).

From the above verses, it is clear that the names of the books sent in the chest were previously mentioned. However, it is reiterated that the scriptures primarily referenced in Bhaktiratnakar (pp. 71 and 134-135) were those of Sri Rupa and Sri Sanatan. Additionally, in the 1st Wave (pp. 56-60), the works of Sri Rupa, Sanatan, Jiva, and Raghunath Das Goswami are also listed. However, not all of these works were sent with Srinivas, as some manuscripts were retained by Sri Jiva Goswami for editing, as revealed by the verses on p. 470 and a letter written to Srinivas Acharya.

Despite these references, there is no mention or suggestion of any scripture authored by Krishnadas Kaviraj Goswami among the books sent in the treasure chest. This further supports the conclusion that the Chaitanya Charitamrita was not included.

From the ninth wave of Bhaktiratnakar, it is learned that when Srinivas visited Vrindavan for the second time, Sri Jiva Goswami recited the Gopal Champu to him (Bhaktiratnakar, p. 570). This clearly indicates that when Srinivas left Vrindavan for the first time with the scriptures for Gauda, the writing of Gopal Champu had not yet begun. However, in the first chapter of the Madhya-lila of Chaitanya Charitamrita, there is a mention of Sri Jiva’s Gopal Champu:

“The great scripture named Gopal Champu.” (Madhya-lila, 2.1.39).

Additionally, in the fourth chapter of the Adi-lila, Krishnadas Kaviraj Goswami incorporates philosophical conclusions derived from the Gopal Champu’s second part (Sesha Khanda) to explain certain points of kāntā bhāva(Adi-lila, 1.4.25-26). Therefore, it is beyond doubt that the writing of Chaitanya Charitamrita began only after the completion of Gopal Champu.

As a result, when Srinivas first returned to Gauda with the scriptures, Gopal Champu was not yet written, and thus there is no question of Chaitanya Charitamrita being included among the books sent with him.

Now, let us consider the matter of Karnananda. There is significant doubt about whether it is an authentic work, which will be discussed later. However, even Karnananda does not suggest that Chaitanya Charitamrita was among the scriptures sent with Srinivas. Regarding the prophecy of Srinivas’ birth, Karnānanda just like Bhaktiratnakar, explicitly states that his advent was necessary for the dissemination of Sri Rupa and Sanatan’s writings. In discussions about sending the scriptures, Sri Jiva emphasized this purpose when he instructed Srinivas to take the books to Gauda (Karnananda, Niryaas, p. 110). However, the specific names of the books sent are not mentioned anywhere.

Nevertheless, there are descriptions of the books that Srinivas propagated in Gauda:

“In Gauda, lakhs of scriptures were disseminated. All the books written by Sri Rupa Goswami and those authored by Goswami Sanatan were preached. The writings of Sri Bhatt Goswami, Sri Bhatta, and Raghunath Das were also propagated. All of Sri Jiva Goswami’s books and the Rasamaya scriptures of Krishnadas Kaviraj were similarly spread. Taking all these books to Gauda, Srinivas joyfully expanded their reach.” (Karnananda, First Niryaas, p. 3).

Although Chaitanya Charitamrita is not explicitly mentioned here, the phrase “Rasamaya scriptures” of Krishnadas Kaviraj is mentioned.

Rasamaya grantha can refer to Chaitanya Charitamrita. The quoted verses do not specify the names of the scriptures but mention the names of their authors. A few verses later, Karnananda lists some specific books, including a reference to Vaishnava Toshani. However, Vaishnava Toshani was not among the scriptures sent during the first dispatch but was sent a few years later, as is evident from Bhaktiratnakar (14th Wave, p. 1033). It also seems likely that the works of Krishnadas Kaviraj Goswami were sent later, as there is no mention of his writings being part of the first consignment in Bhaktiratnakar, Premavilasa, or Karnananda.

The quoted verses from Karnananda do not discuss the scriptures Srinivas brought during his first journey from Vrindavan or the books stolen in Banvishnupur. Instead, they refer to the books Srinivas propagated in Gauda. Over time, many scriptures were sent from Vrindavan to him for dissemination. It is reasonable to conclude that Chaitanya Charitamrita was sent to him at a later date, and such an interpretation does not create any inconsistency with the quoted verses. Further discussion will provide a clearer understanding of this matter.

Another consideration is the age of Krishnadas Kaviraj Goswami. At the time of writing Chaitanya Charitamrita, he was significantly older and in poor health. It seems unlikely that he had reached such an advanced age during Vrindavan’s initial dispatch of scriptures or even shortly afterward.

When Krishnadas Kaviraj Goswami began writing Chaitanya Charitamrita, he was already frail and afflicted with old age. His physical condition had worsened by the time he completed the Adi-lila and began the Madhya-lila, as is evident from his own words. Reflecting on his health and the daunting task of writing, he perhaps had his doubts about completing the antya lila. At the beginning of the Madhya-lila, he writes an index of events about the antya lila:

“I have described some aspects of the Antya-lila briefly, for I feel it is difficult to elaborate on them. If I live longer by Mahaprabhu’s mercy, I will expand on the Antya-lila. But I am old and infirm, unable to write. My memory falters, and I cannot see or hear properly. It is a great wonder that I am still able to write at all. I have described antya līlā sāra in some sutras. These lilas are the ornaments of bhaktas, so, I won’t be able to describe them in case I die before completing the grantha.”

(Chaitanya Charitamrita, Madhya-lila, Chapter 2).

Toward the end of the Madhya-lila, he also writes:

“I am old, infirm, and deaf. My hands tremble, and my mind and intellect are unsteady. Afflicted by various ailments, I cannot walk or sit. Tormented by five chronic diseases, I feel as though I am dying each day.”

(Chaitanya Charitamrita, Madhya-lila, Chapter 20).

When Srinivas Acharya left Vrindavan, and even afterward, Krishnadas Kaviraj Goswami’s physical condition appears to have been much better than the frail state described in Chaitanya Charitamrita. From sources like Bhaktiratnakar, we learn that he could still walk fourteen miles between Radhakund and Vrindavan.

Before leaving Vrindavan, Srinivas, Narottama, and Shyamananda met with Krishnadas Kaviraj Goswami at Radhakund. Kaviraj Goswami accompanied them from Radhakund to Vrindavan (Bhaktiratnakar, 6th Wave, p. 469). Moreover, Kaviraj Goswami, along with Sri Jiva and others, followed the carriage carrying the scriptures from Vrindavan to Mathura (Bhaktiratnakar, 6th Wave, p. 487).

Some time after Srinivas’ departure to Gauda, the grand festival at Kheturi took place. After this festival, Jahnava Mata, the consort of Nityananda Prabhu, traveled to Vrindavan. Hearing of her arrival, Kaviraj Goswami walked seven krosh (approximately 14 miles) from Radhakund to Vrindavan to meet her, as recorded in Bhaktiratnakar (11th Wave, p. 667). Jahnava Mata later traveled from Vrindavan to Radhakund, and Kaviraj Goswami accompanied her. However, he left her company slightly earlier to return to Radhakund, arriving before her, as described:

“I quickly reached before the arrival of the revered Jahnava Mata and stood ready to offer my humble respects.”

(Bhaktiratnakar, 11th Wave, p. 668).

Even after this, Nityananda’s son, Virachandra Goswami, visited Vrindavan.

Earlier, it was mentioned:

“The news of Virachandra’s arrival spread widely. Hearing about his arrival in Vrindavan, everyone advanced to welcome him. Sri Jiva Goswami, immersed in Chaitanya’s love, along with Krishnadas Kaviraj, renowned for his virtues, joined the group.”

(Bhaktiratnakar, 13th Wave, p. 1020).

From this, it is evident that Krishnadas Kaviraj Goswami was among those who, along with Sri Jiva and others, advanced to greet Virachandra Prabhu. Kaviraj Goswami resided in Radhakund, while Sri Jiva resided in Vrindavan, a distance of seven krosh (approximately 14 miles). Kaviraj Goswami walked this long distance to Vrindavan to welcome Virachandra Prabhu.

Later, when Virachandra Prabhu set out on a pilgrimage, it is noted:

“From Govardhan, he traveled slowly, accompanied by Sri Krishnadas Kaviraj. From there, he reached Vrindavan in two days, with Kaviraj Goswami still in his company.”

(Bhaktiratnakar, 13th Wave, p. 1028).

Those accompanying Virachandra did not travel directly from Radhakund to Vrindavan; instead, they visited Vrishabhanupura, Nandagram, Khadiravan, Yavat, Gokul, and other holy sites, finally arriving in Vrindavan on Bhadra Krishna Ashtami. Kaviraj Goswami also visited all these places.

(Bhaktiratnakar, 13th Wave, pp. 1022-26).

Before Srinivas, Narottama, and Shyamananda left Vrindavan, Kaviraj Goswami traveled from Radhakund to Vrindavan for the grand celebration of Kartik Vrata Purnima, as mentioned in Premavilasa (12th Vilasa, p. 141).

From the above accounts, it is clear that at the time of Srinivas’s departure from Vrindavan, and even some time afterward, Kaviraj Goswami was not as frail or aged as he describes himself during the writing of the Madhya-lila of Chaitanya Charitamrita. His physical condition at that time allowed him to travel long distances on foot and participate actively in various events.

Therefore, it can be reasonably inferred that Kaviraj Goswami had not yet completed the Chaitanya Charitamrita during Srinivas’s departure from Vrindavan, nor had he begun writing the Madhya-lila. Thus, it becomes evident that the scriptures sent with Srinivas did not include any works by Kaviraj Goswami, and the stolen books in Banvishnupur did not contain the Chaitanya Charitamrita.