Caitanya-candra
··· All glories to Çré Guru and Çré Gaurangä ···
SCRIPTURAL EVIDENCES DESCRIBING THE GLORIES OF THE APPEARANCE OF THE MOONLIKE
LORD SRI CAITANYA MAHAPRABHU – THE GOLDEN AVATARA
Dedicated to
ISKCON Founder Acarya - His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, by whose mercy the name and glories of
the most merciful incarnation of Sri Krsna as Sri Caitanya Mahaprabhu in kali-yuga is being heard in every part of the world.
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TABLE OF CONTENTS
1
INTRODUCTION .................................................................................................................................................... 6
1.1
Who Is Sri Caitanya Mahaprabhu? .......................................................................................................... 6
2
GURU PARAMPARA – DISCIPLIC SUCCESSION ....................................................................................................... 8
2.1
The Disciplic Succession and Its Unique Characteristics: Of Which We are a Part ............................. 10
2.2
Brahma-Madhva-Gaudiya Sampradaya – Disciplic Succession............................................................. 20
3
SRI GAURA PURNIMA MAHOTSAVA ..................................................................................................................... 83
4
PREDICTION OF SRI CAITANYA MAHAPRABHU’S APPEARANCE IN THE VEDAS.................................................... 84
4.1
Sri Caitanya Upanisad from the Atharva Veda...................................................................................... 84
4.2
Specific Reference In The Vedas As To When And Where Sri Caitanya Was Scheduled To Appear? . 96
4.3
Other Relevant Scriptural References Describing The Appearance Or Qualities Of Sri Caitanya? ..... 96
4.4
Prediction in the Srimad-Bhagavatam Describing The Appearance Of Lord Caitanya. ....................... 98
4.4.1 The Yuga-Avataras And More Direct References In The Srimad Bhagavatam ............................. 99
4.4.2 How Does This Krsna Varnam Verse Refer To The Advent Of Lord Caitanya? ........................ 103
4.4.3 Did He Come With Associates Or Intimate Companions? .......................................................... 104
4.4.4 How Is This Yuga-Avatara Or Incarnation Of The Age Of Kali-Yuga To Be Worshipped? ....... 105
4.4.5 How Do The Six Goswamis Explain This Famous Verse? ........................................................... 105
4.4.6 Other Verses From The Srimad-Bhagavatam Which Describe The Advent Of Sri Caitanya .... 107
4.5
Description Of Lord Caitanya’s Future Advent In Other Vedic Literatures........................................ 109
5
LORD KRSNA REVEALS DETAILS OF HIS GAURA INCARNATION AS STATED IN THE VAYU-PURANA..................... 124
6
LORD SIVA DESCRIBES LORD CAITANYA’S APPEARANCE IN ANANTA-SAÀHITÄ ................................................ 136
7
DESCRIPTION OF THE LORD’S ADVENT AS DESCRIBED IN CAITANYA-MANGAL ................................................. 170
7.1
Krishna's Decision to Descend as a Devotee......................................................................................... 170
7.2
Narada Muni Visits Dvaraka ................................................................................................................ 171
7.3
Rukmini's Lamentation.......................................................................................................................... 172
7.4
The Power of Krishna's Lotus Feet........................................................................................................ 172
7.5
The Power of Radharani's Pure Love .................................................................................................... 173
7.6
Lord Krishna Reveals the Form of Gauranga ....................................................................................... 174
7.7
Narada Visits Uddhava in Naimisaranya ............................................................................................. 175
7.8
Narada Muni Visits Lord Siva in Kailasa ............................................................................................. 177
7.9
Narada Waits Twelve Years for Maha-prasada ................................................................................... 178
7.10
The Effect of Maha-prasada on Lord Siva ............................................................................................ 179
7.11
The Vishnu-Katyayani Samvada from Padma Purana ......................................................................... 180
7.12
Narada Visits Brahmaloka .................................................................................................................... 181
7.13
The Yuga-Avataras................................................................................................................................ 183
7.14
The Bhagavata Predicts Gauranga's Advent......................................................................................... 184
7.15
Sri Krishna: Three Colors, Four Yugas................................................................................................. 185
7.16
Gauranga, Kali-Yuga, and Sankirtana ................................................................................................. 186
7.17
Lord Jagannatha Glorifies Gauranga ................................................................................................... 188
7.18
Narada Visits Vaikuntha ....................................................................................................................... 190
7.19
Narada Sees Gauranga in Goloka ........................................................................................................ 190
7.20
Gauranga Tells Why He Descends........................................................................................................ 192
8
DOES LORD CAITANYA APPEAR IN EVERY DAY OF LORD BRAHMA? ................................................................. 193
9
DESCRIPTIONS OF LORD CAITANYA'S BODILY FEATURES ................................................................................. 194
9.1
Specific Bodily Features And Markings ................................................................................................ 197
10 WHY DID LORD KRSNA APPEAR AS LORD CAITANYA? ..................................................................................... 200
11 SRI NAVADVIPA DHAMA - THE DIVINE ABODE OF LORD CAITANYA ................................................................. 204
11.1
Lord Çiva's glorification of Navadvipa to Pärvaté in the Urdhvämnäya Tantra. ................................. 207
11.2
Antardvipa ............................................................................................................................................. 224
11.3
Simantadvipa ......................................................................................................................................... 225
11.4
Godrumadvipa ....................................................................................................................................... 225
11.5
Madhyadvipa ......................................................................................................................................... 226
11.6
Koladvipa ............................................................................................................................................... 226
11.7
Rtudvipa ................................................................................................................................................. 226
11.8
Jahnudvipa ............................................................................................................................................. 226
11.9
Modadrumadvipa................................................................................................................................... 227
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11.10 Rudradvipa............................................................................................................................................. 227
SRI PANCA TATTVA: THE LORD IN FIVE FEATURES .......................................................................................... 236
12.1
Lord Caitanya Mahaprabhu.................................................................................................................. 238
12.2
Lord Nityananda Prabhu....................................................................................................................... 240
12.3
Sri Advaita Acarya ................................................................................................................................ 241
12.4
Sri Gadadhara Pandita.......................................................................................................................... 243
12.5
Sri Srivasa Thakura .............................................................................................................................. 244
13 THE SIX GOSWAMI’S OF VRNDAVANA: SIX PRINCIPAL DISCIPLES OF LORD CAITANYA .................................... 246
13.1
Srila Rupa Goswami .............................................................................................................................. 246
13.2
Srila Sanatana Goswami ....................................................................................................................... 248
13.3
Srila Raghunatha Bhatta Goswami....................................................................................................... 250
13.4
Srila Raghunatha Das Goswami ........................................................................................................... 251
13.5
Srila Jiva Goswami ................................................................................................................................ 253
13.6
Srila Gopala Bhatta Goswami............................................................................................................... 255
14 LORD CAITANYA AND HIS ETERNAL ASSOCIATES SPIRITUAL IDENTITIES ......................................................... 256
15 GLORIES OF LORD CAITANYA’S HOLY NAMES................................................................................................... 257
16 THE YUGA-DHARMA AND THE HARE KRSNA MAHAMANTRA ............................................................................ 258
16.1
The Sequence Of The Mahä-Mantra ..................................................................................................... 262
16.2
Hare Krsna Maha-Mantra – The Great Chanting For Deliverance In Kali-Yuga............................... 264
16.3
Sri Kalisantarana Upanisad .................................................................................................................. 271
16.4
Lord Caitanya’s Instruction to Chant Hare Krsna Maha-mantra........................................................ 273
16.5
Meaning Of The Hare Krsna Mahamantra........................................................................................... 277
16.5.1
Mahamantra-vyakhya - The Lord's divine qualities revealed in the Mahamantra................. 285
16.5.2
Mahamantrasya madhuryamayi vyakhya - The Lord's intimate qualities revealed in the
Mahamantra.................................................................................................................................................... 285
16.5.3
Mahamantrasya yugalasmaranamayi vyakhya - Remembering the Divine Couple through the
Mahamantra.................................................................................................................................................... 286
16.6
Commentary On The Maha-Mantra by Çréla Jéva Gosvämé................................................................. 286
16.7
Explanation of the Hare Krsna Maha-mantra by Srila Saccidananda Bhaktivinoda Thakura........... 288
16.8
Explanation of the Mahamantra by Srila Gopala Guru Goswami .......................................................... 288
16.9
The Glories Of The Holy Name............................................................................................................. 292
16.10 The Holy Name Is Everything ............................................................................................................... 301
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All Glories to Jagadguru Srila Prabhupada
All Glories to Sri Sri Guru and Gauranga
All Glories to Sri Sri Radha Madhava
gaura-vag-vigraham vande gaurangam gaura vaibhavam
gaura sankirtanon mattam gaura-karunya-sundaram
“I offer my respectful obeisances unto the lotus feet of my spiritual master who is the
embodiment of Lord Gauranga’s instructions. He is always intoxicated by the constant
performance of the congregational chanting of the holy name inaugurated by Sri Caitanya
Mahaprabhu. Indeed, the spiritual master is the personal expansion of Lord Caitanya
Himself, and his bodily lustre is of the same golden hue. His unexcelled beauty is only
enhanced by the storehouse of Lord Caitanya’s compassion.”
vande ’haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca
çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam
sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà
çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca
I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet
of all Vaiñëavas. I offer my respectful obeisances unto the lotus feet of Çréla Rüpa Gosvämé
along with his elder brother Sanätana Gosvämé, as well as Raghunätha Däsa and
Raghunätha Bhaööa, Gopäla Bhaööa, and Çréla Jéva Gosvämé. I offer my respectful obeisances
to Lord Kåñëa Caitanya and Lord Nityänanda along with Advaita Äcärya, Gadädhara,
Çréväsa, and other associates. I offer my respectful obeisances to Çrématé Rädhäräëé and Çré
Kåñëa along with Their associates Çré Lalitä and Viçäkhä.
namo maha-vadanya,
krishna prema pradaya te
krishnaya krishna caitanya
namne gaura-tvishe namaha
“O most munificent incarnation of the Lord, You are Krishna Himself appearing as Sri
Caitanya. You have assumed the golden color of Radharani, and you are freely distributing
what no other incarnation has ever distributed pure love of God.”
ananda lilamaya vigrahaya
hemabha-divya-cchavi-sundaraya
tasmai maha-prema-rasa-pradaya
caitanyacandraya namo namas te
“O Lord Caitanyacandra, O Lord whose form is full of blissful pastimes, O Lord whose
complexion is as splendid as gold, O Lord who gives in charity the nectar of pure love for
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Lord Krsna, I offer my respectful obeisances unto You. I offer my respectful obeisances
unto You.” (Sri Caitanya-candramrta 2.11)
nityananda namastubhyam
premananda-pradayine
kalau kalmasa nasaya
jahnava-pataye namah
“I offer my respectful obeisances unto Lord Sri Nityananda Prabhu who bestows the bliss
of divine love, who eliminates the filth of the age of Kali, and who is the master of Sri
Jahnavidevi.”
ajanu-lambita bhujau kanakava datau
samkirtanaika-pitarau kamalaya-taksau
visvambharau-dvijavarau-yuga-dharma-palau
vande jagat priyakarau karuna-avatarau
“I worship Their Lordships Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu, whose
long arms extend down to Their knees, whose beautiful complexions are radiant yellow
like molten gold and whose elongated eyes are like red lotuses. They are the topmost
brahmanas, the guardians of religious principles for this age, the munificient benefactors
of all living entities, and the most compassionate incarnations of Godhead. They initiated
the congregational chanting of the holy names of Lord Krsna.” (Sri Caitanya-Bhagavat 1.1)
çré-kåñëa-caitanya
prabhu-nityänanda
çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda
I offer my obeisances to Lord Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita,
Gadädhara, Çréväsa and all others in the line of devotion.
hare kåñëa hare kåñëa
kåñëa kåñëa hare hare
hare räma hare räma
räma räma hare hare
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1 INTRODUCTION
1.1 Who Is Sri Caitanya Mahaprabhu?
According to the revealed scriptures Lord Caitanya aka Sri Gauranga Mahaprabhu, is Krishna
Himself who appeared as His own pure devotee with the golden complexion and sentiments
of Srimati Radharani in order to teach the religious process (yuga-dharma), for this age. In
previous ages religious processes were more rigorous but in this age, the age of Kali, (quarrel
and hypocrisy), Lord Caitanya taught that one can gain full enlightenment simply by
performing congregational chanting of the holy names of Lord Hari, more precisely chanting
Hare Krsna maha-mantra (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare). To enact His mission, He appeared with His
associates. Thus Sri Krishna Caitanya is often worshipped in His form as pancha-tattva,
accompanied by His immediate expansions, Nityananda Prabhu, Advaita acarya, Gadadhara
Pandit and Srivasa Thakur. The vedic scriptures confirm that Lord Caitanya is not an
expansion of the prakasa or vilasa forms of Sri Krsna; He is the svayam-rupa, Govinda.
Srila Rupa Goswami, the Rasa-Acarya of the Gaudiya Vaisnavas, and many other exalted
authorities, also accept Sri Krsna Caitanya Mahaprabhu as none other than the Supreme
Personality of Godhead Sri Krsna, who incarnates in the form of
a devotee, to enjoy rasa.
In Sri Caitanya-caritamrta, (Adi lila, 1.3) Sri Caitanya is described
as follows:
yad advayam brahmopanisadi tad apy asya tanu-bha
ya atmantaryami purusa iti so ’syamsa-vibhavah
sad-aisvaryayaih purno ya iha bhagvan sa svayam ayam
na caitanyat krsnaj jagati para-tattvam param iha
“What the Upanisads describe as the impersonal Brahman is but
the effulgence of His body, and the Lord known as the Supersoul is but his localized plenary
portion. Lord Caitanya is the Supreme Personality of Godhead, Krsna Himself, full with six
opulences (beauty, fame, wealth, strength, knowledge and renunciation). He is the Absolute
Truth, and no other truth is greater than Him.”
In Sri Caitanya-caritamrta, (Adi-lila, 1. 4) it is further stated:
anarpita-carim cirat karunyavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
“May that Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in
the innermost chambers of your heart. Reslpedent with the radiance of molten gold, He has
appeared in the age of Kali by His causeless mercy to bestow what no other incarnation has
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ever offered before: the most elevated mellow of devotional service, the mellow of conjugal
love.”
Furthermore Srila Krsna dasa Kaviraja Goswami explains in Sri Caitanya-caritamrta, that Sri
Sri Radha and Krsna are one divine self, or one and the same, but they have taken two bodies.
Both Radha and Krsna constantly enjoy each other, and taste the pleasures of divine love.
This is clearly explained in the following verse:
radha krsna-pranaya-viktrir hladini sakitr asmad
ekatmanav api bhuvi pura deha-bhedm gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyutisuvalitam naumi krsna-svarupam
“The loving affairs of Sri Radha and Krsna are transcendental manifesations of the Lord’s
internal pleasure giving potency. Although Radha and Krsna are one in Their identity, They
separated Themselves eternally. Now These two transcendental identities have again united
in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the
sentiment and complexion of Srimati Radharani although He is Krsna Himself.” (Sri
Caitanya-caritamrta, Adi-lila, 1.5)
radha-krsna eka atma dui deha dhari'
anyonye vilase rasa asvadana kari
“To taste this divine mellow, Sri Sri Radha-Krsna have appeared in one body, as Sri Krsna
Caitanya Mahaprabhu, in Mayapura Dhama.” (Sri Caitanya-caritamrta, Adi-lila, 4.56)
Similarly, Srila Vrndavana das Thakur states in Sri Caitanya-Bhagavat:
sri krsna caitanya radha krsna nahe anya
“Sri Krsna Caitanya is none other than the combined form of Sri Sri Radha and Krsna.”
Sri Caitanya is Krsna, the maintainer of the universe (visvambhara), and He has appeared to
show us how to perform sankirtana. His mood is just like that of a devotee — not just any
devotee, but He appears in the mood of His topmost devotee, Srimati Radharani.
In Sri
Caitanya-caritamrta, Adi-lila 3.19 Lord Caitanya says:
yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana
"I shall personally inaugurate the religion of the age — nama-sankirtana, the congregational
chanting of the holy name. I shall make the world dance in ecstasy, realizing the four
mellows of loving devotional service."
Lord Caitanya descended to this material world for two purposes; to spread the chanting of
the holy names of God(Krsna) to deliver all the people from their material bondage, and to
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simultaneously taste the nectar of the pure love of God, Krishna, as it was tasted by His
topmost devotee, Srimati Radharani, who is the internal energy of Krishna.
In other ages the Lord incarnates along with His weapons for destroying the demons, but in
Kali yuga He shows special mercy to the demons by delivering them with nama-sankirtana. In
Kali-yuga there are practically only demons on this earth, so if the Lord were to kill the
demons there would be nobody left. Instead He chose to kill the demoniac tendency within
the heart of the demons by giving them Krishna bhakti through the sankirtana yajna.
The glories of Lord Caitanya and His associates can only be understand through the disciplic
succession.
2 GURU PARAMPARA – DISCIPLIC SUCCESSION
rädhäkänta samärambhäm madhva-mädhavendra madhyamäm
asmadäcärya paryantäm vande guru-paramparäm
“I offer my respectful obeisances to that glorious disciplic succession, which starts with
the Supreme Personality of Godhead Sri Krsna, and came through Sripada Madhvacarya to
Sri Madhavendra Puri down to my own spiritual master.
In the Padma-Purana, it is stated:
sampradaya vihina ye mantras te nisphala matah
atah kalau bhavisyanti catvarah sampradayinah
sri-brahma-rudra-sanaka vaisnava ksitipavanah
catvaras te kalau bhavya hy utkale purusottamah
ramanujam srihi svicakre madhvacaryam caturmukhah
srivisnusvaminam rudro nimbadityam catuksanah
“If one is not initiated by a bonafide spiritual master in the
sampradaya, disciplic succession, then whatever mantra he/she will receive will be
ineffective or fruitless. Therefore in the future, in Kali-yuga there will be only four
authorized sampradayas [disciplic successions]. These sampradayas will establish
unalloyed pure devotional service to the Supreme Personality of Godhead Sri Purusottama
[Krsna], which is the conclusion of the Vedas. These four sampradayas are: Sri, Brahma,
Rudra, and Kumara sampradayas and to represent each there will be four great acaryas.
Sripada Ramanujacarya will be chosen by Sri (Laksmi-devi) to establish her sampradaya,
Sripada Madhvacarya will be chosen by Lord Brahma to establish his sampradaya, Sripada
Visnuswami will be chosen by Rudra (Lord Siva) to establish his sampradaya and Sripada
Nimbarkacarya will be chosen by the four Kumaras (Sanaka, Sanatkumara, Sanandana, and
Sanatana) to establish their sampradaya. They will come to Jagannatha Puri - Purusottama
Ksetra, Utkal, and purify the entire earth during the age of Kali”
It is further mentioned in Padma Purana:
sampradaya-vihina mantraste nishphala matah
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sadhanoghaih na siddhayanti koti-kalpastair api
“If mantras are not received in the disciplic succession or sampradaya then it is fruitless.
By chanting such mantras one cannot achieve perfection even in a very long period of
time.”
Sri Visnuswami
Sri Nimbarkacarya
Sri Ramanujacarya
Sri Madhvacarya
It is verified in Garga Samhita:
vamanas vidih sesah sanako visnu vakyatah
dharmartha hetave caite bhavisyanti dvijah kalau
Vamana, Brahma, Ananta Sesha and Sanaka Kumara will appear as brahmanas by the order
of Visnu, for the preservation of eternal righteousness in kali yuga.
visnuswami vamanangsastatha madhvastu brahmanah
ramanujastu sesangsa nimbaditya sanakasya ca
Visnuswami, Madhvacarya, Ramanuja and Nimbaditya will appear respectively as a
portion of Vamana, Brahma, Ananta Sesa and Sanaka Kumara.
ete kalau yuge bhavyah sampradaya pravartakah
samvatsare vikrama catvarah ksiti pavanah
These four saviours will be the establishers of the four authorised and empowered
spiritual channels of disciplic succession in the period calculated from the reign of King
Vikrama in 54 B.C. subsequently through the 432,000 year cycle of kali yuga.
sampradaya vihina ye mantras te nisphalah smritah
tasmacca gamanang hyasti sampradaya narairapi
These four authorised and empowered spiritual channels of disciplic succession are to be
fully accepted by all beings; as any word, combination of words or formulation of sound
frequencies, invoked or addressed, audible or inaudible, secret or revealed, ancient or
contemporary outside their auspices prove to have absolutely no efficacy.
(Garga Samhita, Canto 10, chapter 61, verses 23, 24, 25, 26)
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2.1 The Disciplic Succession and Its Unique Characteristics: Of Which We
are a Part
by Sri Nandanandana Das
It is established that everyone who seeks spiritual knowledge and enlightenment must accept
a genuine teacher. Even if one has already attained enlightenment in a previous life and is
automatically born with such knowledge, proper etiquette dictates that one approaches a
spiritual master. Such a master must be in an authorized sampradaya, or line of disciplic
succession of other spiritual masters from whom he has received knowledge. In this way, the
unique transcendental message flows through the disciplic succession in a continuous, pure
and non-contaminated form. This is the mystery of receiving pure spiritual knowledge
through a genuine line of masters.
The sampradaya of which we are a part is the Brahma-Madhva-Gaudiya sampradaya, which
descends from Lord Krishna and then Lord Brahma, through Madhvacharya, and through Sri
Caitanya Mahaprabhu (Gaudiya), the great sage, scholar and incarnation of Lord Krishna
who appeared only 500 years ago. He appeared with His eternal associates to relish and
display the loving sentiments of devotion for Lord Krishna. His mission was not merely to
teach the way of devotion to God, especially through the congregational chanting of the Hare
Krishna mantra, but much deeper than that. He revealed to the world what is rarely obtained
and what had never before been given--love of Lord Krishna as practiced by the most intimate
inhabitants of the spiritual world in Goloka Vrindavana. Lord Caitanya exhibited this love
and instructed His associates, like the Six Gosvamis of Vrindavana, to write volumes of
devotional scriptures about the nature of this devotional love for Lord Krishna.
The deepest level of this love is to understand how to meditate on
becoming a maidservant of Srimati Radharani. She is the topmost devotee
of Lord Krishna, and His feminine expansion as the personification of Lord
Krishna's pleasure potency, the hladini-shakti. She is the enchanter of Lord
Krishna Himself. Just as Sri Krishna captivates all the living entities by His
beauty and loving characteristics, Srimati Radharani similarly captivates
Lord Krishna by Her love and charming qualities. Srimati Radharani's love
for Lord Krishna is so condensed and sweet that Sri Krishna is so
maddened by it that He accepts the form of Lord Caitanya Mahaprabhu,
who descends in the mood of Radharani, in order to more thoroughly
understand and relish the love Srimati Radharani has for Him. Therefore,
the goal of a devotee of Lord Caitanya, following in the footsteps of His associates, is to
meditate on becoming a maidservant of Srimati Radharani to assist Her in giving that love to
Lord Krishna.
Out of so many spiritual processes for realizing one's spiritual nature, this is the most
intimate of all spiritual loving sentiments. You will find none more sublime than this.
However, it is not easily understandable, and you cannot comprehend it by the standard
materialistic methods. In order to understand the transcendental science of the loving affairs
of Sri Sri Radha and Krishna and Their associates, one must learn it from those who are
descendants from that supreme spiritual realm. This is the unique character of the BrahmaMadhva-Gaudiya sampradaya. It provides a seeker with the knowledge and books from those
who have personal experience of such spiritual realms and divine consciousness.
The most recent representative of our sampradaya is His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada. Srila Prabhupada was the disciple of Srila Bhaktisiddhanta Sarasvati, the
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disciple of Gaurkishora das Babaji and son of Bhaktivinoda Thakura. Bhaktivinoda took
shelter and instructions from Jagannatha das Babaji. From there the line of masters and
disciples goes back to Visvanatha Chakravarti Thakura, then to Narottama das Thakura,
Krishna dasa Kaviraj, Raghunatha dasa Gosvami and Jiva Gosvami. Then it continues to Sri
Rupa Gosvami, along with Svarupa Damodara and Sanatana Gosvami. Then we arrive at Lord
Sri Caitanya Mahaprabhu, the most recent incarnation of God who descended to distribute
love of God to all conditioned souls.
Lord Caitanya taught by example that everyone should accept a spiritual master, and He took
initiation from Ishvara Puri. From Ishvara Puri, our line of spiritual masters goes back
through Madhavendra Puri, then to Lakshmipati, Vyasa Tirtha, Brahmanya Tirtha,
Purushottama, Jayadharma, Rajendra, Vidyanidhi, Dayanidhi, Jnansindhu, Jaya Tirtha,
Akshobya, Madhava, Nrhari, Padmanabha, Madhvacarya, Srila Vyasadeva, Narada Muni, Lord
Brahma, and Lord Sri Krishna.
It is understood that you cannot give such loving devotion to others unless you have it
yourself. However, as we shall see in the descriptions that follow, we do not have spiritual
masters in our line who merely have an intense devotion to Lord Krishna and Srimati
Radharani. Many of these masters have descended into the material realm to explicitly
describe their direct view of these pastimes from their own experience in the spiritual world,
and their books are filled with such descriptions. They are already perfected or descended
masters who have come to awaken and guide us back to their own areas of intimate service to
Sri Sri Radha and Krishna.
Providing short descriptions of the spiritual qualities of the great personalities in this
sampradaya, we will see how fortunate we are to have come in contact with them since many
have been identified as having direct spiritual relationships with Lord Krishna and Srimati
Radharani in the form of either manjaris or sakhis. A sakhi is one who expands and facilitates
the conjugal love of Lord Krishna and His enjoyment among the gopis, the maidservants. The
gopis in general bring Radha and Krishna together and give Them assurance to enjoy spiritual
pastimes. That is the transcendental pleasure of the gopis. The gopis never act for their own
personal satisfaction. They are simply pleased by engaging others in the service of the Lord.
The sakhis of Srimati Radharani, headed by Lalita and Vishaka, are unlimited in number.
They are in the same age group of Radharani, and, thus, they sometimes deal directly with
Lord Krishna. The sakhis help provide a variety of facilities for the pastimes of Sri Sri Radha
and Krishna. Occasionally, Radharani makes arrangements for the sakhis to have direct
association with Lord Krishna.
There are five kinds of sakhis, known as sakhis, nitya-sakhis, prana-sakhis, priya-sakhis, and
parama-prestha-sakhis. The regular sakhis are more affectionate toward Sri Krishna, while the
nitya-sakhis are more affectionate toward Srimati Radharani. Others are equally affectionate
toward Sri Sri Radha-Krishna, while sometimes they are more affectionate toward Srimati
Radharani.
The manjaris are the direct maidservants of Srimati Radharani. They are younger, innocent
girls, not more than thirteen years old, and the exclusive maidservants of Radharani. The
manjaris are thus allowed to personally serve in the inner areas of the groves (kunjas) of
Vrindavana, where the sakhis have no access. Therefore, they witness the intimate loving
pastimes of Sri Sri Radha and Krishna and relish the highest levels of devotional bliss. As Srila
Raghunatha das Gosvami writes in his Vraja Vilas Stava (text 31):
"I take shelter of Sri Rupa Manjari and the other very dear maidservants of the great queen of
Vrindavana, Srimati Radhika, who please her by offering Her betel, massaging Her feet,
offering Her water, and arranging for Her rendezvous with Krishna. Because these
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maidservants can enter the area where the Divine Couple enjoy their most confidential
pastimes without feeling shy, they are even more dear to Radhika than the sakhis such as
Lalita, who themselves are more dear to Her than life itself. In other words, the manjaris,
headed by Sri Rupa Manjari, can freely enter those kunjas where even the prana-prestha sakhis
hesitate to enter."
Starting with Srila A. C. Bhaktivedanta Swami Prabhupada, among his numerous preaching
activities, he wrote over 80 volumes of authoritative translations, commentaries and summary
studies of the religious texts of India, such as the Bhagavad-gita, Srimad-Bhagavatam, and
others. Many of these volumes have been translated into numerous languages around the
world. Due to his efforts, this sampradaya became a global movement, and he was given
credit for being the senapati bhakta (great devotee commander) who was predicted by Srila
Bhaktivinoda and Lord Caitanya Himself who would come and preach in different countries
and flood the world with the chanting of Hare Krishna. Thus, he was especially empowered
to deliver this message and took the mission of the previous acharyas and Lord Caitanya to
spread love of God to all souls. It was through Srila Prabhupada that we, especially those of
us in the West, now have access to this Madhva-Gaudiya sampradaya, which is one of the
few, if not only, genuine lines of disciplic succession broadcasting the intimate pastimes of Sri
Sri Radha and Krishna in the company of Their confidential maidservant associates in the
spiritual realm of Vrindavana. Hardly anywhere else can you learn such privileged
information about the spiritual world.
Srila Prabhupada has offered the path to the divine pastimes of Sri Sri Radha and Krishna by
providing the knowledge as well as methods of meditation and service through which we can
learn and absorb ourselves in the ways of the residents and damsels of Vraja. In this way, he
has given us everything we need, even more than we can hope to understand in this lifetime.
Few people, no matter how spiritual they may be, have any idea of this level of spiritual taste
or relations, known as madhurya-rasa. This is what Lord Caitanya came to give 500 years ago,
and which is still being offered by the efforts and mercy of His Divine Grace Srila Prabhupada
and his genuine followers. Even now, the mantras that are offered to the brahminical initiates
include the Gopla mantra and the Kama-gayatri, which are specifically meant to promote
being absorbed in the loving sentiments and mood of the cowherd damsel servants of Sri Sri
Radha and Krishna. This most transcendental loving emotion is being passed down through
the disciplic succession.
Even Srila Prabhupada's godbrother, Srila Bhaktiprajnana Keshava Gosvami Maharaja, who
gave him sannyasa initiation in 1959, has been recognized as Vinoda Manjari in his spiritual
identity. Since all acharyas in our sampradaya from Srila Madhavendra Puri have the same
mood as their initiating masters, it is, therefore, most likely that Srila Prabhupada, as a
follower of Rupa Gosvami, is also in the same madhurya-rasa, or mood of a loving
maidservant of Sri Sri Radha and Krishna. So this most beneficial line of spiritual teachers has
appeared to allow us to take shelter of them through their instructions and books.
Srila Prabhupada took initiation from Srila Bhaktisiddhanta Sarasvati Thakura. Srila
Bhaktisiddhanta revealed his own spiritual identity (svarupa) as Nayana Manjari to some of
his close associates. Plus, Srila Bhaktivinoda had prayed to the Lord to send him one of His
associates as a son to help him spread the Lord's mission. Thus, Bhaktisiddhanta is also
considered a ray of Vishnu.
Srila Bhaktisiddhanta had done wonders in spreading the teachings of Lord Caitanya and
expand the efforts of his father, Srila Bhaktivinoda Thakura. Bhaktisiddhanta had established
the Gaudiya Math institution with numerous temples. It spread Krishna consciousness all
over India. He was a forceful and powerful preacher and scholar, and he wrote numerous
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Caitanya-candra
articles, books and commentaries, including the Bhagavad-gita, Brahma-samhita, Sri Caitanyacaritamrita, and numerous others. All of these contributed greatly to the authority of the
Vaishnava tradition and to spiritual consciousness in general. Then it was Srila Prabhupada
who greatly expanded the efforts of Srila Bhaktisiddhanta by taking the message of Lord
Caitanya far outside the borders of India.
Srila Bhaktisiddhanta had taken initiation from Gaura-kishora das Babaji, under the
instruction of his father. Srila Bhaktisiddhanta Sarasvati Thakura revealed the spiritual
identity of Gaura-kishora das Babaji as Guna Manjari in his Gaudiya Patrika. Gaura-kishora
had taken babaji initiation from Bhagavat dasa Babaji, who was a direct disciple of Jagannatha
dasa Babaji.
Srila Bhaktivinoda Thakura had taken Jagannatha dasa Babaji as his instructing guru, and
referred to him as the Commander-in-Chief of the Vaishnavas. Srila Bhaktivinoda did much
work and writing to help spread the Gaudiya Vaishnava mission, and foresaw the day when
the message would travel throughout the world and bring numerous people from all over to
Mayapur to glorify Lord Caitanya. Srila Bhaktivinoda Thakura also wrote numerous books
and many songs in the mood of being absorbed in the pastimes of serving the lotus feet of Sri
Sri Radhika and Madhava (Krishna) as a maidservant. In his books, Sri Navadvipa-bhavataranga and Gita Mala, Srila Bhaktivinoda revealed his spiritual identity as Kamala Manjari,
the eternal assistant of Ananga Manjari. Srila Rupa Gosvami explains in his Sri Sri RadhaKrishna ganoddesha-dipika that Ananga Manjari is one of the vara, or topmost gopis, as well as
sister of Srimati Radharani.
Furthermore, Lord Nityananda is the spiritual brother of Lord Caitanya and incarnation of
Lord Balarama, Lord Krishna's brother. As explained in the Sri Gaura-ganoddesha-dipika by
Srila Kavi-karnapura, Lord Balarama's two wives are Srimati Varuna-devi and Srimati Revatidevi. These two wives also appeared as the wives of Lord Nityananda under the names of
Srimati Vasudha-devi and Srimati Jahnava-devi. Both of them are considered expansions of
Ananga Manjari. Thus, Srila Bhaktivinoda is the eternal assistant of Ananga Manjari, the
eternal consort of Lord Nityananda.
Jagannatha dasa Babaji [Rasika Manjari] was the disciple of Srila Madhusudana dasa Babaji,
whose guru was Srila Uddhava dasa Babaji, who was the disciple of Srila Baladeva
Vidyabhushana, the great Gaudiya Vedanta acharya. Baladeva Vidyabhushana was originally
in the disciplic line of Madhvacharya, but after meeting Radha Damodara Deva Gosvami he
converted to Gaudiya Vaishnavism and became the disciple of Radha Damodara Deva
th
Gosvami. Soon after meeting Vishvanatha Chakravarti Thakura (late 17 century) who was
the head of the Gaudiya Vaishnava community at the time, he became his ardent follower.
Thereafter, Baladeva became a babaji, established the Shyamasundara Deity in Vrindavana,
and accepted disciples. However, that was not the most important thing he accomplished.
There is a very nice story of what he did that helped give recognition to the Vaishnava
tradition. Members of the Ramanuja (or Sri) sampradaya had challenged the authenticity of
the Gaudiya sampradaya, especially that there was no proper commentary on the Vedantasutra from the Gaudiya school of thought. This was in spite of the fact that the SrimadBhagavatam had already been accepted by the Vaishnavas as the ultimate commentary on
Vedanta, as expressed by Sri Caitanya. The king of Jaipur notified Vishvanatha Chakravarti
Thakura of this, but he was now too old to travel to meet the challenge. So Vishvanatha sent
Baladeva Vidyabhushana in his place. He was able to debate with them successfully on the
grounds of philosophy, yet they wanted to see a direct written commentary. The Deity of
Govindaji appeared in a dream to Baladeva and instructed him on the proper commentary to
write, which he wrote in a very short time. This was called the Govinda-bhashya, signifying
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Caitanya-candra
that it was the commentary as given by the Govinda Deity. The commentary justified the
Gaudiya sampradaya's connection with the line of Madhvacharya, coming through
Lakshmipati Tirtha, Madhavendra Puri, and Ishvara Puri.
In light of this, it is mentioned by Bhaktivinoda Thakura in his Navadvipa-dhama-mahatmya
that the associate of Lord Caitanya, Gopinatha Acharya, had heard Lord Caitanya instruct
Sarvabhauma Bhattacharya on the accurate elaboration of Vedanta. It was this Gopinatha
Acharya who again took birth as Baladeva Vidyabhushana to reveal the Sri Govinda-bhashya,
the natural commentary on the Srimad-Bhagavatam. When the commentary was presented in
the assembly before the king and members of the Sri sampradaya, they were awed by this
presentation and were willing to become Baladeva's disciples. Soon after this, Vishvanatha
Chakravarti Thakura left this world, but only after giving full blessings to Baladeva
Vidyabushana, who took charge of the Gaudiya sampradaya at the time.
As we now continue to trace our sampradaya back farther, Vishvanatha Chakravarti Thakura
had taken initiation from Sri Radha Ramana Chakravarti, who was the disciple of Sri Yuta
Krishna Charana Chakravarti. He was a follower of one of the great Vaishnavas, Narottama
dasa Thakura.
Narottama dasa Thakura had been inspired by Jiva Gosvami, and was one of the great
preachers in the region of Bengal and Orissa. He had composed many devotional songs, and
had powerful disciples, such as Ganganarayana and Ramakrishna, who continued to preach
in Manipur, which became a Vaishnava kingdom. Narottama's cousin, Santosh Datta, took
initiation from him, and also established a great temple for the pleasure of Narottama and
Lord Caitanya. Invitations went out all over India to kings, poets, pandits, etc., for the
installation ceremony. Great kirtans, congregational chanting, and feasting took place, while
six Deities were installed. Mother Jahnavi, the wife of Lord Nityananda, was the guest of
honor. When Narottama lead the kirtans, it is said that Lord Caitanya Himself, along with
many of His associates, appeared and manifested the ecstatic spiritual world there. In this
way, great preaching went on among many of the Vaishnava authorities and disciples in a
most cooperative way with big festivals and temples being established.
At the same time as Narottama, Jiva Gosvami had also inspired other great devotees, such as
Srinivasa Acharya (who was specifically blessed by Lord Caitanya to be a great preacher) and
Duhkhi Krishnadasa (Shyamananda), to preach in the region of Bengal and Orissa. Srinivasa
became one of the greatest preachers of that era, and attained the help of many prominent
persons. Srinivasa held huge kirtan rallies among the general mass of people, and with his
efforts, along with other devotees, and the distribution of the writings of the Six Gosvamis,
whole kingdoms took up the Vaishnava tradition.
Jiva Gosvami (1513 A.D. to 1598 A.D.) was the son of Anupama, the brother of both Rupa
and Sanatana Gosvamis. When Anupama left this world, Jiva Gosvami was orphaned when
only several years old. He then became the assistant of Rupa and Sanatana Gosvamis. Under
their care, he made great advancement. After the disappearance of Rupa and Sanatana
Gosvamis, he became the most prominent Vaishnava preacher and scholar at the time. He
was the main acharya of all Vaishnavas in Bengal, Orissa and elsewhere, and guided
numerous devotees on the path of devotional service and the teachings of Lord Caitanya. He
had also toured Vrindavana with Mother Jahnavi devi, the eternal consort of Lord
Nityananda. He wrote at least 25 books and commentaries. It is explained that Srila Jiva
Gosvami is the incarnation of Vilasa Manjari. She performs the service of applying mascara
on Radha and Krishna in the spiritual abode.
It was also during this same time that Srila Krishnadasa Kaviraja Gosvami wrote the Sri
Caitanya-caritamrita on the life of Lord Caitanya, after receiving the blessings of the Sri
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Caitanya-candra
Madana-mohana Deity. Srila Krishnadasa Kaviraja is an incarnation of Kasturi Manjari. Her
service is in offering Their Lordships in the spiritual world sandalwood pulp for decoration
and cooling fragrance.
From Jiva Gosvami we trace our sampradaya directly to the other five of the Six Gosvamis,
two of whom Jiva was directly related, as mentioned above. We should relate here that these
Gosvamis were intimate associates of Lord Caitanya who appeared around 500 years ago.
They were also authors of important Vaishnava literature which reveal the science of
devotional service to Sri Sri Radha-Krishna. However, they are not merely authorities in the
art of devotion, but they have been identified as incarnations of manjaris, intimate associates
of Sri Sri Radha and Krishna from the spiritual world. This is why they have a unique
perspective and understanding of the pastimes of Sri Sri Radha and Krishna, and how to best
live one's life to enter into those pastimes in the spiritual world. Therefore, what they offer is
not merely a process for attaining knowledge of one's spiritual identity, or how to gain
liberation form the material existence, but they provide the doorway into the most intimate
pastimes in the spiritual world, and the means to become absorbed in the madhurya-rasa of
loving Sri Sri Radha and Krishna as a maidservant.
Starting from the youngest to the oldest, this includes the following:
Srila Raghunatha Bhatta Gosvami (1505 A.D. to 1579 A.D.) met Sri Caitanya when He visited
Varanasi and stayed at the house of Tapana Mishra, the father of Raghunatha Bhatta.
Raghunatha was just a boy, but washed the Lord's dishes and massaged His legs. When he
grew to a young man, he visited Lord Caitanya at Jagannatha Puri for eight months. Later, the
Lord ordered him to go to Vrindavana under the care of Srila Rupa Gosvami. By regular
recitation of the Srimad-Bhagavatam for Rupa Gosvami, Raghunatha Bhatta attained
perfectional love of Krishna. Srila Raghunatha Bhatta Gosvami's spiritual identity is Raga
Manjari. Her service is painting in the spiritual abode. His history is more fully explained in
the Caitanya-caritamrita (Adi-lila, 10.154 onwards).
Srila Gopala Bhatta Gosvami (1503 A.D. to 1578 A.D.) formerly belonged to the Ramanuja
sampradaya, but joined the Gaudiya sampradaya. When Lord Caitanya toured South India,
He stayed four months at the house of Venkata Bhatta, Gopal Bhatta's father. During that time
Gopal Bhatta served the Lord and was later initiated by his uncle, the great sannyasi
Prabodhananda Sarasvati. He went to Vrindavana and was cared for by Sanatana and Rupa
Gosvami. He also established the Radharamana Deity in Vrindavana and accepted Srinivasa
Acharya and Gopinatha Pujari as two of his disciples. Srila Gopala Bhatta Gosvami is an
incarnation of Ananga Manjari or Guna Manjari. She performs the service of offering water to
Sri Sri Radha and Krishna. (Cc.Adi-lila, 10.105.pur.)
Raghunatha dasa Gosvami (1495 A.D. to 1571 A.D.) came from a family of Vaishnavas.
Although he was a family man, he had no attachment for it. Though his father and uncle put
up guards to prevent him from leaving, Raghunatha still managed to escape and meet Lord
Caitanya at Jagannatha Puri. He went on to write three books, the Stava-mala (Stavavali),
Dana-carita and Mukta-carita. He lived a long time, residing mostly at Radha Kunda near
Vrindavana. He gave up most eating and sleeping, and was only concerned with chanting the
holy names of Krishna. His eyes were always full of tears of ecstasy. Srila Raghunatha Dasa
Gosvami is the incarnation of Rasa Manjari, or sometimes called Rati Manjari or Tulasi
Manjari. She messages the feet of Sri Sri Radha and Krishna. (His story is found in Caitanyacaritamrita, Adi-lila.10.91)
Srila Rupa Gosvami (1489 A.D. to 1564 A.D.) was directly instructed by Lord Caitanya. His
writings were extensive and quite advanced, many of which have been used as the foundation
of the standards the Gaudiya Vaishnavas continue to follow. His writings include the
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Caitanya-candra
Vidagdha-madhava, Lalita-madhava, Bhakti-rasamrita-sindhu, Ujjvala-nilamani, and others.
Srila Rupa Gosvami is the incarnation of Sri Rupa Manjari. In the spiritual realm of Goloka
Vrindavana she engages in offering golden colored betel nuts to Their Lordships.
Srila Sanatana Gosvami (1488 A.D. to 1558 A.D.) was also directly instructed by Lord
Caitanya. He established temples in Vrindavana and wrote several prominent books and
commentaries, such as Brihad-Bhagavatamrita, Hari-bhakti-vilasa, Vaishnava-toshani
th
(commentary on the 10 Canto of the Srimad-Bhagavatam), and Brihad-vaishnava-toshani
(full commentary on the Bhagavatam). Srila Sanatana Gosvami is Lavanga or Lila Manjari,
sometimes called Rati Manjari, one of the leaders of Srimati Radharani's maidservants. Her
service is offering garlands of cloves to Their Lordships. (Cc.Adi-lila.10.84.pur)
Another associate of Lord Caitanya is Srila Lokanatha Gosvami, who is an incarnation of
Manjulali Manjari. Her service is assisting Sri Sri Radha and Krishna in dressing.
Other associates of Lord Caitanya are the sakhis in the spiritual world. For example, Svarupa
Damodara is an incarnation Lalita Sakhi, also called Anuradha, one of the nitya-sakhis. Her
service includes offering betel nuts for the pleasure of Sri Sri Radha and Krishna.
The person known as Govindananda is Chitra Sakhi. Her spiritual service is offering garlands
of cloves to Sri Sri Radha and Krishna.
Basu Ramananda is the sakhi known as Indurekha. She offers the Divine Couple honey in the
spiritual realm.
Shivananda Sena is the incarnation of Champakalata. Her special service is to offer jewels and
waving the camara fan for their Lordships.
Govinda Ghosh is the incarnation of Rangadevi. Her service is to offer sandalwood pulp.
Vakreshvara Pandit is an incarnation of Tungavidya Sakhi. Her special service is singing and
dancing for the pleasure of Sri Sri Radha and Krishna.
Vasudeva Ghosh is the incarnation of Sudevi, the twin sister of Tungavidya. Her special
service is in offering water.
Ramananda Raya, the person who had the conversation with Lord Caitanya which revealed
the highest ideals of spiritual devotional sentiment, has been identified as an incarnation of
Visakha Gopi, one of the param-prestha sakhis. Her service in the spiritual realm is to
decorate Sri Sri Radha-Krishna with cloths and ornaments. Visakha Gopi would have been
the perfect person to help Lord Caitanya reveal the highest levels of service to Srimati
Radharani. However, Kavikarnapura has identified Ramananda Raya as Lalita Sakhi, as well as
priyanarma sakha Arjuna and pure sambandhi Pandava Arjuna. As Pandava Arjuna, some feel
that the conversation between Ramananda and Lord Caitanya is the reenactment of speaking
the Bhagavad-gita, but with the roles of teacher and student reversed, and with higher
spiritual truths being revealed regarding the devotional love capable of being developed by a
devotee.
Other associates of Lord Caitanya include Sikhi Mahiti, who was formerly Ragalekha, an
assistant of Srimati Radharani.
Gauridasa Pandita, was an incarnation of Lord Krishna's friend Subala, according to the
Gaura-ganoddesap-dipika.
Haridas Thakura was the incarnation of Lord Brahma. It was after Lord Brahma's humble
prayers to take birth and become an associate of the Lord in His earthly pastimes did Brahma
become blessed to appear as Haridasa Thakura. He was the noted acharya of the chanting of
the holy names of the Lord, specifically in the form of the Hare Krishna maha-mantra. He
used to chant the Lord's holy names 300,000 times a day.
Vasudeva Datta was the incarnation of Prahlada Maharaja.
Raghunatha Vaidya was formerly Revati, the wife of Lord Balarama.
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Caitanya-candra
Kashi Mishra was formerly the hunchback, Kubja, during Krishna's time.
Bhavananda Raya was formerly Pandu, and his five sons, namely Ramananda Raya,
Pattanayaka Gopinatha, Kalanidhi, Subhanidhi, and Nayaka Vaninatha, were formerly the
five Pandavas.
Lord Caitanya's family brother, Vishvarupa, son of Jagannatha Mishra, was an incarnation of
Baladeva, Krishna's brother.
Sarvabhauma Bhattacharya, one of the greatest logicians at the time, wanted to teach Lord
Caitanya Vedanta, but after hearing Lord Caitanya's explanation, he became His student. It is
recognized that Sarvabhauma was an incarnation of the great sage Brihashpati. Gopinatha
Acharya, husband of the sister of Sarvabhauma, was formerly the gopi in the spiritual world
named Ratnavali.
King Prataparudra was previously King Indradyumna who had established the Jagannatha
temple in Puri many hundreds of years previous. He later took birth again in his own family
to participate in Lord Caitanya's pastimes as King Prataparudra.
Jagai and Madhai, the ruffians who threatened Lord Nityananda and Hari Thakura, were
formerly the two gatekeepers of Vaikuntha, Jaya and Vijaya, who were also Hiranyaksha and
Hiranyakashipu in previous incarnations.
All of these personalities were direct associates of Lord Caitanya (February 18, 1486 A.D. to
1534 A.D.). It was the Supreme Lord as Sri Caitanya who came in this age of Kali to bestow
what no incarnation had ever offered before, the most elevated mellow of devotional service,
the mood of conjugal love to Lord Sri Krishna. (Cc.Antya.1.132). Thus, He especially showed
by example and taught the principle of offering all of one's love to Sri Krishna in the mood of
the gopi maidservants of Vrindavana. It is through Lord Caitanya that Lord Krishna,
appearing as His own devotee, can taste His own sweetness (Cc.Adi.6.107). Otherwise such
ecstasies are the monopoly of Srimati Radharani (Cc.Mad.2.80). This intense mood (rasa) of
devotion, called bhava, is especially attractive to Lord Krishna, and more influential than
prema, regular loving devotion in which Krishna reciprocates His devotee's love. However, in
bhava, Sri Krishna feels that He is incapable of adequately returning the deep loving
sentiment and thinks He is indebted to such affectionate devotees. Therefore, among the
Gaudiya Vaishnava devotees, the highest attainment is service to Lord Krishna in the manjari
bhava. Such a mood is expressed as follows:
"I dedicate myself to the service of Sri Rupa Manjari and Sri Rati Manjari under the guidance
of Sri Lalita Sakhi and Sri Visakha Sakhi in trying to please Radha and Krishna. As a gopi of
Vrindavana, I become most happy when Radha and Krishna come together and enjoy each
other's company."
Of course, this is all highly advanced in devotional understanding and realization, and such a
mood must be gradually and practically attained through the process of sadhana-bhakti,
regulated devotional service under the guidance of a similarly realized devotee spiritual
master. Nonetheless, such a path and high mood is available only through this Gaudiya
disciplic succession from Lord Caitanya. So to attain such a lofty position or sentiment in
one's spiritual realization, one must somehow be connected with this disciplic line, or
parampara. In fact, it is said that one can hear Sri Caitanya Mahaprabhu through the
parampara, and through the books of the pure Vaishnavas of the parampara.
One person who was more than simply a devotee associate of Lord Caitanya was Srila
Gadadhara Pandit. He is actually described as an incarnation of the pleasure potency of Lord
Krishna, Srimati Radharani Herself (Cc. Adi.10.15 and Gaura-ganoddesha-dipika 147-53), as
well as a combination with Lalita Sakhi. Gadadhara Pandit's descendants and followers were
also important devotees (described in Cc.Adi-lila, 12.81 onwards). As many as 33
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Caitanya-candra
personalities are described all together, many of which are identified as manjaris or sakhis.
These included Sri Dhruvananda who was an incarnation of Lalita, and Sridhara Brahmacari,
who was the gopi Chandralatika. Bhugarbha Gosani, a great friend of Lokanatha Gosvami,
was Prema Manjari. Krishnadasa Brahmacari was one of the main eight sakhis (asta sakhis)
named Indulekha. Sivananda Chakravarti was also said to be Lavanga Manjari.
Lord Nityananda was the spiritual brother of Lord Caitanya and incarnation of Lord
Balarama, the brother of Lord Krishna. Lord Nityananda was the leader of the Vaishnavas in
Bengal, and through Him there were also many followers of the Vaishnava tradition. After His
disappearance, however, Mother Jahnavi, His wife and eternal consort, and Virabhadra, His
son by His other wife Vasudha devi, became the leaders there and had many followers. They
continued the preaching in many ways, along with other prominent devotees and acharyas.
Virabhadra Gosani is described as a disciple of Jahnavi devi, and an incarnation of
Kshirodakashayi Vishnu.
Lord Nityananda had many devotees and followers, out of which Sundarananda was
identified as the incarnation of Lord Krishna's classmate Sudama. Another was
Parameshavara dasa who was formerly the great warrior Arjuna, friend of Krishna and
Balarama. Sadashiva Kaviraja and his son Purushottama dasa were also prominent devotees of
Lord Nityananda. The Gaura-ganoddesha-dipika (text 156) relates that the beloved gopi of
Krishna, Candravali, took birth as Sadashiva Kaviraja, and that his father, Kamsari Sena, was
formerly the gopi named Ratnavali in Krishna's pastimes. Purushottama dasa had many
disciples and a son, Kanu Thakura, who was identified as the cowherd boy Dama during Lord
Krishna's time. Many more personalities are described in Caitanya-caritamrita, Adi-lila,
Chapters Ten and Eleven.
Before the appearance of Lord Caitanya and Lord Nityananda, there was Srila Advaita
Acharya. He had worshiped the Lord to descend and deliver the people of this age, since
things were deteriorating so badly. It is Sri Advaita Acharya who is recognized as an
incarnation or expansion of Lord Maha-Vishnu. He also had many followers. The Caitanyacaritamrita (Adi-lila, 12.17, purport) gives a history of Sri Advaita's sons. One of these,
Achyutananda, is described in the Gaura-ganoddesha-dipika (87-8) as the incarnation of
Karttikeya, the son of Lord Shiva, and, according to others, formerly the gopi named Acyuta.
Lord Caitanya, Lord Nityananda and Sri Advaita played the parts of devotees to instruct the
importance for the conditioned souls to engage in devotional service to the Supreme, and to
prevent people from accepting impersonalist philosophies.
Next we come to Ishvara Puri, from whom Lord Caitanya took initiation. Ishvara Puri was
such a great devotee and disciple of Madhavendra Puri that when Madhavendra Puri became
an invalid at the end of his life, Ishvara would take care of him and clean him. Thus,
Madhavendra Puri gave him his great blessings. This is one reason why Lord Caitanya
accepted him as His spiritual master. (Cc.Adi-lila, 9.11) However, before initiating Lord
Caitanya, Ishvara Puri had gone to Navadvipa and lived for a few months in the house of
Gopinatha Acharya. That was when Lord Caitanya became acquainted with Ishvara Puri.
Sometime thereafter, Lord Caitanya went to Gaya with the purpose of performing rites for his
deceased father, but also became initiated by Ishvara Puri while there. After that, Lord
Caitanya ceased involving Himself in so many debates with scholars and philosophers, and
merely engaged in the congregational chanting of the Lord's holy names, giving out the
ecstasy of love of God to all.
Madhavendra Puri was is in the disciplic line from Madhvacharya and was the direct disciple
of Lakshmipati. He had two principal disciples, Ishvara Puri and Sri Advaita. Madhavendra
Puri established the worship of Radha and Krishna together in this sampradaya, before which
18
Caitanya-candra
time Krishna was worshiped alone. It is he who is accepted as the root of worship in ecstatic
love. Therefore, unless one is connected to the disciplic succession of Madhavendra Puri,
there is no possibility of awakening the symptoms of ecstatic love in one's devotional service
to Sri Sri Radha and Krishna.
We can ask, how was it that so many of the intimate associates of Sri Sri Radha and Krishna
in the spiritual world descended into the material manifestation. It can be explained that
before Lord Krishna descended as Lord Caitanya, He asked His associates to appear before
Him in preparation for His descent. He never comes alone, just as a great king also appears
with his huge entourage. Thus, numerous members of the Lord's associates came to help
manifest the spiritual atmosphere on earth, and to participate in the Lord's pastimes. Even
after the Lord's disappearance such associates have continued to appear on this planet,
especially in this Brahma-Madhva-Gaudiya sampradaya, to benefit society with the facility to
approach the portal through which one can return to the spiritual worlds.
Without the gopis, the maidservants of Radha and Krishna, the ecstasy of the confidential
pastimes of Their Lordships cannot be tasted or known. Only by their cooperation can such
pastimes be broadcast. Otherwise, no one else can open them for our view. Only through
their assistance can one enter into these pastimes. Only by following in their footsteps can
one engage in the service of Sri Sri Radha and Krishna in the mood of the gopis in the groves
of Vrindavana. There is no other procedure for understanding. Therefore, we have to take
shelter of the gopis who have appeared in this sampradaya if we wish to enter such intimate
and ecstatic love and service.
From the evidence in this article, we can understand that for the most part all of the spiritual
masters and personalities connected with the Brahma-Madhva-Gaudiya parampara from the
time of Madhavendra Puri are all incarnations of great personalities, and mostly in the
madhurya-rasa, the mood of the loving maidservants, manjari-bhava, for Lord Sri Krishna.
That is the most unique characteristic about this line of disciplic succession. Therefore, we
should take advantage of it by understanding this spiritual knowledge. Such a rare
opportunity may never again avail itself for thousands of lifetimes.
One additional conclusion of this article is to understand that this sampradaya is not only one
for distributing the intimate love for Krishna in the mood of the intimate maidservants. It is
also a preaching line, mostly through the process of writing and distributing books and
publications, and through congregational chanting of the holy names of Sri Krishna.
However, Srila Bhaktisiddhanta compared writing and publishing to the great mridanga drum
used for congregational chanting. The idea is that rather than merely reaching people in the
vicinity of one's voice, writing and publishing preserves one's words and gives the facility to
reach many more people from many parts of the world. This is something that all of the
acharyas spent much time focusing on. Therefore, we can especially stay connected to the
previous acharyas by continuing this process of distributing this knowledge through their
books, and by writing new publications that follow this line for the benefit of society.
Much of the information regarding the spiritual identities comes from the Gaura-ganoddeshadipika by Sri Kavi-karnapura. Furthermore, many other associates of Lord Caitanya not
mentioned in this article are also described as being incarnations of intimate gopis, sakhis and
manjaris of Sri Sri Radha and Krishna in the Caitanya-caritamrita, Adi-lila, Chapters Ten and
Eleven, in case you would like to continue this line of study.
Although this article gives only brief glimpses into the lives of the great personalities
connected with this sampradaya, there is much more information in separate books and
biographies about the exemplary lives of all of them. Such books about these devotees are
19
Caitanya-candra
extremely insightful, enlightening and enlivening. I strongly suggest you use the links in this
website to look into finding out how you can acquire some.
2.2 Brahma-Madhva-Gaudiya Sampradaya – Disciplic Succession
By Jaya Tirtha Carana Das
According to the Vedic scriptures one must take diksa, spiritual initiation from a guru who
belongs to any of the above-mentioned four disciplc successions. Only then whatever mantra
one chants will be effective. Also, especially in Kali-yuga, the Vedic scriptures must be
understood only through the guru-sisya parampara and not through mental speculation as it
is done today. This is because in the guru-sisya parampara system, the actual teachings and
understandings of the Vedic literatures remain unchanged i.e. the knowledge is its purest
form. One must guard against accepting an unauthorized person as ones guru and also
hearing spiritual discourses from such a person.
The International Society for Krsna Conciousness (Hare Krsna movement) belongs to the
Brahma-Madhva-Gaudiya sampradaya. The science of Krsna consciousness has been passed
down through the following unbroken chain of gurus without any adulteration.
The following is the list of the guru parampara as taken from the Gaura-ganoddesa-dipika(21):
paravyomesvarasyasic chishyo brahma jagat-patiù /
tasya sishyo narado’bhut vyasas tasyapa sishyatam //
suko vyasasya sishyatvaà prapto jïanavabodhanat /
vyasal labdha-krishna-diksho madhvacaryo mahayasaù //
tasya sishyo’bhavat padmanabhacaryo mahasayaù /
tasya sishyo naraharis tacchishyo madhava-dvijaù //
akshobhyas tasya sishyo’bhut tac-chishyo jayatirthakaù /
tasya sishyo jïana-sindhus tasya sishyo mahanidhiù //
vidyanidhis tasya sishyo rajendras tasya sevakaù /
jayadharma munis tasya sishyo yad-gana-madhyataù //
srimad-vishnu-puri yas tu bhaktiratnavali-kritiù /
jayadharmasya sishyo’bhud brahmanyaù purushottamaù //
vyasatirthas tasya sishyo yas cakre vishnu-saàhitam /
sriman lakshmipatis tasya sishyo bhaktirasasrayaù //
tasya sishyo madhavendro yad-dharmo’yaà pravartitaù /
tasya sishyo’bhavat sriman isvarakhya-puri-yatiù //
kalayamasa sringaraà yaù sringara-phalatmakaù /
advaitaà kalayamasa dasya-sakhye phale ubhe /
isvarakhya-purià gaura urarikritya gaurave /
jagad aplavayamasa prakritaprakritatmakam //
Brahma, the master of this universe, was the disciple of the master of the spiritual world
Supreme Lord Sri Krsna. His disciple was Narada and Vyasa became the disciple of
Narada. Sukadeva became Vyasa’s disciple through the awakening of spiritual knowledge.
Madhvacharya took initiation in the Krishna mantra from Krsna Dvaipayana Vyasa.
Madhva’s disciple was Padmanabhacharya, whose disciple was Narahari, who was
followed by Madhava Dvija. Madhava’s disciple was Akshobhya, who was followed by
20
Caitanya-candra
Jayatirtha, Jïanasindhu, Mahanidhi, Vidyanidhi and Rajendra. Jayadharma Muni was one
of Rajendra’s many disciples and Vishnu Puri, the author of Bhakti-ratnavali and
Purushottama the lover of Brahmin culture became his disciples. Vyasa Tirtha, the author
of Vishnu-saàhita, was Purushottama’s disciple. Lakshmipati Tirtha, a reservoir of
devotion, was Vyasa Tirtha’s disciple. Madhavendra Puri was the disciple of Lakshmipati,
and it is by him that this religion was founded. His disciple, the sannyasi Isvara Puri, took
up the mood of conjugal devotion, while Advaita Acharya [also the disciple of
Madhavendra] took up the moods of servitude and friendship. Lord Gaura accepted Isvara
Puri as his guru, and then flooded the material and spiritual worlds [with divine love].
(1) Supreme Personality of Godhead Lord Sri Krsna
(2) Sri Caturmukha Brahma
(3) Sri Devarsi Narada
(4) Sri Krsna Dvaipayana Vyasa (also known as Srila Vyasadeva, Badarayana and Vedavyasa)
(5) Bhagavatapadacarya Srila Madhvacarya (also known as Srila Vasudeva, Sarvajna,
Purnaprajna, Purnabodha, Gaudapurnananda, Sukha Tirtha and Ananda Tirtha), Sukadeva
Goswami
(6) Srila Padmanabha Tirtha
(7) Srila Nrhari Tirtha
(8) Srila Madhava Tirtha
(9) Srila Aksobhya Tirtha
(10) Tikacarya Srila Jaya Tirtha
(11) Srila Jnanasindhu Tirtha
(12) Srila Dayanidhi Tirtha
(13) Srila Vidyadhiraja Tirtha (also known as Srila Vidyanidhi
Tirtha)
(14) Srila Rajendra Tirtha
(15) Srila Jayadharma Tirtha (also known as Srila Vijayadhvaja
Tirtha)
(16) Srila Purusottama Tirtha
(17) Srila Brahmanya Tirtha (also known as Srila Subrahmanya
Tirtha)
(18) Srila Vyasa Tirtha (also known as Srila Vyasa Raya)
(19) Srila Laksmipati Tirtha
(20) Srila Madhavendra Puri Goswami
(21) Srila Isvara Puri Goswami (Sri Nityananda Prabhu, Srila
Advaitacarya)
(22) Supreme Personality of Godhead Lord Sri Caitanya
Mahaprabhu
(23) Srila Rupa Goswami (Sri Svarupa Damodara, Srila Sanatana
Goswami)
(24) Srila Raghunatha das Goswami, Srila Jiva Goswami
(25) Srila Krsnadas Kaviraja Goswami
(26) Srila Narottama das Thakura
(27) Srila Visvanatha Cakravarti Thakura
(28) (Gaudiya Vedantacarya Srila Baladeva Vidyabhusana) Srila Jagannatha das Babaji
Maharaja
(29) Srila Saccidananda Bhaktivinoda Thakura
21
Caitanya-candra
(30) Srila Gaurakisora das Babaji Maharaja
(31) Srila Bhaktisiddhanta Sarasvati Goswami Prabhupada
(32) ISKCON Founder-Acarya : Jagadguru Srila Abhaya Caranaravinda Bhaktivedanta
Swami Prabhupada
(33) ISKCON Guru-vrnda : Srila Tamala Krsna Goswami Gurudeva, Srila Hrdayanada das
Goswami Acaryadeva, Srila Gopala Krsna Goswami Bhagavatpada, Srila Bhaktisvarupa
Damodara Goswami Sripada, Srila Satsvarupa das Goswami, Srila Mukunda Goswami, Srila
Bir Krsna das Goswami, Srila Bhakticaru Swami, Srila Jayapataka Swami and other present
ISKCON acaryas.
At the beginning of the Bhagavad-gita As It Is by A.C. Bhaktivedanta
Swami Prabhupada there is a list of disciplic succession. This list was first
published by Bhaktisiddhanta Sarasvati Thakura and enumerates the
most prominent members of the guru-parampara. This accounts for some
time gaps. Kavi Karnapura in his Gaura-ganoddesa-dipika (22-) lists the
gurus up to Lord Chaitanya. Here are their abridged biographies.
5. Srila Madhvacarya
He was born in a Sivanni brahmana class family in the Pajakaksetra of Udupi village in the
year 1040 Saka. His parents
were Sri Madhyageha Bhatta and
Srimati Vedavidya. His
childhood name was Vasudeva.
At the age of twelve he was
initiated by Acyutapreksa. His
sannyasa
name
was
Purnaprajna Tirtha.
He obtained the Deity of
Udupi Krsna (Nrtya Gopala)
from a boat full of gopicandana. The Deity is holding a
curd-making stick in one
hand and a string, used for
Figure 1Madhva recieves instruction
from Vyasadeva
pasting curd, in the other hand. Though the Deity was very
heavy, Madhvacarya carried it alone from Vadabhandesvara.
The following are the names
of the eight Udupi Mathas and their main heads:
1. Palimara - Sri Hrsikesa Tirtha
2. Adamara - Narahari
3. Krsnapura - Janardana
4. Puttige - Upendra
5. Siruru - Vamana
6. Sode - Visnu
7. Kanuru - Srirama
8. Pejavara - Adhoksaja
The following are the names of the Deities in the above mentioned maths respectively: Sri
Ramacandra, Sri Krsna, Caturbhuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva,
Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha there is a Deity of
Balakrsna, installed by Madhvacarya.
The following are books written by Madhvacarya:
1. Gitabhasya
2. Brahma Sutrabhasya
22
Caitanya-candra
3. Anubhasya 4. Pramana-laksana
5. Tattva-viveka 6. Rigbhasya
7. Upanisada bhasya
8. Gita Tatparya Nirnaya
9. Dvadasa Stotryas
10. Sri Krsnamaharnava
11. Srimadbhagavata Tatparya
12. Sri Mahabharata Tatparyanirnaya
13. Sri Krsna Stuti
The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and
the Bhagavad-gita. Most of his thirty-four works are philosophical, although there are a few
poems and devotional compositions. Yamaka Bharata is a poem narrating the story of
Mahabharata in Yamaka verse. Bharata Tatparya Nirnaya are his learned critiques on the
Bhagavata and the Mahabharata. He was also wrote commentaries on some hymns in the Rg
Veda. He relied heavily on evidence from the Puranas, rather than on the Vedic texts or logic.
(An Encyclopedia of South Indian Culture, pp. 278-279)
6. Padmanabha Tirtha
He was a native of Uttara-Karnataka which in those days stretched to the area known as
Andhra Pradesh. (This is confirmed by Hrsikesa Tirtha in his book Sampradaya Paddhati and
Guru-acarya, where he states that Padmanabha Tirtha came from Uttara-Karnataka of the
Telegu speaking people around the area where the Godavari River flows.) His previous name
was Sobhanabhatta, but his change of name came upon meeting Madhva when Madhva
returned to Udupi from his northern tour. He was a renowned and distinguished scholar of
the day, but his proficiency in fourteen branches of learning were silenced in fourteen
seconds by Acarya Madhva in 1265 AD. Soon he became one of the most trusted disciples of
Madhva. Madhva always praised him, being the senior-most disciple among those outside the
Tulu area, and his learning, preaching and seniority enabled Madhva to make him the first to
sit on the Pitha after Madhva's disappearance pastime.
Padmanabha Tirtha left this world at Navavrindavanas, near Hampi, on the sacred
Tungabhadra River in 1324 AD. His samadhi tomb remains there to this day.
7. Nrhari (Narahari) Tirtha
Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around
thirty years. The story follows that during his spell in office, the King of Kalinga died. The
King's ministers, from time immemorial, had a tradition that the State send out the "State
elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace
and through the city to the place where Narahari was. The elephant placed the coronation
garland around his neck to the surprise of the accompanying state ministers. By the Lord's
arrangement the elephant came across Narahari, and in due course he was placed on the
throne. However, when the King's infant son and heir to the throne came of age after twelve
years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on
Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants
of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to
Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to
Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman
gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to
23
Caitanya-candra
the Gajapati King. This Deity of Mula Rama was then placed in the Uttaradi Mutt, secured in
his day by Kavindra Tirtha, but now resides at the Raghavendra Tirtha Swami Mutt at
Mantralayam.
At the time of dividing the Mutts at Kanya Tirtha, Madhvacarya gave Narahari the Deity of
Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the
Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the
other holding his tail up. Two other hands hold a conch and cakra.
Narahari Tirtha was initiated before 1264 AD. B.N.K. Sharma suggests that he was probably
about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age.
There are local inscriptions of the time preserved in the Srikurma and Simhacala areas of
Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but
even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees
from the princes and aristocratic nobility in general at the time in the areas of Orissa and
Andhra.
Sometimes it is suggested that he was the disciple of Padmanabha Tirtha but this is not
supported anywhere in the mutt listings, instead what is pointed out is that due to the
seniority of Padmanabha Tirtha, Narahari Tirtha was more than willing to serve him as the
representative of his spiritual master Sripada Madhvacarya, and so was considered like a siksa
disciple of the Pitha Adi Patya Padmanabha Tirtha Swami.
Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Visnu
was at the bottom of the town pond (tank). The very next day, by his influence, he made
arrangements for the tank to be dredged, and there He was! A Deity was taken out and
installed at that place. The town is now called by the name of the pastime, Narayanadevarkere
(the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Karnataka.
Narahari wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of
which any trace is kept.
8. Madhava Tirtha
Previously known as Visnu Sastri, Madhava Tirtha was the third acarya to reside on the Pitha
after Madhvacarya. Madhava Tirtha was quite often confused with, or known as Madhvacarya
or Madhva, due to the similarity in name. He was the son of Mayana and Srimati and the
elder brother of Sayana and at one time a minister of King Bukka of Vijayanagar.
There is a story in this connection how Madhava Tirtha founded the city of Vijayanagar after
the discovery of a huge amount of hidden treasure. Before this, however, Madhava Tirtha
lived an austere life as an ascetic in the mountains of Karnataka, who once found himself
being frequented by a shepherd of the name Bukka. This poor shepherd had heard that
Madhava Tirtha, the great sannyasi, was there absorbed in thoughts of Lord Narayana, and so
he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying,
"One day you shall be the King of all Industan." By this blessing, immediately all the local
shepherds made him their head, and he became known as the King of that local country
which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and
Badagas. In this kingdom he became known as Bukka Rao and reigned for thirty seven years
by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the
time he came to rule in 1343 AD.
Madhava Tirtha was in office at the Vedanta Pitha from 1333 AD until 1350 AD, when he
passed away. He made a commentary on the Parasara Smrti called Parasara Madhva-vijaya,
and some other books have also been accredited to him, but as little is known of him there is
much confusion misidentifying him with others. It is said that his bodily remains were
24
Caitanya-candra
entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur
District.
9. Aksobhya Tirtha
Aksobhya Tirtha was the last of Madhva's direct disciples to sit on the Pitha. He did so from
1350 AD - 1365 AD. Previously his name was Govinda Sastri and he came from UttaraKarnataka. Madhvacarya gave him the Deity of Aja-Vitthal. (Krsna standing with His hands of
His hips, accompanied by Sri Devi and Bhudevi, though some say this is Krsna with Rukmini
and Satyabhama.)
His main "claim to fame" was the way he refuted the philosophy of "tat tvam asi" - "you are
the same as". There is an historic incident which is understood to have taken place at
Mulbagal near Kolar. His victim was Vidyaranya, the big, big scholar and guru descendant of
the Advaita line of Sankara. Aksobhya Tirtha smashed Vidyaranya so badly that in history this
was considered the turning point in the new Madhva faith of Dvaitavada. To this day the
philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing
they are wrong, with stubborn determination they have yearly been coming back to get
smashed.
Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhimarathi River, which is where he met his future disciple Jayatirtha. In the years to follow
Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so
nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic
preacher since Madhva, hence Jayatirtha was called the Tikacarya. Aksobhya Tirtha taught
him how to search out hidden significances in the words of Madhva which others missed, and
how to write books on those points called tikas (short commentaries), which further
demolished the hostile Advaita monism. He even pointed out the differences in the basic
understandings of Advaita philosophy of their own leading Sankarites like Vacaspati,
Vivarankara, Amalananda, Citsukha and Vijnanasana, giving further strength to the Vaisnava
truths and making the Mayavadis all look foolish.
10. Jaya Tirtha
Jayatirtha renounced the world and took sannyasa at twenty years of age. By this time no one
could philosophically touch him. He was a genius, seeing through the foolishness of
Mayavada, and even making commentaries on Ramanuja's works. He wrote about twenty
books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha
and Narahari Tirtha, but he was always humble, giving all credit to Aksobhya Tirtha, the
servant of Madhvacarya.
"Critique of Mithyatva" or "The Falsity Of The World" was one of his main works, where he
describes how this world is temporary, not false, and the Mayavadi way as being really false.
He points out the differences between real, unreal, temporary and permanent, concluding,
"...The co-existing of both their negations, at the same time and with reference to the same
locus is, therefore, most illogical and can never be accepted by sane men." I.e. the positive
being this world is temporary though genuinely existing, the elements are real, and the action
is real but done in connection with material nature causing reaction, which is also real but
not permanent. Thus soundly defeating the Mayavadi philosophy around "brahma satyam
jagan mithya", various works on subjects of Vaisnava studies and logic were written by
Jayatirtha. Later a descendant in the parampara of the name Vyasatirtha wrote down
Jayatirtha's life story, whereby we have found this information.
25
Caitanya-candra
Jayatirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunatha was
his father's name) of either Visvamitra gotra or Bharadvaja gotra. He was the son of a high
ranking military man and had two wives. Dhondo Pant, being like a local prince, was seen
often dressed in full armour, breast plate, helmet and all, riding his mighty war horse around
the area. He was a great horseman and would ride sometimes on journeys all over the district,
accompanied by his men. On one such occasion, a hot summers day at noon, he stopped at a
stream for fresh water, but his drinking of water was not an ordinary sight. Unlike most
persons taking water, Dhondo Pant would enter into the river fully dressed (with armour,
sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink
water at water level directly into his mouth, being up to his neck in the water as an animal
would.
On this day an incredible meeting took place. On the other side of the stream was Aksobhya
Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink
water just like a bullock," and these few words put the horseman into a strange, deep, allrevealing state. Suddenly philosophical questions, which made the young horseman's mind
spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember
his time spent with Acarya Madhva, but he had been covered for so many years thinking that
he was the son of a nobleman. Now he could remember all kinds of incidences that made his
hair stand upon end. He gained some intense realizations which enabled him to see quite
clearly how previously he was actually the bullock who was used to pull around Acarya
Madhva's books as Madhva traveled and preached all over. He could actually remember
Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic
literature.
There is an interesting story in this connection. Madhva would quite often glorify this
bullock by saying to the assembly that actually this bullock listened better and assimilated the
philosophy quicker than any of Madhva's students. Wherever Madhva would preach the
bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness
and loyalty knew no bounds. Madhva could sometimes be heard saying that simply by his
attentive hearing this bullock was making great advancement. These kind of statements made
some of Madhva's sannyasa disciples quite envious, so much so that they cursed the bullock
to die from snake bite. Madhva heard about the curse and blessed the bullock that he would
not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake
died! Everyone was awe struck, but could at once appreciate the motive and kindness of
Madhva. He was protecting his dear devotee who had surrendered his life to the service of
Madhva's preaching mission. After some years the bullock passed away of natural causes - old
age.
Tradition has it that in actuality this was no ordinary bullock in the first place. He was
reputed to be a partial incarnation and joint expansion of both Indra, the King of the
demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the
bullock taking his birth in a family of greatly pious ksatriya kings in Karnataka and being
further brought up to know the Vedic literature according to the teachings of Madhva.
Obviously the Lord deemed it now the right time for his real self realization to again be
invoked.
Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and
aged mendicant Aksobhya Tirtha as follows, "My dear sir, who are you, from where did you
come, and how do you know me? Simply by the words emanating from your mouth my life
has changed. You must be my guru; you have opened my eyes which were blinded for so
long. O my guide, you have shed my ignorance of my real self. Please tell me more. Please
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instruct me so my life can become perfect. O Gurudeva, please save me from the clutches of
repeated birth and death." He was so amazed and became so agitated from gratitude by this
meeting that he asked to become Aksobhya Tirtha's formal disciple. The other horsemen
joined Dhondo Pant in crossing the river and spent some time in discussion with him. Then
they returned to the estate of his father without Dhondo. News soon reached the boy's father
who personally went to reclaim his son and took him home. To save any further quarrel,
Dhondo followed his father without any protest, but even though the enraged father came to
collect him, Dhondo had his plan, on his return home, to start with he had his marriage
consumed.
An amusing story is revealed of the night that he returned to his wives. When Dhondo Pant's
beautiful young wife entered the bed chamber to be with her husband, to her surprise there
was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed
mystically as though one absorbed in transcendental trance. Enchanted by the sight, she out
of respect for the wondrous sight paid her prostrated obeisances before the serpent, but soon
fear overcame her and she fled the room screaming and fainted on the floor just outside.
Raghunatharaya, the father of Dhondo, feared that something would happen and so was close
by. After also seeing the captivating sight and seeing the snake revert back to the form of his
son, Raghunatharaya reluctantly allowed Dhondo to return to the aged mendicant Aksobhya
Tirtha, knowing this not to be an ordinary situation. In due course, Dhondo Pant was
initiated and given the order of sannyasa and the new name Jaya Tirtha. This happened in the
year 1368 AD.
Some do not agree with this story, saying that it would not have been allowed in the strict
Brahmana society of the 14th century. But whether one accepts the story as explained by Srila
Vyasatirtha or not, the link was there and soon he came back to Aksobhya Tirtha who
accepted him as his sannyasa disciple and gave him the name Jaya Tirtha. He then started to
study sastra from Aksobhya Tirtha intensively until Aksobhya Tirtha finally passed away, his
mission completed.
Jayatirtha toured several times all over India, destroying the philosophy of the impersonalistic
rascals. He was undefeated and became well known as the pure Vaisnava acarya that he was.
He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rastrakuta
kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place
where Jayatirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of
Asadha (June-July) 1388 AD. However, there is also a samadhi tomb of his in northern
Karnataka. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to
the samadhi of Padmanabha Tirtha, there are carvings of him as a ksatriya prince, and next to
that as a sannyasi mendicant.
11. Jnanasindhu Tirtha
12. Dayanidhi Tirtha
13. Vidyadhiraja (Vidyanidhi) Tirtha
The Guru-acarya listings assign Vidyanidhi Tirtha a period of seven years, nine months and
thirteen days as the next pontiff on the Vedanta Pitha. The only written work accredited to
him was a commentary on the Bhagavad-gita.
In the Madhva Mutts there is an air of vagueness and uncertainty of dates and even the
lineage. Kavikarnapura's Sri Gaura Ganoddesa Dipika, Text 22 mentions "...Aksobhya's
disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was
Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra..."
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Caitanya-candra
However, in Srila Bhaktisiddhanta Sarasvati's "Guru Parampara" he says, "...Madhava Tirtha
accepted the great paramahamsa Aksobhya Tirtha as his disciple. The principle disciple of
Aksobhya Tirtha was known as Jayatirtha. Jayatirtha's service was for his disciple
Jnanasindhu. Dayanidhi received the science of devotional service from Jnanasindhu and the
servant of Dayanidhi was Vidyanidhi (Vidyadhiraja Tirtha). Rajendra became the disciple of
Vidyadhiraja Tirtha."
Srila Bhaktisiddhanta Sarasvati Thakura accepts the version of Kavikarnapura's Gaura
Ganoddesa Dipika and they both say that Madhava Tirtha has taken Aksobhya Tirtha as his
disciple. However, the Madhvas say that Aksobhya Tirtha was the direct disciple of
Madhvacarya - this is stated in the Guru-acarya listings. In the Madhva Vijaya this is also
recorded, that is, the incident of Madhvacarya calling eight of his sannyasa disciples around
him at Kanya Tirtha during the Caturmasya. In Narayana Panditacarya's commentary on his
own book, Madhva Vijaya, entitled "Bhava Prakasika," he also says how Madhva called his
disciples in pairs and the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha
of Pejawara Mutt. These incidents are included in the "Sampradaya Paddhati" of Hrsikesa
Tirtha, the foremost dear disciple of Madhvacarya.
The descendants of Madhva are more strictly followers of a diksa line, whereas both
Kavikarnapura and Srila Bhaktisiddhanta Sarasvati lean more towards siksa lines, though still
accepting both on their own validity. Seeing that Madhava Tirtha (Dvija) was a forerunner of
Aksobhya Tirtha to the Vedanta Pitha, certainly he may have given some instruction. In the
same way, Jayatirtha certainly had many disciples, and because his direct disciple
Vidyadhiraja was the next to accept office at the Pitha, it doesn't necessarily mean other
disciples of Jayatirtha, such as Jnanasindhu Tirtha and Daya(Maha)nidhi Tirtha didn't also
give their worthy assistance.
Actually, Vaisnavas are always grateful for their many siksa gurus. For myself certainly, as I
have collected this information, everyone has stressed Madhvacarya's disciples and this
parampara. In the humble attempt to compile this work I have accepted many as my
instructing gurus and I am very grateful to them for their advice, otherwise how could the
sampradaya be revealed. I do not, of my own accord, know anything about Vaisnavism or the
Supreme Personality of Godhead, Lord Sri Krsna, but by the mercy of the Vaisnavas and of
my diksa and siksa gurus, we are making an attempt at shedding some light on this subject.
As we just stated, Vidyadhiraja Tirtha was the immediate disciple of Jayatirtha. Being of
seniority in his learning and devotional understandings, he also became the successor on the
Pitha. Previously his name was Krsnabhatta (though the Guru-acarya gives him the name
Nrsimha Sastri). It is understood that he was a brahmacari, but his time on the Vedanta Pitha
is not clearly established. The times of office range from three years, nine months and
thirteen days, to four years, and lastly sixty four years, but the Mutt itself is silent on this
matter.
14. Rajendra Tirtha
Rajendra was his first disciple and their relationship was always very close. There is one story
which tells of how the guru parampara divided at that time. Vidyadhiraja Tirtha was
extremely sick so he sent word to Rajendra to come immediately, but he did not arrive in
time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would
have a successor. This devotee's name was Kavindra Tirtha. Some say he called Kavindra due
to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava
acts only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra
Tirtha is now represented by Vyasatirtha and Gosale Mutts and that line still continues.
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The other line (that from Kavindra Tirtha) continued on to Vagisa and Ramacandra Tirtha,
but at the time of Ramacandra there again was some heavy disagreement that apparently
nearly stopped the line at that time. Inevitably it caused a split and now those lines come
down via his two disciples, Vibudhendra Tirtha of Raghavendra Swami Mutt and Vidyanidhi
Tirtha of Uttaradi Mutt.
Vidyadhiraja Tirtha passed away at Ergola near Malked. The old town of Ergola now lies in
ruins and this is believed to be where the tombs of both Vidyadhiraja and Rajendra Tirtha are.
15. Jayadharma (Vijayadhvaja) Tirtha
Between Rajendra and Vyasatirtha we have Vijayadhvaja Tirtha, alias Jayadhvaja, alias
Jayadharma. He is listed in the Mutt genealogical tables as being a member of the Pejawara
Mutt coming from Aksobhya Tirtha. The Deity of Sri Rama that was worshiped by
Vijayadhvaja Tirtha is still in the Pejawara Mutt. Some say that Vijayadhvaja was ostracized
by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dvaraka and
thus as a penance to atone for this he was commissioned to write a commentary on Srimad
Bhagavatam, which he wrote under a pipal tree at Krsna Mutt, and which he became famous
for. However many devotees, including B.N.K. Sharma, the Madhva scholar, says that this
story is bogus and malicious, as it is well known that Vijayadhvaja's commentary on the
Srimad Bhagavatam was purely out of love and spontaneous devotion. His commentary of
Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his
disciple, Visnu Puri. In his commentary there are many references to the original compiler,
the great Sridhar Swami of the Bhagavat School. Sridhar lived in a very dangerous time to be a
Vaisnava, and so kept his meanings covered. Many, even to this day, say that Sridhar Swami
was an impersonalist, but actually this is not so. As we have stated, he had to keep the real
and personalistic understandings of the Bhagavatam covered for there were many devious
Mayavadis ready to corrupt anything that glorified Krsna, the Supreme Personality of
Godhead. Vijayadhvaja (Jayadharma Muni as he is also known) clarified the meanings of
Sridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings
of Sripada Sridhar Swami.
Looking at the many and wonderful ways the devotees have struggled, sacrificing their own
reputations, even well being, to somehow or other ensure that these priceless gems of pure
personalism could find their way down through the ages into our unworthy laps and beyond,
we should be grateful to all of these great and devoted personalities.
Srila Vijayadhvaja Tirtha was the sixth in the lineage of the Pejawara Mutt and he passed
away on the Aksaya Tritya day, which falls on the third day of the light fortnight in the
month of Madhusudana (Vaisakha - April/May). His samadhi (Vrndavana) is at Kanya Tirtha.
Vijayadhvaja Tirtha and some details concerning the controversy regarding his complete and
devotional commentary on the Srimad Bhagavatam:
Practically speaking, the following is only details of Vijayadhvaja's early days, but it is an
interesting story that brings out his conviction as a pure surrendered, unmotivated Vaisnava
sannyasi.
As with many sannyasis of the line, particularly on this west coast of Karnataka, Vijayadhvaja
Tirtha took sannyasa as a very small boy. Constantly traveling, he would have to maintain
himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for
three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began
to make some arrangements to cook very simply, using some simple forest spinach, a few
rocks and twigs that he had found by the side of the road. One much older and senior
sannyasi came by and was horrified seeing Vijayadhvaja Tirtha, a sannyasi, cooking, "making
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arrangements to enjoy" and by the side of the road. He severely chastised him saying that this
kind of action was against sannyasa dharma or character. He then informed the boy that the
only way to counter this kind of independent activity was suicide - then and only then would
he be free from any reaction. So the humble and pure-hearted young Vijayadhvaja Tirtha
Swami prepared to give up the world. At this time another sannyasi happened to come by,
and upon seeing the preparations for death, could understand what was on Vijayadhvaja's
mind. This second sannyasi then inquired from the boy why he had taken to this decision.
Hearing the story, the second sannyasi, who some say was Rajendra Tirtha, instructed the boy
to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So
doing, this highly devotional piece of literature was entitled "Pada-ratnavali." To this day
followers of Madhva hold this devotional work as a standard text for reference.
At the end of this commentary Vijayadhvaja Tirtha prayed earnestly to Lord Sri Krsna:
vyakhya bhagavatasya krsna racita
tvat priti kamatmana
pretascet pradadasi tat pratinidhim
tat trin varisye varan
prana niskincanatam tava pratibhavam padaravindatmana
samsaktim sukhatirtha sastra vijarajarasya param taya
"Dear Lord Sri Krsna, I have written this commentary of Srimad Bhagavatam just to please
You. If You are pleased, as an acknowledgement of the same, please grant me three boons that I should always remain a poor man in this and any future lives, that I may always have
the opportunity to study Bhagavatpadacarya Madhva's devotional works on Krsna
consciousness, and lastly by doing so, I may always rest in You and that I may attain You and
always remain with You as Your foot servant."
As we will read a little later, the influence of this edition of the Bhagavatam and the
subsequent commentary by Visnu Puri, the celebrated compiler of Bhakti-ratnavali and
disciple of Sri Vijayadhvaja Tirtha, assisted a great change to take place - not so much a
change, but enhanced a natural loving progression to develop. This will be dealt with in
connection with the next few acaryas who came. Everything was going on still, but as
previously there had been some dissatisfaction with the struggle against the Mayavadis, now
there had become struggles of another nature, that of position. Some were neglecting the pure
teachings of Vaisnavism and were starting to get a little caught up in other circles, that 'I am a
brahmana so I can know God. You are a sudra, therefore you cannot.' Certain sways started
to take place and angles that had not been propounded externally were now to be taught.
There were some very radical devotees around who were out to make a wonderful thrust to
ensue. This devotee who we have just mentioned, Visnu Puri, is believed to have influenced
many prominent personalities, amongst whom are Laksmipati Tirtha and Madhavendra Puri
Goswami. This will be brought up again where the reasons for Madhavendra Puri Goswami
accepting the title "Puri" instead of the traditional "Tirtha" are discussed in a short while.
Dr. B.N.K. Sharma also mentions (History of Dvaita School of Vedanta, page 540) that there
is a tradition which supports all these stories, and gives some detail to that point, saying that
in the 15th century Rajendra Tirtha carried the message of Madhva to the far north and also
into Bihar and Bengal where many of these great devotees were waiting to take up their
particular missions. At this time amazing things were going on, much of which was unseen to
the general populace. Various intimate associates of the Lord were taking their births in the
families of the Vaisnavas for the purpose of setting back the flow of the Kali-yuga and
smashing the illusory philosophies of the impersonalists.
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Caitanya-candra
Sambidananda dasa brahmacari (the disciple of Srila Bhaktisiddhanta Sarasvati Thakura) has
written in his book relating to medieval Vaisnava schools, that even the meeting of Sri
Caitanya Mahaprabhu and the Tattvavadi head of the time, Raghuvarya Tirtha, which came a
little later, was not an ordinary thing. There he makes a statement very boldly saying that the
reason for the difference of opinion over sadhya (spontaneous service - the raga marga
performed on the liberated devotional platform) and vaidhi bhakti, devotional service in
practice where full love of Godhead is not fully manifest, was due to the fact that at that time
those particular Tattvavadis had deviated somewhat from the pure teachings presented by
Madhva. However we see that after the visit of Sri Caitanya Mahaprabhu to Krsna Mutt, the
purity was again sought out. Primarily this was done by Vadiraja Tirtha who again reestablished many of Madhva's principals. It was Vadiraja who reintroduced kirtana (the
chanting of the holy names) back into the Mutt. His guru, Vyasatirtha, who was practically a
contemporary, did many great works also to re-establish the proper standards that were free
from any material bodily conceptions of life.
In "History of the Mutts" booklet it is mentioned that due to some problems around the time
of Vagisa Tirtha the pure line was nearly lost, but due to the preaching and management of
Vyasatirtha and especially Vadiraja Tirtha the desire of Madhvacarya was again instilled.
16. Purusottama Tirtha
17. Brahmanya Tirtha
He was the third descendant from Rajendra Tirtha in the senior line of disciples coming from
Vidyadhiraja Tirtha. I could find very little on his life, save and except where B.N.K. Sharma
says that it was due to the blessings of Brahmanya Tirtha that the parents of Vyasatirtha
(Brahmanya Tirtha's disciples), owed the birth of their children - notably of Vyasatirtha.
As his permanent residence, Brahmanya Tirtha lived mostly at Cannapatna or Abbur in
Karnataka State, as mentioned in the Vy-carita, Page 26. There he had a Mutt of his own
which later he was to entrust to his disciple Sridhar Tirtha. His other disciple was the famous
Vyasatirtha. It is so unfortunate that these great devotees' lives have slipped into obscurity,
whether it was by their choice out of humility or just the influence of time. I guess now we
will never really know. The Lord has his plan.
18. Vyasa Tirtha
Otherwise known as Vyasaraya and Vyasaraja Swami, as we briefly mentioned, he was the
disciple of Brahmanya Tirtha. Born around 1460 AD in the village of Bannur in Mysore
district, his father's name was Rallanna Sumati and his gotra was Kasyapa. As previously
stated, he took his birth by the blessings of Brahmanya Tirtha. Altogether, Vyasatirtha's
parents had three children, a girl and two boys. In his childhood Vyasatirtha was known as
Yatiraja. At the age of five he underwent the vidyarambha samskara to begin his formal
education, starting with writing the alphabet, and at seven took upanayana (the sacred
thread.) He stayed at gurukula for only four years after that. At eleven he went to his home
and continued his studies of poetry, drama and grammar for about five years. Before
Vyasatirtha's birth, his father promised his second son to Brahmanya Tirtha. He gave the boy
the name Yatiraja to indicate his future as a renunciate, and in due course he was given to
Brahmanya Tirtha as an assistant. After some time, however, Yatiraja, being unsure of
Brahmanya Tirtha's intentions, slipped away and ran into the forest and headed for the
direction of "home," away from the hermitage. One night whilst sleeping in the forest under a
tree, Lord Visnu came to him and told him what to do. The teenager returned to the asrama
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hermitage that very same day and shortly after this, upon proving his dedication to his guru,
young Yatiraja was formally initiated and given the name Vyasatirtha.
Some time shortly after the two year famine of 1475 and 1476 Brahmanya Tirtha, his guru,
left this world. Vyasatirtha came to the Vedanta Pitha about 1478 in his late teens. Due to his
young age and little time spent with his guru, he didn't really know the conclusions of the
Madhva sastras very well, so he went to Kancipuram to study, where, after a very short time,
he became a renowned pandit. Whilst in that area he was entrusted with the worship of
Srinivasa (Lord Visnu) at Tirupati. Vyasatirtha's Mutt is still at Tirupati on the hill
(Tirumala). Before leaving that place, after about twelve years of being there, he gave the
worship over to his disciples.
In local history corresponding to the time, it is mentioned that the King of Bisnaga used to
listen daily to a great Madhva Vaisnava sannyasi who had never married or touched a woman
in his life. Though his name is not directly mentioned, history infers that this was
Vyasatirtha.
From Kancipuram he went to Vijayanagar and became known for his radical statements
regarding Brahmanism, Vaisnavism, varnasrama, and who was worthy to worship the Lord. It
was at this time and place where he was challenged to a debate by brahmana pandits from all
over India. The pandits were led by the learned brahmana Basava Bhatta of Kalinga (Orissa).
They all pinned their challenges to the pillars of the palace. After a thirty day discussion,
Vyasatirtha emerged triumphant and his reputation earned him the respect of King
Krsnadevaraya (1509) who regarded him as guru and gave him all honors. He awarded him
the order of the camel on a green flag and a drum on the back of a camel as a mark of respect.
This is still kept by the Vyasaraya Mutt at Gosale. Once the flag was taken by King Nrsimha
in his attacks against the Muslim sultans who caused threats and violence to devotees and
temples in South India, but between Krsnadevaraya, Sivaji and others, the sultans were
stopped before getting very far.
There are many nice stories telling of the great King Krsnadevaraya, who ruled the
Vijayanagar kingdom on the Tungabhadra River in Karnataka in connection with his guru.
Vyasatirtha gave the King formal initiation and then out of gratitude and love for his guru,
Krsnadevaraya had made beautiful Deities of Vitthala (Krsna) and Rukmini and established
the fine Vitthala Rukmini temple which still stands there today. On the temple wall there are
inscriptions giving the date 1513 AD and refers to Vyasatirtha as the guru of Krsnadevaraya.
There is also mention of Vyasatirtha ceremonially bathing Krsnadevaraya at his initiation,
following in the method of Madhvacarya's puja manual entitled "Tantrasara" (Chapter 2.1011), in which the Tantrasara points out that the ceremonial bathing (abhiseka) of a disciple
by the guru adds to the glory of the disciple. As we can see by the next brief story, this did
make him glorious.
Once a Gajapati King of Orissa tried to humiliate Krsnadevaraya by sending Advaita
Mayavadi philosophical points to him to try to catch him out, but on the instructions and
potency of his guru Vyasatirtha, Krsnadevaraya was, as usual, victorious. Out of gratitude
Krsnadevaraya gave the village of Bettakonda to Vyasatirtha in 1526, and a huge lake was dug
for the pleasure of guru called Vyasa samudra. The dates vary from 1523, 1524 and 1526 by
various records, but all the points are substantiated by the writings of devotees of the time,
including Purandara dasa. It is also recorded that Krsnadevaraya literally bathed Vyasatirtha
in jewels as well, performing "Ratnabhiseka" (bathing him in jewels). Generally to install a
person, an abhiseka is done with ghee, milk, yogurt, gaur, honey, sugar-water and tender
coconuts in this part of the country, but this was done with priceless gems. After the death of
Krsnadevaraya in 1530, Acyutaraya continued to honor Vyasatirtha for a few years until
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Vyasaraya's demise. Krsnadevaraya, by the way, is always referred to as probably the most
spiritually enlightened of the Vijayanagar dynasty. He established many fine temples and
Deities in this area under the guidance of Vyasatirtha. To this day there still stands the Deity
of Laksmi Nrsimha standing twenty five feet tall in the banana fields. The Deity was carved
from one stone under Krsnadevaraya's instructions. After his demise, the invading Muslims
smashed many temples out of their envy of Vaisnava culture. Many Deities like Vitthala
Rukmini and Krsnaswami were moved further south, but although the Muslims tried to
smash the Deity of Lord Nrsimha, still He stands, though His temple lies in rubble around
Him. This old and sacred place is the old Kiskinda mentioned in the Ramayana where
Hanuman was born and where Rama killed Vali and put Sugriva on the throne.
There are numerous glories of Srila Vyasatirtha to be sung. It is not unintentional that I have
said "sung" in his connection, for the highly controversial and powerful preacher, the third
moon of the Madhva line, was always absorbed in harinama sankirtan. Many say this was due
to the influence of his teacher, Sripadiraja Swami, who is renowned for his poems and songs
glorifying Lord Sri Krsna. Some say he was the instigator of the Hari dasa or Dasakuta
Movement. Anyway, during his life Vyasatirtha established 732 temples of Hanuman all over
South India and composed poems and songs based on the Srimad Bhagavatam, Mahabharata
and Ramayana.
One day after composing his famous work called "Krsna Ni Begane Baro" which, for the last
four centuries has become a Bharat Natyam dance repertoire, a strange thing happened.
Vyasatirtha was taking a little rest when Lord Sri Krsna appeared in his dream and proceeded
to address him. "You are a sannyasi, you do not have any wife or children. On the other
hand, I am very much married and leave a large family - so why is it that you only call Me
Krsna?" From that day on in any further compositions, Vyasatirtha always referred to his
Lord as Sri Krsna.
Once Vyasatirtha was sitting upon the pitha amongst his many, many disciples, when out of
nowhere one low-born farmer happened to come into the assembly requesting mantra diksa
initiation from Vyasatirtha. The farmer humbly begged, but in his humility he was persistent.
The many other disciples, who were mostly brahmana stock, viewed him as being completely
unqualified due to his birth and education, or rather lack of it - not being born in a brahmana
family like all the other disciples. Vyasatirtha however, being pure and free from bodily
conceptions of birth, etc. was of a different mind and to everyone's amazement Vyasatirtha
told the farmer to chant the name of Yamaraja's bull. Going away and coming back after some
time after chanting that name, the farmer's voice was again heard. "Swamiji, Swamiji, he is
here," the farmer exclaimed. When the devotees peaked outside the Mutt, to their surprise
there was Yamaraja's bull Mahisa, big as a mountain, right there outside the door of the Mutt.
"Now what shall I do Swamiji?" the farmer inquired from Vyasatirtha. Vyasatirtha instructed
him to take the bull to the river where there was one huge boulder that hundreds of men
couldn't move. The farmer went to the river and requested the bull to move the boulder out
of the main stream of the river to allow the water to flow to reach the crop irrigation areas
downstream. That rock, which was in itself like an island amidst the river, the bull
submerged beyond sight simply with the lifting of his hoof and resting it upon it. To the
delight of everyone the water again began to flow. Soon after this incident the bull returned
to Yamaraja, his master. The farmer then asked Vyasatirtha for more service. Vyasatirtha, who
was always compassionate, then engaged him in looking after the Mutt's gosala.
Not long after that, an annual festival for the Deity came around on the calendar, and a huge
festival was put on for the Lord. The high point was the abhiseka bathing ceremony in which
the Deity was to be bathed in many different auspicious by-products of the cow. However,
33
Caitanya-candra
just as the bathing commenced, the Deity of Udupi Krsna suddenly disappeared right in front
of everyone's eyes. Everyone was very confused except for Srila Vyasatirtha, who asked all the
assembled devotees to conclude as to what had happened. The debating took some time and
the disciples came to their conclusion that due to the offense of allowing the low-born farmer
to look after the cows and procure the milk, yogurt, ghee, etc. for the puja, the Lord had
disappeared.
Indirectly they were blaming their guru, saying that this was his offense, for they were still on
the bodily concept of life, thinking themselves as brahmanas and he a mere vaisya farmer.
Vyasatirtha very tolerantly tilted his head and asked everyone to follow him for a moment.
Everyone went to the gosala headed by Vyasatirtha. As they looked into the gosala they saw
the farmer scrubbing down the cows, brush in one hand and a bucket of water in the other.
In his total absorption of serving the Lord's cows, the farmer didn't even notice that the Deity
had manifested His Gopal form and was standing beside him holding the bucket for him.
Needless to say, all of his disciples were amazed that Udupi Krsna personally served this nonbrahmana farmer, but Srila Vyasatirtha explained that, "No, the Lord had come to serve His
pure devotee. Previously he came for Acarya Madhva to have him glorified and now he has
found another worthy soul." Srila Vyasatirtha later formally initiated the farmer as his
disciple.
Vyasatirtha passed away at Vijayanagar on the caturthi (fourth) day in the dark fortnight in
the month of Phalguna (Jan-Feb), corresponding to Saturday 8th March, 1539 AD. His tomb
remains on the island of Navavrindavanas in the Tungabhadra River, half a mile from
Anegondi (Hampi).
Vyasatirtha was, as some say, almost the second founder of the system of Madhvacarya, after
the great Madhvacarya. Vyasatirtha influenced many, including the aristocracy, and many of
his disciples traveled north preaching his glories to places which included Madhya Pradesh,
Orissa, Maharastra, and even Rajasthan and Uttara Pradesh.
According to Kavikarnapura in his Gaura Ganoddesa Dipika, Vyasatirtha wrote the famous
book, "Sri Visnu Samhita", and had a disciple by the name Laksmipati Tirtha who was
originally from North India.
The following is a story in connection with the disciple of Vyasatirtha who was given the
name Laksmipati Tirtha, and who became the next to be recognized as the acarya in the line
in which we follow.
19. Laksmipati Tirtha
Once Lord Balarama (Krsna's elder brother) appeared to Laksmipati Tirtha to break the
ground for a change in the regular line of the Madhva sampradaya. Big changes were to take
place that would eventuate in a revolution in thought and deed. Lord Sri Krsna and His
brother Lord Balarama were about to appear in the dress of devotees within the Madhva
sampradaya.
brajendra nandana yei
saci-suta hoilo sei
balarama hoilo nitai
Narottama dasa Thakura sings in his "Ista Deve Vijnapti" in simple Bengali that "Lord Krsna,
the son of Nanda Maharaja, the King of Vraja, became the son of Saci (Lord Caitanya) and
Balarama became Nitai (Nityananda). We have discussed in brief some of the situations that
arose around this time that warranted these changes. We have also introduced some of the
Vaisnavas who performed this task for the Lord. The change itself to many meant seeing
heart rendering devotion to the Lord, which was in many cases unable to be contained
34
Caitanya-candra
because of its intensity. Some objected to this as being mere sentimentalism, some even
suggested that though the external sentiments were seen, other things were in the heart. This
section from here on deals with some of those feelings. Obviously these situations are not to
be imitated, as some cheaters do. As you will read shortly, these are insights to the personal
relationships between the Lord and his pure devotees. This is not an ordinary thing, but by
these personal dealings based on love is specifically how the Madhva sampradaya has come to
be known all over the universe by the desire and preaching of it's members.
One story which is quite heart rending is the following story of Laksmipati Tirtha, the best of
the sannyasis, who on one occasion was sitting in a solitary place performing his bhajana
throughout the night. He was singing the glories of Lord Balarama. His unalloyed devotion
was so intense he would sometimes cry or call out, "O Baladeva, kindly show me Your favor.
I am so fallen and wicked." Tears would come from his eyes and he lost all patience and
composure due to his old age and intense desire to see the Lord. He would sometimes
collapse on the floor, stunned. This day, due to the devotional traumas he had undergone, he
slept. It is described that Lord Nityananda, in His usual prankish mood, appeared to
Laksmipati in His original form as Lord Balarama. Lord Balarama, Krsna's brother, appeared
before Laksmipati in a dream, telling him that a wandering brahmana, in the form of an
avadhuta madman had arrived in town. "He will come to you. Initiate him into the Vaisnava
diksa mantras and accept him as your disciple." Then Lord Balarama spoke the mantra into
Laksmipati's right ear and Laksmipati awoke. After a short time Laksmipati saw the avadhuta
brahmana and his mind became full with anxious anticipation. When they met, Laksmipati
couldn't take his eyes off the beautiful form of the Lord, His aura and His moonlike face and
unblinking eyes. Hearing the sweet words of Lord Nityananda, Laksmipati's eyes brimmed
over with swelling tears. That very day Laksmipati fulfilled the order of Lord Balarama and
Nityananda became the favorite of Laksmipati.
nityananda prabhu vande
srimad laksmipati priyam
sri madhva-sampradaya
vardhanam bhakta vatsalam
"Respectful obeisances unto You, Nityananda Prabhu, the dear favorite of Laksmipati Tirtha.
He (Nityananda) increases the bliss of the entire Madhva sampradaya and He has the
innermost needs of the devotees foremost at hand."
Laksmipati couldn't understand his intense attraction for Nityananda or the bliss he felt just
being near Him. On Nityananda's absence from his sight for a moment, intense separation
came over him. Laksmipati stayed awake that night pondering over things. He had dozed off
slightly, when again in a dream the Lord appeared. He was whitish in complexion, dressed in
a blue dhoti. It was Nityananda in his dream, but then Nityananda transformed into Lord
Balarama. Laksmipati was amazed and he bathed the Lord's feet with ecstatic tears from his
eyes. He prayed to the Lord, "Surely You have made a fool of me and put this fallen wretch
into much distress. Please show me Your mercy. You are my Lord. I take shelter at Your lotus
feet." That same Sri Nityananda Rama (Balarama) fulfilled all of Laksmipati's cherished
longings, though He forbade him from telling a soul of His identity, and then disappeared
from sight.
When Laksmipati awoke in lamentation upon the Lord's disappearance, he saw that night
had become the morning. Laksmipati changed from this day on. He didn't speak ever again,
as his mind was always absorbed elsewhere. He looked terrible and his disciples became full
of anxiety. Within a short while, without any warning, Laksmipati left this world. Who can
35
Caitanya-candra
understand properly the character and pastimes of the Lord and His pure devotee Laksmipati
Tirtha? Just see the purity of Laksmipati, that the Lord appears directly to play with him.
Usually it is accredited to Madhavendra Puri Goswami, the disciple of Laksmipati, as being
the spiritual master of Lord Nityananda Prabhu, but here it is mentioned otherwise.
Let us substantiate this story a little. In the Caitanya Caritamrta, Madhya lila (3.85) Srila A.C.
Bhaktivedanta Swami Prabhupada writes: "In Khadadaha, sometimes people misunderstood
Nityananda Prabhu to belong to the sakta sampradaya whose philosophy is antah saktah
bahih saivah sabhayam vaisnavo matah. According to the sakta sampradaya, a person called
kaulavadhuta thinks materially while externally appearing to be a great devotee of Lord Siva.
When such a person is in an assembly of Vaisnavas, he appears like a Vaisnava. Actually
Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a
brahmacari of a sannyasi of the vaidika (Vedic) order. Actually He was a paramahamsa.
Sometimes He is accepted to be a disciple of Laksmipati Tirtha. If He is so accepted,
Nityananda Prabhu belonged to the Madhva sampradaya. He did not belong to the tantrika
sampradaya of Bengal."
In a conversation I had with HH Bhakti Hridoy Mangal Maharaja, Secretary General of the Sri
Caitanya Gaudiya Mutt, he remembered hearing personally an instance that was related by
Srila Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada (sometime in the late 1920's
during a class), wherein Lord Nityananda walked off with a sannyasi who came to beg alms at
His parent's house (as mentioned in Caitanya Bhagavata). The sannyasi asked Hadai Pandit,
the father of Lord Nityananda, as is traditional, for some alms and so Hadai Pandit as a
dutiful householder agreed. But when the sannyasi asked him to give him the boy
(Nityananda) as alms, Hadai Pandit nearly died. Considering his life useless and a bad
example to the boy if he didn't fulfill the desires of his saintly guest, he gave the boy to the
sannyasi as his assistant - this sannyasi was Laksmipati Tirtha. It is interesting to note that the
boy Nityananda simply walked off with the sannyasi without even so much as looking back,
just as Lord Rama left His father, Dasaratha, to go to the forest. Though different
circumstances, both Maharaja Dasaratha and Hadai Pandit died within a very short time due
to intense separation.
However in Caitanya Caritamrta, Madhya lila (8.128) purport, Srila Prabhupada says: "Sri
Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others,
however, He was initiated by Laksmipati Tirtha."
Visnu Puri
Around the same time was a great Vaisnava preacher by the name Visnu Puri. We briefly
mentioned something about him in relation to his guru, Jayadharma Tirtha, in that section,
so at this point let us look a little closer at his pastimes. Though he was directly one of the
noted acaryas in the guru parampara, certainly it appears that he must have been a great
devotee to have gained recognition by the great Kavikarnapura, the celebrated compiler of the
Gaura Ganoddesa Dipika. If Kavikarnapura thinks his name worthy of mentioning, then who
am I to deny him a mention? According to history he was a sannyasi of Tirhit district. One
report is that Visnu Puri met Lord Caitanya at Kasi (Benares) while Lord Caitanya was on His
way back to Nadia from Vrndavana. They were charmed with each other naturally. The
following story is mentioned by B.D. Basu, in his presentation of Visnu Puri's book Bhaktiratnavali, which says that at their meeting a wonderful interaction took place. By the bhakti
and learning of Visnu Puri, Lord Caitanya became inspired, and by the grandeur and personal
magnetism of Lord Caitanya, the Personality of Godhead, Visnu Puri was inspired. Later a
disciple of Visnu Puri left Benares for Jagannatha Puri to bring greetings to Lord Caitanya
36
Caitanya-candra
from his guru. Lord Caitanya sent him back to Kasi with a message, "Make Me a garland of
jewels". Everyone was astounded when they heard the greatest renunciate asking for jewels,
but they had not the boldness to ask Him why He asked for this. Actually he was referring to
Visnu Puri's Bhakti-ratnavali - the necklace of priceless jewels of the Srimad Bhagavatam.
There is another version of this story recorded, that Lord Jagannatha, in a dream came to
Visnu Puri and told him to compose and send these prayers to Him in the form of Lord
Caitanya. The date recorded on this book, Bhakti-ratnavali, is 1555 Saka era or 1633 AD, but
it is humbly suggested that this is the date Bhakti-ratnavali was transcribed from the original,
not the date of the actual composition. This was one year before Lord Caitanya passed from
the devotees' physical presence.
Visnu Puri was previously known as Visnu dasa. He was a learned brahmana who belonged to
the Vaisnava school of Madhva and was a disciple of Jayadharma Tirtha. He first led his life as
a householder with wife and children, but when the temper of his wife became too much for
him, he left home and took the dress of a sannyasi. Everyone tried to pacify him but he would
not return. He wandered and settled in Mithila at the shrine of Lord Siva (which is also
known as Siva Puri). The Tirtha pandits say that in a dream Lord Siva told him to resume
family life, so he returned and took a second wife. In the dream Lord Siva also gave him the
Visnu mantra, so at Siva Puri it is suggested that this is when he added Puri to his name, to
remember that holy place, as there is no mention of receiving the name from another source.
To have been a disciple of Jayadharma who occupied the Pitha from 1448-1460 AD and to
have met Lord Caitanya in Kasi, Visnu Puri must have lived for close on one hundred and
fifty years. Of course that is presuming that the dates that we have are exactly correct. There
is no doubt that his preaching from the Bhakti sastra, Srimad Bhagavatam, inspired many,
among them the great Madhavendra Puri, who became the next in the disciplic succession. It
is believed by many that Madhavendra Puri Goswami, though taking diksa initiation from
Laksmipati, was given siksa (instruction and inspiration) from Visnu Puri, thus this is why
the title "Puri" was added to his name instead of Tirtha, as with the previous parampara
acaryas.
In Dr. B.N.K. Sharma's "History of Dvaita Vedanta" he makes a point to say that up until this
time this was the parampara which came to be known as the Vyasaraja Mutt line of the
Madhva Mutts, following down to the disciples of Vyasatirtha, a strict Madhva line.
Filling in the details over the past couple of generations, the Gaura Ganoddesa Dipika (Text
22) of Kavikarnapura says: "Rajendra's disciple was Jayadharma Muni. Among Jayadharma's
disciples was Sriman Visnu Puri, the famous author of the Bhakti-ratnavali. Another disciple
was Brahmanya Purusottama." But in the Kantimala, it states:
iti sri purusottama-caranaravindakrpa makaranda-bindu pronmilitaviveka-tairabhukta-paramahamsasri visnu-puri grathita-sri
bhagavatamrtabdhi labdhasri bhaktiratnavali kantimala samapata
This indicates that Visnu Puri had some kind of disciple relationship with Purusottama
Tirtha (Brahmanya); at least this confirms the time, if not his particular kind of guru-disciple
relationship. Substantiating the facts presented here, B.N.K. Sharma points out that there is a
traditional line stating that Rajendra Tirtha carried the message of Madhva north to Bihar and
Bengal and that Rajendra Tirtha's disciple was Jayadhvaja Tirtha, who was the guru of Visnu
Puri.
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Caitanya-candra
In these days sometimes one would accept a particular mantra or philosophical point from
someone and in that way he would become one's guru. So sometimes certain initiations held
more importance than others. For example, one's acceptance into a particular philosophical
line would stand as more important than one's family initiation into a mantra for charming
snakes, or applying medicine from the Ayurveda.
B.N.K. Sharma says that Visnu Puri was a contemporary of Jayadharma who followed the
great Sridhar Swami and due to his dedication to the bhakti marga (devotional line) this
could have been a great source of influence on Laksmipati Tirtha and Madhavendra Puri
Goswami. Another thing is that there is no record of Visnu Puri's activities in South India,
save and except that he headed to North India to preach. To conclude, we can say that
Laksmipati and Madhavendra Puri were both from North India and were influenced by Visnu
Puri to develop the spontaneous mood of bhakti. Later some of Visnu Puri's previously used
verses of Sridhar Swami found in his Bhakti-ratnavali turned up in Rupa Goswami's
"Padyavali" with reference to Bhakti-ratnavali.
20. Madhavendra Puri
Srimad Krsnadasa Kaviraja has described Sri Madhavendra Puri as the root of all
transcendental joy. When Lord Caitanya was absorbed in his childhood pastimes, Sri
Madhavendra Puri was quite an old man. There is no mention of any meeting between
Mahaprabhu and Sri Madhavendra Puri in CC or CBh. But in CBh., when Sri Vrndavana dasa
Thakura describes the pilgrimage of Sri Nityananda Prabhu, he mentions that Nityananda
Prabhu did meet Madhavendra Puri. He also states that Nityananda Prabhu spent a few days
serving Sri Madhavendra Puri and accepted him as His spiritual master. Vrndavana dasa has
also described Madhavendra Puri's delight upon having the company of Sri Nityananda.
After spending a few days with Madhava Puri, Sri Nityananda returned to Vrndavana, and
Madhava Puri left on pilgrimage for South India. Generally Madhavendra Puri was
accompanied by Sri Isvara Puri, Sri Ranga Puri, Paramananda Puri and some other sannyasis.
When Sri Madhavendra Puri left this material world, the following sloka was uttered by him
(CC 2.17):
ayi dinadayadaranatha hey mathuranatha kadavalokyase,
hrdayam tvadlokakataram dayita bhramyati kim karomyayam
The people of Gauda have accepted this stanza as the sum and substance of the mood of
separation. Lord Caitanya was overwhelmed with joy upon remembering this sloka.
Outwardly, Madhava Puri was a sannyasi belonging to the Dasanami Sankara sect. But in fact,
he was the root of the tree of prema bhakti. Before the Lord appeared in this world he sent
His personal associates beforehand, Sri Madhavendra Puri was one of them. Krsnadasa
Kaviraja and Sri Vrndavana dasa Thakura have not mentioned anything regarding
Madhavendra Puri's caste or creed.
Sri Madhavendra Puri lived for many years, and taught love and devotion throughout the
world. He visited many places throughout India, and the exact number of his disciples is not
known. Some of his prominent disciples were Sri Advaita Acarya, Sri Pundarika Vidyanidhi,
Sri Paramananda Puri, Sri Ranga Puri, Sri Brahmananda Puri, Sri Brahmananda Bharati, Sri
Kesava Bharati, Sri Krsnananda Puri, Sri Ramacandra Puri, Sri Nrsimha Tirtha, Sri
Nityananda Prabhu, Sri Isvara Puri, Sri Raghupati Upadhyaya, Sri Sukhananda Puri etc.
(Bhaktiratnakara 5.2272-2274, 5.2330,2332; CBh. 1.9.158-188, 1.9.160, 1.9.175, 1.11.125,
3.3.59, 3.3.172, 3.4.433-507). Five padas composed by Madhavendra Puri have been included
in Padyavali (nos. 79,96,164,286,330)
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Caitanya-candra
His worshipable Deity, Gopalji, is presently residing at Nathdwar in Rajasthan, and is
worshiped by the followers of Vallabhacarya.
21a. Isvara Puri
He was the diksa-guru of Lord Caitanya. He was born in a brahmana caste of the Radha clan
in Kumarahatta village, presently known as Halisahar. His father was Syamasundara Acarya.
The family name of Isvara Puri is not known. He was instrumental in inspiriting Nityananda
Prabhu to leave home (Premavilasa 7 and 23). The following are the references showing
Isvara Puri in the biographies of Lord Caitanya: CBh. 1.9.161-170, 1.11.70-126, 1.17.46-162;
CC 2.10.131-150, 2.8.26-30. Three slokas composed by Isvara Puri have been included in
Padyavali (nos. 16, 62 and 75). Also see Bhaktiratnakara 12.2206-2209.
21b. Nityananda Prabhu
See also Laksmipati Tirtha
He was Halayudha in Krsnalila. According to Premavilasa 24,
Nityananda was a disciple of Isvara Puri. Sri Jiva states that Nityananda
was a disciple of Sankarsana Puri who was a disciple of Madhavendra
Puri. But Bhaktiratnakara states that Nityananda took diksa from
Laksmipati who was the guru of Madhavendra Puri. If this were the
case then Nityananda would have been the great-guru of Lord Caitanya
and a friendly relationship could not have existed between the two.
According to CBh. Madhavendra Puri dealt with Nityananda as a
friend, while the latter showed guru-like reverence to the former.
After personally carrying out an investigation, Buchanan Hamilton has
recorded a brief history of Nityananda's family in the Purnea Report.
Nityananda Prabhu was born on the thirteenth day of the bright
fortnight of Magha (Feb.-March) in the village of Ekacakra in the
district of Birbhum in 1395 Saka (1473 AD). His father was Hadai
Pandita (Hado Ojha) and his mother was Padmavati. His paternal
grandfather, Sundaramalla Nakadi Baduri was a brahmana of the
Radha clan.
Nityanda's past name was Kuvera and He was an avadhuta. Steven Rosen (Satyaraja das) says
in his book Panca-tattva, 3.13:
"Nityananda was considered an avadhuta sannyasi, although it is said that He never formally
adopted sannyasa order. Avadhutas (the pure ones, in SB 4.29.11 p. called "most free") are
usually associated with the Saivite tradition but there is a little known branch of Vaisnava
sannyasis known as turiyatit-avadhuta. They are described in the Narada-parivrajakaupanisad, Turiyatit- avadhuta-upanisad and the Brhad-avadhuta-upanisad."
In the same book (3.40) he lists twelve gopalas, associates of Sri Nityananda, with their
identity in Caitanya-lila:
Sridama (Ramadasa Abhirama of Khanakul-Krsnanagar in Hooghly)
Sudama (Sundarananda Thakura, brahmana ascetic)
Vasudama (Dhananjaya)
Subala (Gauridasa Pandita)
Mahabala (Kamalakara Pipalai)
Subahu (Uddharana Datta)
Mahabahu (Mahesa Pandita)
39
Caitanya-candra
Stokakrsna (Purusottama)
Arjuna (Paramesvara Dasa)
Dama (Purusottama Nagara)
Labanga (Kala Krsnadasa)
Madhumangala, or Kusumasava (Sridhara)
Sri Nitai is Isa prakasa (CC 1.1.7-11), the cherished goal of Gaudiyas (CC 1.1.18-19), and is
depicted as the trunk of the tree of bhakti (CC 1.9.21, 1.10.115)
His childhood sports up to twelve years of age are described in CBh. 1.9.12-99; His
pilgrimage tours up to twenty years of ages in CBh. 1.9.100-136; His arrival in Navadvipa at
the house of Nandana Acarya and his meeting Lord Caitanya is described in CBh. 2.3.1202.4.76.
Premavilasa narrates the following information relating to Nityananda Prabhu: marriage of
Nityananda; settled life at Khardaha with Vasudha-Jahnava; death of seven sons soon after
birth when Abhirama conveyed his humble obeisances to each; birth of Viracandra and
Ganga later; both stayed alive and healthy despite Abhirama's offering of obeisances; hymns
sung by Abhirama in praise of Ganga devi.
Nityananda tattva: Mahasankarsana, Sesa, etc. (Gaura-ganoddesa-dipika 63-64). Sandhinisakti; inward descent of Anangamanjari (Anangamanjari Samputika), in the form of Prakrti
indirectly and in the form of Purusa directly. See Dharanisesa Sanvad in Brahmanda Purana of
Vrndavana dasa Thakura, (2) Aisvaryamrtakavya and (3) Rasakalpasara tattva. Nityananda
mantra: see Brahmanda Purana and Dhyanacandra Gosvami's Paddhati (56-57).
Dhyana and Gayatri dealing with Nityananda: see Paddhati (as above) 50, 72. Nityananda
Astaka composed by (1) Sarvabhaumma and (2) Vrndavana dasa Thakura; Nama dvadasaka
on Nityananda composed by Sarvabhauma Bhattacarya; Astottarasatanama (108 names) of
Nityananda (1) in Brahmanda Purana and (2) by Sarvabhauma.
The following are some primary works on Nityananda Prabhu:
Nityanandoprabhoraisvaryamrtakavyam, Baranagar Pathavadi (Calcutta manuscript no. BA.
copying date is 1260 BS (1853 AD). This Sanskrit text consisting of 128 slokas is said to have
been written by Vrndavana dasa Thakura. The ms. deals with descriptions of various aisvarya
and madhurya-lilas of Nityananda Prabhu, as well as a note on His true nature (prakrtisvarupa). Another manuscript with similar contents titled Rasakalpasaratattva is also
attributed to Vrndavana dasa and is available at Pathavadi collection ms. no. B 46.
Nityananda Vamsavistar, by Vrndavana dasa Thakura. The contents are as follows:
Avatarahood of Viracandra; revelation of Viracandra; genealogy of Viracandra; Jahnava's
pilgrimage to Vrndavana, in two parts - a total of six sections.
Nityananda Bhasya written by Ramrayaji, a disciple of Nityananda. It forms a commentary to
Siksastaka.
He disappeared by merging with the body of Banka (Bankima) Raya Deity in Ekacakragrama,
His appearance place.
21c. Advaita Acarya
He is a disciple of Madhavendra Puri, and constitutes one of the figures amongst the
Pancatattva. In an earlier incarnation he was Lord Siva. He was born in a varendra brahmana
family on the seventh day of the bright fortnight in the month of Magha, 1355 Saka (1433
AD), in the village named Lauda in Srihatta.
According to Bangabhasa O Sahitya, Advaita Prabhu was born in 1434 AD and met Vidyapati
in 1458 AD. Advaita's former name was Kamalaksa (Kamalakanta) Vedapancanana. His two
40
Caitanya-candra
wives were Sita Devi and Sri Devi. His son Acyutananda was born of Sita Devi (1425 Saka
1503 AD), followed by Krsnadasa, Gopala, Balarama, Svarupa, and Jagadisa Misra. While Sri
Devi gave birth to one son named Syamadasa (Premavilasa 24).
From Lauda, Advaita Prabhu moved to the village of Navahatta and later to Santipura. He also
had a house at Navadvipa. In 1480 Saka (1558 AD), at the age of 125 years (i.e. 25 years after
the disappearance of Lord Caitanya) Advaita Prabhu passed away. (Advaita Vilasa)
However, according to Premavilasa 24, Advaita Prabhu was born in Santipura. He studied the
Vedas and other scriptures under a scholar named Santacarya in Phullavati village near
Santipura, where he was awarded the title Acarya. The genealogy of Advaita Prabhu can be
found in Premavilasa 24. Also books such as Valyalilasutra (in
Sanskrit), and Advaitavilasa, Advaitamangala, Advaita Prakasa,
Sitacarita (in Bengali) present detailed information on Advaita Prabhu.
To verify the meeting of Advaita with Vidyapati, it is known that in
1330 Saka (1408 AD) Vidyapati received the endowment of Bisaphi
village from Sivasimha. Vidyapati was born around 1307 Saka (1385
AD), and was a contemporary of Candidasa. Vidyapati mentions their
meeting one another in songs he composed in 1325 Saka (1403 AD).
One manuscript of the Bhagavata which was copied by Vidyapati is still
available and carries the date of copying as 1379 Saka (1457 AD).
Evidence shows that Vidyapati was alive until 1401 Saka (1479 AD). In
1485 AD Advaita Prabhu, at the age of fifty two, arrived at the room
where Lord Gauranga was born. Much earlier he undertook a
pilgrimage. Hence his meeting with Vidyapati should be taken as a
fact.
The foremost of all the Vaisnavas who reside at Navadvipa is Sri Advaita Acarya, whose
virtuous presence has made all the worlds blessed. He is the most prominent preceptor in all
fields including knowledge, renunciation and devotion. In explaining Krsna-bhakti he is like
unto Lord Sankara himself, and whatever scriptures that exist within the three worlds he
explains in the light of Krsna-bhakti.
With the intense eagerness he continually worships Sri Krsna with Tulasi manjaris and
Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of
this universe and, resounding throughout Vaikuntha, reach the ears of Sri Krsna. Hearing this
loving summons saturated with devotion, Sri Krsna advents Himself.
jaya jaya advaita isvara avatara
krsna avatari kaila jagat-nistara
"All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead. He
induced Krsna to descend and thus delivered the entire world." [CC Antya 8.4]
"On the seventh day of the bright fortnight of the month of Magh, the great ocean of ecstasy
swelled to its limits, being forcibly attracted by the moon of Advaita, Who appeared from the
womb of Sri Nabhadevi as the moon appears in the autumn sky. His father, Sri Kuvera Pandit
floated in that ocean of joy. In great happiness he gave many gifts in charity to the brahmanas
(who voluntarily accept vows of poverty). Very quietly he approached the maternity room to
get a glimpse of his newborn son. Then his own face began to shine by the reflected light of
that moon-like personage. The residents of Navagram came running to see the child.
Everyone remarked that they had never seen such a beautiful baby. What a pious activities
his father must have been performed to get such a jewel of a son, and that in his old age?
41
Caitanya-candra
Thus Ghanasyama sings about this occasion." [Bhaktiratnakara 12.1759] The child was
named Mongal and his other name was Kamalaksa.
Advaita Acarya is the combined incarnation of Mahavisnu and Sadasiva (who resides in
Goloka). His two consorts, Sita and Sri are manifestations of Yoga Maya. Once when Advaita
performed worship, whatever gods and demigods He used to meditate upon He saw all
gathered at Lord Caitanya's lotus feet, offering prayers. Raising up his two hands, Advaita
exclaimed in great ecstasy, "Today all the days of my life have produced a successful result, as
all my desires have been fulfilled. My birth and activities have finally born fruit. I have
directly perceived Your two lotus feet, which are proclaimed throughout the four Vedas but
are unattainable thereby. Now, by Your causeless mercy, You have revealed Yourself to Me."
Mahaprabhu replied, "Acarya, now you should perform My worship." First Advaita Acarya
washed the Lord's two lotus feet with water scented by flower petals and then with water
scented with sandalwood. Then He placed on His lotus feet Tulasi manjari dipped in
sandalwood paste along with arghya - an auspicious offering of rice, durva grass, yogurt etc.
His eyes brimming with tears, he offered incense, ghee lamps, flowers, sandalwood paste, and
some foodstuffs. After offering various prayers he loudly proclaimed the Lord's glories with
auspicious shouts. "All glories to the Lord and maintainer of the universe, the Lord of all that
lives. All glories to Gauracandra, the ocean of mercy. All glories to the most munificent
incarnation of Sri Krsna Caitanya Mahaprabhu, whose form is all-enchanting. All glories to
He who is decorated with the ornaments of Srivatsa and Kaustubha. All glories to He who has
revealed the Hare Krsna Maha-mantra. All glories to He who enjoys the pastimes of accepting
devotion unto Himself. All glories to Mahaprabhu who reclines on the bed of Ananta Sesa. All
glories to the refuge of all living entities. [CBh. Madhya 6.116]
Hearing Advaita's prayer's Mahaprabhu replied, "My dear Acarya, I am very pleased by your
prayers. Now you can ask from me any benediction you like."
Then Advaita requested that, "My only request is that you distribute love of Krsna even to
women, laborers and the ignorant fools as well. [CBh. Madhya 6.167]
A Nrsimha-sila and Deities, fashioned after a picture of Sri Sri Madan-Gopal that were
worshiped by Advaita Acarya are still residing at Santipur in Madan-Gopal Para. Santipur is a
short distance from Krsnanagara.
The place on the banks of the Ganga where Advaita Acarya worshiped salagram and called
out to the Lord to please descend to the world is known today as Babla. A temple has been
built in memory of Advaita Acarya's pastimes there.
22. Lord Caitanya
The origin of Lord Caitanya's name is mentioned in CBh.
2.28.179,181: "You aroused everyone's spiritual consciousness
(Caitanya) and inspired the entire world to chant the holy name of
Krsna, thus Your are called Sri Krsnacaitanya."
According to the Tantra tradition, the term 'Krsnavarna' mentioned in
Srimad Bhagavatam refers to Krsnacaitanya. Ramabhadra
Vaisnavacarya Gosvami has said, "yasya namadyavayave sah
krsnacaitanyah"; just as Satya refers to Satyabhama, and Bhima refers
to Bhimasena, similarly the term Krsnavarna indicates Krsnacaitanya
(In this connection refer to the tika of the sloka 'sriya
savarnena...'Bhagavatam 3.3.3).
Some argue that the name Gauranga was uttered by Kesava Bharati at
the time of Lord Gauranga's sannyasa initiation, thus the name 'Gaura' (referring to Him as a
42
Caitanya-candra
resident of Navadvipa) should be considered His foremost name. However this is not
rationally tenable when considered from a theological viewpoint. Simply by looking at the
titles of the major biographies of the Lord's life (i.e. Caitanya Bhagavata, CC,
Caitanyamangala, etc.) it is evident that Sri Krsna Caitanya was His foremost name.
Although Locana Thakura, the preacher of Gauraparatamyavada, dealt with the nama-gunalila etc. of Gaura in his composition Dhamali, nevertheless the biography he wrote was
entitled Sri Caitanyamangala.
Prabodhananda Sarasvati writes about the dhyana of Gauranagaravana in his Sri
Caitanyacandramrta (132). In one continuous lila numerous names of the Lord have been
mentioned, yet the most frequently used name is Caitanya. Thus we can conclude without
any doubt that Caitanya was the foremost name.
For details see the following biographies of Lord Caitanya:
1. Caitanya Bhagavata
2. Caitanya Caritamrta
3. Caitanyamangala
4. Caitanyacaritamahakavya
5. Caitanyacandrodaya
6. Murari Gupta's Kadaca
7. Gaurakrsnodaya
The Gauramantra is mentioned in the following works:
1. Urdhvamnayatantra 3.14-16 (manuscript from the collection of the Madras Oriental Mss.
Library)
2. Isanasamhita
3. Paddhati written by Dhyanacandra Gosvami 54-55
4. Sri Caitanyacandrodaya 9
5. Advaitaprakasa 10 and 12
6. CC. 3.2.31
7. Gaurakrsnodaya-mahakavya of 1680 Saka; sloka 18.22-34.
8. Gaudiya Vaisnava Abhidhana Vol. 1, p.250
9. Caitanya Bhagavata 1.1.3, 12.10.59-60.
10. Tika of Caitanyacandramrta (31) by Anandi
The following are the astakas (eight lined hymns) composed in praise of Lord
Caitanya:
Sacisutastaka by Narahari Sarkara;
Caitanyastaka by Rupa Gosvami;
Gaurasudhakaracitrastaka by Prabodhananda;
Sacisunvastaka by Dasa Gosvami.
Caitanyastakam (1), by Rupa Gosvami;
Caitanyastakam (2), by Rupa Gosvami;
Caitanyastakam (3), by Rupa Gosvami;
Gaurangastakam, by Sarvabhauma Bhattacarya;
Gaura-Gadadhara-yugalastakam, by Acyutananda Gosvami (son of Advaitacarya);
Maha-prabhor-astakam, by Visvanatha Cakravarti Thakura;
Sacinandanastakam, by Narahari-sarakara Thakura;
Sacinandana-vijayastakam, by Visvanatha Cakravarti Thakura;
Sacisunvastakam, by Raghunatha-dasa Gosvami; (probably same as "Dasa Gosvami")
43
Caitanya-candra
Sacisutastakam, anonymous;
Sacitanayastakam, anonymous;
Astottarasatanama by Sarvabhauma;
Namadvadasaka; Namavimsatistotra by Sarvabhauma.
Sahasraka: one each by Narahari Sarkara, Kavikarnapura, and Rupa Gosvami.
Sri-gauranga-sahasra-nama-stotra, from Moksarnava-tantra, Siva to Gauri;
Sri-krsna-caitanya-candrasya sahasra-nama-stotra, by Sri-Caitanya-dasa Ciranjivi-sarvadhikari
Stava:
Navadvipacandrastavaraja by Raghunandana Thakura;
Praty-anaga-varnanakhya-stavaraja by Advaita Prabhu;
Gaurangastavakalpataru by Raghunatha Dasa Gosvami.
Sataka:
Caitanyasataka by Sarvabhauma;
Gaurasataka by Ratikanta Thakura.
Astakaliya sutra:
Bhavadhyalila by Rupa Gosvami; Paddhati 72-77 by Dhyanacandra Gosvami;
Smaranamangala by Visvanatha Cakravarti; and the Bengali work Gauracaritcintamani by
Narahari Cakravarti.
sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram by Rupa Gosvami:;
sriman-maha-prabhor asta-kaliya-lila-smarana-mangala-stotram by Visvanatha C:;
Sri-Gaura-premollasa-stotram, by Nanda-kisora Gosvami;
Sri-Gauranga-lila-smarana-mangala-stotram, by Bhaktivinoda Thakura;
Gauranga-stotram, by Sri Bhakti-desika Maharaja;
Gauranga-virudavali, by Raghunandana Gosvami;
Gaura-prema-stava-raja, by Ramaraya Gosvami;
Godruma-candra-bhajanopadesa, by Bhaktivinoda Thakura;
Gauranga-maha-prabhu-dhyanam;
Gauranga-maha-prabhu-pranamah;
Gauranga-maha-prabhu-vijnaptih;
Gaura-Nityananda-pranamah;
Books on Lord Caitanya:
In Bengali:
1. Sri Gaurasundara by Syamalal Gosvami
2. Amiya-Nimai-Carita by Sisir Kumar Ghosh
3. Caitanyadeva by Sundarananda Vidyavinoda
In Oriya:
1. Caitanyabhagavata of Isvara dasa
2. Caitanyavilasa of Madhava
In Vrajbasa:
1. Caitanyacaritamrta of Suvalasyama
In Hindi:
1. Amiya-Nimai-Carita
2. Caitanya Premasagara of Pandita Ramananda
3. Caitanya caritavali of Prabhudatta Brahmacari
In Gurmukhi:
1. Caitanyacarita
In Urdu:
1. Sri Nimaicand of Krsnaprasada Duggul
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Caitanya-candra
In Telugu:
1. Sri Caitanyalilamrtasaram
2. Sri Caitanyasiksamrtam
3. Lord Gauranga
In Tamil:
1. Life and Teaching of Gauranga by P.V. Pillai, Madras
In English:
1. Lord Gauranga by Sisirkumar Ghosh
2. Sri Krsna Caitanya by N.K. Sanyal
3. Lord Caitanya by B.P. Tirtha
4. Sri Caitanya Mahaprabhu B.P. Tirtha
5. Caitanya by G. Tucci
6. Life of Sri Caitanya by C.S. Trilokekar
7. Caitanya and His Companions by D.C. Sen
8. Gauranga and His Gospel by M. Dhar
9. The Universal Religion of Sri Caitanya by N.N. Chaterjee
10. Caitanya's Pilgrimage and Teachings by J. Sarkar
The famous Siksastaka was composed by Lord Caitanya. The commentator Vitthalesvara
states that Sri Krsna premamrta stotra was orally propounded by Lord Caitanya. Although a
number of other small astakas are considered to have been composed by Lord Caitanya, the
Lord Himself did not write any theological treatises. This task was taken up by Jiva Gosvami,
who compiled a number of philosophical works such as Satsandarbha, Kramasandarbha,
Sarvasamvadini, etc.
23a. Rupa Gosvami, Sanatana Gosvami
Gaudiya Vaisnava Abhidhana p. 1350-1351: Rupa Gosvami was one of the six Gosvamis
associated with Sri Gauranga-lila. According to Gaura-ganoddesa-dipika
180 he was Sri Rupa manjari in Krsna lila. He occupied a responsible post
in the service of the Badshah Hussain Shah of Gauda. He later renounced
everything and surrendered himself at the feet of Lord Gauranga. His
fascinating biography is described in the CC, Bhaktamala, etc. Narottama
Thakura has rightly praised him as "Sri Caitanyamanohabhista- stapaka"
(the implementor of Lord Caitanya's desires).
Rupa Gosvami was specifically commanded by Lord Caitanya to carry out
two tasks: (1) to re-locate and preserve the lost pilgrimage places of
Vrndavana, and (2) to write and preach Vaisnava theology.
From Prayaga Rupa Gosvami went to Vrndavana. He then visited his native home where he
settled his property concerns. Thereafter he traveled on to Nilacala to meet Lord Caitanya.
While staying at Gauda, Rupa Gosvami developed the desire to write the Vidagdhamadhava
and Lalitamadhava nataka. Initially he planned to present the Vraja-lila and the Pura-lila
together in one drama with the view of calming the intensity of the Vrajaviraha by including
the Dvaraka-lila. However, while in Satyabhamapura he was commanded by Satyabhamadevi
to write two separate dramas. In Nilacala Lord Caitanya also gave him the same instruction.
Only those who appreciate the true Vaisnava spirit will understand the immense pleasure
which Lord Caitanya and His associates derived from listening to this drama. After
surcharging and empowering Rupa Gosvami with divine energy, Lord Caitanya sent him back
to Vrndavana.
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Caitanya-candra
The following is a list of the most well-known books of Rupa Gosvami:
Bhaktirasamrtasindhu;
Ujjvalanilamani;
Laghubhagavatamrta;
Vidagdhamadhava;
Lalitamadhava; Nikunjarahasyastava; Stavamala; Sri Radha-Krsna-ganoddesa- dipika;
Mathura-mahatmya;
Uddhava
Sandesa;
Hamsadutam;
Danakelikaumudi;
Sri
Krsnajanmatithividhi; Prayuktakhyatamanjari; Natakacandrika.
Kumara deva, the son of Mukunda, was an extremely religious man. When religious upheaval
occurred in Naihati, Kumara deva moved to Bakla Candradvipa (in Jessore). He is said to
have settled for some time at Fateyabad - located between Naihati and Bakla. The three most
renowned sons of Kumaradeva were Sanatana, Rupa and Anupama (Vallabha). When their
father died, these three sons went to their maternal uncle's home in Sakurma near the capital
of Gauda where they continued their studies.
Sri Sanatana Gosvami was born in 1488 A.D. (1410 Saka). Sri Rupa Gosvami was born in
1493 A.D. (1415 Saka). In order to complete their education they lived at their uncle's house
in a small village named Sakurma near the capital of Gauda.
Having heard the glories of Sri Rupa and Sanatana from many intelligent persons, Badshah
Hussain Shah of Gauda appointed the two brothers as ministers in the court. Though
reluctant to accept the Bhadshah's offer, out of fear of the Yavana King, they agreed to take
the post. Hussain Shah happily offered them enormous amounts of wealth and riches. Sri
Rupa and Sanatana thus lived in the village of Ramakeli, the capital of Gauda. Many great
brahmana scholars from different parts of the country visited their house regularly, and the
two brothers took great pleasure in serving and arranging accommodations for them.
The brother of Sarvabhauma, the famous Vidyavacaspati, was the philosophy teacher of Sri
Rupa and Sanatana. As mentioned in the Dasama Tippani of the Bhagavata, their other
teachers were Sri Paramananda Bhattacarya and Sri Ramapada Bhadrapada. From their early
childhood Rupa, Sanatana and Anupama, were very devotionally inclined.
When Sri Caitanya Mahaprabhu arrived at the beautiful village of Ramakeli the brothers met
the Lord and were overwhelmed with joy. On the eve of the Lord's departure from Ramakeli,
He blessed Sri Sanatana and Rupa by saying, "Very soon Krsna will free you from the
entanglement of material life."
After the Lord departed from Ramakeli Rupa and Sanatana began to devise means to get out
of their government service. Both brothers appointed some brahmanas to perform
purascarana ceremonies and chant the holy name of Krsna. Rupa Gosvami deposited ten
thousand gold coins with a grocer, and the balance he brought in two boats to a place called
Bakla Candradvipa. There he divided this money among the brahmanas, Vaisnavas and his
relatives, and a portion he kept for emergency measures and personal needs.
When Rupa Gosvami was informed that Sri Caitanya Mahaprabhu was going to Vrndavana
from Jagannatha Puri through the forest of Madhyapradesh, he sent two people to Jagannatha
Puri to find out when the Lord would leave for Vrndavana. When Mahaprabhu started for
Vrndavana, Rupa left home and sent news to Sanatana that he was leaving with his younger
brother (Anupama Mallika) to meet Sri Caitanya Mahaprabhu.
Meanwhile, Sanatana Gosvami told the Nawab that he was sick and could not attend to his
work. Giving this excuse, he sat home and studied Srimad Bhagavatam with learned
brahmana scholars. The Nawab Hussain Shah first sent his personal physician to see what the
real facts were; then he personally came to see why Sanatana was not attending to official
business. Knowing that he wanted to resign his post, the Nawab had him arrested and
imprisoned. The Nawab then went off to attack Orissa.
46
Caitanya-candra
Rupa Gosvami finally reached Prayaga. While Sri Caitanya Mahaprabhu was sitting in a
solitary place in the home of a Deccan brahmana, Rupa Gosvami and Sri Vallabha (Anupama)
came to meet Him.
At the time of Mahaprabhu's visit to Prayaga, Sri Vallabhacarya was living in the village of
Araila on the other bank of the Triveni. One day he invited the Lord to his house for lunch
and Sri Rupa and Anupama accompanied Him.
Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu
went to a place called Dasasvamedha-ghata. It was there that
the Lord instructed Sri Rupa Gosvami for ten successive days
and empowered him to understand the philosophy of
devotional service.
Sri Caitanya Mahaprabhu taught Rupa Gosvami the ultimate
limit of the truth about Lord Krsna, the truth about devotional
service and the truth about transcendental mellows,
consummating in conjugal love between Radha and Krsna.
Finally He told Rupa Gosvami about the ultimate conclusions
of Srimad Bhagavatam. By entering the heart of Rupa Gosvami,
Sri Caitanya Mahaprabhu empowered him to ascertain
properly the conclusions of all truths. He made him an
experienced devotee whose decisions correctly agreed with the
verdicts of the disciplic succession. Thus Sri Rupa Gosvami was personally empowered by Sri
Caitanya Mahaprabhu. After giving so much instruction, Sri Caitanya Mahaprabhu advised
Sri Rupa to go to Vrndavana. The Lord then departed for Varanasi. With a grievous heart due
to separation from the Lord, Sri Rupa and Anupama started for Vrndavana.
In Vrndavana, Rupa Gosvami began to write a drama. In particular, he composed the
introductory verses to invoke good fortune. On his way to Gauda-desa, Rupa Gosvami had
been thinking of how to write the action of the drama. Thus he had made some notes and
begun to write. In this way the two brothers Rupa and Anupama reached Bengal, but when
they arrived there Anupama passed away. After performing the funeral rites, Rupa Gosvami
traveled on. In the province of Orissa, Rupa Gosvami rested for a night at Satyabhama-pura.
That night he dreamed that a celestially beautiful woman had come before him and very
mercifully gave him the following order. "Write a separate drama about me. By my mercy it
will be extraordinarily beautiful." After having this dream, Rupa Gosvami considered, "It is
the order of Satyabhama that I write a separate drama for her."
Thus absorbed in thought, he quickly reached Jagannatha Puri. When he arrived, he
approached the hut of Haridasa Thakura. Out of affectionate love and mercy, Haridasa
Thakura told Rupa Gosvami, "Sri Caitanya Mahaprabhu has already informed me that you
would come here." Shortly thereafter the Lord arrived and warmly embraced Rupa. They sat
down together and inquired from one another about auspicious news. The Lord asked Rupa
about Sanatana. Rupa explained that he had not met Sanatana and informed the Lord of
Anupama's disappearance.
On the next day, Caitanya Mahaprabhu again met Rupa Gosvami, and with great mercy the
Lord introduced him to all the devotees. Every day the Lord would go to see Rupa Gosvami,
and whatever prasada He received from the temple He would deliver to Rupa Gosvami and
Haridasa Thakura.
During the Ratha-yatra ceremony Rupa Gosvami heard a verse uttered by Sri Caitanya
Mahaprabhu during the ceremony, and he immediately composed another verse dealing with
the same subject. Only Svarupa Damodara Gosvami knew the purpose for which the Lord
47
Caitanya-candra
recited that verse. According to the Lord's attitude, he used to quote other verses to enable
the Lord to relish mellows. Rupa Gosvami, however, could understand the intention of the
Lord, and thus he composed another verse. After writing this verse on a palm leaf, he put it
somewhere in his thatched roof and went to bathe in the sea. At that time, Sri Caitanya
Mahaprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw
the verse, He read it and was overwhelmed by ecstatic love. At that time Rupa Gosvami
returned and offered his obeisances. The Lord slapped him mildly in love and said, "My heart
is very confidential. How did you know My mind in this way?" Svarupa Damodara said, "I
can understand that You have already bestowed Your causeless mercy upon him. No one
could otherwise understand this meaning."
One day while Rupa Gosvami was writing his book, Sri Caitanya Mahaprabhu came to the
cottage of Haridasa Thakura. The Lord inquired, "What kind of book are you writing?" He
held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting,
His mind was very pleased. "The handwriting of Rupa Gosvami is just like rows of pearls," He
said. When Sri Caitanya Mahaprabhu ordered Rupa Gosvami to read from his book, Rupa
Gosvami, because of great shyness, did not read it but instead remained silent. When the
Lord persisted, Sri Rupa read, much to everyone's pleasure. After hearing from him, both
Ramananda Raya and Sarvabhauma Bhattacarya said to the Lord, "Without Your special
mercy, how could this Rupa Gosvami have understood Your mind?" Ramananda remarked to
Sri Rupa, "This drama of yours is a mine of conclusive statements."
After four months had passed and the Dola-yatra festival ended, Sri Caitanya Mahaprabhu
bade farewell to Rupa Gosvami. The Lord empowered him and bestowed upon him all kinds
of mercy. "Now go to Vrndavana and stay there," the Lord said. "You may send here your
elder brother, Sanatana. When you go to Vrndavana, stay there, preach transcendental
literature and excavate the lost holy places. Establish the service of Lord Krsna and preach
the mellows of Lord Krsna's devotional service. I shall also go to Vrndavana once more."
Having thus spoken, Sri Caitanya Mahaprabhu embraced Rupa Gosvami, who then placed the
lotus feet of the Lord upon his head.
When Sri Sanatana Gosvami and Sri Rupa Gosvami lived in Vraja, they won the heartfelt
affection of all the residents there, who regularly brought the two brothers gifts of curd and
milk. The Gosvamis also regarded the inhabitants of Vraja as the dear associates of Lord
Krsna. They respected them in that way and were always concerned about their well being.
When they visited different areas of Vraja, the inhabitants there did not want them to leave
their village. If many days passed without a visit from the Gosvamis, the Vrajavasis would
anxiously seek them out. Thus the Vrajavasis were the life of Sri Rupa and Sanatana, and Sri
Rupa and Sanatana were the life of the Vrajavasis.
The Books of Sri Rupa Gosvami:
1. Hamsaduta
2. Uddhava Sandesa
3. Sri Krsnajanmatithividhi
4. Sri Radha-Krsna-ganoddesa-dipika (Brhad and Laghu)
5. Sri Stavamala
6. Sri Vidagdha Madhava (drama)
7. Sri Lalita Madhava (drama)
8. Danakeli Kaumudi
9. Sri Bhaktirasamrtasindhu
10. Ujjvala Nilamani
11. Prayuktakhyatacandrika
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Caitanya-candra
12. Sri Mathura-mahatmya
13. Padyavali
14. Natakacandrika
15. Samkhepa Bhagavatamrta
16. Samanya Virudavali Laksmana
17. Upadesamrta
Rupa Gosvami left this world in 1486 Saka era, 1564 A.D., on the day of Sukla Dvadasi in the
month of Sravana (July-August). According to another view, he disappeared in 1490 Saka era,
1568 A.D.
23b. Svarupa Damodara
Sri Svarupa Damodara is the eternal associate of Sri Caitanya Mahaprabhu. His previous name
was Sri Purusottama Acarya and he was born at Bhitadia to Padmagarbha Acarya. He lived at
Navadvipa.
He was always present with Mahaprabhu. When Sri Caitanya Mahaprabhu accepted sannyasa,
Svarupa Damodara became like a madman and, journeying to Varanasi he also accepted
sannyasa from one sannyasi named Caitanyananda. His sannyasa guru ordered him that, "You
should yourself study the Vedanta and also teach it to others." Sri Purusottama Acarya didn't
accept the garments of sannyasa, but simply gave up his sikha and brahmana thread.
Therefore his name became Svarupa (a brahmacari name). Thereafter, by the order of his
guru, he came to Nilacala, where he again met Mahaprabhu.
Though his scholarship was practically unlimited, he spoke very little with others and
preferred to remain alone. Thus very few were aware of his actual position. He was
completely conversant with the understanding of the mellows of devotion to Sri Krsna and
his body was fully imbued with love for Him. He was as though a second Mahaprabhu.
Whenever anyone wanted to present to Mahaprabhu some book, verse or song that they had
composed, Svarupa Damodara would first hear what they had written before it could be
presented to Mahaprabhu. If these compositions contained any points which were in
contradiction to the superior position of bhakti, as concluded in scriptures, then hearing
these writings would not be a source of transcendental pleasure for Mahaprabhu. Therefore
Svarupa Gosai would first examine what had been composed and if it was untainted then it
could be presented to Mahaprabhu.
Usually he would recite Sri Gita Govinda, and the writings of Candidasa and Vidyapati, for
the transcendental happiness of Mahaprabhu. In music and singing he was like a Gandharva
and in knowledge of the sastras he was like Brhaspati. There was no one to compare with him
in talent and intelligence. He was extremely dear to Sri Advaita and Nityananda Prabhu and
was the life and soul of devotees like Srivasa and others.
When Sri Svarupa Damodara arrived in Puri from Kasi (Varanasi) he recited this sloka in
praise of Mahaprabhu: "Oh You, who are the personification of mercy - Sri Caitanya. That
which very easily causes grief to retreat far away, and which is spotlessly pure; which causes
the appearance of the highest happiness, and by whose appearance disputation over the
intricacies of scriptural statements ceases; that which causes the spirit to become extremely
agitated in ecstatic love, by a shower of grace and beauty; may that extremely expansive and
auspicious mercy by its sweetness and dignity shine its rays upon me." (Sri Caitanya
Candrodaya Nataka.)
Seeing that Svarupa Damodara was offering his dandavats to Him, Mahaprabhu picked him
up and as He embraced him he said, "I saw in a dream this morning that you had come. Just
49
Caitanya-candra
as a blind man finds unlimited happiness by regaining his eyesight, so I am feeling by
regaining your association."
Svarupa Damodara replied: "Prabhu, please forgive me. By leaving You and running off to
Varanasi, I made a great mistake. I don't have even a hint of attachment to your lotus feet,
and I have actually become a great sinner by leaving you and going to a distant country. I
gave up your association, but You didn't give me up. Binding the rope of mercy around my
neck You brought me again to Your lotus feet." [CC Madhya 10]
Hearing these words spoken in such humility, Mahaprabhu again embraced him and said:
"Krsna is very kind. He has very mercifully brought us together again."
Mahaprabhu kept Svarupa Damodara close to Him. Whenever Mahaprabhu became
immersed in a particular ecstatic emotion, Svarupa Damodara would
perform a kirtan in that particular mood. During this period Raya
Ramananda also arrived from Vidyanagara in South India. Thus the
two of them, Svarupa Damodara and Ramananda Raya, would enhance
the ecstatic moods of Mahaprabhu by singing different songs and
reciting various poetic verses.
During the day, Mahaprabhu would engage in his pastimes of
sankirtan with His devotees, and at night He would taste the mellows
of the ecstatic love of Sri Sri Radha-Krsna in the company of these two.
As Lalita and Visakha were very intimate with Srimati Radharani, Raya
Ramananda and Svarupa Damodara were similarly intimate with
Caitanya Mahaprabhu. Mahaprabhu entrusted him to look after and instruct Raghunatha dasa
Gosvami.
Svarupa Damodara's place of residence in Puri was the "Satasan Math". This is located near
Bhaktivinoda Thakura's Bhakti kutir, near the ocean at Svarga Dwar. Svarupa Damodara
Gosvami disappeared on the second day of the bright fortnight in the month of Asar.
24. Raghunatha dasa Gosvami
Sri Raghunatha dasa took his birth in the village of Sri Krsnapura in the district of Hooghly.
His father's name was Sri Govardhana, whose elder brother was Sri Hiranya dasa. Both of
them were respectable wealthy land-holders belonging to the Kayastha caste. Their title,
which was given by the King, was "Majumdar".
In his childhood Sri Raghunatha dasa studied at the house of the priest, Acarya Sri Balarama
dasa. Haridasa Thakura was very merciful to Balarama dasa and occasionally visited his
house. At these times Raghunatha dasa had the good fortune of relishing Thakura Haridasa's
association and listened to philosophical discourses from him.
Sri Raghunatha dasa was the only son in the family of Hiranya and Govardhana and there was
no limit to the care and affection which was showered upon him. Though he was brought up
just like the son of a king, by the powerful influence of saintly devotees, he realized at a very
young age that material existence is temporary and a mood of detachment towards wealth,
parents and relatives began to grow within him.
Upon hearing the glories of Sri Gauranga and Nityananda, he became extremely eager to have
darsana of Their lotus feet. When he heard that Sri Gaurasundara had taken sannyasa and
was leaving Nadia forever, he rushed madly to the home of Advaita Acarya in Santipura to
meet the Lord. Seeing Raghunatha fall at His feet, Sri Caitanya Mahaprabhu could understand
that this was His dearmost eternal associate, and He embraced Raghunatha firmly. Crying, Sri
Raghunatha appealed to the Lord, "I will also go with you." But the Lord replied that He
50
Caitanya-candra
would not take him along at that time, yet upon His return from Vrndavana, Raghunatha
should, under any pretext, come to Nilacala to see Him.
In CC Antya lila, Sixth Chapter, there is a narration of how Sri Raghunatha dasa was arrested
by the Nawab's men and his subsequent release from the bondage of family life. In that
chapter there is also a description of the Panihati festival, as well as Raghunatha's pastimes in
Jagannatha Puri with Sri Gaurasundara.
Sri Raghunatha dasa Gosvami passed his days in the highest happiness, continually bathing in
the shower of Mahaprabhu's mercy. But upon the disappearance of Sri Caitanya Mahaprabhu,
Raghunatha's world grew dark. In separation from their Lord, the devotees' hearts burned
with anguish. Raghunatha dasa also burned in that fire of separation, but taking the order of
Mahaprabhu on his head, he went to Sri Vrndavana. Previously Sri Sanatana, Sri Rupa, Sri
Gopala Bhatta, Sri Raghunatha Bhatta, Sri Lokanatha, Sri Kasisvara, and Sri Bhugarbha
Gosvami had already gone to Vrndavana and were living there by the order of the Lord.
Though they all burned in the fire of separation, they pacified themselves by gathering
together and discussing and writing the conclusions of the teaching of Mahaprabhu. It was
the dawn of a golden age in Vraja. Sri Vallabha Acarya also visited Vrndavana at that time.
Sri Raghunatha used to reside at Sri Radhakunda. At that time Radhakunda had not yet been
excavated, though Raghunatha often meditated upon how to beautify the kunda. Once a
wealthy merchant walked the long, difficult road to Sri Badarikasrama. With great devotion
he worshiped Sri Badarinarayana and offered a large portion of his wealth in charity. That
night Sri Badarinarayana appeared to him in a dream and said, "You should go to the village
near Vraja named Arit-grama where you will find my devotee, Sri Raghunatha dasa Gosvami.
To him you should deliver all your wealth. If he refuses to accept it, tell him I sent you and
remind him about restoring Radhakunda." The merchant happily returned to his home and
then went on to Vraja where he met Sri Raghunatha and explained everything to him.
Astonished, Raghunatha gave him permission to restore both Radhakunda and Syamakunda.
On the banks of the kunda grew five trees, which were actually the five Pandavas. Once there
was some talk of cutting the trees down, but that night the Pandavas appeared to Raghunatha
and forbade the trees to be cut. To this day the trees still grow there. The devotees were
overwhelmed with happiness to see the restoration of Sri Radhakunda and Sri Syamakunda.
On the outskirts of these two ponds, groves of the Asta-sakhis were planted.
Raghunatha did not have a fixed residence, but stayed either on the banks of Sri Radhakunda
or on the banks of the Manasa Ganga. At that time both places were surrounded by a fearful
jungle inhabited by ferocious tigers and other wild beasts. One day Sri Sanatana Gosvami
arrived at the bhajan kutir of Sri Gopala Bhatta Gosvami on the banks of the Manasa Ganga
where he would take his midday meal. When going for a bath at Pavan Ghat he saw a tiger
very nearby who had just drunk water in the ghat. Just a little further on, Raghunatha dasa
sat at the base of a tree deeply absorbed in his bhajan. Sanatana Gosvami was alarmed and
requested Raghunatha to practice bhajan in a cottage or hut. From that day on Raghunatha
performed his bhajan in his hut.
Raghunatha dasa Gosvami was always engaged in worshiping Sri Radha-Govinda within his
mind. One day, in his meditation he prepared and offered sweet-rice to Sri Radha and Krsna.
In great happiness They and the gopis ate the sweet rice, and he accepted Their remnants.
While he was honoring their Lordship's prasada, he was filled with intense love and ate
slightly more than what he was accustomed to. The next day, from morning until late
afternoon his door remained closed, causing the devotees some concern. After they knocked
repeatedly on his door, it finally opened and they saw him lying down. "My health is not
good," he explained to Sridasa. The devotees were unhappy and immediately sent word to
51
Caitanya-candra
Sanatana Gosvami in Mathura. At that time Sri Sanatana was staying at the house of Vallabha
Acarya. Upon hearing the news, Vallabhacarya's son, Sri Viththal, sent two doctors to see
Raghunatha dasa at Radha-kunda.
Seeing his condition the physicians insisted that Raghunatha's illness was the result of eating
too much sweet rice. The devotee were dumbfounded by such a suggestion, but eventually
understood the mystery. The worship of Raghunatha dasa Gosvami was very wonderful.
Kavi Karnapura has written in Gaura-ganoddesa-dipika (186) that Sri Raghunatha was
Rasamanjari in Krsna lila. According to some other persons he was Ratimanjari or Bhanumati.
Raghunatha dasa wrote many books such as: Stavavali, Danacarita, Muktacarita, etc. He also
composed many padas. He was born in the Saka era of 1428 and left the world in the Saka era
of 1504, on the twelfth day of the bright fortnight in the month of Asvina. (CC 1.10.91-102,
3.6.35-154, Gaura-ganoddesa-dipika 186, Premavilasa 16.127)
His name has been mentioned in the following texts: Vaisnava Vandana of Jiva Gosvami (149150), of Devakinandana (55), and of Vrndavanadasa (49); Krsnacaitanyacaritam of Murari
Gupta 4.17.21; Karnapura's Caitanya Candrodaya Nataka 10.3.; CC (R.G. Nath ed.) 2.1.269.
25. Krsnadasa Kaviraja Gosvami
Sri Krsnadasa Kaviraja Gosvami was born in a Nadiya family of physicians at the village of
Jhamatpur, within the district of Barddhaman, near Naihati, in 1496
A.D. His father was Sri Bhagiratha, and his mother was Sri Sunanda. He
had a younger brother named Syama das. The deity of GauraNityananda installed by Sri Kaviraja Gosvami is still being worshiped
there. It appears that his family line is no more. More information
about the early life of Sri Kaviraja is available in a book called Anandaratnavali.
In Caitanya-caritamrta, Adi-lila chapter five, Sri Kaviraja relates the
cause of his leaving family life. Lord Nityananda appeared in his dream
and ordered him to go to Vrndavana.
He accepted the Gosvamis Sri Rupa, Sri Sanatana, Sri Jiva, Sri
Raghunatha, Sri Raghunatha Bhatta and Sri Gopala Bhatta as his instructing spiritual masters.
From Sri Lokanatha Gosvami and Sri Raghunatha Bhatta Gosvami he begged permission to
write Sri Caitanya-caritamrta. Lokanatha directed Sri Kaviraja that he desired to be
unmentioned in his book; that is why, in Sri Caitanya-caritamrta, hardly a reference about
Lokanatha Gosvami is to be found.
Sri Krsnadasa Kaviraja Gosvami compiled the following books still extant: Sri Govindalilamrta, Krsna-karnamrta commentary (Saranga-rangada-tika) and of course, Sri Caitanyacaritamrta.
His disappearance is on 12th day of bright fortnight in month of Asvin (the year is not
known).
26. Narottama dasa Thakura
Kayastha by caste, Narottama was the son of King Krsnananda Datta. Krsnananda was the
Zamindar of Gopalpur Pargana in the Rajsahi district of Bangladesh. His capital was located at
Kheturi, about a mile northeast of Prematali on the bank of the river Padma, about a distance
of twelve miles northwest of Rampur Boalia. Narayani devi was Narottama's mother.
Narottama was born about the middle of the fifteenth Saka century (Bhaktiratnakara 1.466468). From his childhood he was extremely attracted to Lord Caitanya. According to some,
52
Caitanya-candra
after the disappearance of his father, Narottama entrusted his elder paternal uncle's son,
Santosa Datta, with the responsibility of the royal duties and left for Vrndavana.
Premavilasa 8 narrates as follows: One day while dancing in kirtana at Kanair Natsala village,
Lord Caitanya suddenly began calling out the name, "Narottama, Narottama." Tears streamed
from the Lord's eyes and He appeared to be restless. After speaking
with Nityananda Prabhu the Lord expressed His desire to visit
Gaderhat on the bank of the Padma. Mahaprabhu explained to
Nityananda that he wanted to deposit the treasure of love of Godhead
on the bank of the Padma for Narottama to pick up later. The river
Padma then asked the Lord how she would be able to identity
Narottama, and the Lord explained that the person whose touch would
make her surge up would be none other than Narottama.
At the age of twelve Narottama had a dream in which Nityananda
Prabhu appeared to him and commanded that he collect the prema
which was left in the custody of the river Padma. Early in the morning
Narottama went alone to the river Padma to take his bath. As soon as
his feet touched her, the river surged forth. Remembering the words of
Lord Caitanya the Padma now transferred the treasure to Narottama.
Upon receiving this divine love Narottama's bodily complexion changed. His parents tried
every means by which keep him with them, but Narottama was drunk with the nectar of Lord
Caitanya and Nityananda and could not be kept in check. Leaving behind all worldly bondage
Narottama rushed for Vrndavana. Premavilasa 11 explains how Narottama was comforted by
the divine touch of Rupa and Sanatana Gosvami, and how he received the grace of his
spiritual master Lokanatha Gosvami.
After Narottama was initiated by Lokanatha Gosvami, he received all instructions regarding
the practice of spiritual life. Narottama was spiritually named Campakamanjari.
With the approval of the local Vaisnavas, Jiva Gosvami deputed Srinivasa, Narottama and
Syamananda to carry the Gosvamis books to the devotees in Gauda. Although they were
properly escorted by protected vehicles and guards, the books were stolen near
Vanavisnupur. Srinivasa then sent Narottama to Kheturi and Syamananda to Utkala.
Narottama is widely believed to be the incarnation of Nityananda Prabhu. Narottama
established his asrama, named Bhajantuli, about two miles away from the capital of Kheturi.
Sometime after his return from Vrndavana, Narottama installed six Deities; Lord Gauranga,
Vallabhikanta, Lord Krsna, Lord Vrajamohan, Lord Radhamohan and Lord Radhakanta. On
the occasion of this installation ceremony Narottama held a grand festival at Kheturi, which
is famous amongst all Vaisnavas.
Narottama was the first exponent of the Garanhati tradition of kirtana. He arranged this
musical tradition in a way as to accommodate all parsada (associates) of both prakata and
aprakata lila of Lord Gauranga, which gave immense pleasure to the audience.
Narottama Thakura was always engaged in the singing the glories of Sri Gaura and
Nityananda. Through his preaching many fallen souls were purified.
Ramacandra Kaviraja was a very close companion of Narottama throughout his life (see
Bhaktiratnakara and Narottamavilasa for details on Narottama's biography).
Among the writings of Narottama, Prarthana and Premabhakticandrika are the most wellknown. The brief write-up titled 'Hatapaltana' is also attributed to Narottama but the contents
do not seem to be in harmony with historical events and thus some believe that it is a fake
work. From evidence in older manuscripts Haridasa dasa has concluded that the real author
was one Ramesvara dasa. Some argue that Narottama wrote Siddhabhakticandrika,
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Caitanya-candra
Sadhyapremabhakti, Camatkara candrika, etc., but these are not published works and the few
mss. which are available do not seem to be in Narottama's writing style. Narottama did
translate Smaranamangala into Bengali verse. In eleven slokas this work describes the
pastimes of Radha Krsna in eight parts of the day (astakaliya).
See the following Bengali books for further information on Narottama:
1. Narottama dasa O Tahar Racamavali by Niradprasad Nath, Calcutta University, Calcutta.
2. Narottama Dasa by Rammohan Mallik
3. Narottama Thakura Kheturir Nitai by Narendranath Cattopadhyay
4. Narottama-lila va Sri Gaura Premavatara by Bhaktisiddhanta Sarasvati Gosvami
The following is a narration describing the disappearance of Thakura Mahasaya:
After taking permission from Narottama, Sri Ramacandra Kaviraja went to Sri Vrndavana, a
few months thereafter he breathed his last. When Srinivasa Acarya heard this he could not
bear the shock and after a few days he too disappeared. When this news reached Srila
Thakura, he was overwhelmed with grief and began singing in a choked voice. He gathered
all the devotees around him in the temple of Sri Mahaprabhu and started sankirtana. Slowly
the sankirtana party proceeded to the bank of the Ganga. With eyes full of tears, Narottama
fell prostrate on the ground and entered into the Ganga to take bath. Sitting knee deep in the
water he continued singing loudly, along with Sri Ramakrsna Acarya and Sri Ganganarayana
Cakravarti. Narottama requested that they massage his body as he continued singing. As they
massaged him, Thakura Mahasaya's body simply merged with the sacred water of the Ganga.
Thus on the fifth day of the dark fortnight in the month of Karttika (Oct.-Nov.) he entered
into the eternal pastimes of the Lord.
27. Visvanatha Cakravarti Thakura
The biography of Visvanatha has been translated from the following Bengali publications:
Mihir Caudhuri Kamilya, Narahari Cakravarti: Jivani O Racanavali (Life and works of
Narahari Cakravarti) Vol. 1: Biography and collected works. Burdwan, University of
Burdwan, 1981, pp. 1-15
Narahari Cakravarti writes as follows in Bhaktiratnakara (Pathavadi ms. no. 2341-24, p. 154
ka, "My father, Vipra Jagannatha, was a disciple of the famous Visvanatha Cakravarti."
Visvanatha stands as a remarkable example of Bengali intellect. His place in the Vaisnava
world remains unsurpassed as far as erudition, theological knowledge, poetic talent and
appreciation of rasa. He was worshiped by his contemporaries as an example of unblemished
ascetic life and an ideal follower of Ragamarga.
Scholars differ in their views regarding Visvanatha's period. According to Syamalala Gosvami
it was 1626-1708 A.D. (quoted in the book Caitanyottara Yugera Gaudiya Vaisnava p. 98).
Murarilal Adhikari writes in Vaisnava Digdarsani that the period was 1646-1754.
Madhusudana Tattvavacaspati guesses that Visvanatha was born around 1633-1638 A.D.
(1555-60 Saka) and disappeared around Saka 1625-30 (Sri Krsna Bhavanamrta, introduction
p. 4, published in Bhaktiprabha 1335). Both Nikhilnath Roy and Bimanbihari Majumdar hold
that Visvanatha was born toward the early part of the 17th century Saka (see Mursidavadera
Itihasa p. 308). In Gaurapadatarangini 1st ed. 1310, p. 183, Jagadbandhu Bhadra argues that
in 1664 A.D. (Saka 1586) Visvanatha was born. However proper evidence in support of the
above arguments is lacking.
Visvanatha completed Sararthadarsini in 1704 A.D. (1626 Saka), which he himself states at
the conclusion of the book. Thus he must have been alive around 1704 A.D. According to
Sukumar Sen, Visvanatha disappeared shortly after 1704 A.D. (see Vangala Sahityera Itihasa
Vol. 1, Part 2, 2nd ed., 1965, p. 393)
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Caitanya-candra
Visvanatha was born at Devagrama (see ms. of Narottamavilasa at Pathavadi no. 2336 (21), p.
31 kha). Some believe that this village belongs to Kasiganj police station of the Nadia district
(Gaurapadatarangini, introduction p. 183; Vaisnava Digdarsani p. 120; Jivanikosa by
Sasibhusana Vidyalankar, Vol. 5, p. 1773; Nadia: Svadhinata Rajatajayanti Smarakagrantha,
Krsnagore 1973, p. 25). Others argue that Devagrama falls under Sagaradihi police station of
the Mursidabad district (see 'Padakarta Harivallabha' by Harekrsna Mukhopadhyay in Ananda
Bajara Patrika special Puja no. 1369, p. 276).
None of the old mss. record the names of Visvanatha's parents. Pathavadi mss. of
'Narottamavilasa" state that Visvanatha's father's name was Ramanarayana Cakravarti.
Visvanatha was the youngest child in the family. His eldest brother was Ramabhadra and the
next oldest was Raghunatha. Ramabhadra was an accomplished theologian and a disciple of
Gopikanta. This Gopikanta was the son of Hariramacarya, the disciple of Ramacandra
Kaviraja who belonged to the spiritual lineage of Srinivasa. The second brother, Raghunatha,
was also a great scholar (mss. of 'Narottamavilasa' of Pathavadi no. 2336.21, p. 31 kha).
Visvanatha's family was brahmana by caste from the Radha clan, Sandilya gotra, and lineage
drawn from Bhattanarayana (see Vaisnavacarya Visvanatha by Nanigopala Gosvami in
Bharatavarsa 1351).
In the said mss. of 'Narottamavilasa' p. 31 kha, an account is given relating to Visvanatha's
birth. It is said that as soon as Visvanatha was delivered a strange halo of light appeared
around his body. That light illuminated the entire delivery-room and then disappeared. This
account seems to be an interpolation at a later date. Once a highly renowned scholar visited
Devagrama and the local pandita's became unnerved upon meeting him. But Visvanatha, a
mere adolescent, defeated this scholar in argument.
As a child Visvanatha completed his studies at Devagrama and thereafter went to Saidavad.
Some say that Visvanatha was educated under Ganganarayana Cakravarti of Saidavad
(Premavilasa J.N. Talukdar ed. pp. 206-7), while others argue that Ganganarayana's adopted
son Krsnacarana actually taught Visvanatha (H.K. Mukhopadhyaya 'Padakarta Harivallabha').
No evidence in support of these views has yet been found.
Radharamana was the name of Visvanatha's diksa guru. Visvanatha himself writes about his
spiritual lineage in one sloka of Sararthadarini. In chapters 2-7 of Stavamrtalahari Narahari
also gives details on the spiritual lineage or guru-pranali of Visvanatha as follows:
Lord Gauranga
|
Lokanatha
|
Narottama
|
Ganganarayana
|
Krsnacarana
|
Radharamana (alias Sri Rama)
(son & disciple)
|
Visvanatha
Visvanatha's guru and parama-guru belonged to the spiritual lineage of Narottama Thakura.
From his childhood Visvanatha was of a detached temperament. At the command of his
father, Visvanatha's brother Ramabhadra arranged for Visvanatha's marriage at an early age.
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Caitanya-candra
However, through studying Srimad Bhagavatam Visvanatha developed a deep spirit of
renunciation. After completing his studies he took spiritual initiation and gradually
developed an intense love for Krsna. Finally, one day, he renounced home, took the vow of a
renunciate and went to Vrndavana. After visiting several holy places Visvanatha finally sought
the shelter of Mukundadasa, a disciple of Krsnadasa Kaviraja on the bank of the Radhakunda.
The devotees present there urged this young renunciate to return home, which Visvanatha
had to abide by (mss. Narottamavilasa pp. 31-32 ka).
Possibly this was the time when Visvanatha went to Patadanja where he is said to have
realized his spiritual goal. Visvanatha installed the deity of Gopala (Harekrsna
Mukhopadhyaya p. 276)
At the command of his guru, Visvanatha went home for one night to meet his wife. His wife,
however, heard nothing other than Krsna katha from her husband throughout the night (see
mss. Narottamavilasa p. 32 ka). Early the next morning Visvanatha left home and took shelter
of his guru. As directed by his guru, Visvanatha began copying Srimad Bhagavatam.
Visvanatha settled on the bank of the Radhakunda in Vrndavana. Regarding his spiritual
practices Narahari writes as follows, "Being deeply immersed in singing kirtana of the Lord,
Visvanatha narrated the pastimes of the Lord in a most fascinating manner. No one is
competent enough to speak of his spiritual practices. Anyone who had the good fortune to set
his eyes upon Visvanatha felt immediately soothed from the pangs of material existence.
Visvanatha served the deity of Sri Gokulananda with great pleasure and devotion."
When Visvanatha arrived in Vrndavana he noticed that with the disappearance of the six
Gosvamis the beauty of that holy place was no longer visible. A large number of Mathas had
been destroyed by the Muslims. Priests migrated from Vrndavana taking away the deities
which were in their charge. A number of deities were left standing alone and received no
service. And the devotees were in a state of constant fear. People in general were in no mood
to devote attention to the study of the scriptures (see Madhurya Kadambini introduction, p.
4, by Satyendranatha Vasu).
During his stay in Vrndavana many loyal workers and scholars such as Baladeva
Vidyabhusana were deeply impressed upon seeing Visvanatha's devotion, strength of mind
and hard working nature. Visvanatha became determined to bring back the lost glory of
Vrndavana. The following are some of his achievements.
1. Visvanatha himself installed the Deity of Gokulananda and took charge of serving
Govardhana sila. He reinstated different priests to begin the service of the Deities in various
places.
2. It was through his initiative that the Sri Vardhana Matha of Kongala and some new Mathas
at several other places were set up (Visvakosa V. 19, p. 42). Visvanatha also arranged to
renovate a large number of temples.
3. At that time there was little access by the common people to the works of the Gosvamis.
This was due to the fact that there were no proper analysis and interpretation of these
theological treatises. What Visvanatha did was to prepare simple and lucid commentaries for
these works, as well as presenting abridged forms of the original works. This enabled
devotees of all types to understand and appreciate the essence of the Gosvamis' works.
Visvanatha also arranged for the wide distribution of books which Vaisnavas needed for daily
study and spiritual practices. He also organized classes to be held on them to impart
instructions.
Visvanatha was one of the most accomplished preachers of madhurya-bhava in ragamarga.
Regarding sadhana (spiritual achievements), Visvanatha's name is placed after Raghunatha
dasa Gosvami, Krsnadasa Kaviraja and Narottama Thakura (CC Sukumar Sen ed. 1.4. p.13).
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Visvanatha was an out and out parakiya-vadi. Both in prakata and aprakata lila Visvanatha
considered Sri Radha and the gopis as the parakiya heroines of Lord Krsna. Visvanatha had
deep faith in the astakaliya nitya-lila described by Kavi Karnapura and Krsnadasa Kaviraja
(Padavaliparicaya 2nd ed. pp. 86-87). Apart from practicing smarana (remembrance),
manana (contemplation) and sankirtana, Visvanatha remained deeply absorbed in the service
of Radha Krsna with loyalty to the Vrajavasis. Due to his own success in practice and
realization, Visvanatha was able to write beautifully describing the proper method for
astakaliya nitya-lila, a unique analysis of ragamarga sadhana, detailed descriptions of Radha
Krsna lila, details on the sadhana practiced by sakhi-manjari or kinkari, the mystic
significance of bhajan and the method of bhajan.
Another remarkable achievement of Visvanatha's was to establish Gaudiya Vaisnavism and its
theology through Baladeva Vidyabhusana, Visvanatha's close follower, at the meeting of
Vaisnavas held at Galta, Jaipur in 1718 A.D. (Saka 1640) (see CC introduction 4th ed. p. 396,
also Baladeva Siddhantaratna, Gopinatha Kaviraja ed., introduction).
As a youth in Saidavad Visvanatha set up a Sanskrit school and accepted a teaching career. In
order to help the students to learn easily Visvanatha wrote a simplified commentary titled
'Suvodhini' on Kavi Karnapura's Alamkara Kaustubha. This is said to be Visvanatha's first
literary work. Upon his arrival in Vrndavana, Visvanatha sought the refuge of Mukundadasa.
This Mukunda dasa was a poet and disciple of Krsnadasa Kaviraja. Mukunda dasa had some
books to be completed. Noting Visvanatha's devotion and erudition, he thus requested
Visvanatha to complete those books. Pathavadi mss. Narottamavilasa p. 32 ka, refers to this
but does not give the names of the works.
In Vrndavana Visvanatha's literary talent blossomed and beautiful compositions began to flow
like many streams of nectar. His complete works can be classified under four groups:
1) Commentary works (Tika Grantha):
At that time most of the manuals and other books which Vaisnavas needed to consult daily
were full of difficult theological concepts mostly written in Sanskrit. This made it difficult for
the lay-devotee to study and understand the proper conclusions. To remove these obstacles
Visvanatha wrote simple Sanskrit commentaries on many of the Gosvamis' works. Titles of
such commentaries are as follows:
1) Sararthadarsini (1704 A.D.) - tika on Srimad Bhagavatam
2) Sararthavarsini - tika on Bhagavad-gita
3) Sri Caitanya-caritamrtera tika (the first commentary in Sanskrit on a Bengali book)
4) Brahmasamhitara tika
5) Anandacandrika - tika on Ujjvala-nilamani of Rupa Gosvami
6) Bhakti-sara-pradarsani - tika on Bhakti-rasamrta-sindhu of Rupa Gosvami
7) Prema-bhakti-candrika-kirana - a Sanskrit tika on Narottama's Prema-bhakti-candrika
8) Sukhavartini - a tika on Kavi Karnapura's Ananda-vrndavana-campu
9) Mahati - tika on Danakeli Kaumudi of Rupa Gosvami
10) Bhakta-harsini - tika on Gopalatapani
11) Hamsaduta tika - tika on Rupa Gosvami's Hamsadutam
12) Tika on Rupa Gosvami's Vidagdha-madhava
13) Lalita-madhavera tika
Some scholars argue that the tika on Lalita-madhava and Vidagdha-madhava were not works
of Visvanatha. They say that Krsnadeva Sarvabhauma, a disciple of Visvanatha, was the writer
of the Vidagdha-madhava tika, while Radhakrsna dasa, a disciple of Jiva Gosvami wrote the
tika of Lalita-madhava (see Haridasa dasa Gaudiya Vaisnava Abhidhana, p. 1751-52, 1745)
2) Abridged Works:
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Visvanatha felt that many of the Vaisnava works were difficult for the lay-devotee to grasp.
He therefore extracted the most relevant information and presented an abridged form of
various selected books. Three of these are works of Rupa Gosvami as shown below:
1) Kirana i.e Ujjvala-nilamani-kirana on Ujjvala-nilamani
2) Vindu i.e Bhakti-rasamrta-sindhu-vindu on Bhakti-rasamrta-sindhu
3) Kana i.e. Bhagavatamrta-kana on Laghu-bhagavatamrta
3) Original Works:
Visvanatha's thoughts had originality and depth. He was gifted with the talent of
communicating deep philosophical concepts in a simple way, while keeping the unique
characteristics of Radha Krsna lila in tact. Most of his original works relate to sadhana-bhajan
as follows:
1) Sri Krsna-bhavanamrta (1679 A.D.): describes astakaliya nitya-lila of Radha Krsna
2) Ragavartmacandrika: a guide to and an account of raganuga bhakti and its methods
3) Madhurya-kadambini: reveals the subtle concepts on rupa and madhurya of Lord Krsna
4) Aisvarya Kadambini: a scriptural account of Lord Krsna's aisvarya (opulence)
5) Camatkara-candraka: mystic sports of Radha Krsna
6) Gopipremamrta: reveals the love of the gopis and concepts regarding svakiya and parakiya
7) Mantrartha-dipika: explanation of kamabija and kamagayatri mantras
8) Vraja-riti-cintamani: describes the sites of Lord Krsna's Vraja-lila
9) Prema-samputa (1684 A.D.): describes madhurya of Radha
10) Sankalpa-kalpadruma (1678 A.D.): describes prayers to Sri Radha to grant sevavrtti
11) Nikunja-keli-virudavali (1678 A.D.): describes the sports of Radha Krsna in the kunja
12) Surata-kathamrta (1678 A.D.): description of the pastimes of Radha Krsna in the quiet of
midnight.
Some other works by Visvanatha are written like hymns. These reveal Visvanatha's genuine
devotion and reverence for his superiors, cherished Deities, and the holy places of Lord
Krsna's pastimes. The following is a list of these works:
1) Sriman Mahaprabhorastakaliya Smaranamangalastotram: A guide book describing Lord
Gauranga's astakaliya lila.
2) Sri Gauranganoddesa-candrika: A brief account on the close associates of Lord Gauranga
(a similar manuscript of Visvanatha's dealing with the
associates of Lord Gauranga is available in the collection of Barahanagar--Sri Gauranga
Granthamandir--the title of the said mss. is Gauraganasvarupa-tattvacandrika, no. 230 B 17)
3) Stavamrta-lahari: This is one of the best works of hymns. It consists of a
total of 28 hymns which deal with the guru, the poet's own guru, paramaguru, paratparaguru,
Narottama, Lokanatha, Sri Caitanya, Vaisnava acaryas, etc. Then invocation of the mercy of
the famous Deities Gopaladeva, Madanagopala, Govindadeva, Gopinatha, Gokulananda and
Lord Krsna; invocation of the grace of Radha and Vrnda devi; hymns in praise of various lila
sites such as Vrndavana, Nandisvara, Krsnakunda, etc.
4) Padavali Samkalam (compilation of Vaisnava poems)
5) Ksanada-gita-cintamani (known briefly as 'Ksanada' or 'Gitacintamani').
[Ksanada-gita-cintamani mss. Pathavadi no. 2615 (24 ga), 2613 (24 ka), oldest edition 1282
(1875 A.D.). See Vangala Sahityera Itihasa V. 1, Pt. 1, p. 393]
2nd edition 1315 Vrndavana Kesighat (Krsnapada dasa Babaji)
3rd edition (?) Nitaipada Dasa
4th edition (1332) Nityasvarupa Brahmacari, Calcutta
5th edition (1369) Bimanabihari Majumdar, General Library
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While compiling this Ksanada-gita-cintamani containing selected Vaisnava poems Visvanatha
had in mind that devotees of raganuga marga may every night perform or listen to nama-guna
etc. of their cherished Deities.
Earlier some attempts were made to prepare compilations of Vaisnava poems to some extent
by Ramagopala dasa of Srikhanda in his 'Sri Sri Radhakrsnarasa-kalpavalli', by his son
Pitamvaradasa in 'Rasamanjari' and Mukundadasa, a disciple of Krsnadasa Kaviraja in
'Siddhantacandrodaya'. However it was Visvanatha who first prepared this first compilation.
In fact Ksanada is considered "the first perfect Padavali compilation" (Vangala Sahityera
Itihasa V. 1, Pt. 2, 2nd ed., p. 102 b 393). The first part of Ksanada is available, but it is
thought that Visvanatha disappeared before the later part was completed. Dr. Sukumar Sen
argues that this compilation was done before 1704 A.D. (see Gaudiya Vaisnava Sadhana by
Harekrsna Mukhopadhyay, 1st ed. p. 136). In this book Visvanatha used the bhanita of
'Harivallabha' or 'Vallabha' on those poems composed by him.
Recently the second part of Ksanada, compiled by Manohara dasa, was found and published
(Ksanada-gita-cintamani: Manoharadasa, published by Radhakrsna dasa, Kusumsarovar, P.O.
Radhakunda, Mathura). This mss. contains the first to the seventeenth section of Ksanada. It
was available from Advaitacarana Gosvami, the priest of Radharamana of Vrndavana.
Haridasa dasa gives information in Gaudiya Vaisnava Abhidhana Vol. 3, p. 1484 that a similar
manuscript is available in the collection of Nimbarka sampradaya.
Bimanbihari Majumdar argues as follows: "Since Visvanatha compiled Vaisnava poems for the
Bengalis to enjoy he titled them 'Purva Vibhaga' (eastern section) and his contemporary,
Manohara dasa, the writer of Anuragavalli, compiled for the readers of western India and
hence titled it 'Pascima Vibhaga' (western section)."
In the second compilation there are twenty one poems of Manohara dasa, along with those of
Haridasa Svami etc. Several of Manoharadasa's poems deal with Lord Gauranga. This
compilation consists of Hindi poems. In the 'Pascima Vibhaga' there are six Hindi poems
written by Visvanatha, who gave the bhanitas of Harivallabha or Vallabha.
The Purva Vibhaga of Visvanatha consists of a total of thirty Ksanada or themes. These
themes are fitted each for thirty nights from the first night of the dark fortnight of one lunar
month till the day of the new moon and from the first day of the bright fortnight till the night
of the full moon. Varying in size, eight have small and sixteen have big padas. A total of 308
pada are found in Purva Vibhaga containing the bhanita of 48 known and unknown poets (of
these the compiler has 53 padas - 40 with the bhanita of Harivallabha and 13 with the bhanita
of Vallabha). Some hold that Harivallabha was the name of Visvanatha's guru. Some argue
that Harivallabha was the sannyasa name of Visvanatha. However neither of these ideas is
supported by evidence. In 'Gitavali' part of the book Stavamrta-lahari of Visvanatha, out of
eleven Sanskrit padas two have bhanita of Harivallabha and four have the bhanita of Vallabha.
In 'Mantrartha-dipika' Sri Radha addresses Visvanatha in a state of dream as Harivallabha.
Narahari, the son of Visvanatha's disciple, clearly writes that Harivallabha was the name of
Visvanatha.
Each Ksanada or section is arranged in such a manner as it could be sung for one night. First
there is Gaura Vandana, then follows Nityananda Vandana and concludes with poems of
milana (comedy) or sambhaga. In between there are poems/lyrics dealing with abhisara, or
aksepanuraga and rasa. All these compositions relate to madhurya rasa. None of these deal
with sakhya, vatsalya or even themes relating to Mathura.
This compilation was made with a view to serving aspirants with manjari-bhava eager to
enjoy Vrajarasa. Though Visvanatha was a highly imaginative poet he was a perfect erudite
too. He never liked to compose poems in a simple, unadorned manner. Sanskrit expression,
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rhetorically rich language, chiming words and waves of rhythm enriched his poems which
were equally rich with fascinating themes and deep rasa.
Visvanatha had an extraordinary command of Vrajvuli, Hindi and Sanskrit. In all three
languages Visvanatha composed a total of seventy padas of which the ones in Sanskrit are the
best.
It seems that Visvanatha's poems were not appreciated by his contemporaries. Hence in later
compilation not many of Visvanatha's poems are found. In Padamrtasamudra of
Radhamohana Thakura, almost a contemporary of Visvanatha, there was not any pada of
Visvanatha's. The reason for this was that Radhamohana compiled the poems in Bengal while
Visvanatha was in Vrndavana. Neither can any pada of Visvanatha's be found in
Sankirtanamrta, a compilation by Dinabandhu dasa belonging to a bit later period.
Among other compilations of padas there are five padas of Visvanatha's in the total 1169 pada
in Gitacandrodaya compiled by Narahari Cakravarti, one pada of Visvanatha's out of a total of
1119 pada compiled in Kirtanananda of Gaurasundara dasa, and three pada of Visvanatha's
out of 3101 total pada compiled in Vaisnava dasa's Padakalpataru.
When critically evaluated as poetry Visvanatha's works do not rank in the first category
although critics have praised most of his padas (see introduction by Bimanbihari Majumdar
ed. Ksanadagitacintamani).
Judged from the standpoint of the preceding Vaisnava acaryas and the quality of rasa,
Visvanatha undoubtedly contributed immensely in leading Gaudiya Vaisnavism and sadhana
bhakti forward. Most of the difficult treatises of Rupa Gosvami were presented by Visvanatha
to devotees sometimes by adding simple commentaries and sometimes by preparing abridged
editions. Devotees hailed Visvanatha as 'the second svarupa of Rupa' or as 'avatara of Rupa'.
Among the devotees of Visvanatha nothing much is known about others except Krsnadasa
(see mss. N. Vilasa p. 33 kha), Kanudasa, Nandakisora (see Rasakalika ed. Haridasa dasa, p.
82, p. 154). Some think that Krsnadeva Sarvabhauma was a disciple of Visvanatha. Baladeva
Vidyabhusana, a disciple of Radhadamodara, revered Visvanatha deeply as his guru.
Visvanatha stands as a remarkable outcome of Bengali intellect in 17th-18th century as poet,
musician, thinker, theologian, scholar and above all a devotee and preacher.
28a. Baladeva Vidyabhusana
Baladeva Vidyabhusana was a highly renounced, pure devotee, who had not even a fraction of
desire for name or fame. He compiled many books in order to benefit mankind. However he
never mentioned his birth place or anything about his family background and therefore the
details are not known for sure.
Historians have estimated that he was born sometime in the eighteenth century, most
probably in Orissa (possibly near Remuna). At a very early age he finished his studies of
grammar, poetry, rhetoric and logic and then went on pilgrimage. During this time he spent
some time with the Tattvavadis in South India and thus became conversant with the
teachings of Sri Madhvacarya. He became a powerful exponent of this philosophy throughout
India.
During his travels he again came to Utkaladesa (Orissa) and met with a grand-disciple of Sri
Rasikananda Deva, Sri Radha-Damodara Deva by name, with whom he discussed philosophy.
Sri Radha-Damodara Deva explained the conclusions of Gaudiya Vaisnava philosophy as
expounded by Sri Gaurasundara and requested him to consider the unlimited mercy of Sri
Caitanya Mahaprabhu. These talks penetrated his heart and awakened divine love within.
Thus, after a few days he was initiated with Radha-Krsna mantra and began to study the Satsandarbha of Sri Jiva Gosvami.
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In a very short time he became very expert in Gaudiya Vaisnava philosophy. With the
permission and blessings of his guru, he moved to Sri Vrndavana dhama to further study
these teachings under Sri Visvanatha Cakravarti Thakura.
Sri Visvanatha Cakravarti Thakura was extremely pleased to see the humble and gentle
nature and the renunciation and profound mastery of the Vedas that characterized Baladeva.
He carefully instructed him in acintya-bhedabheda-tattva. Baladeva fully accepted the
Gaudiya Vaisnava philosophy and began to preach it with great vigor.
Around this time, the members of the Sri sampradaya began to raise some arguments in the
court of the king at Jaipur. They complained that as the Gaudiya Vaisnavas had no
commentary on the Vedanta-sutra, they were not qualified to worship the Deity and therefore
the worship should be turned over to the Sri sampradaya. They also objected to the worship
of Srimati Radharani along with Sri Sri Govinda-Gopinatha as not being authorized anywhere
in the sastras.
The king, Sadacari Raja, was initiated within the Gaudiya sampradaya. Thus he quietly sent
word to Vrndavana, informing the devotees there of what had happened. But at the same time
the king was obliged to remove Radharani from the Deity room as well as suspend the Bengali
Gaudiya Vaisnava pujaris from partaking in the Deity worship.
At that time Visvanatha Cakravartipada was very aged, so it was not possible for him to make
the journey to Jaipur. In his place he sent his student, Sri Baladeva, who was fully conversant
with the sastras and thus able to competently face the challenge. In a great assembly he posed
such forceful arguments to the followers of Ramanuja that they could not reply to them. He
further explained to them, "The originator of the Gaudiya Vaisnava sampradaya, Sri Caitanya
Mahaprabhu, has accepted Srimad Bhagavatam as the natural commentary on the Vedantasutra, as composed by Srila Vyasadeva Himself. This is proven in the Sat-sandarbha."
The scholars in the assembly, however, refused to accept anything other than a direct
commentary on the sutra. Having no other recourse, Baladeva promised to present them with
one.
Feeling very aggrieved, Sri Baladeva came to Sri Govindaji's mandira and after offering his
prostrated obeisances, informed Sri Govinda of everything that had happened. That night the
Lord appeared to him in a dream and instructed him to write a commentary on the Vedantasutra. "I will dictate to you what to write and therefore no one will be able to refuse to accept
it."
Having seen such a wonderful dream, Baladeva was totally enlivened and felt renewed
strength flow into his heart. Thus he began to write, and within a few days completed the
commentary which was titled 'Sri Govinda Bhasya'.
Bringing the commentary with him, Sri Baladeva again came to the assembly of the
Ramanandi scholars. After reading the commentary they were simply speechless. Thus the
victory of the Gaudiya sampradaya was announced far and wide and the king, as well as the
other devotees, began to float in the ocean of bliss. The scholars then bestowed upon Sri
Baladeva the title 'Vidyabhusana'.
vidya rupam bhusanam me pradaya kyatim nitya tena yo mamudarah
sri govinda svapna nirdista bhaso radha bandhubandhurangah sa jiyat
"May He Who so mercifully and munificently was kind towards me, and bestowed His favour
by ordering me in a dream to write down His own commentary, which He would compose,
and which attained such renown amongst the learned circles that they bestowed upon me the
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title 'Vidyabhusana'; may that dear friend of Srimati Radharani, who holds Him dearer than
Her own life, be glorified. May that Sri Govinda be glorified."
This assembly took place in the year 1640 Sakabda (1718 A.D.), at Galta near the present city
of Jaipur. Baladeva Vidyabhusana installed the Deity of Vijaya Gopala there at Galta Mandira,
but the whereabouts of this Deity are at present not known. From this day the Maharaja of
Jaipur announced that Sri Govinda's arati would be performed first and then the other
temples could perform their aratis.
After accepting defeat, the Ramanandi scholars expressed their desire to accept initiation
from Sri Baladeva Vidyabhusana. However, he declined their request by stating that amongst
the four authorized sampradayas, the Sri sampradaya was highly respectable and the foremost
adherent of dasya-bhakti (devotion in servitorship). If there was any cause of loss of respect
to the sampradaya this might be considered an offense.
Returning from Jaipur to Vrndavana, Sri Baladeva presented the certificate of victory to
Visvanatha Cakravarti Thakura and narrated all of the events that had transpired. All of the
devotees were in great ecstasy to receive this news and Cakravartipada bestowed his full
blessings on Sri Baladeva. At this time, Sri Baladeva Vidyabhusana began to write a
commentary on Jiva Gosvami's Sat-sandarbha.
Sri Jaya and Sri Vijaya Govinda, residing at Gokulananda Mandira in Vrndavana, were
worshiped by Baladeva Vidyabhusana personally. According to the opinion of some devotees,
the Deities of Syamananda Prabhu, Sri Sri Radha-Syamasundara, were installed by Sri
Baladeva Vidyabhusana.
After Sri Visvanatha Cakravarti Thakura finished his pastimes in this world, Sri Baladeva
Vidyabhusana became the next acarya of the Gaudiya Vaisnava sampradaya.
At the end of Vedanta-syamantaka, Sri Baladeva Vidyabhusana acknowledges his spiritual
master thusly: "I have been sent here to Vrndavana by one brahmana guru, Sri RadhaDamodara Deva, to present a composition named Vedanta-syamantaka, composed by his
mercy for the pleasure of Srimati Radharani."
Baladeva Vidyabhusana became known later as Sri Govinda dasa. He had two well-known
disciples: Sri Vidya dasa and Sri Nandan Misra.
He is the compiler of the following books: Sri Govinda-bhasya, Siddhanta-ratna, Sahityakaumudi, Vedanta-syamantaka, Prameya-ratnavali, Siddhanta-darpana, Kavya-kaustubha,
Vyakarana-kaumudi, Pada-kaustubha, Isadi-upanisad bhasya, Gitabhusana-bhasya, Sri
Visnunamasahasra-bhasya,
Sanksepa-bhagavatamrta-tippani-saranga-rangada,
Tattvasandarbha-tika, Stava-mala-vibhusana-bhasya, Nataka-candrika-tika, Candraloka-tika,
Sahitya-kaumudi-tika, Krsna-nandini, Srimad-Bhagavata-tika, Vaisnava-nandini, Govindabhasya-suksma-tika, Siddhanta-ratna-tika, Stava-mala-tika, Bhasya-pithaka, commentaries on
Gopala Campu, Krsna-bhavanamrta, Samsaya-satini, etc.
28b. Jagannatha dasa Babaji
Jagannatha dasa Babaji was born in the Mayamanasimha district of West Bengal. Gaudiya
Vedanta-acarya Sri Baladeva Vidyabhusana had a disciple named Uddhava dasa. His disciple
was Sri Madhusudana dasa Babaji who lived in Suryakunda. Madhusudana dasa Babaji's
disciple was Jagannatha dasa Babaji.
Jagannatha dasa Babaji was very austere; he never hesitated to fast without taking any water
for three days at a stretch. He used to sit up the entire night chanting the holy name and at
early dawn finish his ablutions. In the morning he took prasada of curd and flat rice.
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The following is a list of disciples of Siddha Jagannatha dasa Babaji:
1. Biharidasa Babaji
2. Bhagavata dasa Babaji
3. Gaurahari dasa Babaji
4. Ramahari dasa Babaji
5. Ramadasa Babaji
6. Nityananda dasa Babaji, a resident of Varsana
7. Harekrsna dasa Babaji, a resident of Kadamakhandi
Jagannatha dasa Babaji lived in Vrndavana and performed his bhajan
there for quite some time. Once he asked his servant Biharidasa to
locate a Deity to install there. Biharidasa personally approached a
weaver-caste Zamindar to help him in this regard. The Zamindar thus
arranged to bring Deities of Gaura-Nitai from Dainhata and gave them
to Biharidasa. Nitai-Gaura looked so beautiful when They were
installed that it appeared as if They were made of gold. On the
occasion of the installation ceremony a sum of Rs. 3,000 was spent to
feed the Vaisnavas of Suryakunda and Radhakunda.
One day a band of dacoits approached him with the motive of stealing
the Deities which they thought were made of gold. He told them that
he possessed nothing and they might look into the temple for booty.
The dacoits broke open the temple door and quickly gathered up
everything they could find, including the Deities. However, in rushing
to make their escape they stumbled on the door step and dropped the Deities. Seeing that the
sun had risen outside the dacoits left the Deities and rushed off with the rest of the booty.
After this incident he asked Biharidasa to arrange for the Deities to be cared for by someone
else. Biharidasa carried the Deities to Vrndavana where he handed Them over, along with Rs.
2,000, to Mother-Gosvamini, a resident of Gayespur in the district of Maldaha. At present
these Deities are residing at Dhopapada in Gopalbag and are known as "Sonara Gaura".
Sometime later he again asked Biharidasa to locate another Deity for him. Biharidasa found a
Deity of the six-armed Lord Caitanya which had been kept hidden in a bag of cattle-feed. This
Deity belonged to Dinu Babaji, a Manipuri Vaisnava residing in Mathura near Radhakunda.
Biharidasa brought the Deity to Vrndavana where he cleansed and decorated Him, then
carried the Deity, along with all items for worship, to Suryakunda.
For ten years thereafter Babaji Maharaja worshiped this Deity until one day he said, "Bihari,
please put this Deity in the care of someone else in Vrndavana. I would like to go to
Navadvipa. Let my body be offered at the lotus feet of Lord Gauranga." Biharidasa brought
the Deity to Vrndavana and after receiving a donation of Rs. 25 from Mother-Gosvamini of
Gayespur handed over the Deity as well as the money to Narottama dasaji, the head of the
Gopalaguru Matha. At present this Deity is being served at the lane of Nidhuvana.
In 1880 Bhaktivinoda Thakura went to Vrndavana and saw him for the first time. While
there, he received many instructions on Hari-bhakti from Jagannatha dasa. Some time later,
Babaji Maharaja visited the Barddhaman district during the month of Phalguna. He stayed at a
town called Amalajora. At that time, Bhaktivinoda Thakura again had the good fortune to
take his darsana.
Seeing Bhaktivinoda Thakura's enthusiasm for preaching the holy name of Krsna, Babaji
Maharaja was very happy. He stayed in Amalajora during ekadasi, and that night there was
kirtan and Hari-katha. Later, at Amalajora, Bhaktivinoda Thakura established his Prappanaasrama.
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In 1893 Babaji Maharaja went from Koladvipa to Surabhi-kunja in Godrumadvipa. There he
took his seat. His arrival in Surabhi-kunja was a wonderful event. Jagannatha dasa Babaji
revealed many lost holy places in Mayapura, including the Yogapitha, Srivasa Angana, and
others. It is said that when he came upon the holy place of Mahaprabhu's birth he danced,
although he was very old and walked with difficulty. For some time he remained in Nadia
and performed his bhajan on the banks of the Ganges. His bhajan kutir and samadhi mandir
are still there at present. He ordered Bhaktivinoda Thakura to build a hut so devotees could
stay near his bhajan kutir, and Bhaktivinoda did so.
When Bhaktisiddhanta Sarasvati Thakura was twelve years old, he was an expert in the Jyotisastras explaining Vedic astrology. Hearing this, Babaji Maharaja one day called upon him to
prepare the Vaisnava calendar in accordance with the proper siddhanta. He did so and Babaji
Maharaja was very pleased. With this, the Navadvipa Panjika, the Vaisnava calendar
recording the dates of the appearance and disappearance of important Vaisnava saints and the
celebration of important festivals, began.
Babaji Maharaja always had great enthusiasm for kirtan and Vaisnava seva. Even when he was
nearly 135 years old, he went on preaching the message of Sri Caitanya throughout the world
for the benefit of the fallen masses. In his old age, although he was almost paralyzed by
infirmity, whenever it was time for kirtana he would still raise his arms in ecstasy.
Jagannatha dasa Babaji was the vesa, or Babaji, guru of Bhagavata dasa Babaji Maharaja.
Bhagavata dasa in turn gave the dress of a babaji to Gaurakisora dasa Babaji. Jagannatha dasa
Babaji's servant's name was Biharidasa. He was extremely strong and powerful. In his old age,
Babaji Maharaja could not walk and Biharidasa used to carry him in a basket on his
shoulders. When he went to Calcutta, Babaji Maharaja would stay at the house of
Bhaktivinoda Thakura on Manikatala Street. Bhaktivinoda was always very eager to invite
him to his house for prasada, but Babaji Maharaja was very renounced and would come only
occasionally.
When he was in his old age, Babaji Maharaja was nearly blind. Many people would come to
see him and to offer him donations for the service of Sri Krsna. His servant Biharidasa would
keep all these donations in a bag. One day, Babaji Maharaja said, "Bihari! How many rupees
have I got?" Biharidasa had put some rupees aside for some service he had planned to render
Babaji Maharaja. When asked about how many rupees were on hand, Bihari placed some
rupees in his hand and kept twelve rupees aside. Even though his eyesight was failing,
however, Babaji Maharaja detected the discrepancy. "Bihari!," he said, "Why have you kept
twelve rupees aside? Give me all the rupees!" Smiling at this fun, Bihari surrendered the
remaining coins to his guru. At that time, Babaji Maharaja made his wishes known as to how
the money should be spent. The total came to two hundred rupees. Babaji Maharaja ordered
Biharidasa to take the money at once and buy sweetballs, rasagulas, and feed all the cows in
Navadvipa dhama.
Once Babaji Maharaja was on the banks of the Ganges, living under a makeshift canvas tent.
Nearby that place there lived a dog with five puppies. Whenever Babaji Maharaja would take
prasada, the dogs would come around and lick the food from his plate. When Biharidasa
caught hold of one of the dogs to drive it off, Babaji Maharaja told him: "Bihari! If you wish
to drive these dogs off, you may take my plate away as well. I shall not eat today." When
Bihari complained, "But guru maharaja, these dogs are unclean!" Babaji Maharaja remarked,
"No. These dogs are residents of the holy dhama. You may not abuse them."
Many people used to come and beg alms from Jagannatha dasa Babaji. He did not want to
give them alms, but told them to do service. One day a man named Sri Gaura Hari dasa came
and asked Jagannatha dasa Babaji for alms, but Babaji Maharaja would give him nothing.
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When the man persisted for three days, fasting outside Babaji Maharaja's tent, Babaji
Maharaja finally relented. He tore off a piece of his kaupina (undergarment) and gave it to
Biharidasa, his servant, with the instruction to present it to the beggar as alms, thereby
informing the beggar that he must first learn to control his senses before taking up the
profession of a saint.
One day Babaji Maharaja remarked about the professional readers of Srimad-Bhagavatam,
"This kind of professional Bhagavata kirtana is simply prostitution. Those who make their
living by reading Srimad-Bhagavatam are offenders to the holy name of Krsna. No one should
listen to the kirtana and Bhagavatam readings that they produce. And one who listens to such
offensive readings and thus commits offenses against the holy name of Krsna certainly goes to
hell. Those who are involved in this professional reading should immediately give it up. Such
a person should worship the residents of Vrndavana with great care and attention,
considering himself most fallen, and thus pray for forgiveness."
In Navadvipa Jagannatha dasa Babaji preferred to live beneath a tree where now the bhajan
kutir of Biharidasa stands. Later Biharidasa bought ten cottahs of land from Madhava Datta
for Rs. 40. That plot had a huge ditch in it which Bihari filled up by carrying earth from the
Ganges at night after Jagannatha dasa went to bed. Sometime later Kedaranatha Datta
Bhaktivinoda arrived there and both he and Biharidasa sought bhiksa from Nafar Pal
Chowdhury of Mahesaganj and raised two shades. Awhile later, with the approval of
Jagannatha dasa, Rajarsi Banamali Raya Bahadur built three small rooms and fenced them in
with a surrounding wall. The aged Manamohini dasi, a resident of Kaigrama, arranged to dig
a well. He lived here for 32 years until his disappearance at the age of 147 years.
Srimad Bhaktivinoda Thakura remarked of Jagannatha dasa Babaji Maharaja that he was the
topmost general among Gaudiya Vaisnavas.
29. Bhaktivinoda Thakura
Bhaktivinoda Thakura was born on Sunday, Sept. 2, 1838 in Biranagara (Ulagrama) in the
Nadia district of Bengal. He was the seventh son of Raja Krsnananda Datta, a great devotee of
Lord Nityananda. He was also known as the great grandson of Madana Mohana and the third
son of his Godfather Anandacandra. He would be known as daitya-kulera prahlada (Prahlada
in the family of demons). This was because Vaisnavism was not very
much respected in his family; on his mother's side, there was no
respect for Vaisnavism at all. He was named Kedaranatha Datta by his
Godfather. His childhood was spent at the mansion of his maternal
grandfather Mustauphi Mahasaya, in Biranagara. His environment at
this time was very opulent. He got his elementary education at the
primary school started by his grandmother. Later he attended an
English school in Krsnanagara, started by the King of Nadia; he left
that school when his older brother died unexpectedly of cholera.
When he was 11 years old, his father passed away. Subsequently, the
grant of land that had been conferred upon his grandmother changed
owners; at this time the family fell into a condition of poverty - their
great wealth proved to be illusory. Still, Kedaranatha Datta passed over these difficulties with
great endurance. His mother arranged a marriage for him when he was 12 (in the year 1850)
to the 5 year old daughter of Madhusudana Mitra Mahasaya, a resident of Rana Ghata.
Around this time Kedaranatha's uncle Kasiprasada Ghosh Mahasaya Thakura, who had
mastered British education, came to Ulagrama after the death of his maternal grandfather. He
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schooled young Kedaranatha at his home in Calcutta; this was at first resisted by the boy's
mother, but by the time he was 13 he was allowed to go to the big city.
His uncle's house was situated in the Heduya district of central Calcutta. Kasiprasada was the
central figure of the literary circle of his time, being the editor of the Hindu Intelligencer
newspaper; many writers came to him to learn the art of writing in correct English.
Kedaranatha assisted Kasiprasada by judging manuscripts submitted to the newspaper.
Kedaranatha studied Kasiprasada's books and also frequented the public library. He attended
Calcutta's Hindu Charitable Institution high school and became an expert English reader,
speaker, and writer. Kedaranatha became ill from the salty water of Calcutta. He returned to
Ulagrama and was treated by a Muslim soothsayer who predicted that the village of
Biranagara would soon become pestilence-ridden and deserted. The Muslim also predicted
Kedaranatha would become recognized as a great devotee of Lord Krsna. In the year 1856,
when he was 18, Kedaranatha entered college in Calcutta. He started writing extensively in
both English and Bengali; these essays were published in local journals. He also lectured in
both languages. He studied English literature at this time extensively, and taught
speechmaking to a person who later became a well-known orator in the British Parliament.
Between the years 1857-1858 he composed a two part English epic entitled "The Poriade",
which he planned to complete in 12 books. These two books described the life of Porus, who
met Alexander the Great. Dvijendranatha Thakur, the eldest son of Maharsi Devendranatha
Tagore and brother of the Nobel Prize winning poet Rabindranatha Tagore, was
Kedaranatha's best friend during these years. He assisted Kedaranatha in his studies of
Western religious books. Kedaranatha used to call Dvijendranatha "baro dada", or big
brother. He was very taken by Christian theology, and found it more interesting than Hindu
monism. He would spend many hours comparing the writings of Channing, Theodore Parker,
Emerson and Newman.
At the end of 1858 Kedaranatha returned to Biranagara and found that the Muslim
soothsayer's prediction about that place had come true: it was ruined and deserted.
Kedaranatha brought his mother and paternal grandmother with him to Calcutta. Soon after
he went to Orissa to visit his paternal grandfather, Rajavallabha Datta, formerly an important
Calcutta gentleman who was now living as an ascetic in the Orissan countryside. His days
were coming to a close, and he wanted Kedaranatha to be with him when he departed this
world. After receiving his grandfather's last instructions, he traveled to all the monasteries
and temples in the state of Orissa.
Kedaranatha began to consider the question of the means of his livelihood. He was not
interested in business, as he'd seen how the "necessary dishonesty" of the trade world had
morally weakened the merchant class. He decided to become a school teacher. He established
a school for English education in the village of Kendrapara near Chutigrama, in Orissa, thus
becoming a pioneer in English teaching in that state. He also could see the oppressive power
wielded by the landowners of Chutigrama. After some time he went to Puri and passed a
teacher's examination; he got a teacher's post in a Cuttack school and later became
headmaster of a school in Bhadraka and then in Madinipura. His work was noted by the
schoolboard authorities. In Bhadraka, his first son Annada Prasada (Acyutananda) was born,
in 1860. He published a book that year in English that described all the asramas and temples
in the state; this book received favorable mention in the work called "Orissa" by British
historian Sir William Hunter. Hunter praised Kedaranatha's moral and religious character. As
the headmaster of the Medinipura high school, Kedaranatha studied many popular Bengali
religious sects, particularly their philosophies and practices. He concluded they were all
cheap. He came to understand that the only real religion that had ever been established in
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Bengal was that of Sri Caitanya Mahaprabhu; unfortunately, His movement was not wellrepresented. Kedaranatha could not even get a copy of the 16th century Bengali biography of
Lord Caitanya's activities on earth called Sri Caitanya-caritamrta, despite searching in
bookshops, libraries and monasteries all over Bengal. Kedaranatha's first wife passed away, so
in the town of Jakapura he married Bhagyavati De. In 1861 Kedaranatha accepted the post of
Deputy Magistrate in the Government of Bengal. Then he became Collectorate Officer after
seeing the corruption of the government workers. He established an organization called the
"Bhratr Samaja". He wrote an English book in 1863 called "Our Wants." At this time he also
constructed a home in Rana Ghata. Later in 1863 he stayed at Burdwan, where he composed
two novel poems in Bengali: "Vijinagrama" (deserted village) and "Sannyasi." Volume 39 of
the 1863 Calcutta Review praised these poems, saying, "We hope the author will continue to
give his countrymen the benefit of his elegant and unassuming pen, which is quite free from
those objectionable licenses of thought and expression which abound in many dramas
recently published. The want of the day is the creation of a literature for Hindu ladies, and we
trust that many more educated natives will have the good sense to devote their time and
abilities to the attainment of this most desirable aim." The rhyme and style of these two
poems were original; they gave birth to a new way of writing poetry in the Bengali language.
In the year 1866 Kedaranatha took the position of Deputy Registrar with the power of a
Deputy Collector and Deputy Magistrate in the district of Chapara. He also became quite
fluent in Persian and Urdu. In a place called Saran in Chapara, a clique of tea planters made
unjust demands of him; he successfully opposed them. And while at Saran he visited the
Gautama Asrama at Godana. Desiring to establish a school for teaching nyaya-sastra, he
delivered a speech there (in 1866) which was well-received. The school was successfully
established, the foundation-stone being laid in 1883 by Sir Rivers Thomson, after whom the
school was named. Though Kedaranatha had no further part in the project after his speech,
the talk he gave was instrumental in securing public aid for the school. Also in 1866 he
translated the Balide Registry Manual into Urdu, which was circulated by the government
throughout the United Provinces of Agra and Oudh; this manual was used by the registration
departments of those areas. Kedaranatha was transferred to Purniya from Chapara where he
took charge of the government and judicial departments; he was then transferred to
Dinajapura (West Bengal) in 1868, becoming the Deputy Magistrate. At this time he received
copies of the Srimad Bhagavatam and Sri Caitanya-caritamrta from Calcutta. He read
Caitanya-caritamrta repeatedly; his faith in Krsna developed until he was absorbed in Krsna
consciousness day and night. He incessantly submitted heartfelt prayers for the Lord's mercy.
He came to understand the supreme majesty and power of the one and only Absolute
Personality of Godhead Sri Krsna. He published a song about Lord Caitanya entitled
Saccidananda- premalankara. In 1869, while serving as deputy magistrate under the
government of Bengal in Dinajapura, he delivered a speech in the form of a treatise he had
written on the Srimad-Bhagavatam to a big congregation of many prominent men of letters
from many parts of India and England. He was transferred to Camparana, during which time
his second son, Radhika Prasada, was born. In Camparana people used to worship a ghost in
a banyan tree which had the power to influence the mind of the local judge to decide in the
favor of the worshiper. Kedaranatha engaged the father of Pandita Ramabhai, a famous girl
scholar, to read Srimad-Bhagavatam under the tree; after one month, the tree crashed to the
ground, and many people found faith in the Srimad-Bhagavatam. From Camparana he went
to Puri which engladdened his heart because the holy city of Puri, the site of the famous
Krsna temple of Jagannatha, was where Caitanya Mahaprabhu had resided for 18 years as a
sannyasi.
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Near Puri, in the town of Kamanala, there lived a yogi named Bisakisena, who became
popular by exercising mystic powers. He had two companions going by the names Brahma
and Siva; Bisakisena himself claimed to be Mahavisnu. Some wealthy landowners of Orissa
came under his sway and were providing funds for the construction of a temple. They also
sent him women with whom he engaged in "rasa-lila" enjoyments. Bisakisena declared he'd
drive the British rulers out of Orissa and make himself king. Such inflammatory statements
were circulated all around Orissa. The British thought him a revolutionary, so the District
Governor of the National Government of Bengal drew up arrest orders; but nobody in Orissa
dared to act upon these orders, as they all feared the yogi's power.
Mr. Ravenshaw, district commissioner for Orissa, requested Kedaranatha to bring Bisakisena
to justice. Kedaranatha went personally to Bisakisena, who showed some powers and
informed Kedaranatha that he knew well who he was and his mission. He warned
Kedaranatha that since he (Bisakisena) was the Lord, he'd better not interfere with him.
Kedaranatha replied by acknowledging Bisakisena's accomplishments in yoga and invited him
to come to Puri where he could see the Jagannatha temple. Bisakisena haughtily said, "Why
should I come to see Jagannatha? He's only a hunk of wood; I am the Supreme in person."
Instantly furious, Kedaranatha arrested the rogue, brought him to Puri and threw him in jail,
where he was guarded by 3 dozen Muslim constables and 72 policemen from Cuttack day
and night. "Brahma" and "Siva" avoided arrest by claiming they'd been forced by Bisakisena
to do as they'd done; but Mr. Taylor, subdivision officer at Kodar, later prosecuted them.
Kedaranatha tried Bisakisena in Puri. The trial lasted 18 days, during which time thousands
of people gathered outside the courtroom demanding Bisakisena's release. On 6th day of the
trial Kedaranatha's second daughter Kadambini (age 7) became seriously ill and nearly died;
but within a day she had recovered. Kedaranatha knew it was the power of the yogi at work.
He remarked, "Yes, let us all die, but this rascal must be punished." The very next day in
court the yogi announced he'd shown his power and would show much more; he suggested
that Kedaranatha should release him at once or face worse miseries. On the last day of the
trial Kedaranatha himself became ill from high fever and suffered exactly as his daughter had
done for one whole day. But Kedaranatha pronounced the man guilty and sentenced him to
18 months for political conspiracy. When Bisakisena was being readied for jailing, one Dr.
Walter, the District Medical Officer, cut off all the yogi's long hair. The yogi kept his mystic
power in his hair and hadn't eaten or drunk during the whole trial, so when his hair was
shorn he fell to the floor like a dead man and had to be taken by stretcher to jail. After 3
months he was moved to the central jail at Midnapura where he took poison and died in the
year 1873. In Puri, Kedaranatha studied the Srimad-Bhagavatam with the commentary of
Sridhara Svami, copied out the Sat-sandarbhas of Jiva Gosvami and made a special study of
Rupa Gosvami's Bhakti-rasamrta-sindhu. Between the years 1874 and 1893, Kedaranatha
spent much time in seclusion chanting the holy name (though he still executed his worldly
duties perseveringly). He wrote several books in Sanskrit such as Tattva-sutra, Dattakaustubha and Tattva-viveka and many other books in Bengali such as the Kalyana-kalpataru.
While in Puri he established a Vaisnava discussion society known as the Bhagavat-samsad in
the Jagannatha-vallabha gardens, where the famous saint Sri Ramananda Raya stayed in
meditation hundreds of years before. All the prominent Vaisnavas joined this group except
for Raghunatha dasa Babaji, known as Siddha Purusa. He thought that Kedaranatha was
unauthorized, as he did not wear kanthi-mala (neckbeads) or tilaka (clay markings on 12
places of the body). Moreover, he advised other Vaisnavas to avoid Kedaranatha's association.
But soon thereafter Raghunatha dasa Babaji contracted a deathly illness. Lord Jagannatha
appeared to him in a dream and told him to pray for the mercy of Kedaranatha if he at all
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wanted release from the illness and death. He did so; Kedaranatha gave him special medicines
and cured him. Raghunatha dasa Babaji was blessed with a true awareness of Kedaranatha's
spiritual position. A well-known saint named Svarupa dasa Babaji did his worship at Satasana
near the ocean in Puri. Svarupa showed much affection for Kedaranatha and gave him many
profound instructions on the chanting of the holy name of Krsna. A popular upstart holy man
named Caran dasa Babaji preached and printed books advising a perverted style of kirtana
(congregational chanting of the holy names of God), advising that one should chant the Hare
Krsna Mantra in japa and Nitai Gaura Radhe Syama Hare Krsna Hare Rama in kirtana.
Kedaranatha preached long and hard to him; after a long time Caran dasa Babaji came to his
senses and begged forgiveness from Kedaranatha, admitting his fault in spreading this
nonsense fashion of chanting all over Bengal. Six months later Caran dasa went mad and died
in great distress. Kedaranatha became manager of the Jagannatha temple. He used his
government powers to establish strict regularity in the worship of the Deity. In the
Jagannatha temple courtyard he set up a Bhakti Mandapa, where daily discourses of Srimad
Bhagavatam were held. Kedaranatha would spend long hours discussing Krsna and chanting
the holy name, especially at the important sites of Sri Caitanya's pastimes like the Tota
Gopinatha temple, the tomb of Haridasa Thakura, the Siddha Bakula tree and the Gambhira
room. He made notes on the Vedanta-sutra which were used by Sri Syamalala Gosvami in the
edition of the Govinda Bhasya by Baladeva Vidyabhusana that he published.
Near the Jagannatha-vallabha gardens, in a large house adjacent to the Narayana Chata
Matha, on the 5th day of the dark fortnight of Magha in the year 1874, the fourth son of
Kedaranatha took birth. He was named Bimala Prasada (and would later be known as
Bhaktisiddhanta Sarasvati Prabhupada, the spiritual master of A.C. Bhaktivedanta Swami
Prabhupada, founder-acarya of the International Society for Krsna Consciousness). Two years
earlier, Kamala Prasada, his third son, had taken birth.
In 1874 Kedaranatha discovered the Raja (king) of Puri had misappropriated 80 thousand
rupees for his own sense pleasures. This money belonged to the temple, so Kedaranatha
forced the Raja to pay for the offerings of food to Lord Jagannatha. The raja was angry at
Kedaranatha and therefore, with the help of 50 brahmin priests, began a yajna (fire sacrifice)
meant for killing Kedaranatha which went on for 30 days; when the last oblations were
offered into the fire, the king's own son and not Kedaranatha died. Kedaranatha left Puri on
special business, returning to Bengal where he visited the holy towns of Navadvipa, Santipura
and Kalana. He was put in charge of the subdivision Mahisarekha in Haora. After that he was
transferred to Bhadraka. In August 1878 he was made head of the subdivision Naraila in the
Yashohan district. While in Naraila he published two books on Krsna that became famous
around the world: Sri Krsna-samhita and Kalyana-kalpataru. In a letter dated April 16, 1880,
Dr. Reinhold Rost wrote to Kedaranatha: "By representing Krsna's character and his worship
in a more sublime and transcendental light than has hitherto been the custom to regard him,
you have rendered an essential service to your co-religionists, and no one would have taken
more delight in your work than my departed friend Goldstuecker, the sincerest and most
zealous advocate the Hindus ever had in Europe." In 1877 Varada Prasada was born, his fifth
son, and in 1878, Viraja Prasada, the sixth son, both at Rana Ghata.
Kedaranatha took formal Vaisnava initiation from Bipin Bihari Gosvami, who was descended
from the Jahnava family of Baghnapara. At the same time, his seventh son, Lalita Prasada,
appeared at Rana Ghata.
Within a few years after his initiation, Kedaranatha was awarded by the Vaisnavas the title
"Srila Bhaktivinoda Thakura" in appreciation for his tireless propagation of the philosophy of
devotion (bhakti) to Sri Krsna. In Naraila, many people had formally adopted Vaisnavism,
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but they were not trained in scriptural conclusions and thus were easily misled by upstarts
who exploited their devotional sentiments. Bhaktivinoda Thakura gave these simple devotees
of Krsna shelter and instructed them in Vaisnava-siddhanta (the essential truths of
Vaisnavism) most exactingly. In 1881 Bhaktivinoda began publishing the Sajjanatosani, his
Vaisnava journal. Bhaktivinoda Thakura had previously pilgrimaged to the holy cities of
Benares, Prayaga, Mathura and Vrndavana in 1866. At the close of his stay in Naraila he
desired to again see Vrndavana, the land of Krsna. He took three months for this purpose. He
met Jagannatha dasa Babaji there, who moved every 6 months between Navadvipa (in Bengal)
and Vrndavana. Bhaktivinoda Thakura accepted Jagannatha dasa Babaji as his eternally
worshipable siksa guru (instructing spiritual master). During his pilgrimage at this time he
dealt with a gang of dacoits (highway robbers) known as the Kanjharas who robbed and
killed many pilgrims; he gave evidence to the government and a commission was formed to
wipe out this scourge.
From Vrndavana he came to Calcutta and bought a house at 181 Manikatala Street, now
called Ramasha Datta Street, near Bidana Park. He called the house Bhakti-bhavan (place of
devotion) and started daily worship of Sri Giridhara.
He was appointed head of the subdivision of Barasat where the well-known novelist Bankim
Candra met him. Bankim Candra showed him a book he'd written about Krsna to
Bhaktivinoda, who preached to Bankim Candra for four days, taking little food and hardly
any sleep; the result was Bankim Candra changed his ideas (which were mundane
speculations about Krsna) and his book to conform with the teachings of Sri Caitanya.
Bhaktivinoda Thakura used to say that knowledge is power. During the last year of his stay at
Barasat (1886), Bhaktivinoda Thakura published an edition of the Bhagavad-gita with the
Sanskrit commentary of Visvanatha Cakravarti Thakura, which he translated into Bengali (the
"Rasika-ranjana" translation). He had undertaken this task at the request of Babu Sarada
Carana Mitra, ex-judge of the Calcutta High Commission. Bankim Candra wrote the preface,
acknowledging his own indebtedness to Bhaktivinoda Thakura; he noted that all Bengali
readers would be indebted to Bhaktivinoda for his saintly work. From Barasat, Bhaktivinoda
Thakura was transferred to Sriramapur. At nearby Saptagram he visited the residence of the
great Vaisnava saint Uddharana Datta Thakura, a great associate of Lord Nityananda, and the
places of another great Vaisnavas of that time, Abhirama Thakura, at Khanakula, and Vasu
Ramananda, at Kulinagrama. At Sriramapura he composed and published his masterly
writing, Sri Caitanya Siksamrta, Vaisnava-siddhanta-mala, Prema-pradipa and Manah-siksa.
He was also publishing Sajjanatosani magazine on a regular basis. In Calcutta he set up the
Sri Caitanya Yantra, a printing press at the Bhakti Bhavana, upon which he printed
Maladhara's Sri Krsna-vijaya, his own Amnaya-sutra and the Caitanyopanisad of the Atharva
Veda.
Finding the Caitanyopanisad was a difficult task. Hardly anyone in Bengal had heard of it.
Bhaktivinoda Thakura traveled to many places in Bengal looking for it; finally, one devoted
Vaisnava pandita named Madhusudana dasa sent him an old copy he'd been keeping with
him at Sambalapura. Bhaktivinoda Thakura wrote a Sanskrit commentary on the book and
called it Sri Caitanya-caranamrta. Madhusudana dasa Mahasaya translated the verses into
Bengali; this translation was called Amrta-bindu. It was a sellout when published. In Calcutta
Bhaktivinoda Thakura started the Sri Visva-Vaisnava Sabha, dedicated to the preaching of
pure bhakti as taught by Lord Caitanya. To publicize the work of the society, Bhaktivinoda
Thakura published a small booklet entitled Visva-Vaisnava-kalpavi. Also he published his
own edition of the Sri Caitanya-caritamrta, with his Amrta-prabhava Bhasya commentary.
And he introduced the Caitanyabda or Caitanya-era calendar, and gave assistance to the
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propagation of the Caitanya Panjika, which established the feast day of Gaura Purnima, the
day of Lord Caitanya's appearance in the material world. He lectured and gave readings on
Vaisnava books in various religious societies. In the Hindu Herald, an English periodical, he
published a detailed account of Sri Caitanya's life.
In the year 1887 Bhaktivinoda Thakura resolved to quit government service and go to
Vrndavana with Bhaktibhringa Mahasaya for the rest of his life. One night in Tarakesvara, he
had a dream in which Sri Caitanya appeared to him and spoke, "You will certainly go to
Vrndavana, but first there is some service you must perform in Navadvipa. When will you do
that?" When the Lord disappeared, Bhaktivinoda awoke. On the advice of Bhaktibhringa
Mahasaya he thereupon applied for a transfer to Krsnanagara, where the government
headquarters for the Navadvip district is situated. He turned down offers of big posts in
Assam and Tripura. He even tried to retire at this time, but his application was not accepted.
Finally, in December of 1887 he managed to trade posts with Babu Radha Madhava Vasu,
Deputy Magistrate of Krsnanagara. During his stay at Krsnanagara, Bhaktivinoda Thakura
used to go to Navadvipa and search for the birthsite of Sri Caitanya Mahaprabhu, the exact
location of which had been lost in time. One night he was sitting on the roof of the Rani
Dharmasala in Navadvipa chanting on his beads, when he spotted in the distance a very tall
tala tree; near the tree was a small building that gave off a remarkable effulgence. Soon
afterwards, he went to the Krsnanagara Collectory where he began to study some very old
manuscripts of Caitanya Bhagavata, Navadvipa Dhama Parikrama by Narahari Sarkara, and
some old maps of the Navadvipa area. He went to the village of Ballaladibhi and spoke with
many elderly people there, and uncovered facts about the modern-day Navadvipa. In the year
1887 he discovered that the place he'd seen from the dharmasala rooftop was in fact the
birthplace of Mahaprabhu. This was confirmed by Jagannatha dasa Babaji, the head of the
Gaudiya Vaisnava community in Navadvipa. A great festival was held there. Bhaktivinoda
published the Navadvipa Dhama Mahatmya, which elaborated the glories of the birthsite of
Sri Caitanya. Also in 1887, Bhaktivinoda renovated the house of Jagannatha dasa Babaji at
Ravasghata. He took leave from office for two years and acquired a plot of land at Sri
Godadrumadvipa, or Svarupa Ganga. He built a retirement house there called Surabhi Kunj.
In 1890 he established the "Nama Hatta" there. Sometimes Jagannatha dasa Babaji would
come there and have kirtana. Lord Nityananda had established His Nama Hatta at the same
place and Bhaktivinoda considered himself the street sweeper of the Nama Hatta of Nitai.
When the birthplace was uncovered, Bhaktivinoda and Jagannatha dasa Babaji would worship
Lord Caitanya there. Once one of Bhaktivinoda's sons contracted a skin disease and
Jagannatha dasa Babaji told the boy to lie down at the birthsite of Lord Caitanya for the night.
He did so, and the next morning he was cured.
In 1888 Bhaktivinoda took charge of the village of Netrakona in the district of
Mayamanasimha, because he could not keep good health in Krsnanagara and had requested
transfer to a more healthful region. From Netrakona he came to Tangaila and from there he
was transferred to the district of Vardhamana. There he would hold kirtana with the devotees
from a place called Amalajora, headed by Ksetra Babu and Vipina Babu; they would sing
poems like Soka-satana written by him.
He was put in charge of the Kalara subdivision in 1890, and from there would often visit such
holy places as Godadrumadvipa, Navadvipa, Campahati, Samudragana, Cupi, Kasthasali,
Idrakapura, Baghnapara, Pyariganga (the place of Nakula Brahmacari) and the place of
Vrndavana dasa Thakura at Denura. Soon Bhaktivinoda Thakura was transferred for a few
days to Ranighata, from where he came to Dinajapura again. Sailaja Prasada was born there,
his youngest son. In Dinajapura Bhaktivinoda wrote his Vidva-ranjana commentary and
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translation of the Bhagavad-gita; it was published in 1891 with the commentary of Baladeva.
1891 was the year Bhaktivinoda Thakura took leave from the government service for two
years. He desired to preach the chanting of the Hare Krsna mahamantra. From his base at
Svarupa Ganga he used to visit such places as Ghatala and Ramajivana to lecture in clubs,
societies and organizations. This he'd also often do in Krsnanagara. In March of 1892 he
traveled and preached with a party of Vaisnavas in the Basirahata District. All the while he
was writing also. He opened many centers of Krsna worship (Nama Hatta) in different
districts of Bengal. The Nama Hatta became a self-sustaining success which continued to
spread even after his return to government service. From Basirahata he set out on his third
trip to Vrndavana; he stopped off at Amalajora to celebrate the Ekadasi day with Jagannatha
dasa Babaji. In Vrndavana, he visited all the forests and places of pastimes and he continued
to give lectures and readings on Hari Nama in various places in Bengal when he returned to
Calcutta. In February 1891 he gave a lecture on his investigation into the whereabouts of the
exact birthsite of Sri Caitanya; his audience included highly learned men from all over
Bengal, who became very enthusiastic at the news. Out of this gathering the Sri Navadvipa
Dhama Pracarini Sabha was formed for spreading the glories of the Yogapitha (the birthsite).
That year, on Gaura Purnima, a big festival was held that witness the installation of GauraVisnupriya Deities at the Yogapitha. All the learned pandits, having deliberated fully on
Bhaktivinoda Thakura's evidence, agreed that the Yogapitha was the true birthsite of
Mahaprabhu.
In 1892, Bhaktivinoda Thakura published the book Vaisnava-siddhanta-mala from his
headquarters in Bengal. Later he printed its individual chapters as separate booklets for
public distribution. In 1900 he published Hari-nama-cintamani in Bengali poetic form.
In October 1894, at age 56, he retired from his post as Deputy Magistrate, though this move
was opposed by his family and the government authorities. He stayed at Svarupa Ganga to
worship, lecture and revise his old writings. Sometimes he went to Calcutta; there he begged
door to door for funds to construct a Yogapitha temple. In July 1896 Bhaktivinoda Thakura
went to Tripura at the request of the the king, who was a Vaisnava. He stayed in the capital
for 4 days and preached the chanting of the holy name of Krsna. His lecture on the first day
amazed all the local panditas; on the next two days the royal family and general public
thrilled to his talks on the pastimes of Mahaprabhu. Back in Svarupa Ganga, Bhaktivinoda
Thakura printed a small booklet written in Sanskrit under the title Sri Gauranga-lila-smaranamangala-stotram, with a commentary by Sitikantha Vacaspati of Nadia. The introduction in
English was called "Caitanya Mahaprabhu, His life and Precepts". This book found its way
into the library of the Royal Asiatic Society in London, the library of McGill University in
Canada and other respectable institutions. It was reviewed in the Journal of the Royal Asiatic
Society by Mr. F.W. Fraser, an erudite British scholar.
In the rainy season of 1896, requested by the Maharaja of Tripura, he went to Darjilim and
Karsiyam. In 1897 he went to many villages such as Medinipura and Sauri to preach.
Sisir Kumar Ghosh was the founder of the Amrta Bazar Patrika and the author of the Sri
Amiya Nimai-carita. He had great respect for Bhaktivinoda Thakura; he also took up the
preaching of the holy name throughout Calcutta and in many villages in Bengal. He
published the Sri Visnu Priya O Ananda Bazar Patrika under the editorship of Bhaktivinoda.
In one of his letters to Bhaktivinoda he wrote, "I have not seen the six Gosvamis of
Vrndavana but I consider you to be the seventh Gosvami."
Bhaktisiddhanta Sarasvati had been residing at Puri as a strict renunciate and was engaged in
worship at the Gandharvika Giridhari Matha, one of seven Mathas near the samadhi tomb of
Haridasa Thakura. Bhaktivinoda Thakura, desiring to help his son, had the monastery
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cleaned and repaired when he came to Puri himself at the beginning of the 20th century.
After Bhaktisiddhanta Sarasvati left Puri for Sri Navadvipa Mayapura, Bhaktivinoda Thakura
constructed his own place of bhajana on the beach, calling it Bhakti Kutir; Krsnadasa Babaji,
Bhaktivinoda Thakura's devoted assistant and disciple, joined him there at this time. He was
his constant attendant up to the end of Bhaktivinoda Thakura's life. He began solitary
worship (bhajan) at this time; he had many visitors at this place. Some of them simply
wanted to disturb him, whereas others were sincere and benefited greatly from his spiritual
inspiration. In 1908, 3 months before Bhaktivinoda Thakura renounced the world, one of his
sons who was working in a Calcutta government office came home to inform his father that
Sir William Duke, chief secretary to the government, was in Calcutta. Bhaktivinoda Thakura
had served under him as a magistrate. Bhaktivinoda Thakura made an appointment to meet
him the next day at the government building. Sir William Duke greeted Bhaktivinoda
Thakura on the street outside the building and personally escorted him into his office. With
folded hands, he asked forgiveness for having once planned to remove Bhaktivinoda Thakura
from his post of district magistrate; this was because he thought that if such qualified Indians
held such important posts, the British would not last much longer in India. Formerly Sir
William Duke used to visit to Bhaktivinoda's house and would even take his meals there.
Such familiarity between British nobility and the native people of India was uncommon. Now
that Sir William was getting old, he wished to clear his conscience of guilty feelings from the
past, and so confessed to Bhaktivinoda Thakura that he'd thought ill of him despite their
close relationship. Bhaktivinoda Thakura answered, "I considered you to be a good friend and
a well-wisher all along." Pleased with Sir William, he gave him his blessings. Later
Bhaktivinod Thakura admitted he was astonished that Duke wanted to harm him in some
way.
In 1908 Bhaktivinoda Thakura took vesa (the dress of babaji) at Satasana in Puri. Until 1910
he would move between Calcutta and Puri, and continued to write; but after that he stopped
all activity and remained in Puri, absorbed in the holy name of Krsna. He shut himself up and
entered samadhi, claiming paralysis. On June 23, 1914, just before noon at Puri,
Bhaktivinoda Thakura left his body. This day was also the disappearance day of Sri
Gadadhara Pandita. Amidst sankirtana his remains were interred in Godruma after the next
solstice; the summer solstice had just begun when he had left his body. About Bhaktivinoda
Thakura, Sarada Carana Mitra, Calcutta High Court Judge, wrote: "I knew Thakura
Bhaktivinoda intimately as a friend and a relation. Even under the pressure of official work as
a magistrate in charge of a heavy district he could always find time for devotional
contemplation and service, and whenever I met him, our talk would turn in a few moments
to the subject of devotion, dvaitadvaita-vada philosophy and the saintly work that lay before
him. Service of God is the only thing he longed for and service under the government,
however honorable, was to him a clog." In executing his government service, Bhaktivinoda
Thakura would wear coat and pants to court, with double-size tulasi neckbeads and tilaka. He
would shave his head monthly. Very strong in his decisions, he would decide immediately.
He did not allow any humbug in his court; no upstart could stand before him.
He was always charitable to brahmanas, and equally befriended other castes. He never
showed pride, and his amiable disposition was a characteristic feature of his life. He never
accepted gifts from anyone; he even declined all honors and titles offered by the government
to him on the grounds that they might stand against his holy mission of life. He was very
strict in moral principles, and avoided the luxurious life; he would not even chew betel. He
never allowed harmonium and he never had any debts. He disliked theaters because they
were frequented by public women. He spoke Bengali, Sanskrit, English, Latin, Urdu, Persian
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and Oriya. He started writing books at age 12, and continued turning out a profuse number
of volumes up until his departure from this world.
He always consulted a pocket watch, and kept time very punctually.
His schedule:
7:30-8:00 PM - take rest
10:00 PM - rise, light oil lamp, write
4:00 AM - take rest
4:30 - rise, wash hands and face, chant japa
7:00 - write letters
7:30 - read
8:30 - receive guests, or continue to read
9:30-9:45 - take rest
9:45 - morning bath, breakfast of half-quart milk, couple capatis, fruit
9:55 - go to court in carriage
10:00 - court began.
1:00 PM - court finished. He'd come home and bathe andrefresh.
2:00 PM - return to office.
5:00 PM - translate works from Sanskrit to Bengali
Then take evening bath and meal of rice, couple of capatis, half-quart of milk.
30. Gaurakisora dasa Babaji
He was the guru of Bhaktisiddhanta Sarasvati Gosvami, the founder of the Caitanya Mathas
and Gaudiya Mathas. This Vaisnava saint's life was an example of utter humility and poverty,
the true attributes of a Vaisnava. Gaurakisora never accepted any
material object from anyone. For his clothing he used the discarded
loin cloths from corpses left on the bank of the Ganges. For food, he
would collect rice by begging, soak it in river water, and garnish it with
salt and chilly. He never asked favors from anyone and lived a fully
detached life, devoid of all possessions.
Very little information is available about the past life of Gaurakisora
except that he was born in a Vaisya family in the village of Bagjana
near Tepakhola on the bank of the Padma. As a householder,
Gaurakisora was known by the name Vansidasa. At that time he was
engaged in some agricultural trade and from the income took care of
his wife and family honestly. After the passing away of his wife,
Gaurakisora renounced his home and went to Vrndavana, where he was initiated into Vairagi
Vesa by Bhagavata dasa Babaji, one of the foremost disciples of Jagannatha dasa Babaji.
Gaurakisora lived on madhukari and slept beneath a tree. He would lie prostrate, offering his
humble obeisances to the residents of Vraja, considering them as embodiments of Lord
Krsna. He even offered his obeisances to the flowers, trees, and land around him. He spent
about thirty years at Vrajamandala serving the deities there. Afterwards he left for Navadvipa.
During his stay at Navadvipa, Gaurakisora underwent various transformations of spiritual
moods. Sometimes he danced on the bank of the Ganges chanting, "Gaura, Gaura", while at
other times he would lie on the ground in an unconscious state. He joyfully moved
throughout the groves located on the bank of the Ganges, considering them sites of the divine
sports of Radha-Govinda. His only clothing was a strip of cloth around his waist and often
went totally naked. He chanted japa on beads or sometimes knotted a cloth and used that as a
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substitute for japa beads. Occasionally, he went to Godruma to listen to Bhaktivinoda
Thakura recite Srimad Bhagavatam.
Every virtuous person looked forward to rendering service to Gaurakisora. However, he
rarely allowed anyone the chance to serve him. Once Manindracandra Nandi, the Maharaja of
Kasimbazar, sent a distinguished messenger to escort Gaurakisora to the former's palace.
Gaurakisora, however, did not accept the Maharaja's invitation saying that if he visited the
palace he may feel tempted by the wealth of the Maharaja which may result in a strained
relation between the two. Hence, Gaurakisora suggested that instead of him visiting the
palace, let the Maharaja free himself completely from the shackles of wealth by donating
everything he owned to his relatives and then come to live with Gaurakisora in a specially
prepared shed where both of them could practice Hari Bhajan in peace.
Gaurakisora was very selective about accepting invitations for food knowing it could
adversely affect the spiritual life. Once a devotee name Harenbabu partook of prasada offered
at the festival held at bhajan kutir at Navadvipa. For this Gaurakisora stopped
communicating with Haren for three days. On the fourth day Gaurakisora explained that the
prasada of the above festival had been financed by a woman of questionable profession.
Once, on the eve of Sanatana Gosvami's disappearance day, Gaurakisora decided to celebrate
the occasion. The devotee attending him asked who would provide them with the materials
for the celebration. Gaurakisora replied: "Remember not to speak to anyone about it. We
shall miss a meal and continue around the clock chanting the holy name. This could be the
typical festival for those of us who have taken the vow of poverty."
Narendra Kumar Sen, a resident of Agartala (Tripura), once approached Gaurakisora to learn
about guru-pranali or siddha pranali. Gaurakisora told him, "The Supreme Lord cannot be
realized through worldly knowledge. Only through the chanting of the holy name can the
true nature of the Lord be revealed. As the Lord is revealed from the letters comprising the
Nama, the devotee gradually begins to understand his own nature and becomes acquainted
with seva.
Once a physician told Gaurakisora that he intended to move to Navadvipa and take up
charitable practices. Gaurakisora advised the physician that if he truly desired to live in
Navadvipa then he should give up the plan for a charitable practice because it would only
encourage materially minded people to save money. Those who sincerely practiced Hari
bhajan should never get distracted by the chains of welfare activities.
A young seeker wearing a kaupina once stayed with Gaurakisora for some days. Later he
arranged, through the agency of an employee of a female estate owner, to obtain five kathas
of land as a donation from the woman. When Gaurakisora heard about this he was extremely
annoyed: "Navadvipa dhama is beyond this material world. How can a worldly land-owner
dare to hold land here and even think he can donate five kathas out of it? A mere grain of
sand of the transcendental Navadvipa is more valuable than all the precious gems in this
world put together. Moreover, how advanced could this young kaupina-clad devotee be if he
dares to collect so much land in lieu of his bhajan merit?"
Once a devotee offered some sweets to Lord Gauranga and then took the offering to
Gaurakisora, urging him to partake of it. Gaurakisora told the devotee, "Those who are nonvegetarian, those who commit adultery, or offer food to Lord Gauranga with a particular
motive, their offerings never reach Lord Gauranga and are never sanctified as prasada."
Gaurakisora regularly begged for rice, after which he would cook the rice, offer it, and
partake of the prasada. He never touched any foodstuff offered by someone else. Once during
monsoon, Gaurakisora stayed in the rest-house at Phulia Navadvipa. Some prasada was left in
a vessel for him to respect later. Meanwhile a snake passed by the vessel and a woman there
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happened to notice it. When Gaurakisora sat down to take prasada the woman appeared there
and informed him about the snake. Gaurakisora, however, firmly stated that he would not
touch the prasada until the woman left. After the woman left, Gaurakisora said, "Look how
maya works! Taking the form of compassion, maya attempts to hit deep into her target
slowly. Maya can assume countless forms. She always prevents a mortal being from practicing
Hari bhajan."
Giribabu and his wife once ardently requested Gaurakisora to stay in their house at
Navadvipa. Gaurakisora was moved by their sincere devotion and finally agreed to oblige
them on the condition that he would live only in their toilet room where he would perform
Hari bhajan. Giribabu tried to persuade him to change his mind but Gaurakisora remained
firm. Giribabu reluctantly arranged to have the toilet thoroughly cleaned and Gaurakisora
used it for Hari Bhajan. A realized soul can practice Hari bhajan anywhere in an unconcerned
manner, and wherever he resides, that place becomes Vaikuntha.
Gaurakisora was a highly spiritually advanced soul. He never allowed deceitful practices or
any discussion which was not within the purview of the holy books. One day when a devotee
questioned Gaurakisora about a well-known reciter of Srimad Bhagavatam who was in the
habit of chanting "Gaura, Gaura", Gaurakisora remarked, "He doesn't say "Gaura, Gaura".
Rather what he means to say is, 'Money, Money.' Those who recite Srimad Bhagavatam for
payment are not entitled to chant the name of the Supreme Lord."
Gaurakisora never delivered discourses openly, yet his spotless character drew everyone to
him. Upon meeting Gaurakisora, even a staunch materialist would become inclined take up
Hari bhajan.
In November 1915 AD on Ekadasi day, Gaurakisora dasa Babaji breathed his last.
Bhaktisiddhanta Sarasvati himself arranged to bury the mortal remains of his revered guru in
samadhi.
31. Srila Bhaktisiddhanta Sarasvati Gosvami
Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great
Vaisnava teacher in the disciple-line from Lord Caitanya Himself.
While living in a house named Narayana Chata, just near the temple of
Lord Jagannatha in Puri, Bhaktivinoda Thakura was engaged as a
prominent Deputy Magistrate and also served as the superintendent of
the temple of Lord Jagannatha. Yet in spite of these responsibilities, he
served the cause of Krsna with prodigious energy. While working to
reform Gaudiya Vaisnavism in India, he prayed to Lord Caitanya,
"Your teachings have been greatly depreciated and it is not in my
power to restore them." Thus he prayed for a son to help him in his
preaching mission. When, on February 6, 1874, Bhaktisiddhanta
Sarasvati was born to Bhaktivinoda and Bhagavati Devi in Jagannatha
Puri, the Vaisnavas considered him the answer to his father's prayers.
He was born with the umbilical cord wrapped around his neck and
draped across his chest like the sacred thread worn by brahmanas.
Six months after the child was born, Bhaktivinoda arranged for his son to undergo the
annaprasana ceremony with the prasada of Vimala Devi, and thereafter named the boy Bimala
prasada. Around the same time the carts of the Jagannatha festival stopped at the gate of
Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife
brought the infant onto the cart and approached the Deity of Lord Jagannatha.
Spontaneously, the infant extended his arms and touched the feet of Lord Jagannatha and was
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immediately blessed with a garland that fell from the body of the Lord. Seeing this the priests
chanted the name of Hari and told the child's mother that the boy would certainly become a
great devotee one day. When Bhaktivinoda Thakura learned that the Lord's garland had fallen
on his son, he realized that this was the son for whom he had prayed.
Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by
palanquin on his mother's lap. His infancy was spent at Nadia District's Ranaghat hearing
topics of Sri Hari from his mother.
Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to
eat anything other than prasada, nor to associate with bad company. One day, when Bimala
Prasada was still a child of no more than four years, his father mildly rebuked him for eating
a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child,
considered himself an offender to the Lord and vowed never to eat mangoes again. (This was
a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years
old, he had memorized the entire Bhagavad-gita and could even explain its verses. His father
then began training him in proofreading and printing, in conjunction with the publishing of
the Vaisnava magazine Sajjana-tosani.
In 1881, in the course of excavating for the construction of the Bhakti bhavana at Rambagan
in Calcutta, a Deity of Kurmadeva was unearthed. After initiating his seven year old son,
Bhaktivinoda entrusted Bimala with the service of the deity of Kurmadeva.
On April 1, 1884, Bhaktivinoda was appointed the senior Deputy Magistrate of Serampore,
where he admitted Bimala in the Serampore High School. When Bimala was a mere student in
class five, he invented a new method of writing named Bicanto. During this period he took
lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni. However, he
preferred to read devotional books rather than the school texts.
In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit
College of Calcutta. There he spent considerable time in the library studying various books
on philosophy. He also studied the Vedas under the guidance of Prthvidhara Sarma. As a
student he contributed many thoughtful articles to various religious journals. However he did
not continue with his college studies for long.
In 1897 he started an autonomous Catuspathi (Sanskrit school) wherefrom monthly journals
entitled "Jyotirvid", "Brihaspati", and many old treatises on astrology were published. In
1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under
Prthvidhara Sarma, at Bhakti bhavana. By the time he was twenty-five he had become well
versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author
and publisher of many magazine articles and one ancient book, Surya-siddhanta, for which he
received the epithet Siddhanta Sarasvati in recognition of his erudition.
In 1895 Sarasvati Gosvami accepted service under the Tripura Royal Government as an editor
for the biography entitled Rajaratnakara, the life histories of the royal line of the independent
Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja
Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit.
After a short period of time, Siddhanta Sarasvati took up the responsibilities for inspecting
various ongoing activities in the royal palace for the state of Tripura. However, after finding
envy, malice and corruption surfacing in every corner of his inspection, Siddhanta Sarasvati
very quickly developed an aversion to state affairs and gave notice of his intention to retire to
Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's
plans for renunciation and awarded him full-pay pension. However, after three years
Siddhanta Sarasvati also renounced his pension. With his father, he visited many tirthas and
heard discourses from the learned panditas. In October 1898 Siddhanta Sarasvati
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accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayaga, Gaya and other holy places. At
Kasi a discussion was held with Ramamisra Sastri regarding the Ramanuja sampradaya. After
this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation
increased, and he quietly continued to search for a guru.
When Siddhanta Sarasvati was twenty-six his father, understanding the mind of his son,
guided him to take initiation from a renounced Vaisnava saint, Gaurakisora dasa Babaji.
Gaurakisora dasa Babaji was the embodiment of vairagya and was very selective about giving
diksa. He lived beneath a tree near the bank of the Ganga and wore the abandoned clothes of
dead bodies as a waist band (kaupina). Generally he ate plain rice soaked in Ganga water
garnished with chili and salt. Sometimes he utilized discarded earthen pots, after properly
washing them he would cook rice in them, offer it to Krsna, and then take prasada.
Following the advice of his father, Siddhanta Sarasvati went to Gaurakisora dasa and begged
to be accepted as his disciple. Gaurakisora replied that he would not be able to give diksa
unless he received the approval of Lord Caitanya. However, when Siddhanta Sarasvati
returned again, Gaurakisora said that he had forgotten to ask Lord Caitanya. On the third
visit, Gaurakisora stated that Lord Caitanya had said that erudition is extremely insignificant
in comparison to devotion to the Supreme Lord.
Hearing this Siddhanta replied that since Gaurakisora was the servant of Kapatacudamani
(the Supreme deceiver) hence he must be testing Sarasvati by withholding his consent.
However Siddhanta Sarasvati remained firmly determined and remarked that Ramanuja
Acarya had been sent back eighteen times before he finally received the grace of Gosthipurna,
thus he too would wait patiently until the day that Gaurakisora would bestow his
benedictions upon him. Seeing the commitment of Sarasvati, Gaurakisora was impressed and
gave him diksa in the blissful grove of Godruma and told him, "to preach the Absolute Truth
and keep aside all other works."
In March 1900 Sarasvati accompanied Bhaktivinoda on a pilgrimage of Balasore, Remuna,
Bhuvanesvara, and Puri. As instructed by Bhaktivinoda, Sarasvati gave lectures from CC with
profound purports. Through the initiative of Bhaktivinoda Thakura the flow of pure bhakti
again began to inundate the world. After Lord Caitanya's disappearance a period of darkness
ensued in which the river of bhakti had been choked and practically dried up. The end of the
period was brought about by the undaunted preaching of Bhaktivinoda Thakura. He wrote a
number of books on suddha-bhakti siddhanta and published numerous religious periodicals.
He inspired many to take up the service of Lord Gauranga and instituted various Nama Hatta
and Prapanna-asrama (Gaudiya matha centers).
In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krsna mantra a billion times.
Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the
mantra day and night. He cooked rice once a day in an earthen pot and ate nothing more; he
slept on the ground, and when the rainwater leaked trough the grass ceiling, he sat beneath
an umbrella, chanting.
In 1912 Manindra Nandi, the Maharaja of Kasimbazar, arranged to hold a large Vaisnava
Sammilani at his palace. At the specific request of the Maharaja, Sarasvati Gosvami attended
the Sammilani and delivered four very brief speeches on suddha-bhakti on four consecutive
days. However, he did not take any food during the Sammilani because of the presence of
various groups of sahajiyas. After fasting for four days Sarasvati Gosvami came to Mayapura
and took the prasada of Lord Caitanya. Later when Maharaja Manindra Nandi realized what
had happened he was deeply aggrieved and came to Mayapura to apologize to Siddhanta
Sarasvati.
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During that time Bengal was full of sahajiya sects, such as Aul, Baul, Kartabhaja, Neda-nedi,
Daravesa, Sain etc., who followed worldly practices in the name of spiritualism. Siddhanta
Sarasvati launched a severe attack against those irreligious sects and did not spare anyone
who deviated from the teachings of Lord Caitanya. Even some well-known persons bearing
the surname of Gosvamis patronized these sahajiya sects during that period.
Siddhanta Sarasvati was deeply grieved to see these groups of prakrita sahajiyas, in the garb of
paramahamsa Gosvami gurus, misleading the people. Thus he completely dissociated himself
and resorted to performing bhajana in solitude. During this period of solitude, one day Lord
Caitanya, along with the six Gosvamis, suddenly manifested before Siddhanta Sarasvati's
vision and said: "Do not be disheartened, take up the task of re-establishing Varnasrama with
new vigour and preach the message of love for Sri Krsna everywhere." After receiving this
message, Sarasvati Gosvami was filled with inspiration to preach the glories of Lord Caitanya
enthusiastically.
In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against
pseudo Vaisnavas who claimed that birth in their caste was the prerequisite for preaching
Krsna consciousness. The caste-conscious brahmana community had become incensed by
Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of
birth, could become a brahmana-Vaisnava. These smarta brahmanas, out to prove the
inferiority of the Vaisnavas, arranged a discussion. On behalf of his indisposed father, young
Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and
the Vaisnava," and submitted it before his father. Despite his poor health, Bhaktivinoda
Thakura was elated to hear the arguments that would soundly defeat the challenge of the
smartas.
On the request of Madhusudana dasa Gosvami of Vrndavana and Visvambharananda deva
Gosvami of Gopiballabhapur, Siddhanta Sarasvati traveled to Midnapur, where panditas from
all over India had gathered for a three-day discussion. Some of the smarta panditas who
spoke first claimed that anyone born in a sudra family, even though initiated by a spiritual
master, could never become purified and perform the brahminical duties of worshiping the
deity or initiating disciples. Finally, Siddhanta Sarasvati delivered his speech. He began
quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became
very much pleased. But when he began discussing the actual qualifications for becoming a
brahmana, the qualities of the Vaisnavas, the relationship between the two, and who,
according to the Vedic literature, is qualified to become a spiritual master and initiate
disciples, the joy of the Vaisnava-haters disappeared. Siddhanta Sarasvati conclusively proved
from the scriptures that if one is born as a sudra but exhibits the qualities of a brahmana then
he should be honored as a brahmana, despite his birth. And if one is born in a brahmana
family but acts like a sudra, then he is not a brahmana. After his speech, Siddhanta Sarasvati
was congratulated by the president of the conference, and thousands thronged around him. It
was a victory for Vaisnavism.
Bhaktivinoda Thakura passed away in 1914 on the day of Gadadhara Pandita's disappearance.
On the eve of his disappearance Bhaktivinoda instructed his son to preach the teachings of
the six Gosvamis and Lord Caitanya far and wide. He also requested that Siddhanta Sarasvati
develop the birthsite of Lord Gauranga. Mother Bhagavati Devi disappeared a few years later.
Before her passing away, she held the hands of Sarasvati Gosvami imploring him to preach
the glories of Lord Gauranga and His dhama. Accepting the instructions of his parents as his
foremost duty, Sarasvati Gosvami took up this task of preaching with intense enthusiasm and
vigour.
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With the passing away of his father, and his spiritual master a year later, Siddhanta Sarasvati
continued the mission of Lord Caitanya. He assumed editorship of Sajjana-tosani and
established the Bhagwat Press in Krsnanagar. Then in 1918, in Mayapur, he sat down before a
picture of Gaurakisora dasa Babaji and initiated himself into the sannyasa order. At this time
he assumed the sannyasa title Bhaktisiddhanta Sarasvati Gosvami Maharaja.
Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for
large-scale distribution of Krsna consciousness. He thought of the printing press as a brhat
mrdanga, a big mrdanga. The mrdanga drum played during kirtana could be heard for a block
or two, whereas with the brhat mrdanga, the printing press, the message of Lord Caitanya
could be spread all over the world.
Rohinikumar Ghosh, a nephew of Justice Candramadhava Ghosh of Calcutta High Court and
originally a resident of Bhola in Barisal (now in Bangladesh), decided to renounce the world
and engage himself in Hari bhajana. With this purpose in mind he came to Kulia in
Navadvipa where he led the life of a Baul. However, he despised the practices of the sevadasis
prevalent amongst the Baul sect. One day Rohini Ghosh happen to come to the Yogapitha
when Sarasvati Gosvami was lecturing there. Rohini was delighted to see the luminous
appearance of Sarasvati Gosvami and fascinated by his words. Late that night, after spending
the whole day listening to Sarasvati Gosvami's teachings, Rohini returned to his Baul guru's
asrama at Kulia. Without taking any prasada, Rohini took rest contemplating the lessons on
suddha-bhakti which he had heard that day. In his dream Rohini saw a Baul and his consort
appear before him in the form of a tiger and tigress which were about to devour him.
Trembling in fear Rohini desperately called out to Lord Caitanya. Suddenly Rohini found
himself being rescued from the clutches of the tigers by Bhaktisiddhanta Sarasvati. From that
day Rohini left the Baul guru forever and took shelter at the feet of Sarasvati Gosvami.
Annadaprasad Datta, the elder brother of Sarasvati Gosvami, suffered with severe headaches
shortly before his disappearance. On the day of Annada's disappearance Sarasvati Gosvami
remained by his side all through the night, chanting Harinama. Before Annada passed a way
he briefly regained consciousness and began apologizing to Sarasvati Gosvami, who simply
encouraged him to remember the holy name of the Lord. Suddenly the tilak mark of the
Ramanuja sampradaya became clearly visible on Annada's forehead. Annada explained that in
his past birth he had been a Vaisnava belonging to the Ramanuja sect. But due to committing
an offense at the feet of Sarasvati Thakura, Annada had to be reborn. However, as a result of
his past merit he was fortunate enough to be born into Bhaktivinoda's family. After finishing
his account Annada breathed his last.
Once on the day preceding Janmastami in the Bengali month of Bhadra, Sarasvati Gosvami
was engaged in bhajana at Mayapura but was feeling disturbed as he was unable to arrange
for milk to be offered to the deity. As soon as he began to think in this way he chastised
himself: "Have I thought like this for my own sake? That is wrong." Because it was the
monsoon season, Lord Caitanya's birth site was covered with water and was totally
inaccessible except by boat. However, that afternoon, one milkman turned up there wading
through water and slush carrying a large quantity of milk, ksira, butter, cottage-cheese etc.
Apparently a zamindar named Harinarayana Cakravarti, guided by Lord Caitanya, had sent
the milkman with all the items.
After offering everything to the deity the devotees partook of the prasada joyfully. Sarasvati
Thakura was surprised to see so much prasada and the devotees explained what had
happened. After taking prasada Siddhanta Sarasvati humbly appealed to the Lord: "I am very
sorry to have caused You so much trouble. Why did I have such an uncalled for thought? To
fulfill my desire You have inspired another person and arranged to send these things."
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The world was amazed to see the supernatural power of Sarasvati Gosvami. Many educated
persons from highly respectable families were attracted to him and thus dedicated themselves
to the service of Lord Gauranga. Between 1918 and 1937 Bhaktisiddhanta Sarasvati founded
sixty-four suddha bhakti Mathas at the following places: Navadvipa, Mayapura, Calcutta,
Chaka, Mymensingh, Naryanaganj, Chittagong, Midnapore, Remuna, Balasore, Puri,
Alalanatha, Madras, Covoor, Delhi, Patna, Gaya, Lucknow, Varanasi, Hardwar, Allahabad,
Mathura, Vrndavana, Assam, Kuruksetra, and outside India in London, and Rangoon.
Sarasvati Gosvami instituted Gaurapadapitha at Nrsimhacala on the top of the Mandara hill,
and at several places in South India. He initiated twenty five highly educated persons into
Bhagavata Tridandi sannyasa.
He published the following periodicals on Suddha Bhakti in different languages:
1. Sajjanatosani (a fortnightly Bengali
2. The Harmonist (an English fortnightly)
3. Gaudiya (a Bengali weekly)
4. Bhagavata (a Hindi fortnightly)
5. Nadiya Prakasa (a Bengali daily)
6. Kirtana (an Assamese monthly)
7. Paramarthi (in Oriya)
In addition he published a large number of Vaisnava books. In fact, he heralded a new era in
the spiritual world. He deputed well-disciplined tridandi sannyasi's to preach the message of
Lord Gauranga all over the world. For six years he continued to supervise this preaching
work and when he found that his mission had attained its goal, to a reasonable extent, he
decided to pass into the eternal service of Lord Gauranga.
He recommended to all Vaisnavas to read these books: Caitanya Bhagavata (by Vrindavana
dasa Thakura), Dasamula Siksa (by Bhaktivinoda Thakura), Sri Krsna Bhajanamrta (by
Narahari Sarkara) and Prema Bhakti Candrika (by Narottama dasa Thakura). According to
others, they were Prema Bhakti Candrika, Prarthana (by Narottama dasa Thakura) and
Upadesamrta (by Rupa Gosvami)
A few days before his disappearance Bhaktisiddhanta Sarasvati called his foremost disciples
and showered his blessings upon all his devotees. He gave them the following instructions:
"With the utmost enthusiasm preach the message of Rupa Raghunatha. Our ultimate goal is
to become a speck of dust touching the lotus feet of the followers of Rupa Gosvami. All of
you remain united in allegiance to the spiritual master (asraya-vigraha) in order to satisfy the
senses of the Transcendental Entity of Non-Dual Knowledge. Do not give up the worship of
Hari even amidst hundreds of dangers, hundreds of insults or hundreds of persecutions. Do
not become unenthusiastic upon seeing that the majority of people in this world are not
accepting the message of Krsna's sincere worship. Never give up the glorification of the topics
of Krsna, they are your own personal bhajana and your very all and all. Being humble like a
blade of grass and tolerant like a tree, constantly glorify Hari."
In the early hours of the day on January 1, 1937 Bhaktisiddhanta Sarasvati Gosvami passed
away.
32. Srila Abhaya Caranaravinda Bhaktivedanta Swami Prabhupada
Srila Prabhupada (1896-1977), the God empowered personality appeared in this world in
1896 in Kolkata, India. After finishing his studies, in 1933 he got initiated as a disciple by
Srila Bhaktisiddhanta Saraswati Goswami into Brahma Madhva Gaudiya sampradaya – the
disciplic succession coming down from Lord Krsna Himself.
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At their first meeting, in 1922, Srila Bhaktisiddhanta Saraswati
requested Srila Prabhupada to broadcast Vedic knowledge in
English, which eventually became his mission. In 1950 he retired
from material life and travelled to Vrindavana to devote more time
to his studies of Vedic scriptures and writing of books.
In 1959 he accepted the renounced order of life (sannyasa) and in
1965 he departed for America to fulfill the mission of his spiritual
master and preach the message of Lord Caitanya i.e. to teach the
science of Krsna consciousness to the whole world.
Upon his arrival in America in 1965 within a short span of 12
years he established 108 temples, ashrams, farms, gurukulas,
translated Vedic literatures in English like Bhagavad-gita, Srimad
Bhagavatam, initiated tens of thousands of disciples. He circled the
globe 14 times on lecture tours that took him to six continents and authored more then 80
books on Vedantic philosophy, religion, literature and culture. He established the
Bhaktivedanta Book Trust, which is now one of the biggest book publishing houses in the
world, which distributes transcendental literatures at a rate unparalleled.
He successfully established the Vedic religion in the western countries and changed the lives
of thousands of people by introducing Krishna consciousness in their lives with its rich
culture and tradition.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder Acarya of ISKCON was
the first acarya, spiritual leader of the Vedic lineage who had ever travelled out of India and
made so many devotees all over the world. He had presented in his numerous purports the
true essence of the teachings of all the four Vaisnava sampradayas. He had been the greatest
acarya of the modern age, because he had accomplished what no one else has done in a most
difficult environment and very tenuous circumstances. He distributed the love of Godhead to
everyone without any discrimination, which is the goal of human life because the vedic
religion is not only for Indians, but for the benefit of the entire human race.
When Lord Krsna appeared in Kali-yuga as Sri Caitanya Mahaprabhu approximately 500
years ago He predicted the appearance of a great senapati bhakta who would preach Krishna
consciousness all over the world: "Prthivite ache yadi nagaradi grama, sarvatra pracara hoibe
more nama" ("My holy name will be chanted in every town and village").
Furthermore He said: "Taking the sharp sword of the congregational chanting of the Hare
Krsna maha-mantra, (nama-sankirtana) I will root out & destroy the demoniac mentality in
the hearts of all the conditioned souls. Yadi papi chadi dharma dure dese jaya mora senapatibhakta jaibe tathaya: “If some sinful people escape and giving up religious principles go to far
off countries, then my Senapati Bhakta will come at that time to give them Krsna
consciousness.” That Senapati bhakta was none other than Srila Prabhupada who fulfilled
these predictions by his factual accomplishments.
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In the Bhavisya Purana, Pratisarga Chapter 20 verses 71-73; it is mentioned: "Lord Jagannath,
the Supreme Lord Sri Hari Himself, spoke these attractive words for the welfare of all: The
mlecchas who are born from mixed countries ruled by descendants of Kasyapa (demons) and the
sudras will become brahmanas by initiation. They will wear sikhas and brahmana threads and
will become well versed in the uncontaminated fruit of the Vedas (Srimad Bhagavatam). They will
worship Me by the Yajna prescribed by the Lord of Lords, the protector of Sacidevi, Sri Chaitanya
Mahaprabhu.” Srila Prabhupada fulfilled this prediction by initiating thousands of nonbrahmanas as brahmanas and sannyasi’s as per scriptures, which no one ever did.
In Bhagavat Mahatmya (Uttara khanda of Padma Purana) Bhaktidevi personified says to
Narada Muni: "idam sthanam parityajya videsham ganyate maya" - "I will leave this country,
India, and go abroad." It was certainly none other than Srila Prabhupada who fulfilled these
predictions of the scriptures and the acaryas by spreading the teachings of the Vedas
throughout the world.
Srila Prabhupada’s unique position has been very well summed up by HH Vishvesh Tirtha,
the pithadipati of Sri Krsna Matha in Udupi in the following way: “The river Ganga is famous
for her purifying effect. At one time, however, this Ganga did not flow through the earth planet. It
is Bhagiratha who brought the Ganga from the celestial planets down to the earth planet. That is
why Bhagiratha is celebrated. Swami Prabhupada, like Bhagiratha, spread this devotion, the
bhakti-ganga, all over the world. In this way, Swami Prabhupada has done something which is
much greater than what Bhagiratha had done. Another acarya of the Ramanuja sampradaya
remarked in 1976 after viewing one of Srila Prabhupada’s books and witnessing the preaching
of some of his young disciples: “This person is the summum bonum of all the acaryas”.
3 SRI GAURA PURNIMA MAHOTSAVA
caitanyera-simhera
nava-dvipe avatara
simha-griva, simha virya
simhera-hunkara
sei simha vasuk jivera
hrdaya-kandare
kalmasa-dvirada nase
yanhara hunkare
“Thus the lion like Lord Caitanya has appeared in Navadvipa. He has the shoulders of a
lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core
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of the heart of every living being. Thus with His resounding roar may He drive away one's
elephantine vices.” (Sri Caitanya-caritamrta, Adi-Lila, 3.30-31)
The divine appearance of Shri Krsna Caitanya Mahaprabhu is celebrated on the full moon of
the month of Phalguna (February-March) which is known as Gaura Purnima. It is the most
sacred and special festival to glorify the appearance in this world of the Supreme Personality
of Godhead, Sri Krsna Caitanya in the year 1486. Every year on the Phalguna-shukla paksha
purnima tithi, Holika Dahana is also celebrated together with Gaura Purnima. On the Gaura
Purnima day devotees fast for the day till moonrise and engage in active devotional service
throughout the day and prepare for the grand celebration in the evening. Devotees have
followed the teachings of Sri Caitanya Mahaprabhu and have resultantly become maddened
with the love of Sri Krsna. Elsewhere most people have heard of Lord Caitanya, but do not
understand in totality who He is. On the Gaura Purnima day, there is an exceptional boon to
be present in Maayaapura-Navadvipa( the birthplace of Lord Caitanya ). On this day one who
fasts, takes bath in the Ganges and worships Lord Caitanya will cross over the material ocean
and attain Goloka, the Lord’s highest spiritual planet, along with 1000 ancestors no matter
where he dies.
4 PREDICTION OF SRI CAITANYA MAHAPRABHU’S APPEARANCE IN THE
VEDAS
The appearance of Lord Sri Caitanya Mahapabhu, the Yuga-Avatara is described in many
Vedic literatures like the Padma Purana, Bhavisya Purana, Vayu Purana, Garuda Purana,
Ananta Samhita, and etc.
4.1 Sri Caitanya Upanisad from the Atharva Veda
In the beginning of creation Lord Krsna imparted all branches of knowledge to Brahma,a
spiritually exalted living being. Brahma is the engineer in charge of the creation of the
universe.
Among Brahma’s many sons,one of them was Pippalada. Thousands of years ago a discussion
took place between Brahma and his son, Pippalada. This is recorded in the Atharva Veda in a
portion called Caitanya Upanisad.
This Upanisad was published by the great pioneer of the Krsna Consciousness movement,
Srila Bhaktivinoda Thakura. The Thakura searched the length and breadth of Bengal to
procure an original copy of the manuscript of this rare Upanisad, which describes the unique
position and advent of Lord Caitanya Mahaprabhu. It also describes the glorious position and
importance of the Maha-mantra, or the chanting of the divine name of Sri Krsna. He was
finally provided a copy of the original handwritten manuscript from one pandita,
Madhusudana Maharaja, of Sambala-Pura.
Upon the request of many Gaudiya Vaishnavas of the time, He wrote a lucid sanskrit
commentary called Sri Caitanya-Caranamrta, or the the nectar of the lotus feet of Lord
Caitanya. The first edition of this book was originally printed in Calcutta, Bengal by the Sri
Caitanya Press in 1887.
It is to be noted that the great Sampradaya Acarya of the Gaudiya Vaishnavas and of the
Krsna Consciousness movement, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,
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has cited from this Upanisad in His Sri Caitanya-Caritamrta Bhasya [purport] of Adi-Lila
2.22. to explain the sacred divinity of Sriman Mahaprabhu:
"... Apart from the relevant scriptural evidence forwarded by Srila Krsnadasa Kaviraja
Goswami, there are innumerable statements regarding Lord Caitanya's being the Supreme
Lord Himself. The following examples may be cited: (1) From the Caitanya Upanisad: Gaurah
sarvatma maha puruso mahatma maha yogi tri gunatitah sattva rupo bhaktim loke kasyati. Lord
Gaura who is the all pervading Supersoul, the Supreme Personality of Godhead, appears as a
great saint and powerful mystic, who is above the three modes of nature and is the emblem of
transcendental activity. He disseminates the cult of devotion throughout the world...".
The current english translation of this rare gem was done in 1977 in Vrindaban by a disciple
of His Divine Grace Srila Prabhupada.
Presented below is the complete translation of Sri Caitanya Upanisad from the Atharva Veda,
with the commentary of Srila Sacidananda Bhaktivinoda Thakura - Sri Caitanya-Caranamrta
Bhasya.
Harih Aum
Text 1
atha pippaladah samit panir bhagavantam brahmanam upasanno.
bhagavan me subham kim atra caksvasveti
atha-thereafter; Pippaladah-Pippalada; samit- panih-with sacrificial fuel [sacred wood] in
hand; bhagavantam-the opulent; brahmanam-Lord Brahma; upasannah-approached; bhagavanO My Lord; me-unto me; subham-auspicious; kim-what; atra-in this world; caksasva-please
tell; iti-thus.
TRANSLATION
Thereafter, Pippalada, with sacrificial fuel in hand, approached Lord Brahma and said, “O
My Lord, in this world, please tell me what is the real auspiciousness?”
Sri Caitanya-Caranamrta Bhasya:
panca-tattvanvitam natva caitanya-rasa-vigraham
caitanyopanisad-bhasyam karomyatma-visuddhaye
“After offering obeisances unto the Panca-Tattva, I am writing this commentary on the
Caitanya Upanisad, which is the form of the mellow of Lord Caitanya, for self-purification.”
This Caitanya Upanisad which is included within the eternal Atharva-Veda, and which is full
of all bliss, has thus far not been manifest due to being beyond the vision of persons who
have become blinded by the influence of the illusory energy and whose minds are directed
towards external matters. Then, when Caitanya Mahaprabhu, the moon of Navadvipa,
appeared, by the endeavor of the pure devotees, it became known. According to the authority
1
of the Srimad-Bhagavatam (7.9.38), even the sastras are in a covered form concerning the
Supreme Lord Sri Caitanya who is to be worshipped in Kali-Yuga [or Sri Caitanya
Mahaprabhu appears in a covered form according to the sastras]. Therefore it is not
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surprising that, due to misfortune, the fools who are engaged in karma and jnana have no
faith in this connection.
After examining many sastras1 and performing much worship, Pippalada Muni, desiring his
own welfare, approached the guru, the four faced Lord Brahma with fuel in hand and asked,
“What is best for me?”
Text 2
sa hovaca.
bhuya eva tapasa brahmacaryena sasvat ramasva mano vaseti
sah-He, Lord Brahma; ha-indeed; uvaca-said; bhuyah-very; eva-only; tapasa-with austerity;
brahmacaryena-and celibacy; sasvat-always; ramasva-be pleased; manah-the mind; vasacontrol ; iti-thus.
TRANSLATION
Lord Brahma said, “Always be very pleased with only austerity, celibacy and control of the
mind.”
Sri Caitanya-Caranamrta Bhasya:
Lord Brahma said to him: “After spending one year acting for the purification of mind and
body by pure behavior in renunciation, by celibacy, by yoga practice and austerity, come
again.”
Text 3
sa tatha bhutva bhuya enam
upasadyaha-bhagavan
kalau papac channah prajah
katham mucyeran iti
sah-he, Pippalada; tatha-so; bhutva-becoming; bhuyah-very; enam-thus; upasadyaapproaching, aha-said; bhagavan-O my Lord; kalau-in Kali; papat-due to sin; channahcovered; prajah-people; katham-how; mucyeran-can be liberated; iti-thus.
TRANSLATION
He, Pippalada, becoming pure in mind, again approached his father and said: “O my Lord
Brahma, in the age of Kali Yuga, people are covered due to sin. How can they obtain
liberation?”
Sri Caitanya-Caranamrta Bhasya:
After practicing purification of the body and mind by celibacy and austerity, Pippalada again
approached his guru and inquired, “In Kali-Yuga, how can those who are sinful by nature
obtain liberation from the material condition?”
1
Vedic literatures
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Caitanya-candra
Text 4
ko va devata ko va mantro bruhiti.
kah-which; va-or; devata-deity; kah-which; va- or; mantrah-mantra; brohi-Please tell (me); itithus.
TRANSLATION
Please tell me which deity or which mantra is worthy of service.
Sri Caitanya-Caranamrta Bhasya:
Oh, my Lord, for the living beings whose minds are contaminated by Kali-yuga, please tell me
which deity should be worshipped or which mantra should be chanted in order to be
delivered.
Text 5
sa hoväca rahasyaà te vadiñyämi.
jähnavé-tére navadvépe golokäkhye dhämni govindo dvi-bhujo gauraù.
sarvätmä mahä-yogé tri-guëätétaù sattva-rüpo bhaktià loke käçyatéti.
tad ete çlokä bhavanti.
sah-he, Lord Brahma; ha-indeed; uvaca-replied; rahasyam-confidential truth; te-unto you;
vadisyami-I will tell; jahnavi-tire-on the bank of the Jahnavi; navadvipe-in Navadvipa; golokaakhye- which is known as Goloka; dhamni-abode; govindah-Lord Govinda; dvi-bhujah-with
two arms; gaurah-golden complexion; sarva-atma-the Supersoul; maha-purusah-the greatest
Personality; maha-atma; the Supreme Being; maha-yogi-the greatest yogi; tri-guna-atitah-who
is transcendental to the modes of nature; satva-rupah-the form of truth; bhaktim-devotional
service; loke-in the world; kasyati-will manifest; iti-thus; tat-that; ete-these; slokah-verses;
bhavanti-are.
TRANSLATION
Lord Brahmä replied: Listen carefully, for I will tell you the confidential truth. The
Supreme Personality of Godhead, Govinda, the supreme enjoyer, whose form is
transcendental, who is beyond the touch of the three modes of material nature, and who is
the all-pervading Supersoul residing in the hearts of all living entities, will appear again in
Kali-yuga. Appearing as the greatest devotee, the Supreme Personality of Godhead will
assume a two-armed form of golden complexion in His abode of Goloka manifested on the
bank of the Ganges in Navadvépa. He will disseminate pure devotional service in the
world. This is described in the following verses.
Sri Caitanya-Caranamrta Bhasya:
In the eleventh canto of the Srimad-Bhagavatam, (11.5.33-34 ) the state of being of the
Supreme Personality of Godhead, Sri Caitanya, the savior of Kali-yuga is proven.
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dhyeyam sada paribhava-ghnam abhista-doham
tirhaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam
“O Supreme Person, O Protector of the devotees, I offer my respectful obeisances unto Your
lotus feet which are worthy of being constantly meditated upon, which destroy misery, yield
all desire, which are the abode of all holy places of pilgrimage, which are praised by Lord Siva
and Lord Brahma, which are the shelter of all, which dispel the distress of the devotees and
which are a boat for crossing over the ocean of material existence.”
tyaktva sudustayja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
“O Mahapurusa, I offer my respects and humble obeisances unto Your lotus feet, upon whom
one should meditate. You left Your household life, leaving Laksmi, the goddess of fortune
Your adorable consort and all her opulence, which is most difficult to renounce, who is
worshipped even by the great demigods. Being the most faithful follower of religion,You thus
left for the forest in obedience to a brahmana’s curse to deliver the fallen conditioned souls,
who are always in pursuit of the false enjoyment of illusion. At the same time You engaged in
searching for Your desired object, the Supreme Lord.”
Text 6
eko devah sarva-rupi mahatma
gauro rakta-syamala-sveta-rupah
caitanyatma sa vai caitanya-saktir
bhaktakaro bhakti-do bhakti-vedyah
ekah-one; devah-Lord; sarva-rupi-the form of all; maha-atma-greatest Personality; gaurahGaura; rakta-red; syamala-blackish; sveta-white; rupah-whose form; caitanya-Caitanya; atmaHimself; sah-he; vai-indeed; caitanya-saktih-the embodiment of the spiritual potency; bhaktaof a devotee; akarah-the form; bhakti-dah-bestower of devotional service; bhakti-by devotional
service; vedyah-He can be known.
TRANSLATION
The one Supreme Personality of Godhead, who appears in a variety of transcendental
forms, is also knows as Gaura. He has also appeared in various complexions such as red,
blackish and white. He shall appear in the form of Gaura. He Himself is Caitanya, the
embodiment of cit-sakti. He shall appear in the form of a devotee, to bestow devotional
service to the Lord and He is also to be known by devotional service.
Sri Caitanya-Caranamrta Bhasya:
In the Srimad-Bhagavatam (10.8.13), the Lord’s characteristics are described by Gargamuni:
suklo raktas tatha pita idanim krsnatam gatah. “He has been white, red, and yellow and now
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(in Dvapara-Yuga), he is blackish.” In Kali-Yuga, He takes the form of a devotee. The
confidential truth is that the Lord has descended with His own abode, Goloka-Dhama, to the
supremely sanctified land of Gauda, in the form of a devotee as Sri Krsna Caitanya Himself
and desiring to deliver love of God, He has exposed the transcen- dental secret of madhurarasa which enlivens all the devotees in the material world, headed by Sathakopa,
Ramanujacarya, Visnuswami, Madhvacarya, Nimbarkacarya, etc., for the purpose of quickly
bestowing auspiciousness unto the living beings in Kali-yuga. Bhakti vedyah means that the
living entities can know the Lord by the practice of devotional service and not by the practice
of dry philosophical speculation.
Text 7
namo vedanta vedyaya
krsnaya paramatmane
sarva-caitanya-rupaya
caitanyaya namo namah
namah-obeisances; vedanta-by vedanta; vedyaya- who can be known; krsnaya-unto Krsna;
paramatmane-who is the Supersoul; sarva-of everything; caitanya-conscious; rupaya-whose
form; caitanyaya-unto Caitanya Mahaprabhu; namah namah- obeisances again and again.
TRANSLATION
I offer my respectful obeisances unto He who is to be understood by Vedanta, who is
Krsna, the Supersoul, whose form is conscious of everything. Obeisances again and again
unto Lord Sri Caitanya Mahaprabhu.
Sri Caitanya-Caranamrta Bhasya:
Even Lord Brahma offers his obeisances unto Sri Caitanya after considering His unlimited
mercy upon Lord Brahma’s own Brahma Madhva sampradaya.
Text 8
vedanta vedyam purusam puranam
caitanyatmanam visva-yonim
mahantam tam eva viditva ti-mrtyum
eti nanyah pantha vidyatetyanaya
vedanta-vedyam-who can be known by vedanta; purusam-person; puranam-the oldest;
caitanya-Caitanya; atmanam-Himself; visva-yonim-the source of the universe; maha-antam-the
greatest; tam-Him; eva-certainly; viditva-upon knowing; ati-mrtyam-beyond death; eti-one
goes; na-not; anyah-another; pantha-means; vidyate-there is; ayanaya-for going.
TRANSLATION
By knowing Him, who is to be known by Vedanta, who is the oldest personality, who is
Himself, Caitanya, the source of the universe and the greatest, one can overcome death.
There is no other means for going beyond Maya.
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Sri Caitanya-Caranamrta Bhasya:
Vedanta-vedyam means, he speaks to Pippalada after reflecting upon the conclusion of all the
Vedas. Sri Caitanya, although in the form of a devotee can be known by Vedanta, as being
directly Sri Krsna. For the living beings who have given up the material world, without the
shelter of the lotus feet of Sri Caitanya, there is no other means for entering into the spiritual
world. According to the evidence of Ramanuja, etc., by the mellow of servitorship, dasyarasa, there is no direct path. The destination of those who practice dasya rasa etc., is limited
to Vaikuntha. This is apparent in their books, etc. This is because Sri Caitanya is the source
of the universe and the only teacher in the matter of instructing vraja-rasa.
Text 9
sva-nama-mula-mantrena
sarvam hladayati vibhuh.
sva-His own; nama-name; mula-whose source; mantrena-by the mantra; sarvam-everything;
TRANSLATION
By the mantra, whose source is His own name, the Lord pleases everything.
Sri Caitanya-Caranamrta Bhasya:
Because there may be an incongruity with, “by the mantra whose source lies in His Form”,
Bhaktivinoda explains that sva nama, His own name, means the name of Krsna, not the name
of Caitanya. Moreover, it can also mean Hari, but specifically it means Krsna. Vibhuh means
the Lord who possesses all opulence. And sarvam means all moving and non-moving living
beings.
Text 10
dve sakti parame tasya
hladini samvit eva ca, iti
dve-two; sakti-potencies; parame-superior; tasya-His; hladini-hladini (bliss); samvit-samvit
(knowledge); eva-certainly; ca-and; iti-thus.
TRANSLATION
His superior energies are hladini (bliss), and samvit (knowledge).
Sri Caitanya-Caranamrta Bhasya:
Two energies are acquainted with the Supreme Lord - hladini and samvit. By hladini is meant,
by the manifestation of devotional service (bhakti) and love of God (prema), He pleases
everything. By samvit is meant, by the manifestation of knowledge of the Absolute Truth
which is approved of by the pure conclusions of the Vedas, He destroys the varieties of
religion and irreligion which are similar to ignorance and darkness within of the heart of the
conditioned soul.
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Text 11
sa eva mula-mantram japati
harir iti krsna iti rama iti
sah-He, Sri Caitanya; eva-certainly; mula-mantram-the original mantra; japati-chants; harihHari; iti-thus; krsnah-Krsna; iti-thus; ramah-Rama; iti- thus.
TRANSLATION
He chants the original mantra consisting of Hari, Krsna and Rama, in other words, the
Hare Krsna maha-mantra.
Sri Caitanya-Caranamrta Bhasya:
The Supreme Lord in the form of Gaura instructs the conditioned souls by chanting the
supremely powerful, original mantra: Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare
Rama Hare Rama Rama Rama Hare Hare
Text 12
harati hrdaya-granthim vasana-rupam iti harih.
krsih smarane tac ca nastad ubhaya-melanam iti krsnah.
ramayati sarvam iti rama ananda-rupah.
atra sloko bhavati.
harati-He removes; hrdaya-in the heart; granthim- the knot; vasana-of material desire; rupamin the form; iti-thus; harih-Hari; krsih-the root krs; smarane-by the remembrance; tat-that; caand; nastat-the affix na; ubhaya-of both; melanam-the union; iti-thus; krsnah-Krsna; ramayatiHe pleases; sarvam-everything; iti-thus; ramah-Rama; ananda- rupah-the form of bliss; atrahere; slokah-a verse; bhavati-is.
TRANSLATION
He who removes the knot in the heart in the form of material desire, is called Hari. The
union by the remembrance of the root krs- and the affix -na, is the hymn of praise-Krsna.
He who gives pleasure to everything is the form of bliss-Rama. Here is such a verse.
Sri Caitanya-Caranamrta Bhasya:
The meanings of the above three names are explained. Hrdaya-granthi, means the inclination
of the living entity whose factual constitutional position is to be a servant of Krsna, which
takes its form in the desire for other mundane interests which is produced from the
forgetfulness of the service of the Lord. In this connection, the words of the Vedas and the
Srimad-Bhagavatam are noteworthy: bhidyante hrdaya-granthis chidyante sarva-samsayah. He
severs the knot within the heart and all doubts are cut to pieces. (Mundaka-Upanisad 2.2.8
and Srimad Bhagavatam 1.2.21) He who takes away that knot is Hari. Krsna is to be
remembered in His pastimes as the Supreme Lord, the Lord of Vrindavana, with beauty like a
blackish tamala tree, sucking the breast of Mother Yasoda. This is the conventional meaning,
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which is equivalent to another meaning from the statements of the Sandarbhas. Rama pleases
everything. By this mantra is meant, that when the spirit soul gives up the conditioned state
of existence, he attains the state of assisting in the transcendental Vrindavana pastimes, and
the attainment of the Supreme enjoyment of rasa, etc. Thus, the verse is to be reflected upon
in this way.
Text 13
mantro guhyah paramo bhakti vedyah
mantroh-the Hare Krsna Maha-Mantra; guhyah-confidential; paramah-transcendental; bhaktiby bhakti-yoga; vedyah-can be known.
TRANSLATION
The Maha-Mantra is confidential, transcendental and can be understood only by devotional
service, (bhakti-yoga).
Sri Caitanya-Caranamrta Bhasya:
The confidential truth of this mantra can be understood only by those who have attained the
prescribed method and not by those who are adherents of fruitive work (karma) and
philosophical speculation (jnana).
sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
The most perfect occupation for all humankind is what is conducive to the attainment of
devotional service of transcendence to the Supreme Personality of Godhead. Such devotional
service must be unmotivated and undeterred so that the same shall completely satisfy the self.
(Srimad-Bhagavatam 1.2.6)
Text 14
namany astav asta ca sobhanani. tani
nityam ye japanti dhiras te vai mayam
atitaranti nanyah paramam mantram
parama-rahasyam nityam avartayanti
namani-names; astav asta ca-eight plus eight; sobhanani-beautiful; tani-those names; nityamregularly; ye-those who; japanti-chant; dhirah- sober persons; te-they; vai-certainly; mayamthe illusory energy; atitaranti-cross over; na-not; anyah -another means; paramamtranscendental; mantram-mantra; parama-rahasyam-the supreme secret; nityam-regularly;
avartayati-one should repeat.
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TRANSLATION
These sixteen names are supremely beautified. Those who chant them regularly are sober
persons who are able to cross beyond the illusory energy. There is no other means. One
should repeat this maha-mantra which is the supreme secret, regularly.
Sri Caitanya-Caranamrta Bhasya:
This mantra’s quality of yielding fruits to the devotees is apparent. By regularly chanting this
mantra consisting of sixteen names, the devotees transcendentally cross beyond the state of
being overcome by the illusory, material energy. There is no other means than this. Even the
eternally perfect souls regularly repeat this mantra for the sake of their own dharma.
It is the chanting of the Hare Krsna maha-mantra that the Vedic literature particularly
recommends for the current age. Documentation for this may be found in the Brahmanda
Purana(Uttara-khanda,6.55), the Kalisantarana Upanisad(5;6), and in many other Vedic texts
as well.
For instance the Hare Krsna maha-mantra has been prescribed by Brahma as stated in the
Kalisantarana Upanisad(5;6):
hare krsna hare krsna
krsna krsna hare hare
hare rama hare rama
rama rama hare hare
iti sodasakam namnam
kali kalmasa nasanam
natah parataropayah
sarva vedesu drsyate
Lord Brahma instructs his son and disciple, Narada:
“The sixteen words of the Hare Krsna maha-mantra-(Hare Krsna Hare Krsna Krsna Krsna
Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare)-are especially meant for
counteracting the sins of Kali-yuga.To save oneself from the contamination of Kali-yuga there
is no other alternative, but to chant the Hare Krsna maha-mantra.After searching through all
the Vedic scriptures one cannot find a method of religion for this age (Kali-yuga) so sublime
as the chanting of the Hare Krsna maha-mantra.”
Text 15
caitanya eva sankarsano vasudevah paramesthi
rudrah sakro brhaspatih sarve devah sarvani
bhutani sthavarani carani ca yat kincit sad-asat
karanam sarvam, tad atra slokah.
caitanyah-Sri Caitanya; eva-indeed; sankarsanah- Sankarsana; vasudevah-Vasudeva;
paramesthi-the Supersoul; rudrah-Rudra (Siva); sakrah-sakra (Indra); brhaspatih-Brhaspati;
sarve-all; devah- the demigods; sarvani-all; bhutani-the living entities; sthavarani-non-moving;
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carani-moving; ca-and; yat-which; kincit-anything; sat-eternal; asat-temporary; karanam-the
cause; sarvam-everything; tat-that; atra-herein; slokah-the verses.
TRANSLATION
Caitanya is Sankarsana, Vasudeva, and the Supersoul. He is the cause of Rudra (Siva),
Sakra (Indra), Brhaspati, all the demigods, all moving and non-moving entities, and
everything which is temporary and external. Herein are the celebrated verses.
Sri Caitanya-Caranamrta Bhasya:
For the devotees of Sri Caitanya, what need is there for worshipping other demigods.
Text 16
yat kincid asad bhunkte
ksaram tat karyam ucyate.
yat-that which; kincit-whatever; asat-temporary; bhunkte-one enjoys; ksaram-perishable; tatthat; karyam-effect; ucyate-is called.
TRANSLATION
Whatever one enjoys which is temporary is known as an effect and is perishable.
Sri Caitanya-Caranamrta Bhasya:
This universe is temporary, due to its quality of being an effect.
Text 17
sat karanam param jivas
tad aksaram itiritam.
sat-eternal; karanam-the cause; param-beyond; jivah-the spirit soul; tat-that; aksaramperishable; iti-thus; iritam-it is said.
TRANSLATION
It is said that the spirit soul is eternal. He is the cause of that which is perishable and also
beyond that which is perishable.
Sri Caitanya-Caranamrta Bhasya:
The spirit soul is eternal and the cause of that which is perishable. Due to forgetfulness of his
occupational duty because of the influence of the illusory energy, he imagines himself to be
the doer. Therefore, he is perishable.
Text 18
ksaraksarabhyam paramah sa eva
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purusottamah caintanyakhyam
param tattvam sarva-karana- karanam.
ksara-from the perishable; aksarabhyam-and imperishable; paramah-beyond; sah-He; evacertainly; purusa-uttamah-the Supreme Person; caitanya-Caitanya; akhyam-is called; paramtattvam-the Supreme Truth; sarva-karana-karanam-the cause of all causes.
TRANSLATION
He who is beyond that which is perishable and imperishable is the Supreme Person. The
name of the Supreme Truth, the cause of all causes is Sri Caitanya.
Sri Caitanya-Caranamrta Bhasya:
The universe is perishable. The spirit soul is imperishable. The supreme truth beyond both of
these, the cause of all causes is called Caitanya, whose nature is that of the Supreme Person.
By this, the three truths of Vedanta are confirmed.
Text 19
ya enam rasayahti bhajati dhyayahti
sa papmanam tarati sa puto bhavati,
sa tattvam janati, sa tarati sokam,
gatis tasyaste nanyasyeti
yah-one who; enam-this Caitanya Mahaprabhu; rasayati-develops love for; bhajati-worships;
dhyayati-meditates upon; sah-he; papmanam-sin; tarati-crosses over; sah-he; putah-purified;
bhavati-is; sah-he; tattvam-truth; janati-knows; sah-he; tarati-overcomes; sokam-lamentation;
gatih-destination; tasya-of him; aste-there is; na-not; anyasya-another; iti-thus.
TRANSLATION
Anyone who develops love for Sri Caitanya Mahaprabhu, worships Him or meditates on
Him is freed from sin, becomes purified, understands the Supreme Truth, and overcomes
lamentation. For him, there is no other destination.
Sri Caitanya-Caranamrta Bhasya:
One who is a devotee develops love for Sri Krsna Caitanya. This means he devotes himself to
Sri Caitanya due to His being the bestower of the conjugal mellow of Vrindavana. Bhajati, or
he worships, means that after accepting his own constitutional position, he renders service.
Dhyayati means that he meditates. He overcomes sin in the form of ignorance. Having
overcome that, he is purified by the spiritual nature. Tattvam means that he understands the
truth in terms of inconceivable oneness and difference between the energy and the energetic.
(acintya bheda-abheda-tattva). And finally he overcomes lamentation.
Thus ends the Sri Caitanya-Caranamrta Bhasya, commentary on Sri Caitanya Upanisad.
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4.2 Specific Reference In The Vedas As To When And Where Sri Caitanya
Was Scheduled To Appear?
In the Atharva-Veda (Purusa-Bodini-Upanisad), it is stated:
atharva-vede-purusa-bodi'ny-upanisad
saptame gaura-varna-visnor itya ena sva-saktya
caikyam etya prante pratar avatirya saha svaih sva-manum siksayati.
“In the seventh manvantara, in the beginning of the Kali-Yuga, the Supreme Personality of
Godhead will, accompanied by His own associates, descend in a golden form to the earth.
He will teach the chanting of His own names.”
In the Atharva Veda, the Supreme Person Sri Krsna says:
ito’ham krta-sannyaso'vatarisyami sa-guno
nirvedo niskamo bhu-girbanas tira-stho’ lakanandayah
kalau catuh-sahasrabdhopari panca-sahasrabhyantare
gaura-varno dirghangah sarva-laksana-yukta isvara-prarthito
nija-rasasvado bhakta-rupo misrakhyo vidita-yogah syam.
“I will descend on the earth after the passage of four thousand years in the Kali-Age, [kalau
catuh sahasrabdhopari] and before the passsage of five thousand years [panca sahasra
abhyantare].
I will come on the earth on the bank of the Ganges, [tira-sthah alakanandayah]. I will be a
tall and saintly Brahmana devotee. I will have all the auspicious symptoms of an exalted
person [dirghangah sarva-laksana-yuktah].
I will exhibit renunciation. I will have all auspicious signs. I will be a devotee, practicing
bhakti yoga. I will taste the rasa of My own devotional service.”
In the Sama Veda, the Supreme Lord Sri Krsna says:
tathaham krta sannyaso bhu-girvano ‘vatarisye
tire'lakanandayah punah punah isvaraprarthitah sa-parivaro niralambo nirdhuteh kalikalmasa-kavalita-janavalambanaya.
“I shall come to the earth, accompanied by My associates, in a place by the bank of the
Ganges. I will advent to save the people who are afflicted and devoured by the sins of the
age of Kali. I will manifest as an avadhuta Brahmana sannyasi.”
4.3 Other Relevant Scriptural References Describing The Appearance Or
Qualities Of Sri Caitanya?
In the Krsna Upanisad it is stated:
sa eva bhagavan yuge turiye’pi brahma-kule
jayamanah sarva upanisadah uddidirsuh sarvani dharma96
Caitanya-candra
sastrani vistarayisnuh sarvan api janan santarayisnuh sarvan
api vaisnavan dharman vjtmbhayan sarvan api pasandan nicakhana
“In the Kali-yuga, Lord Krsna will appear in a brahmana’s family. He will teach the
message of the Upanisads antd the dharma-sastras. He will defeat the atheists and
offenders and He will establish the truth of Vaisnava-dharma.”
The Svetasvatara Upanisad (6.7) describes the qualities of the Supreme Personality of
Godhead, Lord Caitanya:
tam isvaranam paramam mahesvaram
tam devatanam paramam ca daivatam
patim patinam paramam parastad
vidama devam bhuvanesam idyam
“O Supreme Lord, you are the Supreme Mahesvara, the worshipable deity of all the
demigods and the Supreme Lord of all Lords. You are the controller of all controllers, the
Personality of Godhead, the Lord of everything worshipable.”
The Svetasvatara Upanisad (3.12) states:
mahan prabhur vai purusah
sattvasyaisa pravartakah
sunirmalam imam praptim
isano jyotir avyayah
“Mahaprabhu is the Supreme Personality of Godhead, who disseminates transcendental
enlightenment. Just to be in touch with Him is to be in contact with the indestructible
brahmajyoti.”
In the Mundaka Upanisad (3.13) it is stated:
yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
sada vidvan punya-pape vidhuya
niranjanah paramam samyam upaiti
“One who sees that golden-coloured Personality of Godhead, the Supreme Lord, the
Supreme actor, Who is the source of the Supreme Brahman, is liberated.”
Thus it is clearly established from the writings of the great Acaryas of the Gaudiyaparampara, that Sri Krsna Caitanya Mahaprabhu is the Supreme Personality of Godhead
Himself, whose appearance and birthplace were predicted and whose activities were also
foretold.
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4.4 Prediction in the Srimad-Bhagavatam Describing The Appearance Of
Lord Caitanya.
In the seventh canto of the Srimad-Bhagavatam, Prahlada Maharaja directly hints at the
hidden nature of the Supreme Lord’s appearance. Because the Supreme Lord is also called TriYuga, or one who appears in only three yugas (Satya, Dvapara, Treta), He is sometimes said
to appear in a concealed form, in the age of Kali.
In the Srimad Bhagavatam 7.9.38, Sri Prahalada Maharaja said:
ittham nr-tiryag-rsi-deva jhasavatarair
lokan vibhavayasi hamsi jagat pratipan
dharmam maha purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo 'tha sa tvam
“My Lord,You kill all the enemies of the world in Your multifarious incarnations in the
families of men, animals, demigods, rsis, aquatics and so on. Thus You illuminate the
worlds with transcendendal knowledge. In the age of Kali, O Mahapurusa, You sometimes
appear in a covered incarnation. Therefore You are known as Triyuga [one who appears in
only three yugas].”
The Supreme Personality of Godhead is known as Triyuga, which means that He is manifest
in three yugas. However, this means that in the age of Kali the Lord appears not directly, but
in disguise; that is ,He doesn’nt assert Himself as the Supreme
Personality of Godhead. And this was the special feature of Lord
Caitanya, for He appeared in the role of a devotee. Not as the
Supreme Lord. Srila Sridhara Svami2 has also verified that Lord Hari
incarnates for two purposes; paritranaya sadhunam vinasaya ca
duskrtam. That is, He comes to engage in pastimes with His devotees
and to annihilate the demons. These purposes are visible in Satya,
Treta and Dvapara yugas, but in Kali-yuga the Lord appears
disguised. He does not directly kill demons and give protection to the
faithful. Because the Lord is not directly perceived in Kali-yuga, but
is directly known in the other three yugas, His name is Triyuga. In
the age of Kali there is no lila-avatara of the Supreme Personality of Godhead; therefore He is
known as Triyuga. That is one of His holy names. A lila-avatara is an incarnation of Lord
who performs a variety of activites without making any special endeavor. He always has one
pastime after another, all full of transcendental pleasure, and these pastimes are fully
controlled by the Supreme Person. In his book Laghu-bhagavatamrta, Srila Rupa Gosvami has
enumerated the following twenty-five lila-avataras: Catuh-sana, Narada, Varaha, Matsya,
Yagna, Nara-Narayana, Kapila, Dattatreya, Hayasirsa (Hayagriva), Hamsa, Prsnigarbha,
Rsabha, Prthu, Nrsimha, Kurma, Dhanvantri, Mohini, Vamana, Parasurama, Raghavendra,
Vyasa, Balarama, Krsna, Buddha, Kalki. Sri Caitanya Mahaprabhu is not mentioned as a lilaavatara because He is an incarnation in disguise (channa-avatara).
2
a great acarya of the Rudra Visnuswami sampradaya who wrote the commentary on Srimad Bhagavatam known
as Bhavartha dipika which is well received by all Vaisnava sampradayas.
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4.4.1 The Yuga-Avataras And More Direct References In The Srimad Bhagavatam
In the tenth canto of the Srimad Bhagavatam, chapter eight, Gargamuni the family priest of
the Yadu dynasty, explains that the young boy Sri Krsna has three colors - white, red and
yellow - when He appears in His transcendental form in different ages. In the current
incarnation of Krsna, He has appeared ...as black.
asan varnas trayo hy asya
grhnatotnvyugam tanuh
suklo raktas tatha pita
idanim krsnatam gatah
“This child formerly had three colors according to the prescribed color for different
millenniums. Formerly He was white, red and yellow, and now He has assumed a blackish
color.” (Srimad-Bhagavatam 10.8.13)
Srila Krsna dasa Kaviraja Gosvami, the celebrated author of the Sri Caitanya-caritamrta,
explains that the three colors of white, red and yellow are the three bodily colors which the
Supreme Lord assumes in the ages of Satya, Treta and Kali respectively.
sukla rakta pita-varna-ei tina dyuti
satya-treta-kali-kale dharena sri-pati
“In the four yugas-Satya, Treta, Dvapara and Kali-the Lord incarnates in four colors: white,
red, black and yellow respectively. These are the colors of the incarnations in different
millenniums.”
In each millenium the Supreme Lord incarnates, and each incarnation has a different colour
according to the yuga. In the Satya-yuga, the colour of the incarnation of Supreme Lord is
white; in the Treta-yuga the colour is red ; in the Dvapara-yuga the colour of the incarnation
is blackish; and in the Kali-yuga the colour is also blackish, but sometimes in a special Kaliyuga, his colour is yellowish (as in case of Sri Caitanya Mahaprabhu).
The Bhagavatam explains in the conversation between Karabhajana Muni and King Nimi:
krte suklas catur bahur
jatilo valkalambarah
krsnajinopavitaksan
bibhrad danda-kamandalu
“In the Satya-yuga, the Lord appeared in a body colored white with four arms and matted
hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland
of rudraksa beads. He carried a rod and a waterpot, and He was a brahmacari.”
In Satya-yuga the Hamsa avatara of the Lord was white, and austerity was the yuga-dharma.
According to the yuga, the Lord appears in a particular colour. Such incarnations which
reestablish religion are called yuga-avataras.
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In the Satya-yuga the people were generally advanced in spirtual knowledge and could
meditate upon Krsna very easily. They were peaceful, non-envious, friendly to every creature,
and steady in all situations. They worshipped the Supreme Lord by austere meditation and by
internal and external sense control. In Satya-yuga the Lord was glorified by the names Hamsa,
Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusa, Avyakta and Paramatama.
As the white incarnation, the Supreme Lord taught religion and meditation. He offered
benediction to Kardama Muni, and in this way He showed His causeless mercy.
In Treta-yuga:
tretayam rakta-varno’sau
catur-bahus trimekhalah
hiranya-kesas trayy-atma
sruk-sruv-ady-upalaksana
“In the Treta-yuga, the Lord appeared in a body that had a reddish hue and four arms. There
were three distinctive lines on His abdomen, and his hair was golden. His form manifested
the Vedic knowledge, and He bore the symbols of a sacrificial spoon and so on.”
The people’s occupational duty in Treta-yuga was to perform great sacrifices. This was
induced by the Personality of Godhead in His reddish incarnation.
In Treta-yuga, those members of human society who are fixed in religiosity and are sincerely
interested in achieving the Absolute truth, worshipped the Supreme Lord Krsna who contains
within Himself all the demigods. The Lord is worshipped by the rituals of sacrifice taught in
the Vedas.
In Treta-yuga the Lord is glorified by the names Visnu, Yajna, Prsnigarbha, Sarvadeva,
Urukrama, Vrsakapi, Jayanta, and Urugaya. However in some Treta-yuga, the Lord is glorified
by the names Rama, Ramacandra, Raghavendra, Raghupati, Raghunatha, Kausalya-nandana
and Sitapati. Incarnations like Rama and others who come to destroy the demons are called
karya-avataras. In Treta-yuga, the Lord takes a red-coloured form to teach the religion of
yajna, sacrifice.
In some Treta-yugas, however, the Lord appears as Lord Ramacandra. His transcendental
body is the colour of fresh green grass. Lord Rama forms alliance with the forest monkeys to
vanquish the demon Ravana. Many Treta-yugas have passed but they are not the same.
In Dvapara-yuga:
dvapare bhagavan syamah
pita-vasa nijayudhah
sri-vatsadibhir ankais ca
laksanair upalaksitah
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“In the Dvapara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in
yellow, He holds His own weapons,and He is decorated with the Kaustubha jewel and marks
of Srivatsa. This is how His symptoms are described.”
The syama color mentioned in the above verse is not exactly blackish. Srila Bhaktisiddhanta
Sarasvati Thakur compares it to the colour of the atasi flower. It is not that Lord Krsna
Himself appears in a blackish color in all the Dvapara-yugas. In other Dvapara-yugas,
previous to Lord Krsna’s appearance, the Supreme Lord appeared in a greenish body by his
own personal expansion. This is mentioned in the Visnu Purana, Hari-vamsa and
Mahabharata. Although Sri Krsna, the darling son of Nanda Maharaja, came alone, all the
other incarnations and expansions of Godhead are contained within Him. For this reason
Lord Krsna is known as the purna-brahma, the most perfect form, the Supreme Personality of
Godhead. Also, Sri Krsna is the transcendental paramour lover of the Vraja gopis.
When the Krsna avatara, the crest jewel and the essence of all incarnations, appears in a
particular Dvapara, that Dvapara-yuga is the best of all the Dvaparas. In other Dvapara-yugas,
two incarnations appear called karya and yuga avataras. Lord Krsna does not appear in every
Dvapara-yuga.
Lord Gauranga Mahaprabhu appears to preach Krsna consciousness in that particular Kaliyuga directly following the Dvapara-yuga in which the Supreme Personality of Godhead Lord
Krsna appears. The two special yugas wherein Lord Krsna and Lord Caitanya appear are
called svatantra. Lord Krsna and Lord Caitanya don’t appear in every Dvapara and Kali-yuga.
In other Dvapara-yugas, Krsna appears in expanded forms, but not in his original forms.
People receive great fortune in the Dvapara and Kali-yugas wherein both Krsna and Gauranga
appear. Krsna and Gauranga perform their transcendental pastimes only once in a day of Lord
Brahma. During the reign of Vaivasvata manvantara, Lord Syamasundara came as Lord
Gauranga. Lord Gauranga worships Lord Krsna, the Lord of Dvapara, by doing hari-nama
sankirtana.
Kali-yuga is glorious, the topmost among yugas, because everyone can easily perform the
yuga-dharma of chanting the holy names in the sankirtana. Lord Caitanya delivers the lame,
blind, and invalid by inducing them to chant the Hare Krsna maha-mantra. When the Lord
appears as a yuga avatara He serves a particular purpose according to the needs of that
specific yuga.
In Dvapara-yuga Lord Krsna comes as a yuga avatara. By what activites did he establish the
yuga-dharma? Scriptures say that temple worship is the religious process for Dvapara-yuga.
When and where did Lord Krsna establish temple worship?
The Lord Himself, the completely independent Supreme Being, decides whether He’ll
establish the yuga-dharma or simply enjoy pleasure pastimes. The wonderful thing is that He
did everyhing at once. In order to perform pastimes in the form of Radha and Krsna, the Lord
manifested His form as Gauranga.
Radharani is the form of Krsna’s divine hladini-sakti. She is individual, independent and
separate from Krsna. Radha and Krsna have only one body, but They have separated as two
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persons in order to perform pastimes. Lord Gauranga takes the name of Radha and joins with
the gopis to serve Krsna. Radharani and the gopis, who are her personal expansions, serve Sri
Krsna with pure transcendental love.
However, Srimati Radharani alone is the personification of Krsna’s svarupa-sakti. Radha feels
that Her love is always fresh, new and ever increasing. The Srimad Bhagavatam declares that
this mood of loving service is hard to understand.
In other Dvapara-yugas the Lord established religion by encouraging vows, charity and
meditation. The people, though failed to capture the essence of religion whichis pure love of
God. In the age of Kali, Lord Krsna came as Lord Gauranga specifically to give pure love of
God to everyone. Assuming the molten gold colour of Srimati Radharani and Her mood of
pure love within His heart, Krsna Himself appeared as Sri Caitanya Mahaprabhu in this Kaliyuga.
Covered by Radha’s mood, Lord Caitanya cries ouy in love. His body continually exhibits
ecstatic symptoms like horripilation, and changing body color from gold to pink.
Sometimes Gaura roars to awaken the sleeping souls of Kali-yuga. People experience real joy
when they embrace Mahaprabhu’s sankirtana movement. After accepting the transcendental
names of Radha and Krsna, they begin chanting, dancing, crying and laughing in ecstacy.
Soon they emerge from the darkness of ignorance, and see the transcendental reality of
blissful spiritual life.
The Supreme Lord came in form of Gauranga to make the world Krsna-conscious. Adopting a
humble mood, He teaches the science of loving Krsna. Lord Gaurasundara takes pleasure in
giving Himself to others. Even without being asked, He gives away Krsna-prema to eveyone
without discrimination. For this reason this yuga-avatara is called a complete incarnation of
the Supreme Personality Godhead. In previous Kali-yugas the Supreme Lord came in the
form of Lord Narayana.
The two-syllable word Krsna is the name of the avatara who appeared with the colour of a
parrot’s wing feather’s [bright yellow]. Great sages say that this person is also the colour of
blue sapphires. The Gauranga avatara contains all the unlimited incarnations of God within
Him. No other incarnation matches Gaura’s compassion. The sastras say that in Kali-yuga the
Lord takes a golden form and spreads the sankirtana movement. This Lord is none other than
Sri Visvambara.
In Dvapara-yuga the people’s occupational duty was to worship the lotus feet of Krsna.
Therefore Lord Krsna, appearing in a blackish body, personally induced people to worship
Him.
In Dvapara-yuga men who desired to know the Suprme Personaliy of Godhead, who is the
supreme enjoyer, worshipped Him in the mood of honoring a great King, folowing the
prescriptions of both the Vedas and the Tantras.
In Dvapara-yuga the Supeme Lord was worsipped in the following way: namas te vasudevaya
namah sankarsanaya ca pradyumna aniruddhaya tubhyam bhagavate namah. “I offer my
respectful obeisances unto the Supreme Personalty of Godhead, expanded as Vasudeva,
Sankarsana, Pradyumna and Aniruddha.”
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The great sage continues his instruction to King Nimi by saying that people in general in the
age of Dvapara-Yuga worshiped the Lord of the Universe [iti dvapara urvisam stuvanti jagad
isvaram]. In the age of Kali, they worship the Supreme Person by the regulation of the
scriptures [tantra vidhana].
In Kali-yuga(11.5.32):
krsëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi sumedhasaù
“In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the holy name of Krsna. Although His
complexion is not blackish, He is Krsna Himself. He is accompanied by His associates,
servants, weapons and confidential companions.”
4.4.2 How Does This Krsna Varnam Verse Refer To The Advent Of Lord Caitanya?
Just as the symptoms and characteristics of the various previous incarnations are mentioned
in the scriptures, similarly the symptoms of the appearance of Lord Caitanya Mahaprabhu are
described.
Krsna-varnam indicates that He belongs to the category of Krsna. Krsna varnam also means
one who constantly repeats and sings the name of Krsna. The main business of Sri Caitanya
Mahaprabhu was the chanting of the holy name of Krsna. Thus the words Krsna varnam and
Krsna Caitanya are equivalent.
Srila Krsna dasa Kaviraja Goswami has elucidated the two meanings of the words krsna
varnam by stating:
krsna ei dui varna sadayanra mukhe
athava krmake tinho varne nija sukhe
“Lord Caitanya Mahaprabhu always sings the two syllables Krs-na [Krsna ei dui varna sada
yanra mukhe], or He always relishes great transcendental pleasure while describing Lord
Krsna [athava krmake tinho varne nija-sukhe].”
His bodily complexion is not black [tvisa akrsnam]. Lord Caitanya appeared in a very light,
golden like complexion. His complexion was yellow [akrma-varane kahe pita-varana]. Sri
Caitanya Mahaprabhu was very beautiful.
Sri Caitanya Mahaprabhu is often described as Gaurasundara. Gaura means fair and sundara
means beautiful. Sometimes He is also called Gauranga or one who has a very fair golden
complexion.
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Srila Rupa Goswami Prabhupada was one of the chief associates of Sri Caitanya Mahaprabhu.
He was personally trained by Mahaprabhu Himself in the science of bhakti both in PuriDhama and Prayaga. He personally witnessed many intimate pastimes of Lord Caitanya at
Jagannatha Puri. In his Stava- Mala, Caitanya-Astakam, He vividly describes the bodily color
of Sriman Mahaprabhu.
kalau yam vidvamsah sphutam
abhiyajante dyuti-bharad
akrmangam krsnam makha
vidhibhir utkirtanamayaih
“In the age of Kali [kalau], great scholars [vidvamsah] worship Lord Krsna by performing the
sankirtana [makha-vidhibhih utkirtanamayaih]. Lord Krsna is now non-blackish [akrmaangam], because of the feelings of ecstatic love of Srimati Radharani.”
This is the actual description of His bodily hue.
Srila Kaviraja Goswami elucidates the above verse of Rupa Goswami:
pratyaksa tanhara tapta-kancanera dyuti
yanhara chataya nase aNnana tamastati
“Anyone can vividly see the golden complexion of Lord Caitanya [tapta kancanera dyuti].
This beautiful golden color dissipates the darkness of ignorance.”
Thus, the meaning of the words 'tvisa akrsnam' has been explained by the great acaryas, Srila
Rupa Goswami Prabhupada and Srila Krsna Dasa Kaviraja Goswami.
4.4.3 Did He Come With Associates Or Intimate Companions?
Lord Caitanya is always accompanied by His associates. His main associates are Lord
Nityananda, Advaita Acarya, Srivasa, Gadadhara, Haridasa Thakura, etc. Whenever Lord
Caitanya was present, they would assemble around Him and engage in hari-nama sankirtana.
So in the incarnation of Lord Caitanya He comes with His soldiers and His associates
[caitanya-krsnera sainya anga-upange].
Thousands upon thousands of persons would come and participate in the congregational
chanting of the Hare Krsna maha mantra.
sangopangastra parsadam
(sa-anga upa-anga parsadam)
Thus, Sri Krsna Caitanya Mahaprabhu's characteristics and symptoms are described [krsnavarnam], and His bodily color is indicated [tvisa- akrsnam]. This famous verse from the
Srimad-Bhagavatam also indicates that the incarnation for this age would also advent with His
associates [sa-anga upanga astra parsadam].
The word anga is defined as a bodily limb [anga sabde amsa] and it is also sometimes called a
part. A part of a limb [angera avayana] is defined as a partial part [upanea vyakhyana].
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Krsna dasa Goswami also defines the word anga as referring to a plenary portion. Such divine
portions are full of knowlege and bliss [sat cid ananda maya].
Sri Advaita Prabhu and Sri Nityananda Prabhu are the angas or plenary portions of Sri
Caitanya Mahaprabhu [advaita nityananda-caitanyera dui anga]. They are the angas (limbs)
of Sri Caitanya. The sub-parts of these two limbs are called the upangas or the constituent
parts of the two major limbs.
4.4.4 How Is This Yuga-Avatara Or Incarnation Of The Age Of Kali-Yuga To Be
Worshipped?
This form of the Personality of Godhead, Sri Caitanya, is meant to be worshipped by the
intelligent class of men [yajanti hi su-medhasah]. The word su means very good and
medhasah means one who is intelligent, one who has good brain substance.
Sri Caitanya Mahaprabhu is the propounder, also sometimes called the initiator, of the
sankirtana movement of congregational chanting of the Divine Name of Krsna [sankirtana
pravartaka Sri Krsna Caitanya]. Anyone who worships Lord Caitanya through the medium of
sankirtana is fortunate [sankirtana yajne tanre bhaje sei dhanya].
Anyone who worships Lord Caitanya, by making a sacrifice of His life, wealth, time, and
intelligence and words is very fortunate and is recognized by the Lord and gets the blessings
of Sri Krsna Caitanya Mahaprabhu.
4.4.5 How Do The Six Goswamis Explain This Famous Verse?
Srila Jiva Goswami has explained the above verse in his commentary on the Bhagavatam
known as Krama Sandarbha, wherein he says that Lord Krsna also appears with a golden
complexion. That golden Lord Krsna is Lord Caitanya, who is worshipped by intelligent men
in this age of Kali. Srila Jiva Goswami explains that krsna-varnam means Sri Krsna Caitanya.
Krsna-varna and Krsna Caitanya are equivalent. The name Krsna appears with both Lord
Krsna and Lord Krsna Caitanya. Lord Caitanya is the same Supreme Personality of Godhead,
but He always engages in describing Krsna and thus enjoying transcendental bliss by chanting
and remembering His name and form. Lord Krsna Himself appears as Lord Caitanya to
preach the highest gospel.
Varnayati means “utters” or “describes”. Lord Caitanya always chants the holy name of Krsna
and describes it also, and because He is Krsna Himself, whoever meets Him will automatically
chant the holy name of Krsna and later describes it to others. He injects one with
transcendental Krsna consciousness, which merges the chanter to transcendental bliss. In all
respects, therefore, He appears before everyone as Krsna, either by personality or by sound.
Simply by seeing Lord Caitanya one at once remembers Lord Krsna. One may therefore
accept Him as visnu-tattva. In other words, Lord Caitanya is Lord Krsna Himself.
Sangopangastra-parsadam further indicates that Lord Caitanya is Lord Krsna. His body is
always decorated with ornaments of sandalwood and with sandalwood paste. By His
superexcellent beauty He subdues all the people of this age. In other descends the Lord
sometimes used weapons to defeat the demoniac, but in this age the Lord subdues them with
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His all-attractive figure as Caitanya Mahaprabhu. Srila Jiva Goswami explains that His beauty
is His astra, weapon, to subdue the demons. Because He is all-attractive, it is to be understood
that all the demigods lived with Him as companions. His acts were uncommon and His
associates wonderful. When He propagated the sankirtana movement, He attracted many
great scholars and acaryas, especially in Bengal and Orissa. Lord Caitanya is always
accompanied by His best associates like Nityananda, Advaita, Gadadhara and Srivasa.
Srila Jiva Goswami cites a verse from the Vedic literature which says that there is no necessity
of perfoming sacrificial demonstrations or ceremonial functions. He comments that instead of
engaging in such external, pompous exhibitions, all people, regardless of caste, color or
creed, can assemble together and chant Hare Krsna to worship Lord Caitanya. Krsna-varnam
tvisakrsnam indicates that prominence should be given to the name of Krsna. Lord Caitanya
taught Krsna consciousness and chanted the name of Krsna. Therefore to worship Lord
Caitanya we should chant together the maha-mantra.
Srila Jiva Goswami Prabhupada has commented upon the verse krsna varnam tvisakrsnam, in
the introduction of his Bhagavata-Sandarbha. He composed the famous verse antah krsnam
bahir gauram.
antah krsnam bahir gauram
darsitangadi vaibhavam
kalau sankirtanadyaih sma
krsna-caitanyam asritah
“I take shelter of Lord Sri Krsna Caitanya Mahaprabhu, who is outwardly of a fair
complexion but is inwardly, Krsna Himself. In this age of Kali, He displays His expansions
[His angas and upangas] by performing congregational chanting of the holy name of the
Lord.”
Srila Prabhupada explains the meaning of the above verse:
“He [Srila Jiva Goswami ] has placed the verse from Srimad-Bhagavatam quoted in text 52
(krsna varnam tvisakrsnam ...) as the auspicious introduction to his Bhagavata-Sandarbha or
Sat-Sandarbha. He has composed this text, which is, in effect an explanation of the
Bhagavatam verse of the same work. The verse from Srimad-Bhagavatam was enunciated by
Karabhajana, one of nine great sages, and it is elaborately explained by the Sarva- Samvadini,
Jiva Goswami’s commentary on his own Sat-Sandarbha. Antah-Krsna refers to one who is
always thinking of Krsna. This attitude is a predominant feature of Srimati Radharani. Even
though many devotees always think of Krsna, none can surpass the Gopis, among whom
Radharani is the leader in thinking of Krsna. Radharani's Krsna consciousness surpasses that
of all other devotees. Lord Caitanya accepted the position of Srimati Radharani to understand
Krsna; therefore He was always thinking of Krsna in the same way as Radharani. By thinking
of Lord Krsna, He always overlapped Krsna. Sri Krsna Caitanya, who was outwardly very fair,
with a complexion like molten gold, simultaneously manifested His eternal associates,
opulences, expansions and incarnations. He preached the process of chanting Hare Krsna,
and those who are under His lotus feet are glorious.”
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4.4.6 Other Verses From The Srimad-Bhagavatam Which Describe The Advent Of Sri
Caitanya
There are two other verses often cited by Srila Prabhupada and the previous acaryas which
describe the appearance of Lord Caitanya.
In the Srimad Bhagavatam (11.5.33) Sri Karbhajana Muni says:
dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha purusa te caranaravindam
“O my dear Lord, You are the Mahapurusa, the Supreme Personality of Godhead, and I
worship Your lotus feeet, which are the only eternal object of meditation. Those feet
destroy embarrasing conditions of material life and freely award the greatest desire of the
soul,the attainment of pure love of Godhead. I bow to Your lotus feet Which are always fit
to be meditated upon without the least restrictions of time and place, which destroy all
impediments like, karma, jnana, yoga to the practice of unalloyed devotion to you, Which
are the wish wielders, and holy because of their being the resort of the holy river Ganga.
You destroy insults to Your devotees. You remove the distresses of Your devotees and
satisfy their desires. My dear Lord, Your lotus feet are the shelter of all holy places and of
all saintly authorities in the line of devotional service and ae honoured by powerful
demigods like Lord Siva and Lord Brahma. My Lord You are so kind that you willingly
protect all those who simply bow down to You with respect, and thus You mercifully
relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are
actually the suitable boat for crossing over the ocean of birth and death, and therefore even
Lord Brahma and Lord Siva seek of Your lotus feet.
In the Srimad Bhagavatam 11.5.34 Sri Karabhajana Muni further says:
tyaktva su-dustyajya-surepsita-rajya-laskhmim
dharmistha arya-vacasa yad agam-aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
“O Mahapurusa, I offer my respects and humble obeisances unto Your lotus feet, upon
whom one should meditate. You left Your household life, leaving Laksmi, the goddess of
fortune Your adorable consort and all her opulence, which is most difficult to renounce,
who is worshipped even by the great demigods. Being the most faithful follower of
religion,You thus left for the forest in obedience to a brahmana’s curse. Out of sheer
mercifulness You chased after the fallen conditioned souls, who are always in pursuit of
the false enjoyment of illusion. At the same time You engaged in searching for Your own
desired object, the Supreme Lord Sri Syamasundara.”
Sri Caitanya Mahaprabhu has a very young and beautiful wife, Sri Laksmidevi, and His
mother, Sri Sacidevi, was very affectionate. At the age of 24 years old, He took the order of
sannyasa and left home to go and preach.
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By examining His characteristics, the great Acaryas have pointed out that Sri Caitanya
Mahaprabhu is described in those verses of the Bhagavatam.
NOTE: In the above verse from the Srimad Bhagavatam 11.5.34 it is mentioned that Lord
Caitanya left for the forest in obedience to a brahmana’s curse means that the Lord was
unable to enjoy family life, which resulted in Him taking sannyasa. This verse does not refer
to Lord Ramacandra as He also left for the forest and gave up the association of Sri Sitadevi
later. In Sri Caitanya Mangala there is an incident where a brahmana cursed Lord Caitanya.
The story is narrated below.
2.4 A Brahmana curses Lord Caitanya
A brahmana once came to Srivasa Pandit’s house while Gauranga and all his devotees were
joyfully dancing inside. Althouugh the Brahmana wanted to, he wasn’t allowed to see the
Lord’s dancing. Feeling depressed, he returned home. Being totally absorbed in the company
of his devotees, Lord Gauranga was unaware of the Brahmana’s visit.
The next day when Lord Gauaranga was bathing in the Ganges, that Brahmana saw the Lord
and said in an angry tone, “Yesterday, I wanted to see Your dancing, so I went to your house.
But some sinful brahmana checked me at the door and kept me outside.”
Then that Brahmana, almost fainting due his extreme anger, snapped his sacred thread as he
cursed Lord Gauranga. The brahmana said, “You will also be kept outside your house, and
you’ll never be able to enjoy family life.”
Completely undisturbed, the Lord said , “the curse of this Brahmana is a great boon to me.”
Hearing this, the Brahmana became afraid and said, “What can I do? You caused me to speak
the way I did. You are the complete whole, the supersoul within the heart of everyone. You
deliver the false logicians and mental speculators. You will take sannyasa and distribute love
of god. People will address you as ‘guru’.
“Gaurahari, you are the crest-jewel of all brahmanas. You will break open the treasure-chest
of krsna-prema and give it to everryone. You promise to flood the entire universe with krsnaprema. Without discrimination you will give mercy to everyone, be he a miscreant or a pious
man. Only I am being deprived of your love. O saviour of the fallen souls, without your
mercy, what will be my destination?”
Lord Gauranga said, “Your curse is a great boon to me. If you fulfill my desire, then you’ll
have no more fear.”
The the Brahmana fell at the Lord’s lotus feet. Lord Gauranga lifted him up and embraced
him receiving the Lord’s mercy, the Brahmana melted in the ecstasy of krsna-prema. Lord
Gauranga fulfilled the Brahmana’s desire by awarding him his own love, which even Lord
Brahma cannot attain.
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Caitanya-candra
4.5 Description Of Lord Caitanya’s Future Advent In Other Vedic Literatures
Srila Krsna dasa Kaviraja Goswami has cited a verse from the Mahabharata (Dana-Dharma,
Visnu- Sahasra-Nama Stotra) to point out the divine characteristics of Sri Gauranga
Mahaprabhu’s appearance.
suvarna varna hemango
varangas candanangadi
sannyasa krt-chamah santo
nistha santi parayanah
“In His early activities Lord Caitanya comes as a householder. He has a golden complexion
[suvarna varnah]. His limbs are very beautiful [vara-anga] and are smeared with
sandalwood pulp [candana- angadi]. He has the appearance of molten gold [hema-anga].
The Supreme Lord Caitanya accepts the renounced order of life [sannyasa-krt]. He is fully
sense-controlled or equipoised [sama], and is completely peaceful [santa]. He is
completely fixed in the chanting of the holy name of Lord Krsna, [nistha]. He is the highest
abode of devotion and transcendental peace. He silences the mayavadi impersonalists
[nistha santi parayanah].”
Srila Prabhupada has explained that Sripada Baladeva Vidyabhusana has written a Gaudiya
Vaishnava commentary on the Visnu-Sahasra-Nama, called the Namartha Sudhabhidha, in
which he has explained the meaning of the relevant verses from the Sahasra-Nama.
Note: The above verse cited from the Sri Caitanya-caritamrta (CC Adi-Lila 3.49) is actually
cited from 2 different verses of the Visnu-Sahasra-Nama.
The first part of the text, ‘suvarna varna hemango varangas candangadi’ is from text 79 of the
Visnu-Sahasra-Nama Stotra (suvarna varna hemango varangas candanangadi-viraha visamah
sunyo ghrtasir acalas calah.)
The second part of the text cited in the Caitanya-Caritamrta (sannyasa-krt samah santo nistha
santi parayanah) is from text 62 of the Visnu- Sahasra-Nama. The full text [62] is trisama
samagah sama nirvanam bhesajam bhisak-sannyasa krt chamah santo nistha santah parayanam.
In this famous commentary he states that Sri Caitanya Mahaprabhu is the Supreme
Personality of Godhead. This is supported by evidence from the Vedic Upanisads. The
sanskrit words suvarna-varna indicate one who has gold-like complexion. The vedic text to
support this point is:
yada pasya pasyate rukma-varnam
kartaram isam purusam brahma-yonim
The words rukma-varnam kartaram isam refer to the Supreme Person [Sri Caitanya] who has
a complexion like molten gold.
The verse refers to Lord Caitanya as sannyasa-krta, indicating that He will appear as a
sannyasi.
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Caitanya-candra
Note: Lord Caitanya was the only incarnation of the Lord to accept sannyasa, the renounced
order of life.
Similarly in Sri Visnu-Sahasra Namavali it is stated:
aum sri suvarnavarnaya namah
aum sri hemangaya namah
aum sri varangaya namah
aum sri chandanangadine namah
aum sri sannyasa krte namah
aum sri samaya namah
aum sri santaya namah
aum sri nisthayai namah
aum sri santyai namah
aum sri parayanaya namah
(737)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who has
a golden complexion.”
(738)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who has
a body like molten gold.”
(739)“I offer my respectful obeiscances unto the Supreme Personality of Godhead whose
body is very beautiful.”
(740)“I offer my respectful obeiscances unto the Supreme Personality of Godhead whose
body is smeared with sandalwood pulp.”
(580)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who
accepts the fourth order of life[sannyasa].”
(581)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who is
very self controlled.”
(582)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who is
completely peaceful.”
(583)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who is
firmly fixed (in chanting the holy name of Sri Krsna).”
(584)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who
brings peace (by propagating the Hare Krsna maha-mantra).”
(585)“I offer my respectful obeiscances unto the Supreme Personality of Godhead who is
always in the ecstatic mood of devotional service.”
Prediction of His advent as a sannyasi.
In the Upa-Puranas, the Supreme Personality of Godhead, Lord Sri Krsna speaks to Srila
Vyasadeva:
aham eva kvacid brahman
sannyasa asramam asritah
hari bhaktim grahayami
kalau papa-hatan naran
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Caitanya-candra
“O Brahmana, I occasionally take the Sannyasa Asrama [sannyasa asrama asritah] in an
attempt to bring the fallen people of Kali Yuga to take up the path of Bhakti or devotional
service to Lord Krsna [hari bhaktim grahayami].”
Prediction of His advent in the form of a brahmana.
In the Adi-Purana, the Supreme Person says:
aham eva dvija-srestho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam raksami sarvada
“I shall advent in the form of a Brahmana devotee [aham eva dvija-srestho] and I shall hide
my factual identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami
sarvada].”
Prediction of His actual time of incarnation.
In the Kurma-Purana, it is stated:
kalina dahyamanam
uddhararaya tanu-bhrtam
janma prathama sandhyayam
bhavisyati dvijalaye
The Supreme Person will appear in the first part of the age of Kali [janma prathama
sandhyayam]. He will appear in the home of a Brahmana [bhavisyati dvijalaye], to save the
embodied conditioned souls [uddharaya tanu-bhrtam] burning in the troubles of KaliYuga.
Description of the purpose of Sri Caitanya's incarnation.
In the Garuda-Purana, the Supreme Person says:
kalina dakyamananam
paritranaya tanu-bhrtam
janma prathama sandhyayam
karisyami dvijatisu
“In the first part [prathama sandhya] of the age of Kali, I will come among the brahmanas
[karisyami dvijatisu] to save the fallen souls, [paritranaya tanu- bhrtam] who are being
burned by the troubles of the age of Kali [kalina dahyamananam].”
Prediction of the name of His mother and the actual name of His future birthplace.
In the Garuda-Purana, the Supreme Lord says:
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Caitanya-candra
aham purno bhavisyami
yuga-sandhyau visesatah
mayapure navadvipe
bhavisyami saci sutah
“I will take birth as the son of Saci [bhavisyami saci sutah], in Mayapura-Navadvipa
[mayapure navadvipe]. I will come in my complete spiritual form in the first part of KaliYuga.”
Prediction of the name of His future first wife and His future assumption of the sannyasa
order.
In the same Garuda-Purana, it is also stated:
kaleh prathama sandhyayam
lakshmi- kanto bhavisyati
daru-brahma-samipa-sthah
sannyasi gaura-vigrahah
“In the first part of Kali-yuga, the Supreme Personality of Godhead will come in a gold-like
form. First He will become the husband of Laksmi [Srimati Lakshmidevi and Srimati
Visnupriya, both Lord Caitanya's consorts are incarnations of Laksmi, the godess of
fortune]. Then He will become a sannyasi, near Lord Jagannatha who will appear in a
divine wooden form.”
In the Garuda-Purana, it is also stated:
yad gopi-kuca-kumbha-sambhrama-bhararambhena samvarditah
yad va gopa-kumara-sara-kalaya range subhandi-krtam
yad vrndavana-kanane pravilasac chridama-damadibhis
tat prema-prakatam cakara bhagavan caitanya-rupah prabhuh
“The Supreme Personality of Godhead, who enjoyed glorious pastimes with Sridama,
Dama, and other gopa boys in Vrndavana forest, and whose eyes glanced at the gopis’
breasts, will again come to this world to reveal the nature of pure spiritual love. At that
time His name will be Caitanya.”
The Garuda-Purana, further states:
yo reme saha-ballavi ramayate vrndavane’har-nisam
yah kamsam ni jaghana kaurava-rane yah pandavanam sakha
so’yam vainava-danda-mandita-bhujah sannyasa vesah svayam
nihsandeham upagatah ksiti-tale caitanya-rupah prabhuh
“The Supreme Personality of Godhead, who enjoyed pastimes with the gopis, who day and
night filled the people of Vrndavana with happiness, who killed Kamsa, and who in the
war between the Kauravas made friendship with the Pandavas, will come again to the
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Caitanya-candra
earth. Of this there is no doubt. His arm decorated with a bamboo danda, He will be a
sannyasi and His name will be Caitanya.”
In the Garuòa Puräëa it is said:
sädhavaù kali-käle tu
tyaktvänya-tértha-sevanam
våndäraëye 'thavä kñetre
nava-khaëòe vasanti vä
“In the age of Kali the devotees will abandon the service of other holy places and live in
either Våndävana or Navadvépa.”
In the Saura-Purana it is stated:
su-pujitah sada gaurah
krsno va veda-vid dvijah
“The Supreme Personality of Godhead appears in two forms. He is either dark Lord Krsna,
who is always worshiped by all, or He is fair Lord Gaura, a brahmana who knows the
meaning of all the Vedas.”
In the Visnu-Purana, it is said:
nihsvadhyaya-vasat-karo
svadha-svaha-vivarjite
tatah pravir asau viprah
kvacil loke bhavisyati
“ When in the world there is no Vedic study, and no yajnas with the chanting of vasatkara, svadha and svaha, the Supreme Personality of Godhead will appear as a brahmana.”
In the Skanda-Purana, the Supreme Personality of Godhead Lord Krsna declares:
antah krsno bahir gaurah
sangopangastra-parsadah
saci-garbhe samapnuyam
maya-manusa-karma-krta
“Outwardly of a fair complexion, but inwardly Krsna, I will take birth in Sacidevi’s womb.
Accompanied by My associates, servants, weapons, and confidential companions, I will
assume the role of a human being.”
Prediction of the bodily color of Sri Caitanya and the nature of His future activities.
In the Nrsimha-Purana, it is said:
satye daitya-kuladhi-nasa-samaye
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Caitanya-candra
simhordhva-martyakrtis
tretayam dasa-kandharam
paribhavan rameti namakrtih
gopalan paripalayan vraja-pure
bharam haran dvapare
gaurangah priya-kirtanah
kali-yuge caitanya-nama prabhuh
“The Supreme Personality of Godhead who in the Satya-yuga appeared as a half-man, halflion to cure a terrible disease that had ravaged the daityas, and who in the Treta-yuga
appeared as a person named Rama [Lord Ramacandra], a person who defeated the tenheaded Demon Ravana, and who in the Dvapara-yuga removed the earth's burden, and
protected the Gopa [cowherd men] people of Vraja-pura, will appear again in the Kaliyuga. His form will be golden, He will delight in chanting the Lord's holy names, and His
name will be Caitanya.”
Prediction of the future advent of Sri Caitanya by His direct name.
In the Padma-Purana, it is said:
yatrayogesvarah saksad
yogi-cintyo janardanah
caitanya vapur aste vai
sandranandatmakah
The Supreme Personality, Janardana, who is the object of the yogis’ meditation [yogicintyo- janardanah], who saves the devotees from various sufferings, and who is the master
of all yogic practices [yogesvarah], who is always full of divine transcendental ecstasy and
bliss [sandra-ananda- atmakah], will advent in His own divine form of Sri Caitanya
[caitanya-vapah].
Description of the tune and place Sri Caitanya's future advent.
In the Padma-Purana, the Supreme Personality of Godhead Himself states:
kaleh prathama-sandhyayam
gaurangotham mahi-tale
39 Caitanya-candra
bhagirathi-tate ramye
bhavisyami saci-sutah
“I shall appear on this earth [mahi-tale] in the first part of Kali-yuga [kaleh prathama
sandhyayam] in a beautiful place on the bank of the Bhagirathi [bhagirathi-tate ramye]. I
shall have a golden form [gaurangah], and I shall take birth as the son of Saci [bhavisyami
saci-sutah].”
Prediction of the purpose of Sri Caitanya's advents.
In the Narada-Purana, the Supreme Personality of Godhead says:
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Caitanya-candra
aham eva kalau vipra
nityam prachanna-vigrahah
bhagavad-bhakta-rupena
lokan raksami sarvada
“O Vipra, in the age of Kali, I will come disguised [nityam prachanna vigraha] as a devotee
[bhagavad- bhakta-rupena] and I will save all the worlds [lokan raksami sarvada].”
Prediction of His mother's name and the nature of His specific preaching method
[sankirtana].
In the Narada-Purana, the Supreme Personality of Godhead states:
divija bhuvi jayadhvam
jayadhvam bhakta rupinah
kalau sankirtana rambhe
bhavisyami saci-sutah
“O Divija (demigods), please come and advent as devotees on this earth [bhuvi jayadhvam
jayadhvam] in the age of Kali-Yuga. I will incarnate as the son of Saci [bhavisyami sacisutah] to inaugurate the congregational chanting of the name of Krsna [kalau sankirtana
arambhe].”
Prediction of His advent in the form of a brahmana.
In the Narada Purana, the Supreme Person says:
aham eva dvija-srestho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam raksami sarvada
“I shall advent in the form of a Brahmana devotee [aham eva dvija-srestho] and I shall hide
my factual identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami
sarvada].”
Prediction of the revelation of Sri Caitanya's form.
In the Brahma-Purana, the Supreme Personality of Godhead says:
kaleh prathama sandhyayam
gaurangotham mahi-tale
bhagirathi-tate bhumni
bhavisyami saci-sutah
“I will reveal my eternal golden form [gaurangotham mahi-tale] in the first part of Kaliyuga [kaleh prathama sandhyayam]. I will advent on the earth on the bank of the
Bhagirathi [bhagirathi- tate bhumni].”
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Caitanya-candra
Prediction of the future sannyasi role and ecstasy of Sri Caitanya.
In the Bhavisya-Purana, the Supreme Lord says:
anandasru-kala-roma
harsa-purnam tapo-dhana
sarve mama eva draksyanti
kalau sannyasa-rupinam
“O austere sage, you should know that in the age of Kali, everyone will see my
transcendental form as a sannyasi [kalau sannyasa rupinam]. I will be exhibiting
symptoms of ecstasy like shedding tears of bliss and hairs standing in ecstasy [anandasrukala-roma- harsa-purnam].”
Prediction of the Lord inaugurating the sankirtana movement
In the Bhavisya Purana, Lord Krsna says:
ajayadhvamaja yadhvam
na sansayah kalau
sankirtana arambhe
bhavisyami saci sutah
“In Kali-yuga, I will appear as the son of Saci, and inaugurate the sankirtana movement.
There is no doubt about this.”
Prediction of the color of Sri Caitanya and the nature of His future associates.
In the Agni-Purana, it is said:
çäntätmä lamba-kaëöhaç ca
gauräìgaç ca surävåtaù
The Supreme Personality of Godhead will come in a golden form [gaura-anga], full of
peace [prasantatma], and a beautiful long neck [lamba-kanthah]. He will be surrounded by
many saintly devotees [sura-avrtah].
Note: This is an indirect prediction of the future advent of the members of the Panca-Tattva.
Prediction of the characteristics of Sri Caitanya.
In the Matsya-Purana, the Supreme Personality of Godhead says:
mundo gaurah su-dirghangas
tri-srotas-tira-sambhavah
dayaluh kirtana-grahi
bhavisyami kalau-yuge
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Caitanya-candra
“In the age of Kali, I shall advent [bhavisyami kalau yuge] where the three rivers meet [trisrotas- tira-sambhavah]. I shall have a shaven head [mundah]. I shall have a golden
complexion [gaurah]. I will be very kind and always chant the holy name of Krsna
[dayaloh kirtana-grahi].”
Prediction that the Supreme Lord will leave Goloka and corne in a golden form.
In the Markandeya-Purana, the Supreme of Godhead declares:
golokam ca parityajya
lokanam trana-karanat
kalau gauranga-rupena
lila-lavanya-vigrahah
“In the Kali-yuga, I will leave Goloka and, to save the people of the world, I will become
the handsome and playful Lord Gauranga.”
Prediction of one of the purpose of Sri Caitanya's appearance.
In the Varaha-Purana, the Supreme Personality of Godhead declares:
aham eva dvija-srestho
lila-pracurya-vigrahah
bhagavad-bhakta-rupena
lokan raksami sarvada
“I shall come as the best of the brahmanas [aham eva dvija-srestha]. I will exhibit many
pastimes [lila- pracurya-vigrahah] in the form of a devotee [bhagavad-bhakta-rupena]. I
shall deliver the people of the world [lokan raksami sarvada].”
Prediction of the name of the mother of Sri Caitanya and His future role as the deliverer of
the darkness of Kali-Yuga.
In the Vamana-Purana, the Supreme Personality of Godhead declares:
kali-ghora-tamas-channat
sarvan acara varjitan
sacigarbhe ca sambhuya
tarayisyami narada
“O Narada Muni, I will take birth in the womb of Saci [saci-garbhe ca sambhuya]. I shall
save the people, who will give up all proper good conduct [sarvan acara varyitan], from the
terrible darkness of the age of Kali-yuga [kali-ghora-tamas-channan].”
In the Devi-Purana it is stated:
nama-siddhanta-sampatti-
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Caitanya-candra
prakasana-parayanah
kvacit sri-krsna-caitanyanama loke bhavisyati
“The Supreme Personality of Godhead will again appear in this world. His name will be Sri
Krsna Caitanya and He will spread the chanting of Lord Hari’s holy names.”
Prediction of Sri Caitanya's birthcity, the name of the river close to His birthsite, the name
of His rnother, His close associates and their divine roles in His lila, His divine reason for
incarnating as well as different narnes by which Sri Caitanya will be known.
In the Narayana-samhita it is said:
dvapariyair janair visnuh
pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih
“In Dvapara-yuga, devotees of Lord Hari rendered devotional service according to the
principles of pancaratrika. In this age of Kali, the Supreme Personality of Godhead is
worshipped simply by chanting His holy names.”
In the Narada-pancaratra, (Bala-Krsna-Sahasra-Nama-Stotram), it is said:
bhakti-priyo bhakti-data
damodara ibhas-patih
indra-darpa-haro’nanto
nityananda-cid-atmakah
caitanya-rupas caitanyas
cetana-guna-varjitah
advaitacara-nipuno’
dvaitah parama-nayakah
nilah svetah sitah krsno
gaurah pitambara-cchadah
saci-suta-jaya-pradah
“The Supreme Personality of Godhead is known by the names Bhakti-priya, Bhakti-data,
Damodara, Ibhas-pati, Indra-darpa-hara, Ananta, Nityananda, Cid-atmaka, . . .
. . .Caitanya-rupa, Caitanya, Cetana, Gunavarjita, Advaitacara-nipuna, Advaita,
Paramanayaka, . . .
. . . Nila, Sveta, Sita, Krsna, Gaura, Pitambara-cchada, Saci-suta, and Jaya-prada.”
In the Tantras it is said:
evam anga vidhim krtva
mantri dhyayed yathacyutam
kalaya-kusuma-syamam
druta-hema-nibham tu va
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Caitanya-candra
“O dear one, a person following the rules of scripture should meditate on the infallible
Supreme Personality of Godhead, who has two forms: one dark like a kalaya flower, and
the other like molten gold.”
In the Urdhvamnaya-tantra, the Supreme Personality of Godhead declares:
sandhau krsno vibhuh pascad
vevakyam vasudevatah
kalau purandarat sacyam
gaura-rupo vibhuh smrtah
“In the sandhya at the end of Dvapara-yuga, I appeared as dark Lord Krsna, the son of
Vasudeva and Devaki. In Kali-yuga I will appear as golden Lord Gaura, the son of
Purandara [Jagannatha] Misra and Saci-devi.”
In the Urdhvamnaya-tantra, the Supreme Personality of Godhead further declares:
avataram imam krtva
jiva-nistara-hetuna
kalau mayapurim gatva
bhavisyami saci-sutah
“In order to deliver the conditioned souls in Kali-yuga, I will go to Mayapura and become
the son of Saci-devi.”
In the Kapila-tantra, it is said:
kvacit sapi krsnam aha
srnu mad-vacanam priya
bhavata ca sahaikatyam
icchami bhavitum prabho
mama bhavanvitam rupam
hrdayahlada-karanam
parasparanga-madhya-stham
krida-kautuka-mangalam
paraspara-svabhavdhyam
rupam ekam pradarsaya
srutva tu preyasi-vakyam
parama-priti-sucakam
svecchayasid yatha purvam
utsahena jagad-guruh
premalingana-yogena
hy acintya-sakti-yogatah
radha-bhava-kanti-yuktam
murtim ekam prakasayam
svapne tu darsayam asa
radhikayai svayam prabhuh
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Caitanya-candra
“Then Sri Radha said to Lord Krsna: ‘O beloved, please hear My words. I yearn to become
one with You.
Please show a form where You and I embrace and Our two bodies become one, a form
filled with the love I bear for You, a form filled with auspicious and blissful pastimes, a
form that brings bliss to the heart, a form that unites Our two natures.
Hearing His beloved’s words, which were filled with joy and love, . . .
. . . Lord Krsna passionately embraced Her. Then, bythe touch of His inconceivable
potency, . . .
. . . Their two forms joined and became one,a single form endowed with Sri Radha’s divine
love and glorious splendor. In a dream Lord Krsna showed all this to Sri Radha.”
In the Kapila-tantra, the Supreme Personality of Godhead declares:
jambudvépe kalau ghore
mäyäpure dvijälaye
janitvä pärñadaiù särdham
kértanaà karayiñyati
“During the horrible Kali-yuga, in Jambudvépa, in Mäyäpura, in a brähmaëa's home, the
Supreme Lord will take birth and with His associates He will start the saìkértana
movement.”
In the Kulärnava-tantra it is stated:
tataù kale ca sampräpte
kälau ko 'pi mahä-nidhiù
hari-näma-prakäçäya
gaìgä-tére janiñyati
“During the Kali-yuga, the Supreme Personality of Godhead, who is a great treasure house
of transcendental glories, will take birth by the Ganges’ shore in order to teach the
chanting of Lord Hari’s holy names.”
In the Viçvasära Tantra Lord Çiva said to Caëòé:
gaìgäyä dakñiëe bhäge
navadvépe manorame
kali-päpa-vinäçäya
çacé-garbhe sanätanaù
janiñyati priye miçrapuräëdara-gåhe svayaà
phälgune paurëamäsyäà ca
niçäyäà gaura-vigrahaù
“O beloved, in the southern part of the Ganges, in charming Navadvépa, in the home of
Purandara Miçra, on the full-moon night of the month of Pälguna, in the womb of Çacé-
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Caitanya-candra
devé, the eternal Supreme Personality of Godhead will appear in a fair-complexioned form
to destroy the sins of the age of Kali.”
In the Krsna-Yamala, Lord Krsna says:
puëya-kñetre navadvépe
bhaviñyami çacé-sutaù
“I shall appear in the holy land of Navadvipa as the son of Sacidevi.”
In the Krsna-Yamala, the Supreme Personality of Godhead further declares:
aham purno bhavisyami
yuga-sandhau visesatah
mayapure navadvipe
varam ekam saci-sutah
“During the first sandhya of Kali-yuga I will descend, with all My powers and glories, to
Mayapura in Navadvipa and become the son of Saci-devi.”
In the Krsna-Yamala, it is stated:
iti matva krpa-sindhur
amsena krpaya harih
prasanno bhakta-rupena
kalav avatarisyati
gaurango nada-gambhirah
sva-namamrta-lalasah
dayaluh kirtana-grahi
bhavisyati saci-sutah
matva tan-mayam atmanam
pathan dvy-aksaram uccakaih
gata-trapo madonmattagajavad viharisyati
bhuvam prapte tu govinde
caitanyakhya bhavisyati
amsena tatra yasyanti
tatra tat-purva-parsadah
prthak prthan namadheyah
prayah purusa-murtayah
“Thinking in this way, Lord Krsna, who is an ocean of mercy, mercifully decided to appear
as a devotee in Kali-yuga.
His limbs will be golden and His voice deep. He will be very merciful. He will yearn to
taste the nectar of His own holy name. He will be attached to chanting His own holy name.
He will be the son of Sacidevi.
Loudly chanting the two syllables of His own holy name, the Lord will enjoy pastimes like
a maddened elephant, without giving any thought to ordinary, peaceful decorum.
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Caitanya-candra
In this way Lord Krsna will have the name Caitanya. His eternal associates will also come
to this world and will also have different names. For the most part, they will have male
forms.”
In the Visnu-Yamala, it is stated:
krsna-caitanya-namna ye
kirtayanti sakrn narah
nanaparadha-mutas te
punanti sakalam jagat
“They who once chant the name Krsna Caitanya become free of all offences and purify all
the worlds.”
In the Brahma-Yamala, Lord Krsna says;
athavähaà dharädhäme
bhütvä mad-bhakta-rüpa-dhåk
mäyäyäà ca bhaviñyämi
kalau saìkértanägame
“Sometimes I personally appear on the surface of the world in the garb of a devotee.
Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement.”
In the Brahma-Yamala, it is also stated:
gaurangam gaura-diptangam
pathet stotram krtanjalih
nanda-gopa-sutam caiva
namasyami gadagrajam
“With folded hands one should recite the following prayer before Lord Gauranga, whose
limbs are splendid like gold: ‘I bow down before He who is the son of gopa Nanda, before
He who is the elder brother of Gada.’ ”
In the Brahma-Yamala, it is also stated:
kalau prathama-sandhyayam
hari-nama-pradayakah
bhavisyati navadvipe
saci-garbhe janardanah
jiva-nistaranarthaya
nama-vistaranya ca
yo hi krsnah sa caitanyo
manasa bhati sarvada
“In the first sandhya of Kali-yuga, Lord Krsna will appear in Navadvipa, in Sacidevi’s
womb. In that incarnation He will teach the chanting of Lord Hari’s holy names.
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Caitanya-candra
In this way, to preach the glories of the holy names and to deliver the conditioned souls,
Lord Krsna will appear as Lord Caitanya.”
In the Brahma-Yamala, the Supreme Personality of Godhead declares:
bhavisyami ca caitanyah
kalau sankirtanagame
hari-nama-pradanena
lokan nistarayamy aham
“In Kali-yuga I will appear as Sri Caitanya and I will start the sankirtana movement.
Giving them the chanting of Lord Hari’s holy names, I will deliver the people of the
world.”
In the Jaimini-bharata, it is stated:
bhakti-yoga-prakasaya
lokasyanugrahaya ca
sannyasasramam asritya
krsna-caitanya-rupa-dhrk
“To show mercy to the people by teaching them the science of devotional service, the
Supreme Personality of Godhead will descend to the earth. He will accept the sannyasaasrama and His name will be Sri Krsna Caitanya.”
In the Jaimini-bharata, it is further said:
anyavatara bahavah
sarve sadharana matah
kalau krsnavataras tu
gudhah sannyasa-vesa-dhrk
“Lord Krsna descends to the world in many different forms. However, in Kali-yuga, His
incarnation is hidden. Then He appears disguised as a sannyasi.”
In the Yoga-vasistha, it is stated:
kaleh prathama-sandhyayam
gaurango ’sau mahi-tale
bhagirathi-tate ramye
bhavisyati sanatanah
“In the first sandhya of Kali-yuga, on the earth, by the beautiful shore of the Ganges, the
Supreme Personality of Godhead will appear in His eternal golden form.”
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Caitanya-candra
5 LORD KRSNA REVEALS DETAILS OF HIS GAURA INCARNATION AS
STATED IN THE VAYU-PURANA
In the Vayu-Purana the Supreme Lord reveals the following most confidential truth:
Presented below is conversation that took place between Sri Satananda and Sri Gautama Muni
which is recorded in the Vayu-Purana
sri-satananda uvaca
bruhi tata krpa-sindho
bhaktanugraha-katara
paritranaya lokanam
hetum kalmasa-cestsam
na tapas ca na cejya ca
na dhyanam jnanam avyayam
na danam sattva-samyuktam
kalau na dirgha-jivanam
kenopayena nistaro
bhavisyati kalau yuge
“Sri Satananda said: ‘O father, O ocean of mercy, O saint overcome with mercy for the
devotees, to protect the people please tell why the hearts of the people in Kali-yuga have
become dirtied with sin.
In the Kali-yuga there is no austerity, worship, meditation, eternal knowledge, charity,
truth, or long life.
How may the people in Kali-yuga be delivered?’”
sri-gautama uvaca
sadhu prstm tvaya putra
guhyad guhytamam mama
samahita-mana bhutva
srnu tat paramadbhutam
“Sri Gautama Muni said: ‘My son, your question is very good. Please attentively hear from
me a wonderful answer, an answer that contains the most secret of all the secrets.’
etad guhyatamam vakyam
brahma loka-pitamahah
vaikuntham nagaram gatva
sendrair deva-ganaih saha
vakta sri-loka-natham vai
karunamaya-vigraham
‘Accompanied by Indra and the demigods, Lord Brahma, the grandfather of the worlds,
went to Vaikuntha and spoke to Lord Narayana, the master of the worlds.’
sri-satananda uvaca
katham vai brahmana tata
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Caitanya-candra
prstah sri-purusottamah
karanam tatra va kim vai
kathyatam muni-pungava
Sri Satananda said: ‘What question did Brahma present before the Supreme Lord? O best
of sages, please tell.’
sri-gautama uvaca
srnu putra prayatnena
kalau kalmasa-sam jnake
sarve papa-rata lokas
canda mithya-vivadinah
Sri Gautama Muni said: ‘O son, please listen carefully. In the contaminated Kali-yuga
everyone is a sinner. Everyone is passionate, hot-tempered, and a liar.’
svadhyayadina rahita
devata-tithi-vancakah
parasva-lolupah kecit
para-darabhigaminah
‘The people do not worship the demigods, obseve the holy days, or study the Vedas. Some
are eager to snatch the property of others. Some are adulterers.
iti viksya samudvigna
dharani bhara-sankula
dhenu-rupa-dhara dina
krpana malinanana
“Seeing this, the earth-goddess became unhappy with the burden she bore. She assumed
the form of a cow. She was filled with lamentation. Her face was filled with sorrow.
gatva vai brahma-sadanam
rodamana punah punah
sa-gadgada-vaco bhutva
stutva brahmanam isvaram
“She approached the demigod Brahma. Weeping again and again, with words choked with
grief she said to him:
sarve kali-mala-grastah
papistha lobha-tat-parah
maha-pataka-samyukta
deva-dvija-vinindakah
“Everyone in Kali-yuga is a great sinner, a materialist, a blasphemer of demigods and
brahmanas.
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Caitanya-candra
tesam pada-praharena
kampate mamaki tanuh
tasmat loka-paritranam
prthivyam kena jayate
“My body trembles when they walk. How can these people of the earth be delivered?
tad eva kuru devesa
yena santair bhaven mama
ity uktvadho-mukhi-bhuya
sthita bhur asurakula
“O master of the demigods, please do something to make them peaceful and saintly.”
After speaking these words, the earth goddess, troubled by the presence of so many
demons, lowered her face.
tatah sancitya devesm
brahma loka-pitamahah
vaikuntha-nagaram gatva
stutva tam purusottamam
“After thinking for some time,Lord Brahma, the grandfather of the worlds, went to
Vaikuntha and offered prayers to the Supreme personality of Godhead.”
sri-brahmovaca
jaya krsna jagannatha
jaya vaikuntha-nayaka
jaya deva krpa-sindho
jaya laksmyah pate prabho
“Sri Brahma said: O Krsna, O master of the worlds, glory to You! O master of Vaikuntha,
glory to You! O ocean of mercy, glory to You! O husband of Laksmi, glory to You!
jaya nilambuja-syama
nila-jimuta-saubhaga
kandarpa-koti-saudarya
jaya srivatsa-lanchana
“O Lord dark like a blue lotus, O Lord dark like a monsoon cloud, glory to You! O Lord
more handsome than millions of Kamadeva, O Lord marked with Srivatsa, glory to You!
jaya pitambara-dhara
jaya kaustubha-bhusana
jaya padma-palasaksa
jaya padmanana prabho
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Caitanya-candra
“O Lord dressed in yellow garments, glory to You! O Lord decorated with the Kaustubha
jewel, glory to You! O Lord whose eyes are lotus petals, glory to You! O Lord whose face is
a lotus flower, glory to You!
jaya padma-dvandva
tila-puspa-su-nasika
jaya natha jagad-bandho
vinatasuta-vahana
“O Lord whose feet are lotus flowers, glory to You! O Lord whose graceful nose is a
sesame flower, glory to You! O friend of the worlds, glory to You! O Lord carried by
Garuda, glory to You!
jaya cakra-gada-padmasanka-hasta catur-bhuja
jaya padma-dharitribhyam
nisevita-padambuja
“O Lord who hold a disc, club, lotus, and a conchshell in Your four hands, glory to You! O
Lord whose lotus feet are served by the goddesses Padma and Dharitri, glory to You!
sri-gautama uvaca
iti samstuyamano’pi
sri-krsnah karuna-nidhih
brahmanam deva-deveso
jagada krpayanvitah
“Sri Gautama Muni said: ‘After hearing these prayers, Lord Krsna, who is an ocean of
mercy and the master of the demigods, kindly asked the demigod Brahma:
kim vrttam jagati-natha
bruhi kim karavami te
ity uktva padma-yonis ca
provaca sri-gadagrajam
“O master of the universe, how are things with you? What may I do for you? Please tell.”
Hearing these words, Brahma spoke to Lord Krsna:
sri–brahmovaca
kalau papa-rata lokah
svadhyaya-vidhi-varjitah
sudra-vrtti-dvijah sudra
brahmana-dvesa-karinah
Sri Brahma said:
“In Kali-yuga the people are sinners. They neither study the Vedas nor follow their rules.
The brahmanas act like sudras, and the sudras hate the brahmanas.
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Caitanya-candra
dvijanam gunato nicah
sudra mantra-pradayinah
sisnodara-para vipra
vipratve sutra-dharinah
“The brahmanas are degraded and addicted to pleasing their bellies and genitals.
Brahminical status is determined only by possession of a sacred thread. The sudras are
now gurus and give mantras.
mahaharah kharva-kaya
alasa manda-buddhayah
janas tvad-vimukhah sarve
para-dravyabhilasinah
“ The people are gluttonous, short in stature, lazy, foolish, greedy after others’ property,
and averse to You.
asat-patha-ratah sarve
agamyagaminas tatha
tyakta-sva-dharma-karmano
deva-dvija-vinindakah
“Everyone follows the wrong path. They abandon their prescribed duties, commit adultery,
and blaspheme the demigods and brahmanas.
iti tad-bhara-magna sa
dharani rudati punah
tasmal loke-paritranam
prthvivyam kena jayate
tat kurusva jagannatha
dina-durgati-nasana
“Troubled by the burden of these sins, the earth goddess weeps again again. How may the
people of the earth be delivered? O master of the worlds, please do something to deliver
them.
sri-gautama uvaca
iti samjnapito deva
brahmana prabhur acyutah
sa devan aha visnur
guhyad guhyatamam vacah
“Hearing Brahma’s words, Lord Visnu, the infallible Supreme Personality of Godhead,
spoke to the demigods words that revealed the most secret of secrets. He said:
ditija bhuvi jayadhvam
jayadhvam bhakta-rupinah
kalau sankirtanarambhe
128
Caitanya-candra
bhavisyami saci-sutah
“O demigods, please take birth as devotees on the earth. I will take birth as Saci-devi’s son
and I will start the sankirtana movement, a movement of chanting the holy names.
krte japair mama pritis
tretayam homa-karmabhih
dvapare paricaryabhih
kalau sankirtanair api
“ In Satya-yuga I am pleased by japa of my holy names, in Treta-yuga by yajna and karma,
in Dvapara-yuga by deity worship, and in Kali-yuga I am pleased by the chanting of my
holy names.”
brahmovaca
bruhi me karuna-sindho
kirtanam kim svarupakam
katham vatra bhagavatah
para pritir bhavisyati
The demigod Brahma said: “O ocean of mercy, please describe to us the nature of this
movement of chanting the Lord’s holy name. How should it be performed so that Your
Lordship will be pleased.
sri-bhagavan uvaca
srnu brahman pravaksyami
sankirtanam atah param
samahita-mana bhutva
sarat sarataram hi yat
The Supreme Personality of Godhead said: “O Brahma, please listen carefully and I will
describe to you the most exalted sankirtana movement.
mrdangaih karatalais ca
svara-bhava-samanvitaih
raga-raganvitam ganam
yatah syat tulya-kirtanam
“In the sankirtana movement are the sweet singing and the music of mrdangas, karatalas,
and other musical instruments.
te sabdenocyate radha
na sabdenocyate janah
teneti sruti-matrena
yathaivardratarobhavam
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Caitanya-candra
“Whenin the sankirtana there is the word ‘tena’, the syllable ‘te’ means ‘Radha’, and the
syllable ‘na’ means ‘person’. In this way the word ‘tena’ means ‘O Lord Krsna, O master of
Radha!’
tatha catra bhavisyami
bhaktyanugraha-kamyaya
sahasraso’vatara me
gita brahman yuge yuge
“O Brahma, yuga after yuga I kindly appear in many thousands of incarnations.
bana-margair veda-margai
ripunam tatra sanksayam
bhaktanam taranam krtva
khyapitam sva-yasah ksitau
“Walking either on the path of arrows or the path of the Vedas, I deliver the devotees,
destroy their enemies, and place My glory on the earth.
kalau nasta-drsam esa
mat-padyarka udesyat
hare krsna hare krsna
krsna krsna hare hare
hare rama hare rama
rama rama hare hare
“For they who have become blinded by Kali-yuga, a verse with My holy names will rise like
a glorious sun. This verse is: Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama
Hare Rama Rama Rama Hare Hare.
sakrd dvis trir yatha-sakti
yavaj jivam athapi va
vyaharan svapaco’pi syan
mama bhakto na samsayah
“One should chant this mantra once, twice, thrice, as many times as one is able, or again
and again for as long as one lives. By chanting this mantra even a dogeater may become My
devotee. Of this there is no doubt.
sarva-veda-vido viprah
puranagama-paragah
na cen mad-bhakta-bhaktas te
dure tisthanti varitah
“Even if they are learned in all the Vedas and even if they have traveled to the farther
shore of the Agamas and the Puranas, they who are not my devotees of My devotees cannot
approach Me. They must stay far away from Me.
130
Caitanya-candra
api cet su-duracarah
pukkasah svapaco’thava
mad-bhakta-bhakti-krt sa syan
mama kaustubha-sannibhah
“Even a barbarian, a dogeater, or a person who has performed the most abominable action
may come very close to Me, almost touching My Kaustubha jewel, if he has devotedly
served My devotee.
bhakta-rupam aham dhrtva
bhaktajna-paripalakah
mat-paran uddharisyami
ghora-samsara-sagarat
“Fulfilling My devotee’ request, I will accept the form of a devotee and I will deliver My
devotees from the terrible ocean of repeated birth and death.
tilakancita-bhalah sritulasi-kanthikasritah
sankha-cakra-lasad-bahumulah kaupinah vasasah
“In that form of a devotee My forehead will be decorated with tilaka, My neck with Tulasi
beads, and My hands with the marks of a disc and conchshell. I will accept the dress of a
sannyasi.
mad-bhakta vicarisyanti
kalau bhagavatottamah
“In Kali-yuga My devotees will work to convince the people to become devotees also.
svarnadi-tiram asthaya
navadvipe janalayah
tatra dvija-kulam prapto
bhavisyami janalaye
“I will take birth in a brahmana family in Navadvipa, by the Ganges’ shore.
bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyasa-rupam asthaya
krsna-caitanya-nama-dhrk
“To show mercy to the people and give them devotional service, I will become a sannyasi.
My name will be Sri Krsna Caitanya.
anandasru-kala-purnah
pulakavali-vihvalah
131
Caitanya-candra
bhakti-yogam pradasyami
hari-kirtana-tat-parah
“Devoted in chanting the holy names of Lord Hari, My eyes filled with tears, and the hairs
of My bodily erect, I will give to the people the gift of devotional service.
tenaiva sarva-lokanam
nistaro vai bhavisyati
man-nama-smaranat kincit
kalau nasty eva vaidikam
“By remembering My holy names everyone will be delivered. In Kali-yuga it is not possible
to follow the path of the Vedas.
mad-bhakta yatra gayanti
tatra tisthami niscitam
tat svayam bhuvi bhakta vai
jayadhvam bhakti-tat-parah
“I stay wherever My devotees sing My glories. All of you please become My devotees on
the earth.
yena lokasya nistaras
tat kurudhvam mamajnaya
dharitri bhavita cabhir
mayaiva dvija-dehinah
“By My order please act in such a way that the people of the world will become delivered.
In this way I will accept the form of a brahmana and relieve the earth of her fears.
sadyas tatra sva-gopanam
santa tu kamalalaya
namna gadadhara iti
vikhyato dharani-tale
“The cowherd people of My Vraja village will also take birth on the earth. She who is the
resting place of the goddess of fortune will be known on earth as Gadadhara.
balaramo mamaivamsah
so ’pi mat-prstham esyati
nityananda iti khyato
nyasi-cudamanih ksitau
“Lord Balarama, who is My incarnation, will stay on My side. On the earth His name will
be Nityananda. He will be the crest jewel of sannyasis.
krtvavadhuta-vesam sa
dharman bhagavatan bahun
132
Caitanya-candra
grahayitva janan ittham
grhinam asramam tatah
“He will giveto the people the gift of devotional service to the Lord. First He will be a
sannyasi, but then He will be a householder.
jahnavy-adibhir atmanam
darsayisyati manavan
“Accompanied by Jahnavidevi and many other associates, He will reveal His transcendental
form to the people.
kamadeva iti gatva
dhruvanandeti samjnitah
jahnavi-sisyatam etya
lokan nistarayisyati
“The demigod Kamadeva will be known as Dhruvananda. He will become a discipleof
Jahnavidevi and he will deliver many people.
naicim tanum samasthaya
loka-siksartha-tat-parah
vikhyato hari-daso yo
mama bhaktim karisyati
“To teach the people what is genuinely important, the demigod Brahma will accept the
form of a low-caste man. His name will be Haridasa and he will diligently engage in My
devotinal service.
rudro ’vatirya mad-bhaktim
srimad-advaita-samjnakah
grahayisyami lokams ca
yatnat karunikah prabhuh
“Merciful Lord Siva will accept the form of Sri Advaitacarya. He will give devotional
service to many people.
naradah srinivaseti
ramanandeti tumburuh
vikhyatim prapya mad-bhaktau
kurutam bhaktim avyaye
“Narada will become Srinivasa, and Tumburu will become Ramananda. They will
diligently engage in My service.
brahaspatir vasavah-guruh
sarvabhaumo bhavisyati
nanante vasinas tatra
133
Caitanya-candra
sastrany adhyapayisyati
“Indra’s guru, Brahaspati, will become Sarvabhauma. He will teach the truth contained in
many scriptures.
punah siromanir bhutva
nyasadin prathayisyati
“ The crest jewel of teachers, he will deiver many sannyasis and many others.
candro bhaved vardhamano
yas tu dayalutavadhih
evam anye bhavisyati
devah svamsena bharatah
“Many other demigods will expand by their parts and appear on the earth. As the moon
increases day by day, so their mercy and other virtues will also increase.
tatraiva bhavita brahman
vyasah kesava-bharatih
sannyasasyopadesena
bhavisyati gurur mama
“O Brahma, Vyasa will appear as Kesava Bharati. He will become My sannyasa guru.
indro ’vatirya matiman
prthivyam prthivi-patih
prataparudro vikhyato
mad-bhaktanam samasrayah
“Indra will descend to the earth as King Prataparudra. He will take shelter of My devotees.
anye deva-ganah sarve
mad-bhaktah mat-parayanah
kurvanti mamakim bhaktim
srnu brahman samahitah
“All the other demigods will also become My devotees. They will diligently engage in My
devotional service. O Brahma, please hear this with great attention.
sarve samagamisyamah
sva-sthanam punar acyutam
prakasam mama devadyah
bhaktah krsna-parayanah
“After manifesting these pastimes as devotees of Lord Krsna to assist in My incarnation on
the earth, the demigods and others will return to their respective abodes.
134
Caitanya-candra
idam ye srnuyan nityam
bhaktitah parikirtayet
koti-janmar jitam papam
tat-ksanat tasya nasyati
“They who with devotion regularly hear or recite these words become free of sin. The sins
they committed in ten million births are at once destroyed.
sri-gautama uvaca
tato deva-ganah sarve
brahma loka-pitamahah
pranamya deva-devesam
gantarah sva-puram yatha
“Sri Gautama Muni said: ‘Accompanied by all the demigods, Lord Brahma, the grandfather
of the worlds, bowed down before Lord Krsna, the master of the demigods, and then
returned to his own abode.’
Prediction of the name of the river where Sri Caitanya will take his birth and other
characteristics.
In the Vayu-Purana, the Supreme Personality of Godhead states:
suddho gaurah-su-dirghango
ganga-tira-samudbhavah
dayaluh-kirtana-grahi
bhavisyami kalau yuge
“In the age of Kali-yuga, I shall come [bhavisyami kalau yuge] in a place on the bank of the
Ganges [ganga-tira-samudbhavah]. I will be very pure [suddhah], have a fair complexion
[gaurah], and be very tall [su-dirghangah]. I will be very merciful and always chant the
holy names of Krsna [dayaluh-kirtana-grahi].”
In the Vayu-Purana, the Supreme Personality of Godhead says:
paurnamasyam phalgunasya
phalguni-rksa-yogatah
bhavisye gaura-rupena
saci-garbhe purandarat
svarnadi-tiram asthaya
navadvipe janasraye
tatra dvija-kulam prapto
bhavisyami janalaye
bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyas-rupam asthaya
krsna-caitanya-nama-dhrk
tena lokasya nistaras
135
Caitanya-candra
tat kurudhvam mamajnaya
dharitri bhavita cabhir
mayaiva dvija-dehina
“I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full
moon. I shall incarnate in a golden complexion in the womb of Saci and
Purandara[Jagannatha] Misra.
I will be born in the city of Navadvipa, on the Ganges’s shore, in a Brahmana’s family. I
shall take the renounced order of life [sannyasa] and show kindness to the people in
general and engage them in Bhakti. I will be known as Sri Krsna Caitanya.
All of you should follow My order and deliver the people of the world. I shall appear as a
Brahmana. I shall make this earth fearless.”
In the Vayu Purana, the Supreme Lord Sri Krsna says:
svayaà bhagavateritam
kalau saìkértanärambhe
bhaviñyämi çacé-sutaù
svarëädi-téram ästhäya
navadvépe janäçraye
tatra dvija-kula-çreñöho
bhaviñyämi dvijälaye
“In the age of Kali, when the saìkértana movement is inaugurated, I shall descend as the
son of Çacé-devi. By the Ganges' shore, in Navadvépa, the shelter of the living entities, in a
brähmaëa's home, I will become the best of brähmaëas.”
6 LORD SIVA DESCRIBES LORD CAITANYA’S APPEARANCE IN ANANTASAÀHITÄ
(Chapter 2, part 2 of the Sri Caitanya Janma-khanda of the Ananta-saàhitä)
Text 1
çré-pärvaty uväca
ko vä sa kåñëa-caitanyo
kià vä tac-caritaà çubham
ananta-saàhitä kä vä
kathaà kena prakäçitä
Çrématé Pärvaté said to Lord Siva: Who is Kåñëa Caitanya? What are His auspicious
activities? What is the scipture Ananta-saàhitä? By whom and under what circumstances
was it spoken?
Text 2
viñëor vividha-nämäni
çrutäni tava vaktrataù
136
Caitanya-candra
gauräìga-kåñëa-caitanyau
na kadäpi prakäçitau
I have heard from your mouth many names of Lord Viñëu, but I have never heard the
names Gauräìga and Kåñëa Caitanya.
Text 3
dadhärordhva-mukhe kasmän
nämedam sarva-maëgalam
samhitäà ca çubhädhäräà
präëa-nätha vadasva tat
Why is this so? O lord of my life, with clear words please speak both this all-auspicious
name and the Ananta-saàhitä, which is a great ocean of auspiciousness.
Text 4
çré-mahädeva uväca
aho 'ti-bhägyaà tava çaila-putri
rädhä-samäà tvam hi jagäda viçëuù
çré-kåñëa-caitanya-kathäsu känte
yogyäsi kåñëärpita-deha-buddhiù
O daughter of the mountains, you are very fortunate. Lord Viñëu Himself has said that you
are equal to Çré Rädhä. O beloved, because you have surrendered your body and
intelligence to Lord Kåñëa you are qualified to hear about Lord Kåñëa Caitanya.
Text 5
yasyästi bhaktir vraja-räja-putre
çré-rädhikäyäà ca hareù samäyäm
tasyästi caitanya-kathädhikäro
harer abhaktasya na vai kadäcit
A person who is devoted to Lord Kåñëa, the prince of Vraja, and to Çré Rädhä, who is equal
to Lord Hari, is qualified to hear about Lord Kåñëa Caitanya. A person not devoted to Lord
Kåñëa is never qualified.
Text 6
ya ädi-devo 'khila-loka-nätho
yasmäd idam sarvam abhüt parätmä
layaà punar yäsyati yatra cänte
taà kåñëa-caitanyam avehi känte
O beloved, know that Lord Kåñëa Caitanya is the Supreme Personality of Godhead, the
master of all the worlds, the Supersoul, the source from which everything has come and
into which it will again enter at the end.
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Caitanya-candra
Text 7
brahmeti yaà veda-vido vadanti
vidväàsam ädyaà khalu kecid ähuù
éçaà tathänye jagad-eka-näthaà
paçyanti kecit puruñottamaà ca
They who know the Vedas say He is the Supreme Brahman. Others say He is the first
among the wise. Others say He is the master of the universes. Others say He is the
Supreme Person.
Text 8
kecit karma-phalaà prähuù
kecit ähuù pitämaham
kecid yajïeçvaraà prähuù
sarvajïam apare jaguù
Some call Him the fruit of karma. Some say He is the grandsire of everything. Some say He
is the master of all sacrifices. Others say He is omniscient Lord.
Text 9
ya eva bhagavän kåñëo
rädhikä-präëa-vallabhaù
såñöyädau sa jagannätho
gaura äsén maheçvari
O Mahesvari, the Supreme Person, Sri Kåñëa Himself, who is the life of Sri Rädhäräni and
Lord of the universe, appeared at the time of creation as Gaura.
Text 10
kevalaà çuddha-caitanyaà
tad eväséd varänane
tasmät taà kåñëa-caitanyaà
pravadanti manéñiëaù
O beautiful faced Parvati, because at that time He manifested a form made only of
supremely pure consciousness (caitanya), the wise call Him Kåñëa Caitanya.
Text 11
ädhärasya kåñiù çabdo
naç ca viçvasya väcakaù
viçvädhäraà tu yad brahma
tad vai kåñëaà vidur budhäù
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Caitanya-candra
The word kåñ means "support" and the word na means "the universe". The wise know that
the name Kåñëa means "the Supreme Brahman who supports the universe."
Text 12
vistarän me nigaditaù
çruto yaù kåñëa éçvaraù
viçvädau gaura-käntitvät
gauräìgaà vaiñëaväù viduù
Previously you hear from me in detail about Krsna. Because He appeared at the beginning
of the creation of the universe in a golden form, the Vaiñëavas know Him as Gauräìga.
Text 13
na tadä prakåtir devé
rajaù-sattva-tamo-mayé
yayä visåjyate viçvaà
uta kià mahad-ädayaù
At that time Prakrtidevi, the goddess of the three modes of material nature, and who
creates the material universe, was not present, so the mahat-tattva and material elements
were not yet manifest.
Text 14
parätmane namas tasmai
sarva-käraëa-hetave
ädi-deväya gauräya
sac-cid-änanda-rüpiëe
Let me offer my obeisances unto Lord Gaura, whose form is eternal and full of knowledge
and bliss, who is the Supersoul, the cause of all causes, the Supreme Personality of
Godhead.
Text 15
ekadä bhagavän devi
näga-räjo mahä-manäù
çvetadvépaà yayau yatra
viñëur aste tri-loka-paù
O goddess, one day noble-hearted Lord Ananta, the king of serpents, went to Çvetadvépa,
where Lord Viñëu, the protector of the three worlds, resides.
Text 16
taà praëamya mahä-bähuà
sahasra-vadano vibhum
139
Caitanya-candra
stutvä puruña-süktena
vyapåcchad vihitäïjaliù
Bowing down before the all-powerful mighty-armed Lord, and glorifying Him with the
puruña-sükta prayers, with folded hands the thousand-headed Ananta asked the following
question.
Text 17
çré-nägaräja uväca
näräyaëa dayä-sindho
sarvajïa bhakta-vatsala
anugraheëa te nätha
bibhärmi påthivém imäm
The king of the serpents said: O Lord Näräyaëa, O ocean of mercy, O omniscient one, O
Lord who loves Your devotees, it is by Your mercy only that I support this world.
Text 18
kåpayä tava deveça
dåñöaà sarvaà caräcaram
rädhä-mädhavayor léläà
drañöum icchämi sämpratam
O master of the demigods, by Your mercy I have been able to see and understand all
moving and non moving things. Now I desire to see the pastimes of Çré Çré RädhäMädhava.
Text 19
prasädäc caraëäbjasya
kñéroda-tanayä-pate
sarvaträgäm ahaà deva
ramyaà våndävanaà vinä
O Lord, O husband of the goddess of fortune, by the mercy of Your lotus feet I have gone
to all places, except for beautiful Våndävana.
Text 20
tad ahaà gantum icchämi
dhäma-çreñöhaà mahä-vanam
kathaà gantuà hi çaknomi
kåpayä tad vadasva me
I desire to go to this great forest, the best of all spiritual abodes. By Your mercy please tell
me how I may go there.
140
Caitanya-candra
Text 21
çré-mahädeva uväca
nägaräja-vacaù çrutvä
çvetadvépa-patir hariù
prahasya kiïcin madhuraà
uväca madhusüdanaù
Lord Çiva said: When he heard Ananta's words, Lord Hari, the master of Çvetadvépa and
the killer of the Madhu demon, mildly smiled and sweetly said:
Text 22
çré-bhagavän uväca
nägaräja mahä-buddhe
kathaà te matir édåçé
çuna-çephaù samäçrétya
bhaväbdhià tartum icchasi
The Supreme Personality of Godhead said: O intelligent king of the serpents, how did You
get this idea? You wish to swim the ocean of birth and death by holding on to the tail of a
dog.
Text 23
kià vä tvayä kåtaà puëyaà
tapo va dharaëé-dhara
çré-rädhä-kåñëayor dhäma
gantum icchasi sundaram
O holder of the worlds, have you performed austerities or pious deeds that You now wish
to go to Çré Çré Rädhä-Kåñëa's beautiful abode?
Text 24
gantuà samartho no yatra
brahmä loka-pitämahaù
ahaà ca pälako viñëur
na ca devo maheçvaraù
Neither Brahmä, the grandfather of the worlds, nor I, the protector Viñëu, nor Lord Çiva,
can go there.
Text 25
na ca yätuà samartho 'bhüd
garbhodaka-patir vibhuù
na samartho maha-viñëuù
käraëäbdhi-patiù svayam
141
Caitanya-candra
The powerful Lord of the Garbhodaka Ocean was not able to go there, and neither was
Lord Mahä-Viñëu, the Lord of the Käraëa Ocean able to go there.
Text 26
na yatra vasate mäyä
sarva-loka-vimohiné
tad eva cin-mayaà dhäma
kåñëasya rädhikä-pateù
The illusory potency Mäyä cannot stay there. It is the spiritual abode of Kåñëa, the Lord of
Rädhä.
Text 27
cin-mayäù padapä yatra
patraà puñpaà phalädikam
säraìgäù kuhukaëöhädyä
mågädyäù paçavas tathä
There the trees, leaves, flowers, fruits, cuckoos and other birds, and deer and other
animals are all spiritual.
Text 28
tatraiva cin-mayä bhümiù
saritaù parvatä hradäù
na ca prakåti-jaà tatra
sarva-vastv eva cin-mayam
There the ground, rivers, hills, and lakes are all spiritual. They are not born from matter.
There everything is spiritual.
Text 29
tad eva sarva-lokänäà
varaà dhama jaguù suräù
golokaà yatra reme sa
kåñëah çré-rädhayä saha
The demigods proclaim this place, Goloka, where Lord Kåñëa enjoys with Çré Rädhä, is the
best of all worlds.
Text 30
yasya darçanam icchanti
brahmädyäù sürayaù sadä
142
Caitanya-candra
tasya priyatamaà dhäma
våndäraëyaà mahat-padam
This place, Våndävana, which Brahmä and the demigods always yearn to see, is the Lord's
favorite transcendewntal abode.
Text 31
yasyaika-deçäj jäyante
sthänäni näga-sattama
vaikuëöhädyäni sarväëi
loka-priya-karäëi ca
O best of serpents, from this place were born Vaikuëöhaloka and all other beautiful places.
Text 32
kathaà tasmin pare dhämni
tava täta spåhä bhavet
svapnenäpi na paçyanti
yad dhäma munayaù param
O dear one, how is it that You desire this supreme abode the great sages cannot see even in
their dreams.
Text 33
yayoh pädäbja-rajasäà
purä kämanayä vibhuù
padmajaù puñkara-kñetre
tapo 'karñéc chataà samäù
Desiring to attain the dust of Çré Çré Rädhä-Kåñëa's lotus feet, Lord Brahmä performed
austerities at Puñkara-kñetra for a hundred years.
Text 34
sära-bhütäà mahä-léläà
çré-rädhä-kåñëayos tayoù
drañöuà na yogyaù kasmät tvaà
drañöum icchasi cälpa-dhéù
You are not qualified to see Çré Çré Rädhä-Kåñëa's sublime transcendental pastimes. How
have You become so unintelligent that You wish to see them?
Text 35
tathäpi sädhu-varyaà tvaà
manye nägädhipa hy aham
143
Caitanya-candra
çré-rädhä-kåñëa-léläyäm
édåçé te rucir bhavet
O king of serpents, I think You are the best of saintly devotees. That is why You are
attracted to Çré Çré Rädhä-Kåñëa's transcendental pastimes.
Text 36
koöi-kalpärjitaiù puëyair
vaiñëavaù syän mahä-mate
tataù syäd rädhikä-kåñëaléläsu rucir uttamä
O great-hearted one, after accumulation pious deeds for millions of kalpas one may
become a pure devotee. Only then will one be attracted to Çré Çré Rädhä-Kåñëa's
transcendental pastimes.
Text 37
syäd yasya rädhikä-kåñëaléläyäà paramä matiù
jévan-muktaù sa vijïeyaù
püjyaù syäd daivatair api
A person who fixes his pure heart on Çré Çré Rädhä-Kåñëa's pastimes is liberated even as he
continues to live in this world. Even the demigods worship him.
Text 38
vinä çré-gopikä-saìgaà
kalpa-koöi-çataà param
çravaëät kértanäd viñëor
na rädhä-kåñëam äpnuyät
Without the association of the gopés, even by hearing and chanting Lord Viñëu's glories for
hundreds of millions of kalpas, one will not attain s Çré Rädhä-Kåñëa.
Text 39
gopé-saìgaà na cäpnoti
çré-gaura-caraëäd åte
tasmät tvaà sarva-bhävena
çré-gauraà bhaja sarvadä
Without the feet of Lord Gaura one cannot attain the gopés' association. Therefore, with all
Your heart You should always worship Lord Gaura.
Text 40
144
Caitanya-candra
gauräìga-caraëämbhojamakaranda-madhuvratäù
sädhanena vinä rädhäà
kåñëaà präpsyanti niçcitam
They who become bumblebees tasting the honey of Lord Gauräìga's lotus feet certainly
attain Çré Çré Rädhä-Kåñëa without following any Vedic rituals.
Text 41
yähi türëaà navadvépaà
bhaja gauram kåpä-nidhim
yadi våndävane ramye
çré-rädhä-kåñëa-sannidhau
däsatvaà durlabhaà loke
bhakti-säraà yam icchasi
If You desire the best of all kinds of devotional service: direct service to Çré Çré RädhäKåñëa in beautiful Våndävana, then go at once to Navadvépa and worship Lord Gaura, who
is an ocean of mercy.
Text 42
rädhikä-vallabhaù kåñëo
bhaktänäà priya-kämyayä
çrémad-gauräìga-rüpeëa
navadvépe viräjate
Desiring to please His devotees, Rädhä's beloved Kåñëa is splendidly manifest in
Navadvépa as Lord Gauräìga.
Text 43
gopé-bhäva-pradänärthaà
bhagavän nanda-nandanaù
bhakta-veça-dharaù çänto
dvi-bhujo gaura-vigrahaù
In order to give to others the love the gopés' felt, the Supreme Personality of Godhead, the
son of Mahäräja Nanda, has appeared as a peaceful devotee, manifesting a faircomplexioned, two-handed form.
Text 44
äjänu-lambita-bhujaç
cäru-dåk ruciränanaù
kåñëeti maìgalaà näma
gäyan uccair nijasya ca
145
Caitanya-candra
His long arms reach to His knees. His eyes are charming. His face is handsome. Chanting
"Kåñëa!", He sings His own auspicious name in a loud voice.
Text 45
gopé gopéti gopéti
japann eva kvacit kvacit
kvacit sannyäsa-kåd devo
bibrad daëòaà kamaëòalum
jévänäà jïänadaù kväpi
mahä-bhävänvitaù kvacit
Sometimes the Lord chants "Gopé! Gopé! Gopé!" Sometimes, holding a daëòa and
waterpot, He accepts sannyäsa. Sometimes He gives transcendental knowledge to the living
entities. Sometimes He is overcome with ecstatic love.
Text 46
evaà viräjamänaà taà
çré-gauräìgaà dayäcalam
präpsyasy ärädhya bhaktyä tvam
rädhä-kåñëau mahä-vane
By devotedly worshiping Lord Gauräìga, who is splendidly manifest in this way, and who
is an ocean of mercy, You will attain Çré Çré Rädhä-Kåñëa in the great forest of Våndävana.
Text 47
çré-mahädeva uväca
evam ukto bhagavatä
näga-räjo mahä-manäù
çré-gaura-tattvaà vijïäya
navadvépaà jagäma ha
Lord Çiva said: Hearing the Supreme Lord's words, the noble-hearted king of the serpents
understood the trutù about Lord Gaura. Then He went to Navadvépa.
Thus ends the second Chapter of the second part of Çré Caitanya-janma-khaëòa of Çré Anantasaàhitä
Chapter 3, part 2 of the Çré Caitanya-janma-khaëòa of the Ananta-saàhitä
Text 1
çré-pärvaty uväca
kutra vai sa navadvépo
yatra gauro viräjate
146
Caitanya-candra
näga-räjo gatas tatra
kià cakära mahä-matiù
Çré Pärvaté said: Where is this Navadvépa, the abode where Lord Gaura resides with great
splendor? What did the noble-hearted king of the serpents do when He went there?
Text 2
tat sarvaà kathyatäà nätha
mahä-yogin kåpä-nidhe
gaureti maìgalaà näma
mama cittaà håtaà balät
O Lord, O great yogé, O ocean of mercy, please tell me everything. My heart has been
stolen by the auspicious name "Gaura".
Text 3
våndäraëyasya mähätmyam
çrutaà vistarato mayä
navadvépasya mähätmyam
vada deva digambara
I have heard the glories of Våndävana in great detail. O Lord Digambara, now please tell
me the glories of Navadvépa.
Text 4
çré-närada uväca
iti devyä vacaù çrutvä
deva-devaù pinäka-dhåk
devém äliìgyaà taà dorbhyäm
avocat sädaraà vacaù
Çré Närada said: When He heard goddess Pärvaté's words, Lord Çiva, who holds a trident
and is the master of the demigods, embraced her in His arms and respectfully said:
Text 5
çré-mahädeva uväca
çåëu gauri pravakñyämi
sarva-päpa-praëäçanam
navadvépasya mähätmyaà
sa-prema-bhakti-daà nåëäm
Lord Çiva said: O Gauré, please listen and I will speak Navadvépa's glories, which destroy
all
sins
and
bring
devotional
service
and
spiritual
love.
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Caitanya-candra
Text 6
yathä våndävanaà dhäma
çré-kåñëasya kåpä-nidheù
navadvépas tathä känte
satyaà satyaà vadämy aham
The glories of Navadvépa are like the glories of Våndävana, the abode of Lord Kåñëa, who
is an ocean of mercy. O beloved, I speak the truth.
Text 7
yadvad våndävane ramye
çré-kåñëo rädhayä saha
reme bhaktänanda-karas
tadvad dvépe nave sadä
Lord Kåñëa, who delights the devotees, eternally enjoys pastimes with Rädhä in
Navadvépa, just as He does in beautiful Våndävana.
Text 8
gaìga-yamunayor madhye
dvépaù parama-çobhanaù
yasya smaraëa-mätreëa
çré-rädhä-kåñëayo ratiù
In the middle of both the Ganges and Yamunä is a very beautiful island. Simply by
remembering it one attains pure love for Çré Çré Rädhä-Kåñëa.
Text 9
yadi tértha-sahasräëi
paryaöanti naräù kñitau
navadvépaà vinä devi
na rädhäà kåñëaà äpnuyät
O goddess, people who travel to thousands of holy places in this world but do not travel to
Navadvépa will not attain Çré Çré Rädhä-Kåñëa.
Texts 10 and 11
dvépasyäsyaika-deçe ca
tirthäni sakaläni ca
åñayo munayo devas
tathä siddhäçramäëi ca
vedäù çäñöräëi sarväëi
manträdéni maheçvari
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Caitanya-candra
vasanti satataà durge
çré-rädhä-kåñëa-tuñöaye
O goddess Durgä, at a certain place on this island all holy places, sages, saints, demigods,
siddha-äçramas, and all Vedic scriptures and mantras eternally reside for the pleasure of
Çré Çré Rädhä-Kåñëa.
Texts 12 and 13
açvamedha-sahasräëi
vajapeyadhikäni ca
nänä-vidhäni karmäëi
kåtvä bhaktyä muhur muhuù
yat phalaà labhate martyo
yogäbhyäsena yat phalam
navadvépasya smaraëät
teñäà koöi-guëaà labhet
kià punaù darçanaà cäsya
phalaà vakñyämi pärvati
The result a human being attains by performing thousands of açvamedha-yajïas, as well as
väjapeya-yajïas, and many other pious rituals again and again with great devotion, or by
diligently practicing yoga, is attained millions of times over by meditating on Navadvépa. O
Pärvaté, how will I be able to describe the result attained by directly seeing Navadvépa?
Text 14
sakåd yadi navadvépaà
saàsmareyur narädhamäù
sädhavas te tadaiva syuù
satyaà satyaà hi pärvati
If the lowest of men remember Navadvépa for a single moment, they become great saints.
O Pärvaté, this is the truth. This is the truth.
Text 15
teñäà dine dine bhaktir
vardhate nätra saàçayaù
teñäà pada-rajah-pütä
sapta-dvépä vasundharä
Every day their devotion increases. Of this there is no doubt. The earth with its seven
continents is purified by the dust of their feet.
Text 16
ye vasanti navadvépe
mänaväù gaura-devatäù
149
Caitanya-candra
na ca te mänava-jneyä
çré-gaurasya ca pärñadäù
They who live in Navadvépa and think Lord Gaura their worshipable Lord should not be
considered ordinary human beings. They are the spiritual associates of Lord Gaura.
Text 17
teñäà smaraëa-mätreëa
mahä-patakino 'pi ca
satyaà çudhhanti vai durge
kià punar darçanädibhiù
O Durgä, simply by remembering them great sinners become purified. How much more are
they
blessed
by
directly
seeing
them
or
associating
with
them?
Text 18
navadvépasya mähätmyaà
païcabhir vadanair aham
kià varëayämi nänantaù
sahasrair vadanair alam
What can I say of Navadvépa's glories with My five mouths? Even Lord Ananta, with His
thousands of mouths, cannot properly glorify it.
Text 19
dhäma-särasya kåñëasya
våndäraëyasya çailaje
ärohanasya sopänaà
navadvépaà vidur budhäù
O Pärvaté, the wise know that Navadvépa is a staircase leading to Våndävana, Lord Kåñëa's
supreme abode.
Text 20
tatra gatvä navadvépe
näga-räjo dhåta-vrataù
püjayäm äsa gauräìgam
api varñäyutaà priye
O beloved, the king of serpents then went to Navadvépa. Following strict vows, He
worshiped Lord Gauräìga for ten thousand years.
Text 21
150
Caitanya-candra
tataù prasanno bhagavän
çré-gauro jagad-éçvaraù
daåsayäm äsa svaà rüpam
anantäya mahätmane
Pleased by this, Lord Gaura, the master of the universes, revealed His transcendental form
to the great soul Ananta.
Text 22
näga-räjaù samälokya
taà devaà parameçvaram
nanäma daëòa-vad bhümäv
utthäya vihitäïjaliù
Seeing the Supreme Personality of Godhead, the king of serpents fell to the ground as a
stick. When He rose His hands were folded together.
Texts 23-28
tapta-jambunada-präkhyaà
cäru-padma-pada-dvayam
koöéndu-päda-nakharaà
koöy-äditya-samujjvalam
vana-mälä-bhüñitäìgaà
çrévatsojjvala-vakñasam
kñauma-vastra-dharaà devaà
koöi-kandarpa-mohanam
aàse nyastopavétaà ca
candanäìgada-bhüñanam
äjänu-lambita-bhujaà
tulasé-mälya-dhäriëam
kambu-grévaà cäru-netraà
sa-smera-vadanämbujam
maëi-makara-samyuktaçravaëaà cäru-kuëòalam
su-bhruvaà su-nasaà santaà
bhaktärcita-padämbujam
täpa-traya-vidagdhänäà
jévänäà träëa-kärakam
gauräìgaà sac-cid-änandaà
sarva-käraëa-käraëam
väcä gadgadayänantaà
tuñöäva dharaëi-dharaù
To Lord Gauräìga, who was splendid as molten gold, whose two lotus feet were very
handsome, whose toenails were millions of moons, who was decorated with forest-flower
garlands, whose chest was splendid with the Çrévatsa, who wore silken garments, who was
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Caitanya-candra
more enchanting than millions of Kämadevas, who wore a sacred thread on His shoulder,
who was anointed with sandal paste, who wore armlets, whose arms reached down to His
knees, who wore a tulasé garland, whose neck was a concshell, whose eyes were charming,
whose smiling face was a lotus flower, on whose ears were handsome jewel shark earrings,
whose nose and eyebrows were handsome, who was peaceful, whose lotus feet were
offered to the devotees, who is the savior of the living entities burning in the three-fold
material miseries, who is eternal and full of knowledge and bliss, who is limitless, and
who is the cause of all causes, Ananta prayed in a faltering voice.
Text 29
çré-ananta uväca
tvam ädi-devo jagad-eka-käraëaà
svaräò dayäluù puruñaù sanätanaù
agner sphuliìgä iva te mahätmano
bhavanti jiväù sura-mänavädayaù
You are the Supreme Lord, the sole cause of the universes, independent, merciful, the
eternal supreme person. You are like a fire and the demigods, human beings, and other
living entites are like sparks.
Text 30
anantam antaà prkåtiù sanätané
süte na sarvajna yad-ikñaëaà vinä
tasmäd bhavantaà bhava-duùkha-näçanaà
vrajämi satyaà çaraëaà sanätanam
O omniscient one, without Your glance neither Lord Ananta nor the eternal material
energy would be manifest. For this reason I take shelter of You, the eternal Supremew
Truth, the destroyer of the sufferings of repeated birth and death.
Text 31
tyaktvä parätman bhavataù padämbujaseväà mahänanda-karià çubha-pradam
jnänäya ye vai satataà pariçramaà
kurvanti teñäà çrama eva kevalam
O Supreme Soul, they who reject the blissful and auspicious service of Your lotus feet and
instead struggle to attain transcendental knowledge attain only fatigue as the fruit of their
labors.
Text 32
vihäya däsyaà çatapatra-locana
tvayy aikyam icchanti yamädi-sädhanaiù
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Caitanya-candra
na te prthivyäà paripakva-buddhayo
yasmäd bhavad-däsya-sukhena vaïcitaù
They who reject service to You, O lotus-eyed one, and desire to become one with You by
controlling their senses and living a spiritual life are not intelligent. In this world they are
cheated of the happiness of serving You.
Text 33
vidhehi däsyaà mayi déna-bandho
na kiïcid icchämi bhavat-padämbujät
tvat-päda-padmäsava-tåpta-mänasair
na kià su-labhyaà kñiti-pävana kñitau
O friend of the poor, please give me service to You. I do not want anything other than Your
lotus feet. O purifier of the worlds, what is not easily attained in this world by they whose
hearts are satisfied with the honey of Your lotus feet?
Text 34
vayaà dhanyatamä loke
jnänibhyo 'pi surottama
yasmät tu édåçaà rüpaà
paçyämaù prakåteù param
O Supreme Lord, because we are able to see Your form, which is above the world of
matter, we are more fortunate than even the great philosophers.
Text 35
namas tubhyaà bhagavate
sac-cid-änanda-mürtaye
bhakta-labhya-padäbjäya
tapta-jambunada-tviñe
Obeisances to You, the Supreme Personality of Godhead, whose form is eternal and full of
knowledge and bliss, who is splendid as molten gold, and whose lotus feet only the
devotees may attain!
Text 36
punas tvaà drañöum icchämi
çré-gauräìga dayä-nidhe
yena rüpeëa deveça
våndäraëye viräjate
O Lord Gauräìga, O master of the demigods, O ocean of mercy, I desire to see You again
in the form You manifest in Våndävana.
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Caitanya-candra
Text 37
çré-bhagavän uväca
tuñöo 'haà sevayänanta
tvaà me bhaktottamottamaù
yato 'smin mahati dvépe
prabhavasyädi-sevakaù
The Supreme Personality of Godhead said: O Ananta, I am pleased by your service. You
are the greatest of My great devotees. For this reason, when I appear in Navadvépa, You
will appear as My best servant.
Text 38
ayam eva navadvépo
våndävana-samo 'nagha
anugrahäya jévänäà
rädhayä nirmitaù purä
O fortunate one, Navadvipa is equal to Vrndavana. Long ago it was created by Radha to
bestow mercy on the living entities.
Text 39
yathä mama priyä rädhä
tathä våndävanaà mahat
tadvad ayaà navadvépa
iti satyaà vadämy aham
As Rädhä is dear to Me, so Våndävana and Navadvépa are also dear to Me. I speak to You
the truth.
Text 40
våndävane yathänanta
vasämi rädhayä saha
rädhayä militäìgo 'haà
tathaivasmin sadä vase
O Ananta, as I stay in Våndävana with Çré Rädhä, so I also stay eternally in Navadvépa, My
transcendental form embraced by Çré Rädhä.
Text 41
yathä våndävanaà tyaktvä
gacchämi na ca kutracit
tathä deva navadvépaà
na tyajämi kadäcana
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Caitanya-candra
O Lord, as I do not leave Våndävana to go to any other place, so I do not ever leave
Navadvépa.
Text 42
ahaà våndävane sädho
kalpe kalpe satäà mude
ävirbhüya kariñyämi
yaà léläà loka-pävaném
navadvépe ca nägendra
täà sarväù parivarëaya
O saintly one, I appear in Våndävana during every kalpa, and I perform pastimes for the
pleasure of the devotees and to purify the world. O king of the serpents, please describe
those same pastimes as they occur in Navadvépa.
Text 43
yadä prädurbhaviñyämi
svayaà loka-hitäya vai
tadaiva tvaà mahä-bhäga
nityaà prädurbhaviñyasi
O fortunate one, whenever, for the benefit of the world, I appear there, You will also
appear with Me.
Text 44
tväà santyajya kñaëam api
na ca tiñöhämi mänada
kalpäntare kariñyämi
jyeñöhaà våndävane hy aham
O glorious one, I will never leave You for even a moment. In another kalpa I will make You
My elder brother in Våndävana.
Text 45
asmin dvépe mahä-kñetre
yadähaà prärthitaù suraiù
avatérya dvija-väse
haniñye kalijaà bhayam
When the demigods appeal to Me with prayers I will descend in this sacred island of
Navadvépa in the home of a brähmaëa and I will kill the fears created by the age of Kali.
Text 46
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Caitanya-candra
nityänando mahä-käyo
bhütvä mat-kértane rataù
vimüòhän bhakti-rahitän
mama bhaktän kariñyasi
You will then become Nityänanda. Your body will be very tall and large, You will be
absorbed in the bliss of glorifying Me, and You will transform many bewildered fools who
have no devotion into My pure devotees.
Text 47
mamaiva nityaà lélänäà
säram uddhåtya sammate
kåtvä su-saàhitäà jévän
sarvän bhaktottamän kuru
Consider the eternal essence of My pastimes, write it down in a beautiful scripture, and in
this way make all living entities into My pure devotees.
Text 48
çré-mahädeva uväca
ity upamantrito 'nantaù
pranämya jagad-éçvaram
äkarñét saàhitäà devi
mahatéà prema-bhakti-däm
Advised in this way, Lord Ananta offered respectful obeisances to the Lord of the
universes. O goddess, He then wrote the great Ananta-saàhitä, which gives prema-bhakti
to its readers.
Text 49
täm eva saàhitäà sädhvi
jagannätha-padämbuje
nivedya parayä bhaktyä
kåtärtho 'bhün mahä-matiù
O saintly Pärvaté, with great devotion placing this saàhitä at Lord Jagannätha's lotus feet,
noble-hearted Ananta became perfect.
Text 50
ananta-vadanotthatvät
sva-lélayä hy anantataù
ananta-saàhitäà näma
cakre 'syäù parameçvaraù
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Caitanya-candra
Because this book arose from the mouth of Lord Ananta, and also because it is filled with
limitless (ananta) pastimes, the Supreme Lord gave it the name "Ananta-saàhitä".
Text 51
tam eva saàhitäà känte
vaikuëöhe parameçvaraù
sarva-loka-hitärthäya
pradadau brahmaëe purä
O beloved, to benefit all living entities the Lord of Vaikuëöha originally gave the Anantasaàhitä to the demigod Brahmä in ancient times.
Text 52
kåpayä täà maheçäni
dadau ca saàhitäà paräm
viña-pänäd viñannäya
mahyaà kalpäntare sati
O pious, chaste goddess, in another kalpa, when I was depressed because of drinking
poison, the Lord gave this transcendental Ananta-saàhitä to Me also.
Text 53
viñeëa dahyamänena
mukhenordhvena sundari
dadhära saàhitäm etäà
çudha-sära-pravarñiëém
O beautiful one, in My mouth burning with poison I held the shower of nectar that is the
Ananta-saàhitä.
Text 54
dharayämy ürdhva-vadane
deveçi saàhitäm imäm
mantraà ca gauracandrasya
nämedaà sarva-maìgalam
O queen of the demigods, in My mouth I hold both this saàhitä and the all-auspicious
mantra of Lord Gauracandra's names.
Texts 55 and 56
snigdhaà pavitraà sambhütam
ahaà bhagavatottamaù
mohanäya ca jévänäà
mukhenänena sundari
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Caitanya-candra
mäyävädam asat-çästraà
yat kåtaà kåñëa-nindanam
tat päpebhyo vimukto 'haà
kåtärtho 'haà varänane
O beautiful one, in this way My mouth, which was used to speak impious pseudoscriptures filled with blasphemous lies defaming Lord Kåñëa, became clean and pure. O
girl with the beautiful face, in this way I became free from My sins and I became perfect.
Text 57
tubhyaà mad-anuraktäyai
prak-kalpe pradadäv imäm
strétvät jnänamayé väpi
na samarthä maheçvaré
To you, My lover, I gave the Ananta-saàhitä in the previous kalpa, but because you are a
woman you do not remember.
Text 58
asyäà ca varëayäm äsa
kåñëa-léläà manoramäm
çrémad-gauräìga-caritaà
rädhä-kåñëäntika-pradam
In the Ananta-saàhitä were described Lord Kåñëa's beautiful pastimes and Lord
Gauräìga's pastimes, which bring one to Çré Çré Rädhä-Kåñëa.
Texts 59-61
yasya çravaëa-mätreëa
paöhänät päöhanät çive
gauräìgaà sac-cid-änandaà
bhaktänugraha-kärakam
samälokya navadvépe
bahu-kalpädikaà priye
uñitvä tat-prasädena
gopé bhütvä maheçvari
våndävane nikuïjädau
çré-rädhä-kåñëa-sannidhau
sakhi-bhävena nivaset
satyaà satyaà na saàçayaù
O auspicious one, simply by hearing, reading, or teaching this scripture one will directly
see Lord Gauräìga, whose form is eternal and full of knowledge and bliss and who is very
kind to the devotees. After seeing Him, O beloved, and after residing in Navadvépa for
many kalpas, by His mercy one will become a gopé, O goddess, and will reside in the
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Caitanya-candra
groves of Våndävana as a friend of Çré Çré Rädhä-Kåñëa. This is the truth. This is the truth.
Of this there is no doubt.
Text 62
gaura-mürter bhagavataù
päda-seväà vinä sati
bahu-janmärjitaiù puëyair
na rädhäà kåñëam äpnuyät
Without service the feet of this fair-complexioned form of the Supreme Personality of
Godhead one will not attain Çré Çré Rädhä-Kåñëa, even with many births of pious deeds.
Text 63
tasmäd gauräìga-caritaà
çåëu känte divä-niçam
kuruñva mahatéà seväà
tasya devasya pärvati
Therefore, O beloved, please hear Lord Gauräìga's pastimes day and night. O Pärvaté,
please diligently serve Lord Gauräìga.
Text 64
çré-närada uväca
mahä-devya punaù påñöo
mahä-devo dayäcalaù
jagäda gaura-caritam
ürdhva-vaktreëa gautama
Çré Närada said: O Gautama, again asked by goddess Pärvaté, merciful Lord Çiva eagerly
spoke the pastimes of Lord Gaura.
Thus ends the third Chapter of the second part of Çré Caitanya-janma-khaëòa of Çré Anantasaàhitä
Chapter 4, part 2 of the Çré Caitanya-janma-khaëòa of the Ananta-saàhitä
Text 1
çré-gautama uväca
punaç ca pärvaté devé
yad apåcchan maheçvaram
tan me vada muni-çreñöha
yadi me syäd anugrahaù
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Caitanya-candra
Çré Gautama said: O best of sages, if you wish to show kindness, then please tell me what
Pärvaté then asked Lord Çiva.
Text 2
çré-närada uväca
navadvépasya mähätmyaà
çrutvä devé sanätané
utpatteù käraëaà jïatuà
tasyoväca maheçvaram
Çré Närada said: Having heard the glories of Navadvépa, and wishing to hear how
Navadvépa had come into existence, the eternal goddess said to Lord Çiva:
Text 3
çré-pärvaty uväca
kadä väyaà navadvépo
nirmito rädhäya mahän
kià arthaà vä maheçäna
tattvataù kathayasva me
Çré Pärvaté said: When did Çré Rädhä create Navadvépa? Why did She create it? O great
Lord, please tell me in truth.
Text 4
çré-mahädeva uväca
niçämaya mahä-bhage
dvépasyotpatti-käraëam
ananta-saàhitäyäà ca
näräyaëa-mukhäc chrutam
Lord Çiva said: Listen, O fortunate one, to the account of Navadvépa's creation, which I
have heard both in the Ananta-saàhitä and also directly from the mouth of Lord Näräyaëa.
Texts 5 and 6
yadä våndävane ramye
çré-kåñëaù parameçvaraù
reme virajayä särdhaà
padminyä ñaöpado yathä
tathä candra-mukhé devé
rädhikä måga-locanä
çrutvä sakhé-mukhät sarvaà
yatra kåñëo drutaà yayau
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Caitanya-candra
When, as a bumblebee enjoys a lotus flower, the Supreme Lord, Kåñëa, enjoyed with
Virajä-gopé in beautiful Våndävana, then moon-faced, doe-eyed Goddess Rädhikä, hearing
everything from the mouth of a friend, rushed to the place where Kåñëa was.
Text 7
äyätaà rädhikäà dåñövä
çré-kåñëaç cäru-locanaù
tatraiväntardadhe sadyo
virajä cäbhavan nadé
Seeing Rädhikä coming, charming-eyed Çré Kåñëa at once disappeared and Virajä
transformed herself into a river.
Text 8
punaù kåñëena virajäà
ramyamänäà niçamya sä
na tatra gatvä dadåçe
kåñëaà virajayä saha
Although She heard that Kåñëa was enjoying with Virajä, when She went there She did not
see Kåñëa with Virajä.
Text 9
cintayitvä mahä-devé
manasä kåñëa-devatä
gaìgä-virajayor madhye
sakhébhiù samaà äyayau
Thinking in Her heart for some time, the Goddess, for whom Lord Kåñëa was Her only
worshipable Deity, entered the area between the Ganges and Yamunä river with Her
friends.
Text 10
tatra gatvä mahat sthänaà
cakära kåñëa-sundaré
latäbhiù padapaiù kérëaà
sa-stréka-bhramarair våtam
There Lord Kåñëa's beautiful lover created a transcendental abode filled with vines, trees,
and bumblebee-couples, . . .
Text 11
mågé-måga-gaëair yuktaà
mithunänanda-daà param
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Caitanya-candra
mallikä-mälaté-jätiprabhåti-puñpa-räjitam
. . .blissful with the amorous happinesses of deer-doe couples, splendid with mallikä,
mälaté, jäti, and other flowers, . . .
Text 12
tulasé-känanair yuktaà
änanda-sadanaà varam
cid-änandamayaiù kuïjair
vividhair pariçobhitam
. . .filled with tulasé forests, beautiful with many forest-groves filled with spiritual bliss, a
blissful transcendental abode where. . .
Text 13
gaìgä ca yamunä caiva
parikheva nirantaram
bhäti tad-äjïayä yatra
su-snigdha-jala-saikatam
. . . the Ganges and Yamunä became like a moat, where, by Her order the waters and
shores shone with great splendor, . . .
Text 14
nityaà viräjate yatra
vasanto makaradhvajaù
sadä pakñi-gaëä yatra
kåñëeti maìgalaà jaguù
. . .where springtime and Kämadeva eternally shine with great splendor, and where the
birds eternally sing the auspicious sounds "O Kåñëa!"
Text 15
tatra çré-rädhikä devé
viciträmbara-bhuñaëä
govinda-citta-haraëaà
veëunä madhuraà jagau
There, dressed in wonderful and colorful clothing and ornaments, Goddess Rädhikä began
to play sweet music on a flute that charmed the heart of Lord Govinda.
Text 16
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Caitanya-candra
tad-géta-mohita-matiù
çré-kåñëo rädhikä-patiù
ävirbabhüva deveçi
sthäne tatra manorame
O queen of the demigods, His heart enchanted by Her music, Çré Kåñëa, the Lord of
Rädhikä, appeared in that charming place.
Text 17
dåñövä taà rädhikä-käntaà
çré-rädhä kåñëa-mohiné
pragåhya päëinä päëià
mahänandaà jagäma ha
Seeing Her lover, Çré Rädhä, who enchants Lord Kåñëa, took Him by the hand and became
very happy.
Text 18
bhävaà vilokya rädhäyäù
çré-rädhä-präëa-vallabhaù
uväca täà mahä-devéà
prema-gadgadayä girä
Seeing Rädhä's love for Him, He who is more dear to Rädhä than Her own life, with words
choked with love said to the great Goddess:
Text 19
çré-kåñëa uväca
tvat-tulyä nästi me känte
priyä kutra varänane
na tyajämi kñaëaà api
tvaà präëa-sädåçéà mama
Çré Kåñëa said: O beloved, for Me no one is equal to You. O girl with the beautiful face,
where is anyone as dear to Me as You? I will never leave You, even for a single moment.
You are as dear to Me as My own life.
Texts 20 and 21
etad eva paraà sthänaà
mad-arthaà yat kåtaà tvayä
sakhébhir navabhir yuktaà
nava-kuïja-samanvitam
nava-rüpaà kariñyämi
tvayä särdhaà varänane
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Caitanya-candra
nava-våndävanaà tasmän
mad-bhaktair géyate sadä
In this transcendental abode of nine forests You and nine of Your friends have created for
My sake I will manifest a new form and enjoy new pastimes with You, O girl with the
beautiful face. For this reason My devotees will eternally proclaim that this place is a new
Våndävana.
Text 22
etasya dvépa-tulyatvän
navadvépaà vidur budhäù
atra sarväni térthäni
nivasantu mad-äjïayä
Because this place is like a group of islands, the wise know this place as Navadvépa (Nine
Islands). By My order all holy places reside here.
Text 23
mat-préty-arthaà yataù känte
nirmitaà sthänaà uttamam
nivasämi tvayä särdhaà
nityaà atra varänane
O girl with the beautiful face, I will eternally stay with You here in this transcendental
place You have created to please Me.
Text 24
asmin ägatya ye martyäs
tvayä maà paryupäsate
sakhétvaà ävayor nityaà
präpnuvanti su-niçcitam
Human beings who come here and worship You and Me will certainly become Our eternal
gopé-friends.
Text 25
etad eva paraà sthänaà
yathä våndävanaà priye
sakåd gamana-mätreëa
sarva-tértha-phalaà labhet
avayoù préti-jananéà
bhaktià ca pralabhed dhruvam
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Caitanya-candra
O beloved, this transcendental abode is like Våndävana. Simply by going here one attains
the result of all other pilgrimages. Here one attains pure devotional service, which is very
pleasing to Us.
Text 26
çré-mahädeva uväca
ity uktvä rädhikä-känto
rädhäya priyayä saha
eké-bhüya mahä-bhäge
taträsét satataà priye
Lord Çiva said: O beloved, O fortunate one, after speaking these words, Rädhä's beloved
Kåñëa became one with Rädhä. In that form He stays in that place eternally.
Texts 27 and 28
antaù kåñëaà bahir gauraà
sac-cid-änanda-vigraham
ekam advayam älokya
tatraiva lalitä sakhé
vihäya ramaëé-rüpaà
çré-gaura-préti-bhäjanam
jagräha pauruñaà rüpaà
tat-sevärthaà maheçvari
O goddess, seeing that They had both joined to become a single spiritual form of eternal
bliss and knowledge, a form that was dark-complexioned Kåñëa within and faircomplexioned Gaura without, Their friend Lalitä left her form of a beautiful girl and, to
serve Them, accepted a male form full of love for Lord Gaura.
Text 29
lalitäà ca tathä-bhütaà
viçäkhädyä vilokya täù
babhüvuù sahasä devi
puruñäkåtayas tadä
O goddess, when Viçäkhä and the other gopés saw Lalitä transformed in this way, they at
once accepted male forms.
Text 30
jaya gaura-hare deva
dhvanir äsén mahän tadä
taà rädhä-ramaëaà tasmäd
bhaktäù gaura-harià jaguù
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Then there was a great sound of Jaya Gaura-Hari!" The devotees were calling Rädhä's lover
Gaura-Hari.
Text 31
gauré çré-rädhikä devé
hariù kåñëaù prakértitaù
ekatväc ca tayoù skñäd
iti gaura-harià viduù
Fair Goddess Çré Rädhikä is known by the name Gauri and the dark Lord Sri Krsna is
known by the name Hari. The wise know that because They both have become one in the
form of Sri Caitanya, They are now known as Gaurahari.
Text 32
tat-kälam ärabhya su-padma-locanaù
kåñëas tri-bhaìgo muralé-dharo 'vyayaù
cakära yugmaà nija-vigrahaà paraà
rädhä ca devé nava-padma-locanä
From that time on eternal lotus-eyed Lord Kåñëa, whose form gracefully bends in three
places and who plays the flute became joined with new-lotus-eyed Goddess Rädhä in a
single form.
Text 33
våndävane sadä kåñëaà
änanda-sadane mudä
tad-väme rädhikä-devé
sthitvä ramayate priye
O beloved, eternally staying in the blissful abode of Våndävana, Lord Kåñëa eternally and
happily pleases Goddess Rädhikä, who stays at His left side.
Text 34
navadvépe ca sa kåñëa
ädäya hådaye svayam
gajendra-gamanaà rädhäà
sadä ramayate mudä
In Navadvépa Lord Kåñëa takes into His heart Çré Rädhä, who is graceful as a regal
elephant, and happily pleases Her there.
Text 35
lalitädyäç ca ya sakhyaù
çré-rädhä-kåñëayoù çive
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Caitanya-candra
sevante nija-rüpeëa
våndäraëye ca tau sadä
navadvépe tu täù sakhyo
bhakta-rüpa-dharäù priye
ekäìgaà çré-gaura-harià
sevante satataà mudä
O auspicious one, O beloved, Lalitä and the gopés who in their own forms eternally serve
Çré Çré Rädhä-Kåñëa in Våndävana forest, accept the forms of devotees in Navadvépa where
they eternally and joyfully serve Lord Gaura-Hari, who is Çré Çré Rädhä-Kåñëa joined in a
single form.
Text 37
ya eva rädhikä-kåñëaù
sa eva gaura-vigrahaù
yac ca våndävanaà devi
nava-våndävanaà ca tat
Çré Çré Rädhä-Kåñëa are the form of Lord Gaura and Våndävana is the beautiful nine
forests of Navadvépa.
Texts 38 and 39
våndävane navadvépe
bheda-bhuddhiç ca yo naraù
tathaiva rädhikä-kåñëe
çré-gauräìge parätmani
mac-chüla-päta-nirbhinnadehaù so 'pi narädhämaù
pacyate narake ghore
yävad ähüta-samplavam
With my trident I will cut into pieces anyone who thinks that Våndävana and Navadvépa
are different, or that Çré Çré Rädhä-Kåñëa and Lord Çré Gauräìga are different, or that Lord
Çré Gauräìga is not the Supreme Personality of Godhead. Such a person is most degraded.
He will burn in a terrible hell until the time when the universe is flooded with water.
Text 40
etat te kathitaà devi
dvépasyotpatti-käraëam
sarva-päpa-haraà puëyaà
bhakti-daà satataà nåëäm
O goddess, I have described to you the creation of Navadvépa. This sacred narration
removes all sins and gives eternal pure devotional service to the people.
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Text 41
prätar utthäya yo martyaù
çré-gaura-gata-mänasaù
prapaöhet çåëuyäd väpi
sa gauräìgaà aväpnuyät
A human being who rises early in the morning and, his mind fixed on Lord Gaura, reads or
hears this narration, ultimately attains Lord Gauräìga.
Text 42
adyäpi sac-cid-änandaà
çré-gauräìgaà mahäprabhum
navadvépe prapaçyanti
tad-bhaktä na ca nästikäù
In Navadvépa even now they directly see Lord Gauräìga Mahäprabhu, whose form is
eternal and full of knowledge and bliss. They who are atheists cannot see the Lord at all.
Text 43
ahaà våndävane ramye
gauräìgaà dåñöavän purä
räse räseçvaraà devaà
skñän manmatha-mohanam
I myself, long ago, in Våndävana, in the circle of the räsa dance, saw Lord Kåñëa, who is
more enchanting than Kämadeva and who is the master of the räsa dance, appear as Lord
Gauräìga.
Text 44
sa eva kåñëa-caitanyaù
kalpe kalpe varänane
ävirbhüya navadvépe
prema-bhakti-prado bhavet
O girl with the beautiful face, kalpa after kalpa Çré Kåñëa Caitanya appears in Navadvépa
and gives to the people pure love and devotion to Lord Kåñëa.
Text 45
etad rahasyaà kathitaà tava priye
müòhän abhaktän na ca jätu varëaya
bhaktäya deyaà pariçuddha-buddhaye
çrotuà kim anyan mama sampratécchasi
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Caitanya-candra
O beloved, please never speak this secret to fools or non-devotees. This narration should
be given to a devotee whose intelligence is pure. What more would you like to hear from
me?
Thus ends the fourth Chapter of the second part of Çré Caitanya-janma-khaëòa of Çré Anantasaàhitä
In the Ananta-Samhita, it is said:
svarnadi-tiram asritya
navadvipe dvijalaye
sampradatum bhakti-yogam
lokasyanugrahaya ca
“To show mercy to the people and give them devotional service, the Supreme Personality
of Godhead will appear in a Brahmana's home in Navadvipa by the Ganges’s shore.
In the Ananta-Samhita, it is said:
avatirno bhavisyami
kalau-nija-ganaih saha
saci-garbhe navadvipe
svardhuni-parivarite
aprakasyam idam guhyam
na prakasyam bahir mukhe
bhaktavataram bhaktakhyam
bhaktam bhakti-pradam svayam
man-maya-mohitah kecin
na jnasyanto bahir-mokhah
jnasyanti mad-bhakti-yuktah
sadhavo-nyasinotmalah
krmavatara-kale-yah
striyo ye purusah priyah
kalau te’vatarisyanti
sridama-subaladayah
catuh-sasti-mahantas te
gopa dvadasa balakah
dharma-samsthapanarthaya
viharisyami tair aham
kale nastam bhakti-patham
sthapayisyamy aham punah
gacchantu bhuvi te putrah
jayantam bhakta-rupinah
dharma-samsthapanam kale
kurvantu te mamajnaya
krsnas caitanya-gaurango
gauracandrah saci-sutah
prabhur gauro gaura-harir
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Caitanya-candra
namani-bhakti-dani me
In Kali-Yuga, I will descend to the earth with My associates. In Navadvipa, which is
surrounded by the Ganges, I will take birth in Sacidevi’s womb.
They who are bewildered by My illusory potency will not understand the great secret of
the appearance in this world of Me in My personal form, in My form as the incarnation of
devotion, in My form as the incarnation of a devotee, in My form bearing the name of a
devotee, in My form as a devotee, and in My form as the giver of devotional service.
This secret is not to be revealed to them. Only the saintly, pure, renounced devotees,
diligently engaged in My devotional service, will be able to understand Me in these five
forms.
My dear male and female associates, headed by Sridama and Subala, who came to this
world at the time of My advent as Lord Krsna, will come again during the Kali-Yuga.
The Gopas will become the sixty-four mahantas and the twelve gopalas. To establish the
truth of religion, I will enjoy many pastimes with them.
In this way I will again reveal the path of devotional service, which has been destroyed in
the course of time. My sons should also descend to the earth, assume the forms of
devotees, and, by My order, also work to re-establish the principles of true religion.
At this time My names will be: Krsna Caitanya, Gauranga, Gauracandra, Sacisuta,
Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me.”
Note: Lord Krsna’s cowherd friends namely Sridama and Subala in the krsna-lila became
Ramadasa and Gauridasa respectively as Lord Caitanya’s confidendial associates in the
caitanya-lila.
7 DESCRIPTION OF THE LORD’S ADVENT AS DESCRIBED IN CAITANYAMANGAL
7.1 Krishna's Decision to Descend as a Devotee
All glories to Sri Krishna Caitanya and Sri Nityananda. All glories to Sri Advaita Acarya, the
abode of bliss and happiness. All glories to Sri Gadadhara Pandita. All glories to Narahari
Sarakara. All glories to Srivasa, the authority on devotion.
With all my heart, I worship the feet of the dear devotees of Lord Caitanya. Please listen
carefully to the following topics about the Supreme Personality of Godhead, Sri Krishna
Caitanya.
Previously, Damodara Pandita and Murari Gupta, two most intimate eternal associates of
Lord Caitanya, discussed the appearance of the golden avatara, Sri Gauranga Mahaprabhu.
For the benefit of everyone, that most important discussion is retold here.
Damodara Pandita asked Murari Gupta, "Please explain why Lord Gauranga appeared. I
will become blissful by hearing these topics from you. Why did the Supreme Personality of
Godhead, Sri Krishna, leave his syarna-varna [cloud-blue color] and assume a golden form?
Why did He remove His dress as a gallant lover to adopt the dress of a sannyasi? Why did He
travel so .widely to preach? Why did He cry when chanting "Radha-Govinda!" Why did He
distribute prema-bhakti in each and every home?
I, Locana Dasa, will tell you all these most confidential topics. By hearing them, .the
ignorant people of the world will get salvation.
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After hearing these questions, Murari Gupta replied, "Pandita Damodara, listen to me. I
will explain these truths to you. In Satyayuga, the scriptures say that dharma has four limbs:
mercy, cleanliness, austerity, and truthfulness. Treta-yuga has three qualities- mercy,
cleanliness, and truthfulness. Dvapara-yuga has two- cleanliness and truthfulness. Kali-yuga
has one---truthfulness.
"In Kali-yuga, irreligiosity replaces religion. People reject the rules of Varnasrama-dharma.
Under the dense darkness of Kali, everyone becomes sinful and addicted to irreligious acts.
"Narada Muni, the greatest among the sages, feeling compassion for humanity, decided to
rout Kali, the personification of sin, from the earth. Seeing that the snake-like Kali had
swallowed everyone in sin, Narada appeared to re-establish religion.
"Narada Muni thought to himself, 'Somehow or other, I must immediately bring the
Supreme Lord Krishna to the earth. Only He can re-establish religion in this sinful age of
Kali. The Vedas and the Agama scriptures concur that the desire of Lord Govinda is one with
the desire of His pure devotee.'
"Narada continued his contemplation, 'If I am actually a true servant of Lord Krishna, I
will be able to bring Lord Yadu Raya, [Krishna] into this Kali-yuga. First let me observe the
activities of the people in Kaliyuga. Then I will summon Sri Krishna, the embodiment of
religion. I' 11 also bring the demigods, and Krishna's intimate friends and followers who will
act as His weapons and associates. "'
Murari Gupta said to Damodara Pandita, "So, great demigods like Brahma, great sages like
Narada Muni, and even Katyayani Devi took birth on earth when the Lord descended. From
Dvaraka, members of the Yadu family expanded themselves to also appear on earth.
"Listen carefully. Now I will explain the appearance of Sri Gauranga Mahaprabhu, the
essence of all incarnations. He displayed more compassion than any other avatara. Narada
Muni, who always.relishes and sings Krishna's names and qualities, became greatly distressed
by the sufferings of others. He was eagerly traveling throughout the universe giving out the
holy names of Krishna. But unfortunately, being too attached to material existence, the
people of Kali-yuga refused to accept the holy name.
"While chanting the holy names of Krishna, sometimes Narada would cry or laugh loudly.
Sometimes he became choked in ecstasy. Glorifying Krishna with his vina, Narada sometimes
became submerged in the mellows of Krishna-prema. Torrents of tears would rush from his
eyes as he chanted Hare Krishna.
Although that love filled Narada's body with ecstatic joy, the people of the world could not
appreciate it.
"Amazed, he felt sorry for their fallen condition, and he thought of how to deliver them.
The venomous snake Kali had bitten everyone, infecting them with the poison of maya.
Totally forgetting Krishna, people were madly pursuing sense enjoyment. Their hearts found
delight in the endless waves of lust, anger, greed, envy, illusion, and madness. Living the
philosophy of "I" and "mine", they wasted the valuable human form of life without ever
inquiring about their real friend, the Supreme Lord ."
7.2 Narada Muni Visits Dvaraka
Murari Gupta continued, "Thus the great sage Narada, seeing the miserable condition of
the people in Kali-yuga, thought deeply about their deliverance. Knowing that only the
Supreme Personality of Godhead, Lord Krishna Himself, could rectify the situation, Narada
Muni set out for Dvaraka, in the spiritual world.
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"At that time, Lord Dvarakadisa, having just spent the night with Queen Satyabhama,
decided to visit the palace of Queen Rukmini. As soon as Rukmini learnt that Krishna was
coming to see her, she became filled with ecstasy. Her body trembled in anticipation.
"Although the palace was already spotlessly clean, Rukmini, in the ecstasy of receiving
Lord Krishna in her palace, dressed nicely and personally cleansed her private chambers.
Musicians filled the air with sweet vibrations to greet the Lord. Placing pots full of xi, ater
near the door, she lit ghee lamps and fragrant incense to provide an auspicious welcome for
her Lord.
7.3 Rukmini's Lamentation
"The good-natured, topmost Queen Rukmini, along with Mitravinda and Nagnajiti,
joyfully received Lord Krishna. Rukmini washed His lotus feet with scented water and offered
arati. Taking Krishna's feet as her only property, Rukmini held them to her breasts. While
looking lovingly at the Lord, Rukmini cried uncontrollably.
"Cakrapani [Krishna, the wielder of the disc], becoming astonished, asked Rukmini, 'O
Devi, I can't understand why you are weeping. Please tell me why you are crying so profusely.
The whole world knows that you are My favorite. Who is more dear to Me than you?'
"Krishna continued, 'Have I disobeyed any of your orders, or done anything wrong, My
dear? Are you still disturbed over that time I joked with you? Feeling guilty about that, I tried
to pacify you in many ways, but I couldn't soften your heart.' "Remembering that time when
Krishna spoke cruel words to her, Rukmini spoke in an angry tone mixed with affection, 'My
heart may be hard, but still I am most fortunate in that You are my life and soul.'
"Rukmini continued, 'My Lord, Your lotus feet are more dear to me than even You
Yourself. After drinking madhvika [an intoxicat'mg celestial drink], Lord Siva dances
continually, hoping to attain Your lotus feet. Prabhu, You know everything there is to know,
but how is it that You don't understand the heart of one who loves Your lotus feet? You will
understand the intensity of the love I feel if you cultivate Radha-bhava, the mood of Srimati
Radharani's selfless love, within Your heart.'
"Becoming astonished by hearing these words' of His dearmost Queen Rukmini, Lord
Krishna asked her to explain it again. Lord Krishna said, 'O Devi, I didn't understand exactly
what you just said. What is it that remains unknown to Me? Your words have captivated My
heart. I have never heard before that there was something which I did not understand. What
is that rare substance which is most valuable in the three words? Though I cannot perceive
the meaning of Your words, My mind has become blissful just by hearing them. O Devi, I beg
You, please tell only, "Me." '
With complete faith in the lotus feet of the Lord, I, Locana Dasa, describe these
transcendental pastimes.
7.4 The Power of Krishna's Lotus Feet
Murari Gupta cont'mued, "Rukmini Devi, the goddess of fortune, replied to Lord Krishna,
'My dear Lord, You are the crest-jewel of all transcendental qualities. Within Your heart You
can't know why I'm crying, even though everything else is known to You. You don't know the
power of Your lotus feet. My heart weeps because soon You'll leave my palace and go away.'
'The fragrance of Your lotus feet spreads in all directions. Simply smelling that fragrance
frees anyone from old age and death. One who drinks the nectar of Your lotus feet becomes
transcendental to day, night, and the passing seasons. The pure devotees who lovingly clasp
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Caitanya-candra
Your reddish lotus feet are worshiped by the whole world. And the world becomes auspicious
by worshiping the feet of such pure devotees.'
7.5 The Power of Radharani's Pure Love
"Rukmini Devi continued, 'My dear Lord, You control everyone in the three worlds. No
one can control You. Now please listen. I'm going to tell You something from the bottom of
my heart. Whoever has intense attachment to serving Your lotus feet will definitely taste
transcendental ecstasy. Because I am completely devoted and surrendered to You, I can
experience the ecstasy of worshiping Your lotus feet.
'You, however, are the Supreme Lord, so how can you understand this ecstasy? Besides me,
only Srimati Radharani knows how to relish the mellows of love and taste the highest
transcendental pleasure. Although devotees discuss these topics throughout the day and
night, they are always amazed by the unique quality of Radharani's pure love for You.
'Laksmi Devi, the goddess of fortune; Lord Brahm^, the demigods, and the demigoddesses
are all eager to serve Your lotus feet. By receiving the nectar of Your feet, they all attained
spontaneous devotional service. Kamala, the goddess of fortune, who always lies on your bed
enjoying Your kisses and loving embraces, always desires to attain Your lotus feet. Who can
estimate the unlimited glories of Your lotus feet?
'Even after enjoying so much happiness, the goddess of fortune longs for the mercy
achieved by serving Your lotus feet. Only Radharani who enjoyed with You in Vrndavana, can
understand this completely. No one can compare with Radharani.
It mystifies me how Radharani binds You so completely with Her transcendental qualities.
Even today, Your heart pines for Her, and tears pour from Your eyes whenever You chant the
name of Radha. Just see the power of Radha's pure love.
'Now I'm ecstatic to have Your lotus feet in my home. Fearing our inevitable separation, I
can't help but cry. The taste of serving Your lotus feet overpowers my attraction to You. In
transcendental love, Your devotees always hanker for Your lotus feet, meditate upon You, and
absorb themselves in Your pastimes. You are the only shelter of the pure devotees.
'Laksmi Devi always serves Your lotus feet with a desire to love You. Although You are Her
Lord and master, You fail to reciprocate with Her desire and give pain to Her heart. Whoever
wants to taste an unlimited supply of nectar will find it by serving
Your lotus feet. Laksmi and Sarasvati think themselves most
fortunate to have surrendered at Your feet, even if You neglect them.
'Whoever tastes the ecstasy of Your love considers the four kinds
of liberation, and even residence on Vaikuntha, to be most
insignificant. It is a quality of Your lotus feet that they manifest pure
ecstatic love of God in those who serve them. With folded hands, I
pray to You, my dear Lord. Your feet are sweeter than lotus nectar.
Please give me this benediction. May I become a honeybee forever
attached to Your lotus feet. Fearing separation from You, my heart
trembles in lamentation. Grant me the boon that You' 11 never leave
my home.'"
In reality, this was not a prayer of Rukmini Devi, but rather an outburst of love, gushing
from Her heartof pure devotion. Thus, I, Locana Dasa, sing the nectarcan glories of the Lord.
Murari Gupta continued narrating the story to Damodara Pandita. Murari said, "After
hearing Rukmini Devi's wonderful words, Krishna's heart danced in ecstasy. His lotus eyes,
reddish like the rising sun, filled with tears of compassion. Sitting on His throne, Lord
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Krishna gently placed Rukmini on His lap and consoled her. He held Rukmini's chin with His
right hand and lovingly looked at her. Waves of nectar overflowed from the ocean ofprema
within their hearts.
"Lord Krishna said to Rukmini, 'O My beloved, I've never heard such an amazing and
wonderful description. Until today, no one has ever suggested to Me that I should personally
taste the love that My pure devotees have for Me.'
7.6 Lord Krishna Reveals the Form of Gauranga
"Suddenly, just at that moment, the great sage Narada Muni arrived in Dvaraka. His heart
was full of anxiety and he appeared disturbed. RUkmini Devi stood up respectfully, and
welcomed the sage with sweet words. Krishna offered an asana to Narada, bathed his feet, and
then affectionately embraced him. In a happy mood, the Lord inquired about Narada's wellbeing.
"Narada's eyes were reddish and brimming with tears of divine love. His voice was choked
up and his body was shaking'. Narada was so overwhelmed from seeing Krishna that all He
could do was cry. Though trying repeatedly, Narada couldn't speak due to the effect of
transcendental ecstasy.
"Lord Krishna said to Narada Muni, '0 great sage, please tell us clearly why you are so
unhappy and disturbed. You are dearer to Me than My own life. I know also that I am your
very life and soul. It devastates Me to see you in such a condition.'
"Narada Muni replied, 'My dear Lord, what shall I say? You are the lord of everything that
exists. You are the Supersoul in all living entities. Singing Your holy names and qualities is
my nectarean foodstuff. Enchanted by Your transcendental qualities, I traverse the unlimited
universes, preaching Your glories.
'However, when I can't hear Your names being chanted, and when I see the conditioned
souls intoxicated by pride, absorbed in materialistic activities, and devoid of Krishna
consciousness, it gives me great pain. I don't see any means of deliverance for these people.
Therefore, my mind is always disturbed thinking about this. I have now revealed to You
whatever sorrows I had in my mind. In Your presence, by the mercy of Your lotus feet, I feel
greatly relieved.'
"Hearing the words of Narada, Lord Krishna smiled compassionately and said, 'Listen,
great sage, somehow you have forgotten about a previous event. Narada, don't you remember
the time you gave My rnaha-prasada remnants to Lord Siva. After Parvati Devi ate some, she
promised to distribute My rnaha-prasada to all living entities.'
"Lord Krishna continued, 'Listen Narada, I just heard a wonderful description from
Rukmini. As a result of that, I want to promise you, Narada, that in the age of Kali, I will
manifest a form filled with humility. I shall become a devotee of Myself in order to taste the
happiness relished by My pure devotees. Not only will I experience the bliss of premabhakti,
but I will give it out 'to everyone in the world.
'Although I am the Supreme Lord, I will appear as My own devotee. In the association of
other devotees, I will freely distribute My love by performing Hari-nama sankirtana,
congregational chanting of My holy names. I will appear in the transcendental abode of
Navadvipa in Sridhama Mayapur, within the home of Sacimata.'
"'Then Krishna explained the qualities of His incarnation in Kaliyuga by which He would
attract the conditioned souls. Lord Krishna said, 'Narada, My transcendental body will be tall,
molten gold in color, and My arms will be long and beautiful. The incomparable beauty of My
golden form will defeat the beauty of Mt. Sumeru.'
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"While absorbed in this ecstasy, Lord Krishna suddenly showed His form as Sri Gauranga
Mahaprabhu! Narada Muni fainted in divine rapture, upon beholding this most beautiful
form of Lord Krishna which would appear in the coming age."
Locana Dasa says this was the first time that Lord Krishna revealed the transcendental form
of Lord Gauranga, the beautiful golden Lord, saturated with pure love of God.
Murari Gupta continued his story, "Beholding such a wonderfully beautiful form, Narada
Muni's heart burst with love and tears rushed from his eyes in a thousand streams.
Gauranga's brilliant golden complexion was more effulgent than millions of suns. The
shining beauty of millions of moons and millions of Cupids would have been put to shame by
His inconceivably beautiful face. Blinded by Gauranga's dazzling effulgence, the sage closed
his eyes and trembled in ecstasy. "Seeing Narada's stunned condition, Lord Krishna withdrew
His glowing effulgencc and called out in a loud voice. Returning to external consciousness,
Narada saw Lord Krishna before him, but he was very eager to see the Lord's beautiful form
as Gauranga once again.
"Lord Krishna said, '0 Narada, most fortunate sage, you will be loved wherever you go.
Please go throughout the universe and tell the residents of Brahmaloka and Sivaloka that I
will soon incarnate in Kaliyuga as Lord Gauranga. In this form of personified mercy, I will
establish the yuga-dharma of sankirtana-yajna.
'Revealing the glories of Krishna's fioly names, I Will personally preach the glories of
devotional service and give the bliss of Krishnaprema freely to all. Although over the ages,
many branches of religion have appeared in the world, I will preach pure love of God to unite
all people. I will appear on earth, along with My intimate friends and followers. With them I
will satisfy My cherished desire to relish the pure love that My devotees taste by serving My
lotus feet.'
"Narada's miseries and anxieties disappeared on hearing these divine words from the
beautiful mouth of Krishna. Having his heart's desire fulfilled by the Lord, Narada, playing
his vina and singing Krishna's names, left Dvaraka."
7.7 Narada Visits Uddhava in Naimisaranya
"While traveling through the airways, Narada reflected on this wonderful pastime. Narada
thought, 'Oh, what unparalleled beauty have I just seen in the golden form of Lord Gauranga,
whose compassionate eyes appeared reddish like the rising sun. Oh, what a profuse
expression of nectar I have seen. I saw the sweetest smile on Gaura's beautiful lotus face. He
is superior to all the Lord's previous incarnations. Before today, I have never seen such a
reservoir of love. My eyes and my life have attained perfection simply by seeing such an
embodiment of the ocean of mercy. My heart can never forget Him. My^ eyes long to see
Gauranga again and again.'
"While meditating in this way, the sage arrived in Naimisaranya where he met with the
great devotee Uddhava. Seeing Narada Muni, Uddhava immediately stood up, offered
dandavats to the great sage, and then bathed his feet.
"Then Uddhava said to Narada, 'This day is most auspicious. I consider myself fortunate,
because at an auspicious moment you have come to Naimisaranya.'
"Narada gave Uddhava a deep embrace, kissed his forehead, and smelled his head. Narada
expressed a mood of parental affection for the younger Uddhava. After offering an asana to
Narada, Uddhava revealed his mind to the sage.
"Uddhava said to Narada, 'Today is very special, for I have now attained perfection. There
is something that has pained me for a long time, which I must tell you..Previously, Vyasadeva
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lived here in Naimisaranya compiling the Vedas; but he wasn't satisfied. Then by your
confidential instructions Vyasadeva wrote the Srimad-Bhagavatam in order to deliver the
people in gereral.
'Narada, you know the absolute truth and the science of Krishna consciousness. Since you
can understand the mind of Lord Krishna, please tell me about the future. The people of Kaliyuga are blinded by total absorption in sinful activities. In the previous ages of Satya, Treta,
and Dvapara, people were religious. In Kali-yuga, the darkest of ages, however, people know
nothing but impiety. Please dispel my doubt, for no one surpasses your kindness. Can you
tell me how people in the age of Kali will be delivered? '
"Narada Muni smiled compassionately, and with a delighted heart said to Uddhava, 'O
Uddhava, you are a pure devotee of Lord Krishna, and your question fills me with joy. Now I
will reveal a most confidential subject to you. Not long ago, I felt the same anxiety that you
do.
'By the mercy of Lord Krishna, I now understand the unique position of Kali-yuga. Quite to
the contrary, people in this age are the most fortunate. In previous ages it was always very
difficult to follow the particular yuga-dharma [religious practices for perfection]. But in Kalio
yuga, the process of self-realization is easy --- to simply chant Lord Krishna's holy names. In
the age of Kali, people can attain freedom from the cycle of birth and death by dancing
joyfully and happily singing the Lord's names and qualities.
'Uddhava, listen carefully and I' 11 tell you about a wonderful pastime I saw in Dvaraka, in
the spiritual world. When I arrived in Dvaraka, Lord Krishna was sitting on His throne with
Queen Rukmini. The Lord was telling Rukmini about His desire to distribute His own love to
people in general. Seeing I was in a disturbed state, the Lord asked about my condition. Then
I expressed my heart to the Lord.
'With a smiling face Lord Krishna said, "Narada, just now, Rukmini is telling Me about the
glories of pure love. I'm becoming overwhelmed with ecstasy simply to hear about it. In Kaliyuga, I will manifest a humble mood in order to taste the love of My beloved. I will give that
love to the people.
"Of course, in the age of Kali, everyone will be fallen, sinful, and irreligious. So, to explain
the principles of religion I will present a meek and humble personality. That humble form,
the embodiment of divine love, will be the epitome of beauty. He will be tall, molten gold in
color, powerfully built with a broad chest, and long, graceful arms."
'Uddhava, while describing this, the Lord suddenly manifested the golden form of Lord
Gauranga. At that time, He promised to distribute His love. This is everything that happened
to me in Dvaraka. Now, I'll travel throughout the world to broadcast the wonderful news of
Gauranga's appearance. Eager to taste the prema-bhakti of His beloved, the Supreme Lord, in
a transcendental form of unlimited mercy and beauty, will descend on earth in Kali-yuga.'
"Listening to Narada's description, Uddhava became stunned with happiness, started
crying, and fell down at Narada's feet. Uddhava said, 'Narada, I feel completely rejuvenated by
your exciting news.' Then, Narada Muni, playing his vina, went to inform the devotees about
the Lord's incarnation in the age of Kali."
By reading the conversation of Narada Muni and Uddhava taken from the Jaiminiya
Bharata [Asvamedha Parva], I, Locana Dasa lose myself in transcendental bliss. If you don't
understand my words, then you can read the story yourself in the thirty-second chapter of
Jaiminiya Bharata.
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7.8 Narada Muni Visits Lord Siva in Kailasa
Murari Gupta continued his narration to Damodara Pandita. "While playing his vina and
continually singing the glories of Gauranga; Narada Muni traveled around the world
informing the demigods about Lord Caitanya's appearance.
"Overwhelmed with spiritual rapture, 1Narada would fall down on the ground again and
again. One moment he would cry; the next moment he would laugh loudly. His whole body
would tremble, and he would speak in a faltering voice. Hiking up his dhoti, Narada would
sometimes jump around excitedly, loudly roaring, "Gaura! Gaura! Gaura!" It was impossible
for Narada to forget the nectarean love of Sri Gauranga Mahaprabhu, and the beautiful
transcendental body, more dazzling than the sun, that he had just seen.
"Narada's heart was so full of ecstatic love that sometimes he couldn't move. Nevertheless,
within the twinkling of an eye, Narada Muni came to Lord Siva's abode on Mt. Kailasa.
Narada felt excited about his upcoming meeting with Mahesa [Lord Siva]. He was eager to
tell him all about his recent experiences with Lord Krishna.
"Narada was thinking to himself, 'Krishna-bhakti is the most nectarean subject in the three
worlds. In Kali-yuga, the Lord will reveal the treasure of Sri Vrndavana-dharna. Ananta, Siva,
and Brahma are ever desirous of the pure love that the Lord will freely distribute to the fallen
miscreants of Kali-yuga. Mahesa will feel great happiness when he hears the good news. By
the mercy of Goddess Katyayani, I will .take the dust of Lord Siva's feet. By his grace I'll get
strength to chant the holy name.'
"Thinking in this way, Narada Muni approached the door of Lord Siva's home. Nandi, Lord
Siva's bull, was guarding the door of the powerful Lord Mahesa. After offering respects to the
great sage, Nandi informed Siva and Parvati about Narada's arrival.
"In a happy mood, Siva and Parvati came out to greet the sage. Narada Muni, that most
intelligent devotee, fell down at the feet of Lord Siva and Parvati. Feeling ecstatic in the
presence of such a Vaisnava, Lord Siva immediately lifted Narada up and embraced him.
"In the mood of a loving mother, Katyayani said to Narada, 'O great sage, please tell me. Is
everything all right with you? All the truths in the fourteen worlds are known to you. On this
most auspicious day, where have you come from?'
"Narada Muni said, 'Goddess Katyayani and Mahesa, please listen to my wonderful story.
You are like the mother and father of this universe. You always desire the deliverance of the
fallen souls. Now, touching your feet, I will remind you of a confidential subject which you
have forgotten. If you listen to my narration, then surely I will receive your mercy. '
'Once upon a time, Uddhava inquired of Lord Krishna, "My Lord, what will happen to the
earth after Your disappearance? Will any devotees remain here? How will the conditioned
souls in the age of Kali attain liberation?"
'Replying to Uddhava's question, Lord Krishna taught the science of self-realization. He
taught Uddhava a philosophy by which a person could attain liberation by seeing the
Supreme Lord everywhere and in everything.'
'Lord Krishna said, "Uddhava, always remember that I am the water, the land, the earth,
and the tree. I am the demigod, the Gandharva, and the Yaksa. I am the creator and I am the
annihilator. I am the life of all living beings. I am within everything, and at the same time, I
am outside of everything."
'After hearing Lord Krishna, Uddhava, striking his chest, expressed his feelings to the Lord.
"Krishna, I am convinced that You are allpervading. Your lotus feet are more dear to me than
You Yourself. I can't find the proper words to glorify the devotees who take shelter of the
moonlike nails of Your lotus feet."
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'At that time, Uddhava spoke this verse from the SrimadBhagavatam ( 11.6.46):
"Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments
that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants,
will indeed conquer Your illusory energy."
'Uddhava continued, "Krishna, the ability of this Haridasa to conquer Maya comes from
eating Your rnaha-prasada remnants. Therefore, I always desire to receive Your food
remnants."
7.9 Narada Waits Twelve Years for Maha-prasada
"Narada 'continued speaking to Parvati and Lord Siva. 'Hearing this conversation between
Lord Krishna and Uddhava, I became dumbstruck. Although I myself have been on the path
of devotion for a long time, and have been constantly chanting the holy name of the Lord,
still I had no idea about the potency of Lord Krishna's maha-prasada. Simply on the strength
of the Lord's maha-prasada, Haridasa [Uddhava] had' become a powerful, pure devoteepreaCher of the Supreme Lord. In the presence of the Lord, Uddhava praised that mahaprasada.
'Within my heart, however, I felt deprived because I had never tasted the Lord's mahaprasada. Then I thought of how to please the Lord with my actions, so that He would give me
a taste of His maha-prasada. With this idea, I visited Vaikuntha and rendered various services
to Laksmi Devi.
'Being satisifed with me, Laksmi Devi affectionately said, "Tell Me, Narada, what do you
want? I will give you a boon."
'After hearing Her offer, I decided to reveal my heart 's desire. With folded hands, I told
Laksmi Devi. "For a long time, I have been feeling pain within my heart. Everyone knows
that I am your servant. But somehow, I never got the chance to taste the Lord's maha-prasada.
Please glance favorably upon me and give me the booh of receiving a handful of Lord
Narayana's maha-prasada. This is my only desire.
'Laksmi Devi became astonished and surprised to hear my request. Then she submissively
said, "Narada, Lord Narayana ordered Me not to distribute His maha-prasada remnants to
anyone. How can I break the order of the Lord, my dear Narada? But listen, I will disobey His
order and give you some. Considering my predicament, however, you must wait for some
time. Then I'll collect His maha-prasada for you."
'Fully understanding my situation, Laksmi Thakurani appropriately responded with such
sweet and compassionate words. Sometime later, the Lord, in a jolly mood, took Laksmi Devi
by the hand and sat her down beside Himself. At that time, Laksmi Devi wanted to ask the
Lord about the maha- prasada but she feared His reaction.
'In a very submissive voice, Laksmi Devi said, "My Lord, I have something to ask You, but I
am afraid to speak. I have a problem and I need your help. My Lord, please save Your
maidservant. Please listen, O abode of all transcendental qualities, I am holding Your feet."
'Smiling slightly with a sign of questioning in His eyes, Lord Narayana cast a glance toward
His sudarsana disc. Beginning to tremble, Sudarsana spoke humbly to the Lord, "My Lord, I
don't know the cause, but it seems that Laksmi Devi has a problem."
'Then Laksmi Devi said, "It's not Sudarsana's fault. But Narada Muni' s request has put me
in anxiety. Although nobody knows it, Narada has served for twelve years. Being pleased, I
offered him a boon. Narada repeatedly asked for the same thing. He wants nothing other than
Your maha-prasada remnants, my Lord. Although I have no power to disobey your order, I
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carelessly gave this promise to Narada Muni. O, my Lord, please save me, and engage me in
Your service."
'Understanding her dilemma, Lord Narayana said, "Listen, My dear Laksmi, You made a
big mistake. Without My knowledge, you can secretly give My remnants to Narada."
'After some days had passed, the mother of the universe, Laksmi, gave me some of Lord
Narayana's maha-prasada remnants. I honored the maha-prasada to my full satisfaction. Of
course, the incomparable effulgence of Lord Narayana's transcendental form defeats the
combined brilliance of millions of moons and millions of suns. And His indescribable beauty
puts millions of Kamadevas [Cupids] to shame.
'Yet, by the touch of the Lord 's maha-prasada, my own effulgence and spiritual potency
has increased one hundred times. Feeling intense spiritual ecstasy, I chanted Hare Krishna
and played my vina as I traveled to Kailasa to see you.'
"Lord Siva said to Narada Muni, 'I must say, Narada, you look extraordinary. Tell my, why
do you appear so spiritually surcharged and effulgent?'
"After hearing Narada describe his experiences, Lord Siva scolded him, 'Narada, after
getting the Lord's maha-prasada, which is rarely attained, you ate it all yourself, without
offering any to me. Out of affection, you have come to see me, but why didn't you bring any
of this rare treasure?'
7.10 The Effect of Maha-prasada on Lord Siva
"Hearing Siva's statements of dissatisfaction, Narada hung his head down in shame. Then
Narada remembered that he still had a morsel of maha-prasada. With great delight, he
quickly gave it to Mahesa. Immediately, Lord Siva ate the maha-prasada.
"Then to everyone's surprise, Mahesa Thakura [Siva] began dancing uncontrollably in the
joyous ecstasy of love of God. The earth trembled under the pounding of his feet. Everyone
became amazed, seeing Mt. Sumeru rocking back and forth in ecstasy, due to Siva's powerful
dance. Vasumati [Mother Earth] was also rocking dangerously.
"Overcome by the bliss of pure love of Krishna, Lord Siva totally forgot himself. His
devastating dance threatened to drive the earth planet down to Rasatala, the bottom of the
universe. The hood of Ananta Deva was stretching back to the point of touching the back of
Kurma. Startled by this strange tickling sensation, Kurma poked His head out of his shell and
stared at Ananta.
"Lord Siva's loud and euphoric roaring of the Lord's holy names bounced off the domelike covering of the universe, reverberating throughout the ten directions. Seeing the whole
universe shaking in ecstasy, and unable to tolerate the weight of Siva's dancing, Mother
Bhumi [earth personified] ran to Mt. Kailasa.
"With folded hands, Mother Bhurnii appealed to Goddess Katyayani, 'O Parvati Devi,
please, I will die if your husband keeps on dancing. I see that the whole material word is also
in great danger. So you better do something if you want to save the creation from
destruction.'
"After heating Mother Bhumi's plea, Parvati rushed to the place where Pasupati [Siva-the
lord of the living entities] was dancing in a trance of divine ecstasy. With folded hands,
Parvati Devi spoke some harsh words to break Lord Siva's absorption.
"His ecstasy broken by Parvati's strong words, Lord Siva regained exte.rnal consciousness.
Feeling very sad, he said, 'Devi, what you just did is not proper. Why did you interrupt my
ecstasy? By doing so, you have practically killed me. You are acting like my enemy. I've never
tasted so much bliss before in my whole life. Why did you stop it?'
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Feeling great distress, Parvati Devi spoke again with doleful words, 'My Lord, just see the
earth before you. The weight of your dancing has pushed her down to the bottom of the
universe. Because you're threatening to destroy the universe, I spoke such strong words to
you. Please forgive me for my offense.'
"With a smile of satisfaction, Lord Siva pardoned his wife. Seeing her husband in a relaxed
mood, Parvati humbly asked him a question, 'Prabhu, everyday you dance in the ecstasy of
pure Krishna consciousness. Why is it that today your dancing has pushed the earth down to
Rasatala? Your spiritual effulgence is as brilliant as ten million suns. I've never seen you
exhibit such a magnificent form. Please tell me, why is it that today you displayed such
unlimited rapture in Krishnaprema?'
"Lord Siva replied, 'Devi, listen to the joyful news of my good fortune. Today, the great
sage, Narada, gave me some of Lord Narayana's maha-prasada remnants. Although glorified
in the Vedas, Vishnu's mahaprasada is inconceivably rare. In all three worlds, it is very
difficult to get the Lord's remnants, which are mixed with the nectar of Krishna's lips. Today,
my life is a success. By the mercy ofNarada Muni, I received Lord Narayana's maha-prasada.
This is my real wealth and the source of my ecstasy.'
"Noticeably disturbed by her husband's statement, Mahamaya [Parvati] said, 'For all this
time, I thought that you were always kind and merciful to me. As husband and wife we are
one, for you have accepted me as half of your body.
'But today, your false love is revealed. It's all just pretension. You cheated me! After getting
that rarely attainable maha-prasada, you ate it all yourself. You didn't even give me a speck of
it.'
"Sulapani [Siva, holder of the trident] feeling slightly guilty, said, 'O Bhavani [Parvati,
goddess of the material energy] you have no right to receive this transcendental wealth.'
7.11 The Vishnu-Katyayani Samvada from Padma Purana
"These words inflamed adya-sakti [Parvati] with furious anger. Parvati said, 'One of my
names is Vaisnavi; and I also have devotion for Lord Vishnu. Now before this assembly, I
make a solemn vow. If Lord Narayana bestows His compassion upon me, I will make sure
that the Lord' s maha-prasada is distributed to everyone throughout tee universe, even to the
dogs and jackals.'
"At that moment, the Lord of Vaikuntha, Vishnu Himself, arrived in Kailasa to uphold
Parvati's promise. Respectfully, Parvati stood up and offered obeisances to the Lord. With
tears in her eyes, she let out a sigh and told her problem to the Lord."
Then Lord Vishnu spoke in a sweet voice, 'Katyayani, don't be in ignorance. You are My
adya-sakti, and ,through you I manifest the entire material creation. I know that you have
devotion for Me.
'You are My prakrti svarupini [the form of Vishnu's energy]. You always engage in My
devotional service. Without you, the material creation can't exist. The whole creation
worships you and your husband, Lord Siva, as Hara and Gauri knowing that you both are My
very self. Pleasing you removes the. misconception that you and Lord Siva are different from
Me. Please be assured I will keep your promise. I will personally distribute My maha-prasada
to everyone in the univere.'
"Lord Vishnu, the possessor of all jewel-like qualities, continued speaking. 'Listen, Katyayani
Devi. Now I'll tell you a secret about an ancient episode which will alleviate the miseries of
the material world. No one knows the inner meaning of the story concerning the demigods'
churning of the 'ocean of nectar. They used Mandara mountain a,s the churning rod, and
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Vasuki, the king of the snakes, as the rope. The first object they produced from churning was
a kalpa-taru, a tree which gives unlimited wealth and fulfills all a person desires.
'Within that special tree there was a transcendental effulgence emanating from the beautiful
form of Lord Caitanya, the supreme embodiment of pure mercy. There has never been a form
or incarnation equal to the form of Sri Krishna Caitanya. He is the fountainhead of all
incarnations. He will appear in the word, displaying His transcendental pastimes. By
preaching Krishna consciousness, I will distribute My mercy to the people in general.
'In the age of Kali, I will manifest the golden form of Sri Gauranga Mahaprabhu to propagate
the sankirtana-yajna, congregational chanting of My holy names. Taking the form of the
golden avatara, I will fulfill your vow Parvati, 'and give love of Krishna to everyone. Please
keep this confidential topic secret. In the form of Lord Gauranga, the essence of all
incarnations and full of all transcendental qualities, I will deliver all people in Kali-yuga.'
'The preceding conversation between Lord Vishnu and Parvati Devi, which is called the
Vishnu-Katyayani Samvada, was taken from the Padma Purana. King Prataparudra, who.was
an ocean of transcendental qualities, distributed these teachings throughout his empire.
"Narada Muni continued talking to Lord Siva. 'Mahesa, the L6rd ordered me to announce
His upcoming appearance in Kali-yuga. At that time, the Lord and His eternal associates will
descend to earth to remove all calamities. The Supreme Lord in the form of Lord Gauranga
will appear in a brahmana family.'
"Lord Siva and Parvati Devi became happy after heating the good news from Narada.
Bliss filled the home of Lord Siva as everyone loudly chanted the holy names of the Lord.
Sounds of ".Had! Had!" vibrated everywhere. Playing sweetly on his vina, Narada Muni left
Mt. Kailasa.
7.12 Narada Visits Brahmaloka
"As he traveled, a stream of nectarean melodies rose from his vina, enchanting the ears of
the three words. Losing external consciousness, Narada couldn't walk properly, and his face
turned red due to love. Although unaware of his fatigue, when he arrived in Brahmaloka he
was covered with drops of perspiration.
"Seeing his son in this condition, Lord Brahma had mixed feelings of concern and
happiness as he welcomed the great sage. Narada offered respects to Brahma, his father and
spiritual master. In a fathefty mood, Brahma lifted him up, embraced him, and asked about
his well-being.
"Lord Brahma said, 'Narada, I feel immensely satisfied to b..ehold your beautiful face.
Please fill my ears with the nectar of your words. Heating you will soothe my heart. Where
have you been? Whom have you met, and what have you experienced?'
"Before Narada could answer, his body began trembling in transcendental ecstasy. Tears
flooded his eyes, and his face reddened with feelings of joy. Then Narada said, 'Brahma, listen
to a wonderful story. You are the creator of everything, and the name brahmanda comes from
your name. 'According to the characteristics of each age, the people follow a particular type of
dharma. In Kali-yuga, peope are extremely sinful. At the end of Dvapara-yuga, people were
full of sorrow and lamentation. They became afraid of the upcoming age of Kali.
'This situation pained me so much that I went straight to the Lord. I boldly asked Him
about the deliverance of the people in Kali-yuga. I told Him I was worded because the
brahmanas are not following the Vedas. As a result, the people have very little inclination for
religious practices.
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'On hearing my words of distress, the Lord, who is full of all transcendental qualifies, said,
"Narada, to deliver the people in the age of Kali, I will personally descend and preach the
science of devotional service. The benefits one derives from charity, sacrifice, austerity, and
religious activities will automatically come, simply by doing Hari-nama sankirtana."
'The Lord continued, "Narada, although the age of Kali is full of faults, just by chanting My
holy names one will obtain freedom from material existence. Now please go to the abodes of
Brahma, Siva, and the others. Tell them to take birth on earth in Kali-yuga, and in the form of
Lord Gauranga, the embodiment Of compassion, I will also descend."
"On heating Narada's description, a seed of sweet love sprouted within the heart of Lord
Brahma. He became overwhelmed with love of God; tears streamed down his cheeks. Brahma
picked up Narada and placed him on his lap.
"At that time, Lord Brahma said, 'O my dear sage, your mercy fills my heart with pleasure.
People are blinded by sense gratification and ignorance of the truth. By your mercy they will
become free from Maya' s clutches. Delivering fallen people is your only activity. Please listen
attentively. I want to tell you about a recent experience.
'Some time ago, my sons like Sanaka and other sages came here to reveal their minds.
They said, "Lord Brahma, you are the dear son of the Lord. Please give some brief answers to
our questions." Then those sages glorified the qualities of Lord Vishnu.'
'The sages said, "The Lord is inconceivable, inexhaustible, and eternally blissful. He is full
of spiritual energy, very subtle, and the controller of all controllers. He is all-pervading and
the very form of religion. The Lord is unlimited and devoid of any material qualities. He is
free from all contamination, and has no material form. He has no beginning, middle or end.
This can be realized only by pure consciousness."
'The sages continued, "Although unborn, the Lord seems to take birth in the material
nature. Lord Sri Krishna relished transcendental' rasa with the gopis in Vmdavana. He acted
just like an ordinary lusty man, enjoying conjugal affairs, though everyone knows that the
Lord is the true atma of all living entities, whether man or woman. So we want to know why
the Lord disturbs our minds by perfonning such unusual pleasure pastimes? O Brahma,
please dispel our doubts by telling us the truth."
"Lord Brahma said to Narada, 'O Narada, please listen attentively. Hearing the-doubts of
the sages filled my heart with anxiety. I became morose, because I also could not fathom the
mystery of the Lord's transcendental sports. Literally there are hundreds of Brahmas like me
who don't understand this subject. These truths lie far beyond the knowledge of Vedanta.
'While I was expressing my heart like this, the Lord manifested.a wonderful form before
me. He appeared as the Hamsa avatara. Lord Hamsa said, "Lord Brahma, the solution to the
sages' question appears in the catuh-sloki [four seed verses] of the Srimad-Bhagavatam. I will
now disclose this to you."
"Lord Brahma continued, 'Narada, I must tell you that the catuhsloki are the very source of
all my bliss. No one in the universe knows the truth about this. For many days, Srila
Vyasadeva stayed in Naimisaranya describing the Mahabharata and the Puranas. After
explaining these subjects, Vyasadeva still felt morose.
'Overcome by bewilderment, he didn't know what to do. In the middle of the jungle, he
just lost external consciousness. Un9erstanding his difficulty, 'the Lord became
compassionate'. Summoning me, the Lord spoke the nectarcan catuh-sloki, and then He
ordered me to give this transcendental treasure to Vyasa.
'At that time the Lord said, "Brahmaji, Vyasadeva doesn't know the inner meaning of My
pastimes. Give him these four verses and let him write the Srirnad-Bhagavatarn based on
these slokas. Then speak the Bhagavata to Narada Muni, on whose tongue the Goddess
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Sarasvati always resides. Tell Narada that in every yuga he is the most merciful to the living
entities."
"Lord Brahma continued, 'Narada, no other scripture compares with the SrimadBhagavatam which is completely transcendental. Narada, you should teach the Bhagavata, in
order to deliver all living entities. There is no other subject in the Bhagavata, except the
glorification of
the supremely independent Supreme Personality of Godhead, Lord Sri Krishna. Anyone who
misunderstands this point is a fool.
7.13 The Yuga-Avataras
'Narada, now I remember some Bhagavata verses spoken by Gargamuni at the time of Lord
Krishna's name-giving ceremony on earth. Gargamuni described that in different yugas, or
ages, the Lord appears on the earth in various incarnations. Gargamuni said in the SrimadBha
gavatarn ( 10.8.13):
"Your son Krishna appears as an incarnation in every rfiillennium. In the past, He assumed
three different colors---white, red, and yellow--and now He has appeared in a blackish color.
[In another Dvaparayuga, He appeared (as Lord Ramacandra) in the color of a suka, a parrot.
All such incarnations have now assembled in Krishna.]"
"Lord Brahma said, 'Some people question the break in the usual sequence of the four
yugas. They think that the Lord appeared in the four yugas in only three colors. In reality,
there are only four colors"white, red, yellow and black---and four yugas--- Satya, Treta,
Dvapara and Kali. Please consider which age Lord Gauranga belongs to. For the benefit of
ignorant people, I will now explain this by quoting various verses from Srimad-Bhagavatam (
11.5.19-3 1):
"King Nimi inquired from Karabhajana Muni: In what colors and forms does the Supreme
Personality of Godhead appear in each of the different ages, and with what names and by
what types of regulative principles is the Lord worshiped in society?
"Sri Karabhajana Muni replied: In each of the four yugas, or ages~ -Satya, Treta, Dvapara
and Kali--Lord Kesava appears with various complexions, names, and forms and is thus
worshiped by various processes.
"In Satya-yuga the Lord is white and four-armed, has matted locks and wears a garment of
tree bark. He carries a black deerskin, a sacred thread, prayer beads, and the rod and waterpot
of a brahmacad.
"People in Satya-yuga are peaceful, non-envious, friendly to every creature, and steady in
all situations. They worship the Supreme Personality by austere meditation and by internal
and external sense control.
"In Satya-yuga the Lord is glorified by the names Hamsa, Suparna, Vaikuntha, Dharma,
Yogesvara, Amala, Isvara, Purusa, Avyakta and Paramatama.
"In Treta-yuga the Lord appears with a red complexion. He has four arms, golden hair, and
wears a triple belt representing initiation into each of the three Vedas. He embodies the
knowledge of worship by sacrificial performance, which is contained in the Rg, Sama and
Yajur Vedas. His symbols are the ladle, spoon, and other implements of sacrifice.
"In Treta-yuga, those members of human society who are fixed in religiosity and are
sincerely interested in achieving the Absolute Truth, worship Lord Hari who contains within
Himself all the demigods. The Lord is worshiped by the rituals of sacrifice taught in the three
Vedas.
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"In Treta-yuga the Lord is glorified by the names Vishnu, Yajna, Prsnigarbha, Sarvadeva,
Urukrama, Vrsakapi, Jayanta and Urugaya.
"In Dvapara-yuga the Suprema Personality of Godhead appears with a dark blue
complexion, wearing yellow garments. The Lord's transcendental body is marked in this
incarnation with Srivatsa and other distinctive ornaments, and He manifests His personal
weapons.
"My dear King, in Dvapara-yuga men who desire to know the Supreme Personality of
Godhead, who is the supreme enjoyer, worship Him in the mood of honoring a great king,
following the prescriptions of both the Vedas and tantras.
"Obeisances to You, O Supreme Lord Vasudeva, and to Your forms of Sankarsana,
Pradyumna and Aniruddha. O Supreme Personality of Godhead, all obeisances unto You. O
Lord Narayana Rsi, O creator of the universe, best of all personalities, master of this cosmos
and original form of the universe, O Supersoul of all created entities, all homage unto You.
"O King, in this way people in Dvapara-yuga glorified the Lord of the universe. In Kaliyuga also, people worship the Supreme Personality of Godhead by following various
regulations of the revealed scriptures. Now kindly hear this from me." [end of SrimadBhagavatarn quote]'
"Lord Brahma continued speaking to Narada Muni. 'Listen Narada, the three yugas-~Satya,
Dvapara and Treta-- have already passed, and the white, red, and black color avataras have
appeared respectively. The great sage Karabhaj ana has explained this. Now hear what the
sage says about the incarnation in Kali-yuga. Srimad-Bhagavatam (11.5.32):
krishna~varnam tvisa-krishnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
"In the age of Kali, intelligent persons perform congregational chanting to worship the
incamarion of Godhead who constantly sings the names of Krishna. Although His
complexion is not blackish, He is Krishna Himself. He is accompanied by His associates,
servants, weapons, and confidential companions."
7.14 The Bhagavata Predicts Gauranga's Advent
"Lord Brahma said, 'Narada, listen carefully to my explanation. Whenever the SrimadBhagavatam mentions the two syllables krs and na--it refers to Lord Sri Krishna, the Supreme
Personality of Godhead. The word akrishna [mentioned in the verse quoted above] means He
was not black in complexion but golden. Therefore we sing "Gaura!" "Gaura!" The Lord
incarnated with His eternal associates, His followers and His weapons which took the form of
devotees. I say the word anga me^s Balarama, which I call sanga.
'The word upanga refers to all of His ornaments. His sudarsana disc and other weapons
appeared as His associates, along with Narada and Prahlada. Sri Krishna's eternal associates
who had served Him in His previous incarnations, appeared now as Sri Krishna Caitanya's
companions and associates. At the time of Lord Caitanya, someone will identify His associates
and give their previous names in Krishna's pastimes.
'The common people will have difficulty understanding this, what to speak of the lowminded. For this reason, the sage Karabhajana said sumedhasah--only intelligent people will
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understand. In the age of Kali, religion will manifest in the form of sankirtana~yajna.
Intelligent people will taste'ecstasy by chanting the Lord's holy names.
7.15 Sri Krishna: Three Colors, Four Yugas
'Now I will explain again how Lord Krishna came in three different colors in the four
yugas. In Satya and Treta-yugas the Lord appeared in two colors- white and red. But in Kali
and Dvapara-yugas the Lord came in one color--black. However, there is actually no break in
the sequence of colors mentioned by Gargamuni in the Srimad-Bhagavatam 10.8.13. There he
said the Lord appeared in white, red and yellow colors in the three previous ages.
'Narada, now listen to a blissful elaboration on the Sanskrit words used by Gargamuni. In
Srimad-Bhagavatam verse 10.8.13, Gargamuni said that the four yugas appear within the
three phases of time---past, present and future. After passing Satya and Treta yugas, Krishna
comes Himself in Dvapara. Then in Kali-yuga, Krishna Himself incarnates as His holy names.
Gar^amuni has used the word idanim, which means recently. But thi^ pastime will happen in
the future. The word bhavisya means future. A scholar can prove the meaning of the future
by knowing the past.
'This is sufficiently indicated by the word tatha [in that place] which refers to the Lord's
red and white incarnations that have already been seen. The yellow color will be seen in Kaliyuga when Lord Had appears in a yellow color as Sri Gauranga Mahaprabhu. If someone
doesn't accept my explanation, then he must explain why Gargamuni used the word tatha in
the verse.'
Locana dasa says please accept these statements as correct and
don't ignore them.
"Lord Brahma continued speaking to Narada, 'This explanation is the supreme proof which
shows why Krishna is the avatara for Kaliyuga: Alth6ugh there is a debate about Krishna's
appearance as an avatara outside of the normal time, if you hear carefully, you will
understand the truth. The other yuga avataras are either parts or expansions of the parts of
Lord Sri Krishna. Krishna Himself is the Supreme Personality of Godhead. He is not an
incarnation, as proven in the Srimad- Bhagavatam (1.3.28):
ete camsa-kala pumsah krishnas tu bhagavan svayam
indrari-vyakularn lokarn rnrdayanti yuge yuge
"All the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead. All
of them appear on planets whenever there is a disturbance created by the atheists. The Lord
incarnates to protect the theists."
'Using the authority of the Srimad-Bhagavatam, I will explain why Krishna is called a yuga
avatara. Gargamuni's realizations are difficult to understand for ignorant people like us. Only
an intelligent devotee can understand.
'Gargamuni said that in the four yugas, the Lord appeared in four colors in three different
times--past, present, and future. In Satya, Treta, Dvapara and Kali-yugas the Lord appears in
white, red, yellow and black colors respectively.
'Who is the fountainhead of all incarnations? Sri Krishna, the Supreme Personality of
Godhead, who appeared in the Yadu dynasty, is the source, and all others are His expansions.
The Lord comes to establish religion and destroy the atheists. In Dvapara-yuga, the Supreme
Lord Krishna Himself appeared on earth, and in Kali-yuga, Krishna came as Lord
Gauracandra. They are the same and they are also different. According to Vyasadeva in the
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Srimad-Bhagavatam, in two yugas, Dvapara and Kali, the two incarnations of the Lord had the
same color, Krishna-- blackish.
'Narada, it's explained in the Brhat Sahasra-Nama-stotra that Lord Siva appears in the
beginning of Kali-yuga. He takes the form of Sankaracarya and promotes atheism by
preaching impersonal philosophy. In the Bhagavad-gita (4.8,9), Krishna promises that
whenever and wherever religion is reduced, He comes to earth to remove atheism and
reestablish religion. Due to ignorance people in Kali-yuga become absorbed in sinful activities
and sense gratification. Thus, they remain bound in the miserable material existence.
7.16 Gauranga, Kali-Yuga, and Sankirtana
'In every yuga, the Supreme Lord comes to earth to deliver the saints, destroy atheism, and
reestablish religious principles. In Kaliyuga, Krishna comes as the Gauranga avatara to
propagate the chanting of the holy names as the universal yuga-dharma. Glorification of
God's holy names is the only religion for the age of Kali.
'Other than the Supreme Lord Himself, who else could have established the yuga-dharrna
of Hari-narna sankirtana, which quickly and effectively removes the sins of the age of Kali.
Charity, sacrifice, austerity, yajna, self-control, studying the scriptures, renouncing material
desires, and other religious principles are automatically attained by sincerely chanting Hare
Krishna. The unlimited glories and qualities of Krishna's holy names destroy ignorance and
free one from the horrible cycle of birth and death.
'Not knowing this essential quality of the age of Kali, people think that this is just a dark
age full of sins. Actually, Kali-yuga is the most wonderful age because of this one quality.
From' any position, sinful living entities can attain salvation simply by performing Hari-narna
sankirtana. '
"After saying this, Lord Brahma, overwhelmed with ecstasy, warmly embraced Narada
Muni. Then Brahma stood up suddenly and proclaimed, 'One will attain unlimited sense
pleasure and satisfy all his desires simply by once seeing the radiantly beautiful form of Lord
Gaurangaf '
"Lord Brahma continued his discusson by quoting some sastric verses to verify Lord
Krishna's appearance as Sri Gauranga Mahaprabhu, and to glorify Kali-yuga and the process
of Hari-nama sankirtana. He cited the Mahabharata (V'tshnu-sahasra-nama stotra):
suvarna-varna hemango varangas candanangadi
sannyasakrc camah santo nistha santi parayanah
"When Krishna, the Supreme Personality of Godhead, appears as Sri Gauranga, His
complexion is gold [suvarna] in His early pastimes. His limbs are the color of molten white
gold [hemanga]. His body is extremely beautiful [varangas], and He is decorated with
sandalwood
pulp [candanangadi]. These four are the symptoms of the Lord's grhastha-lila.
"The Lord will take sannyasa [sannyasikrc] and show equanimity [sama] in different ways
by describing the mysteries of devotion to Sri Krishna, and by satisfying everyone with
knowledge and attachment to Krishna. The Lord is peaceful [santa] because He renounces all
topics not related to the service of Krishna. His mind is always fixed [nistha] in performing
Hari-nama sankirtana. He silences those opposed to.the Lord's service by teaching pure
devotional service. He is the abode of the highest spiritual peace and devotion [parayanah] ."
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"Lord Brahma quoted another verse to show that Lord Caitanya's appearance was also
predicted in the (Bhavisya Purana):
ajayadhvamaja yadhvam na sansayah
kalau sankirtana rambhe bh.avisyami saci sutah
"The Supreme Lord said, 'In Kali-yuga, I will appear as the son of Saci, and inaugurate the
sankirtana movement. There is no doubt about
"Lord Brahma continued speaking, 'Narada, listen to some more wonderful topics. The age
of Kali is full of darkness, impiety, and sinful acts. The few pious activities that remain are
diminishing day by day. The essence of all religions is contained in Hari-nama sankirtana.
'The chanting of the holy names will spread all over the world. If a materialist chants the
name of Had, the Lord will give him sense gratification. One who chants with faith, however,
will give up all sense enjoyment, and conquer the Lord by his pure love. In Kali-yuga,
chanting the Lord's names and qualities is the supreme religion.
'Had-nama sankirtana is like a big ax to cut the hard knot of sinful activities. The age of
Kali is so special that people from previous yugas want to take birth in this age. Why? They
want the opportunity to chant Hare Krishna and preach .the holy names. This fact is
confirmed in the Srimad- Bhagavatam (11.5.38) 'The inhabitants of Satya-yuga and other ages
eagerly desire to take birth in the age of Kali, since in this age there will be many devotees of
the Supreme Lord."
'When the all-powerful Supreme Lord Krishna came, why didn't He give prema-bhakti to
the sinful? What other avatara would give prema, even to the undeserving and
unsurrendered? That type of compassion was unseen in any other yuga. That supremely
merciful form of the Supreme Lord is none other than Sri Gauranga Mahaprabhu.
'A religious man accumulates great benefits and destroys his impious acts by doing pious
works, going on pilgrimages, and by following religious rituals; but none of these compares
with chanting Hare Krishna. In summary, it is quite clear that Kali-yuga is the best of all ages.
There is absolutely no other dharma [religious practice] save and except the congregational
chanting of Lord Krishna's holy names.'
"After full deliberation, Lord Brahma came to this conclusion. Narada was extremely
delighted to hear these things from Lord Brahma. In appreciation, the sage showered forth
sweet music from his vina.
"Then Narada said, 'Brahma, what more shall I say? You have already said whatever I have
kept in my heart and soul. Some people pass many kalpas entangled in fruitive activities.
Suddenly, by the grace of the Lord they get to render a little service to a Vaisnava. Hearing
the divine topics of Krishna from such a Vaisnava, they attain freedom from material
bondage. Then they become so devoted to serving Krishna that they don't care a fig for the
five kinds of mukti [liberation].
'Brahma, I want to say something about prema-bhakti and who is eligible to receive gopibhava [the love of the gopis]. The pure love of the gopis conquers the Lord of the three
worlds in the same way that a paramour conquers her lover by her spontaneous love. Who
can explain that premarbhakti of the gopis? Uddhava, the great devotee of the Lord, was
ready to take birth as a creeper in Vrndavana, in order to get the dust from the feet of the
gopis. Uddhava himself describes this in the Srimad-Bhagavatarn ( 10.47.61 ):
"The gopis of Vrndavana have given up the assQciation of their husbands, sons, and other
family members, who are very difficult to give up, and they have forsaken the path of chastity
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to take shelter of the lotus feet of Mukunda, Krishna, which one should search for by Vedic
knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in
Vrndavana, because the gopis trample them and bless them with the dust of their feet."
'The lotus feet of the Lord which are meditated upon by Lord Brahma, Siva, the munis, and
the greatest yogis are rarely attained by them. Laksmi Devi massages those feet which have an
indescribably sweet effulgence. Although the four Vedas are constantly reciting the glories of
the Lord' s lotus feet, they have hardly reached the shore of the ocean where He rests upon
the bed of Ananta Sesa.
'Being controlled by their pure spontaneous love, that very same Lord Himself worshiped
the feet of the gopis. There are also hundreds of devotees who have brought the Lord under
control by following in the footsteps of the gopis. There is no comparison to the confidential
pure love shared between the Vraja gopis and Krishna, the Supersoul of all living entities.
Their love is matchless and supreme.
'Although it sometimes resembles the lusty dealings between mundane paramours, that
love is totally pure and transcendental. That quality of pure bhakti, which Ananta and Laksmi
have never even heard of, Lord Gauranga will preach in the age of Kal^i.'
"Then Narada, as per the Lord' s request, asked Lord Brahma to tell everyone in
Brahmaloka to expand themselves and take birth on earth in Kali-yt^ga in order to assist Lord
Caitanya's pastimes. After saying this, Narada, feeling ecstatic, left Brahma's abode.
"Narada continued visiting the demigods. He was playing gently on his vina and singing
sweetly. These nectarean sounds showered the world with bliss and enchantment. Absorbed
in ecstasy, Narada chanted 'Hari bol! Hari bol!' as he informed the three worlds of the
upcoming appearance of Sri Gauranga Mahaprabhu, the avatara for the age of Kali. The Lord
would come with His joyful associates."
Locana Dasa says Lord Gauranga's mercy will inundate the world with nectar. All glories,
all glories to the Lord of the universe ! In Kaliyuga the Lord appears to propagate Krishnabhakti. In Kali-yuga the people and the land of Nadia are all fortunate. All glories to
Jagannatha Misra, in whose house Gauranga appeared!
Oh how wonderful! The glorious Lord Gauranga, along with the auspicious sound of
conches, mrdangas, and karatalas, will preach the transcendental glories of the Lord and
flood the fourteen worlds with the mellow love of Krishna. Sri Krishna Caitanya will first
taste the sweet rasa of Vraja-prema. Then He will distribute it to satisfy the hankerings of
everyone from the candalas to the demigods.
Forgetting myself in the ecstasy of Krishna consiousness, I, Locana Dasa, proclaim that in
this way, the supremely auspicious, blissful treasure of Vmdavana will appear on the earth.
Murari Gupta continued speaking to Damodara Pandita. "Indra, Candra, the Yogindras,
and the demigods became joyful and danced ecstatically upon hearing about the Gauranga
avatara from Narada Muni. The residents of every planet felt rejuvenated, like dead trees
sprouting anew.
7.17 Lord Jagannatha Glorifies Gauranga
"When Narada returned to the earth planet, he noticed a decline in the religious practices
of the people. They had given up the practices of charity, penances and austerities. Neglecting
all pious activities, men were using their bodies, minds, and words only to glorify their wives.
Men were totally infatuated with women and sense enjoyment. Nobody cared a fig for yoga or
self-realization. Observing these symptoms, Narada became convinced that during his visit to
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Brahmaloka, the age of Kali had arrived on earth. Feeling disturbed, Narada sat down to
meditate.
"Suddenly, he heard a divine voice in the sky: 'I am Lord Jagannatha, the Lord of the
universe, and I have appeared as daru brahma [form of the Lord in wood]. I am residing in
Nilacala beside the sea for the deliverance of all fallen souls. Have you forgotten the past? In
order to fulfill the promise of Katyayani Devi, I have descended to distribute my mahaprasada to everyone. Now, 0 best of the sages, come to Nilacala [Jagannatha Puri] and obey
My order.'
"Overwhelmed with love, Narada cried out, 'O Jaganrtatha L Playing his world-enchanting
vina he hastened to Nilacala. Entering the grand temple, he saw the large, round lotus face of
Lord Jagannatha. His face was more cooling, brilliant and beautiful than a million moons.
"Narada saw Lord Jagannatha as the Supreme Personality of Godhead Sri Krishna, the
fountainhead of all incarnations. The Lord was full of ecstasy and had an effulgent smile.
Now He had appeared in a most merciful form as a worshipable Deity.
"Falling at Lord Jagannatha's feet, Narada said, 'Please Lord Jagannatha, the age of Kali has
come. Please bestow Your mercy. People are bewildered, extremely degraded, and full of
lamentation. Controlled by their senses, they're engaged in the most gross sinful activities.'
"Lord Jagannatha smiled, touched Narada's hand and said confidentially, 'Narada, now you
should go to Goloka, the topmost spiritual planet. Lord Gaurasundara is residing there.
Laksmi and many other ladies lovingly serve Lord Had who is the only enjoyer. The residents
are happy there. Radha and Rukmini are the principal queens. Along with their many
expansions, they serve the Lord as His consorts. Following in their footsteps, hundreds and
thousands of devotees also serve the Lord.
'Satyabhama serves the Lord with her incomparable beauty and matchless qualifies. Indeed,
she is the most beautiful woman in the three worlds. She is the connoisseur of cleverness and
knows the limits of rasa. Satyabhama enjoys charming pastimes encompassing the various
rasa-laden arts.
'After worshiping Srimati Radharani, the Lord expanded Himself into many forms to enjoy
the rasa dance in Vrndavana with hundreds of loving gopis. With one mouth, how is it
possible to describe the limitless glories of this sweet pastime?
'In Dvaraka, all the ladies obey Rukmini Devi. Their minds are full of devotion and they
always sing the Lord's glories. Even when they're all together with Krishna, they experience
individual flavors of rasa.
'The four types of salvation are given by the Lord of Vaikuntha. Even fallen people in the
material word may attain liberation by rendering devotional service. Only pure bhakti,
however, can control the Supreme Lord. Being surrounded by Laksmi Devi, the Lord is
always rich; but He is always in need of the taste of pure love.
'Just as sugar can't taste its own sweetness, but helps others to taste and enjoy it; similarly,
with the help of bhakti, salvation is automatically attained. Liberation impedes the natural
flow of pure devotional service. You should know that prema-bhakti-yoga far surpasses the
four types of liberation.
'The Supreme Lord of Goloka will come to Puri as Sri Caitanya Mahaprabhu to distribute
His mercy. As the Lord of all lords, He will have a tall golden form. By freely giving His mercy
He will mitigate everyone's suffering. He will preach, chant, and glorify the holy names. He
will distribute the bliss of pure Krishna-prema to deliver all people in Kali-yuga. Now go see
Him and you' 11 get relief from all your miseries.'
"After hearing from Lord Jagannatha, Narada Muni left Puri and traveled to Vaikuntha.
While moving, Narada was thinking, 'I have heard many confidential talks in the Srimad-
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Bhagavatam about mukti and bhakti. I have also heard about that place which is unknown,
unmanifest in this world and beyond the knowledge of the Vedas. Today I will see that place
manifest before my eyes.'
7.18 Narada Visits Vaikuntha
"Infatuated with Krishna-prema and playing his vina, the great sage moved quickly to
Vaikuntha. He became even more ecstatic when he heard the sweet singing of the residents of
Vaikuntha. Arriving at the gate, Narada praised Lord Vishnu with the most auspicious
prayers. The Lord of Vaikuntha was sitting on a jeweled asana, surrounded by His eternal
associates. Narada Muni fell at the Lord's feet in respectful submission. Immediately the Lord
picked him up and embraced him.
"Laughing and smiling, the Lordssaid, 'Narada, please reveal your mind to Me.
Immediately tell Me the secrets of your heart. I am eager to fulfill your desire. I will easily
reveal to you whatever you can't understand.'
"With folded hands and a humble heart, Narada replied, 'My Lord Narayana, You are the
Supersoul of all living entities. Since You already know everything, what more can I say? In
Your daru brahma form as Lord Jagannatha You told me about a wonderful form of Yours.
Now I want to see that form.' ^
"Then Lord Narayana, the jewel mine of all transcendental qualities, said, 'That form is My
original form, replete with many different energies standing like a shadow. They serve Him in
His unlimited number of incarnations.
'I am all-pervading and within everything. Laksmi Devi and the four muktis [forms of
salvation] follow Me. I am the wealth of Laksmi Devi. Narada, this Vaikuntha planet which
you have come to is an expansion from the original, topmost spiritual planet called Goloka
Vmdavana. The four types of mukti act here like a shadow covering the brilliant reality of
bhakti. In Goloka Vmdavana, however, there is nothing but spontaneous pure devotional
service.
'Srimati Radharani is the original energy, the very embodiment of prema. She alone
controls Sri Krishna, fi^e supreme enjoyer. Their abode is called the Maha-Vaikuntha, the
topmost planet among the Vaikunthas. Three-fourths of the Lord's energy is found in the
spiritual world.
'I can definitely say that Gaurahari is beyond the touch of Maya. He is a desire tree full of
compassion. O great sage Narada, go to His abode and take shelter of Sri Caitanya
Mahaprabhu, the siksa-guru for the whole world!'
7.19 Narada Sees Gauranga in Goloka
"Narada moved toward Goloka playing his vina and singing the glories of Hari.
Overwhelmed with ecstasy, his body showed various symptoms of transcendental love like
hompilation. One momefit he would run, calling out "Gauranga!" The next moment he
would stagger a few steps, turn his head around for no reason, and then run forward rapidly.
"Suddenly, a soothing Vaikuntha breeze flowed over him, and in the distance he saw a
wonderful effulgence more cooling than a million moons. Narada's senses became inert when
he smelled the sweet fragrance of the Lord' s lotus feet. Narada saw that the residents of
Goloka were in a joyful mood. "Thousands of Cupids surrounded the Lord, waiting to serve
Him. Their bodily features were very attractive. Their talking was a shower of nectar singing,
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and their walking was full dancing and dramatic gestures. They seemed completely satisfied
by an inner bliss created from pure love of God.
"Kalpa-vrksa trees and Kamadhenu [surabhi cows] dotted the landscape. Seeing some
flowering vines, Nataria remembered Uddhava's desiring to take birth as a creeper in
Vmdavana. Soon Narada came to an attractive private grove in the inner portion of Goloka.
There he saw the golden form of Krishna, Sri Gauranga Mahaprabhu, sitting upon an ornately
decorated, brilliant golden throne. The throne was placed on a jewel- studded platform under
an incredibly beautiful desire tree.
"Sri Krishna Caitanya, His gentle face adorned with an ecstatic smile, sat there peacefully.
His form was more nectarean and beautiful than the sweetness of honey. A mango twig
resting atop a covered water pot sat beside the throne. Gauranga Raya's left toe was touching
the waterpot. The grove was illuminated by a bejeweled lamp, shining like the sun.
"Radhika and Her gopi friends [representing the energies of Vrndavana], holding jeweled
waterpots, stood on the Lord's right side. On the left side [representing the energies of
Dvaraka] were Rukmini and her followers, holding golden waterpots containing jeweled
water. Nagnajiti gave a full pot of water to Mitravinda who in turn gave it to Sulakshana. She
gave it to Rukmini who then used that celestial Ganges water to bathe Gauranga
Mahaprabhu.
"Tilottama [one of Indra's apsaras] filled another waterpot, passed it to Madhupriya, who
gave it to Candramukhi. She gave it to Radhika Rai [Radharani] who poured the water on
Gauranga's head in abhiseka. Satyabhama gave celestial scents, dresses, garlands and
ornaments to Laksmana, Subhadra and Bhadra. With golden waterpots full of celestial Ganges
water soaked in jewels, everyone bathed the transcendental form of Lord Caitanya.
"From all four directions, celestial ladies came with wonderful clothes, jewels and
ornaments for the Lord. The best minstrels stood near Lord Gaura Raya, praising Him with
select prayers. According to the Vedas, the best meditation is to always remember the
abhiseka of the Lord of Goloka.
"The beautiful body of Mahaprabhu shone like molten gold. His two arms were long and
graceful. He was being worshiped by devotees chanting the four-syllable mantra. That same
form appears with four arms in Vaikuntha. There His body is the color of a newly-formed
rain cloud, and He holds the four symbols of Vishnu in His four hands: cakra, padma,
sankha, gada.
"Upon seeing Gauranga, the great sage became overwhelmed with divine love. He fell upon
the Lord's feet and bathed them with his tears. Smiling, the Lord picked up Narada and put
him on His lap.
"At that time, Narada said, 'O my Lord, you a^e very dear to me. You have destroyed all my
pains and miseries. My dear Mahaprabhu, I've never seen such amazing things. Now my life
is perfect. Never before have I seen such nectarean beauty compressed in one form. Even my
father, Brahma, can't understand you. You are completely indescribable.
'Some say You are the supreme effulgence. Others say Your existence defies definition.
There's no example to describe Your effulgent aspect. Some say that You're the topmost
supreme personality. No amount of speculation can measure You. One can't get liberation
even if he knows all about Your all-pervading energy. In this way, Your transcendental
pastimes defy comprehension.
'Ananta, with thousands of mouths, can't reach the end of Your transcendental qualities.
Although he's trying, he can't properly glorify you. By Your mercy I saw Your form as Lord
Gauranga which was impossible for me to perceive otherwise. Yogis and Sankhyaites believe
the path of bhakti is the gross way to approach the Supreme. They say only through
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mysticism and meditation can one realize transcendence. Nevertheless, the devotees are
resolute in their consciousness. They simply fix their minds on the lotus feet of the Lord and
worship Him with undivided attention.
'According to the Vedas, some follow the path of Varnasrama~ dharma. Some munis,
without understanding the Vedas, try to present the conclusion of Vedanta. Why do different
philosophers present conflicting views? Some stubbornly insist that the Absolute Truth is
non-differentiated oneness. I fully understand that You are beyond the reach of knowledge,
guess work or speculation.
'Please give me the mercy of Your lotus feet. I feel great anguish. My Lord, just let me die
and be reborn so that I can attainprema-bhakti and lead a life of Krishna consciousness.'
"After hearing Narada Muni's appeal, Lord Gauranga smiled and said, 'Narada, king of the
sages, just come with Me. Let us go to Navadvipa and we'll deliver the people of Kali-yuga by
preaching My pure devotional service.
'I reside in Svetadvipa along with My elder brother Balarama whose expansion is Ananta.
He is served by Lord Siva and the eleven Rudras. Balarama, in His expanded form as
Ksirodakasayi Vishnu, and His wife Revati, are now sporting in the ocean of milk. He
arranges for the incarnations to first enter the material world. Narada, go quickly to
Svetadvipa and ask the Lord to take the name of Nityananda and appear on earth with His
eternal associates.'
"Narada Muni, feeling blissful and satisfied in his heart to hear from Lord Gauranga,
chanted 'Hari bol! Hari bol!"' Locana Das declares that one will be swept away in waves of
ecstasy by hearing this transcendental conversation.
7.20 Gauranga Tells Why He Descends
Murari Gupta continues narrating to Damodara Pandita. "After Narada's departure, the
Lord thought to Himself and then announced to His beloved associates: 'Listen carefully as I
explain why I incarnate on earth.'
"The Lord, the greatest of all controllers, always thinks about the welfare of the world. He
was surrounded by Radharani on His right side and Rukmini on His left. All His delightful
queens, dear associates, and intimate followers were also present. They were all eager to listen
to the Lord's nectarean words. Millions of eyes were not enough to appreciate the unique
beauty of the Lord's face. As many cakora birds hanker after the rays of one moon, similarly
their eyes were thirsty to drink the nectar of the moonlike face of Lord Gauranga.
"Revealing the purpose of His incarnation to all His eternal associates, Lord Caitanya said,
'In every age I appear in the material world to deliver the saints and to reestablish religion.
Without understanding the purpose of My advent, the ignorant people continue to commit
sinful activities. It hurts Me that after Satya-yuga sinful activities gradually increase with the
progress of the ages. Seeing the appalling condition of Kali-yuga, I feel compassionate and
personally incarnate in order to manifest My love.
'I will personally teach the people the difference between religion and irreligion. I '11 give
them the most difficult-to-attain jewel ofpremabhakti. In Navadvipa on the bank of the
Ganges, I'll appear as the son of Jagannatha Misra and Saci Mata. In My previous incarnations
I killed the demons, but as Lord Gauranga I'll conquer' them with My love.
'In My other incarnations I took fierce forms and powerful weapons to obliterate many
huge and invincible demons. In Kali-yuga, however, I'11 use the weapons of My
transcendental holy names, qualifies, and the potency of My prema-bhaktas [pure devotees].
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With these I'll conquer the people's demoniac mentalities and award them pure devotional
service to Radha and Krishna.
nama-guna-sankirtana vaisnavera shakti
prakasa karibe ami nija prema-bhakti
Chanting of the name & qualities of Krsna is the life & energy of the Vaisnavas. I will reveal
these activities & rejuvenate pure devotional service unto Myself.
ei mate kali-papa karibe sanhara
sabe cala age pache na kara vichara
In this way I will destroy all the sins in Kali Yuga. So all of you, My associates, go ahead and
take birth on the earthly planet before My advent and don't remain behind.
ebe nama sankirtana tikshna khadaga laiya
antara asura jivera phelibe katiya
Taking the sharp sword of the congregational chanting of the Hare Krsna mantra, (namasankirtana) I will root out & destroy the demoniac mentality in the hearts of all the
conditioned souls.
yadi papi chadi dharma dure dese yaya
mora senapati-bhakta yaibe tathaya
If some sinful people escape and giving up religious principles go to far off countries, then my
Senapati Bhakta3 will come at that time to give them Krsna consciousness. (senapati - a
military field commander, bhakta - a devotee. Lord Caitanya will empower His own devotee
to spread Krsna Consciousness around the world.)
8 DOES LORD CAITANYA APPEAR IN EVERY DAY OF LORD BRAHMA?
Just like the original Personality of Godhead, Lord Sri Krsna does appear once in every day of
Lord Brahma.
Srila Prabhupada once explained in Melbourne, Australia, in answer the question of how long
it would be before Lord Krsna would come to this planet again in His physical form, that
Krsna would come again after 8 billion, 600 milion years.
Devotee: How long do you say it is before Krsna comes to this planet again in His physical
form?
Srila Prabhupada: Now, calculate, I have already given the duration of one day, twelve hours,
of Brahma means 4,300,000 years multiplied by one thousand the eight billion.
Paramahamsa: 600,000,000.
3 Refers to Srila Prabhupada
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Srila Prabhupada: So Krsna comes after this period in one day, after one day of Brahma, He
appears.
Devotee: Srila Prabhupada, does Lord Caitanya Mahaprabhu also appear every day of
Brahma?
Srila Prabhupada: Yes, following Krsna. Krsna comes in the Dvapara-yuga. There are four
sets of yugas: Satya, Treta, Dvapara, and Kali. So Krsna come at the end of Dvapara-yuga, and
Caitanya Mahaprabhu comes in the Kali-Yuga so almost the same year, same circulation.
Similarly, Krsna appears in rotation in this universe after so many years, eight billion years.
So next He goes to another universe....
9 DESCRIPTIONS OF LORD CAITANYA'S BODILY FEATURES
Srila Sarvabhauma Bhattacarya, one of the foremost disciples of Sri Caitanya Mahaprabhu in
Jagannatha Puri, composed an entire series of prayers describing in detail the various features
of Sri Caitanya Mahaprabhu, called Sri Gauranga-Prati-Anga-Varnanakhya-Stava-Rajah, or the
King of Prayers, proclaiming the glory of each limb of Sri Gauranga. Let us carefully present a
few of these divine gems.
Lord Caitanya's bodily luster.
Srila Sarvabhauma Bhattacarya has described the complexion of Sri Caitanya Mahaprabhu's
body.
tapta hema dyutim vande
kali-krsnam jagad-gurum
caru-dirgha-tanum srimac
chaci-hrdaya-nandanam
“I worship Lord Krsna, the spiritual master of the universe, who appears in the age of Kali
with a luster like molten gold. His body is beautiful and tall. He is like molten gold, and He is
the delight of the son of Sacidevi.”
Srila Prabodhananda Sarasvati Thakura also describes Sri Caitanya Mahaprabhu's golden
complexion.
ananda lilamaya vigrahaya
hemabha-divya-cchavi-sundaraya
“O Lord Caitanyacandra, O Lord whose form is full of blissful pastimes, O Lord whose
complexion is as splendid as gold...”
Srila Prabodhananda Saraswati a great Vaisnava acarya of the Sri Ramanuja Sampradaya says:
prabodhananda-vakyam yattad idam srnu sampratam
stumas tam caitanyakrtim ati-vimaryada-pramadad
bhgtaudaryam varyam vraja-pati-kumaram rasayitum
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visuddha-sva-premonmada-madura-piyusa-laharim
pradatum canyebhyah para-pada-navadvipa-prakatam
"Now please hear the statement of Srila Prabodhanda Sarasvati: 'Let us glorify the boundlessly
merciful Supreme Personality of Godhead, the prince of Vraja. To taste the intoxicating sweet
waves of the nectar of transcendental love for Krsna, as well as to give that nectar to others,
He has now appeared in the transcendental abode of Navadvipa as Lord Caitanya
Mahaprabhu.'” - Srila Prabodhananda Sarasvati Thakura statement. Cited by Srila
Bhaktivinoda Thakura in Navadvipa-Dhama-Mahatmya, 5/14
Srila Rupa Goswami prays at the lotus feet of Lord Caitanya as follows:
namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya
namne gaura-tvise namah
“I offer my respectful obeisaces unto the Supreme Lord Sri Krsna Caitanya, who has assumed
the golden color of Srimati Radharani, and who is more magnanimous than any other
avatara, even Krsna Himself, because He is widely distributing freely what no one else has
ever given -pure love of Krsna.”
Sripada Vallabhacarya a great acarya of the Rudra Visnuswami Vaisnava Sampradaya prays at
the lotus feet of the Lord as follows:
tumi-isvara . . .
“My dear Lord, You are the Supreme Personality of Godhead.”
Similarly Sripada Kesava Kasmiri a prominent acarya of the Kumara Nimbaditya Vaisnava
Sampradaya aserts Lord Caitanya as the Supreme Personlity of Godhead:
saksat isvara kari’ prabhute janila
“After understanding the transcendental position of the Lord he (Kesava) accepted that Sri
Caitanya is the Supreme Personality of Godhead.”
Srila Krsna Dasa Kaviraja Goswami similarly describes Lord Caitanya.
tapta hema sama kanti prakanda sarira
"...the luster of His expansive body resembles molten gold..."
Sripad Prabodhananda Sarasvati also further describes Sri Caitanya’s golden complexion.
svayam devo yatra-kanaka-gaurah karunaya
His complexion is as fair as molten gold.
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Sri Caitanya's beautiful hair.
lasan-mukha-lata-naddha
caru-kuncita-kuntalam
"His lovely curling locks are interwoven with creepers of glistening pearls..."
Sri Caitanya's shoulders and chest.
Prabhodananda Sarasvati Thakura describes the shoulders of Mahaprabhu.
simha skandham...
"May Lord Caitanya, whose shoulders are like a lion..."
Srila Krsna dasa Kaviraja Goswami also points out the nature of Sri Caitanya's shoulders and
voice.
simha griva simha-virya simhera hunkara
"He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion."
Sri Caitanya's arms.
ajanulambita-bhuja
His arms reach all the way to his knees.
ajanulambita bhujau kanaka vadatau
Their arms ( Lord Caitanya and Lord Nityananda ) reach all the way to their knees.
kankanangada-vidyotiajanu-lambi-bhuja-dvayam
“....His two arms, glittering with bracelets and bangles, extend down to His knees.”
Sri Caitanya's face.
prema-pravaha-madhura
raktotpala-vilocanam
h la-prasuna-susnigdhanutanayata-nasikam
“His beautiful eyes are just like reddish lotus flowers. They are most beautiful, just like lakes
of Krsna Prema. His nose is arched and is resplendent just like the sesame flower.”
sri-ganda-mandollasi-
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ratna-kundala-manditam
savya-karna-suvinyastasphurac-caru-sikhandakam
“His cheeks are round and they shine brilliantly. He wears jewelled earrings. He has a
peacock feather placed near His left ear.”
madhura-sneha-susnigdha
praraktadhara-pallavam
isad-danturita-snigdha
sphuran-mukta-radoijvalam
“His lips are tender and very lustrous. They resemble reddish blossoming flowers. He reveals
his pearl-like teeth out His kindness.”
According to the authoritative statements of the great purva-acaryas [previous authorized
bona fide spiritual masters] such as Srila Rupa Goswami Prabhupada, Srila Sanatana
Goswami, Srila Jiva Goswami Prabhupada, Srila Krsna dasa Kaviraja Goswami, Srila
Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, and His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada, the foremost representative of all the Acaryas in the
Gaudiya Sampradaya, and many other great Acaryas and pure devotees, Sri Krsna Caitanya
Mahaprabhu is the Yuga-Avatara, and the incarnation of Sri Sri Radha and Krsna combined
who has come to taste the transcendental bliss experienced by Srimati Radharani. He is the
Supreme Personality of Godhead. This transcendental conclusion is supported by the
statements of the Vedas, the Srimad Bhagavatam, various Puranas, the Mahabharata, various
Samhitas, Tantras and Pancaratric texts.
sankirtana-pravartaka sri krsna-caitanya
sankirtana-yajne tanre bhaje sei dhanya
“Lord Sri Krsna Caitanya is the initiator of sankirtana [congregational chanting of the holy
name of Lord Krsna]. One who worships Him through sankirtana is fortunate indeed.”
vintala-kamala-vaktrah pakva-bi nbadharosthas
tila-kusu na-su-nasah katnbu-kanthah su-dirghah
suvaliuta-bhuja-dando nabhi-gambhira-rupah
sphuratu hrdaya-madhye gaura-candro-natendrah
“His face is flawless like a blooming lotus and His lips are red as ripe as bimba fruits. His
nose is as beautiful as the sesame flower and his neck is like a three- ringed conch. He is
very tall and His rod-like arms make artistic movements while He dances. His navel is very
deep. May my Lord Gauracandra, the king of dancers, reveal Himself in the core of My
heart.”
9.1 Specific Bodily Features And Markings
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All genuine incarnations of God have specific bodily features and markings that distinguishes
Him from common men. The hands and soles of the Lord’s feet have special markings, which
proves that one is a bonafide incarnation of the Supreme Lord.
Srimad Bhagavatam (10.38.25) describes the marks on Lord Krsna’s feet:
padani tasyakhila-loka-pala
kirita-justamala-pada renoh
dadarsa gosthe ksiti-kautukani
vilaksitany abja-yavankusadyaih
“In the cowherd pasture Akrura saw the footprints of those feet whose pure dust the rulers of
all planets in the universe hold on their crowns. Those footprints of the Lord, distinguished
by such marks as the lotus, barleycorn and elephant goad, made the ground wonderfully
beautiful.”
Similarly, Srimad Bhagavatam (10.30.25) quotes the gopis:
padani vyaktam etani
nanda-sunor mahatmanah
laksyante hi dhvajambhoja
vajrankusa-yavadibhih
The gopis said; “The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so
forth on these footprints clearly distinguish them as belonging to that great soul, the son of
Nanda Maharaja.”
In these regard, the Skanda Purana gives the exact details and locations of the eleven marks
on Krsna’s right foot and eight on his left foot. These marks were not only on Krsna’s body,
but they are a characteristic of any genuine incarnation of the Lord. For instance, in Srimad
Bhagavatam, similar characteristics are observed regarding:
… the empowered incarnation known as Prthu Maharaja (4.15.9-10) …
“Lord Brahma, the master of the entire universe, arrived there accompanied by all the
demigods and their chiefs. Seeing the lines of Lord Visnu’s palm on King Prthu’s right hand
and impressions of lotus flowers on the soles of His feet, Lord Brahma could understand that
King Prthu was a partial represntative of the Supreme Personality of Godhead.”
… and Lord Kapila Muni who appeared in Satya-yuga (3.24.17) …
“By mystic yoga and the practical application of knwoledge from the scriptures,
Kapila Muni, who is characterized by his goden hair, His eyes just like lotus
petals and His lotus feet, which bear the marksof lotus flowers, will uproot the
deep-rooted desire for work in this material world.”
Lord Ramacandra, according to Srimad Ramayana also had such special
markings on his body.
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The markings on Lord Caitanya’s feet are described in Sri Caitanya-caritamrta (Adi-lila 14.7):
grhe dui jana dekhi laghupada-cinha
tahe sbhe dhvaja, vajra, sankha, cakra, mina
According to the astrologer Nilambara Cakravarti, Nimai (Lord Caitanya) was born at the
most favorable moment of planetary conjunctions. His horoscope indicated that he would be
an intellectual genius, a saviour of the world, a unique preacher of religion and would declare
the dispensation for the present age (the chanting of the Lord’s holy name). The astrologer
recognised on His person all the signs of an avatara, both from the calculations and from the
auspicious marks on His limbs.
“When the Lord tried to walk, in his small fotprints the specific marks of Lord Visnu were
visible, namely the flag, thunderbolt, conchshell, disc and fish.”
Such are the specific marks on the palms and feet of all genuine incarnations. These marks
are not like the regular lines which appear on the soles and palms of of ordinary men.
Nowdays there are many imposters who claim to be God, but do not have any specific marks
on their palms and feet except for the lines seen regularly on ordinary people.
Nilambara Cakravarti, Sacidevi’s father and the family astrologer, could understand another
way in which the boy was golden - his bodily limbs and zodiacal signs all
indicated that he was none other than the Supreme Lord Sri Krsna. Looking
at all this features Nilambara named the extraordinary child “Visvambhara,”
indicating the boy’s divinity. He said “In the future this child will protect and
maintain all the world. For this reason He is to be called Visvambhara.”
The Caitanya-Bhagavat also confirms that Sri Caitanya Mahaprabu, by his
birth, has made the whole world peaceful, as in the past Narayana protected this earth in His
incarnation as Varaha. Because of His protecting and maintaining this world in the present
Kali-yuga, Lord Caitanya Mahaprabhu is Visvambhara, which refers to one who feeds the
entire world. The name Visvambhara is mentioned in the Atharva-veda-samhita (visvambhara
visvena ma bharasa pahi svaha).
Sri Caitanya-caritamrta (Adi-lila 14.15) describes even further bodily symptoms of an
incarnation of God:
panca-dirghah panca-suksmah
sapta-raktah sad-unnatah
tri-hrasva-prthu-gambhiro
dvatrimsal-laskano mahan
“There are thirty-two bodily symptoms of a great person: five of his bodily parts are large,five
fine, seven reddish, six raised, three small, three broad and three grave.”
The seven large parts are the nose, arms, chin, eyes and knee. The five fine parts are the skin,
fingertips, teeth, hair on the body and hair on the head. The seven reddish parts are the eyes,
soles, palms, palate, nails, and upper and lower lips. The six raised parts are the chest,
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shoulders, nails, nose, waist and mouth. The three small parts are the neck, thighs and male
organ. The three broad parts are the waist, forehead, chest. The three grave parts are the
navel, voice and existence. Altogether these are the thirty-two symptoms of an incarnation.
Sri Caitanya, according to His authorised biographers and confidential associates possessed
all the thirty-two marks of divinity incarnate (maho purusa laksanas).
10 WHY DID LORD KRSNA APPEAR AS LORD CAITANYA?
In Sri Caitanya-caritamrta, Krsnadasa Kaviraja Goswami has stressed that Lord Caitanya
appeared for three principal purposes of his own.
The first purpose was to relish the position of Srimati Radharani, who is the prime
reciprocator of transcendental love of Sri Krsna. Lord Krsna is the reservoir of transcendental
loving transactions with Srimati Radharani. The subject of those loving transactions is the
Lord Himself, and Radharani is the object. Thus the subject, the Lord, wanted to relish the
loving mellow in the position of the object, Radharani.
The second reason for His appearance was to understand the transcedental mellow of
Himself. Lord Krsna is all sweetness. Radharani’s attraction for Krsna is sublime, and to
experience that attraction and understand the transcedental sweetness of Himself, He
accepted the mentality of Radharani.
The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Radharani. The
Lord thought that undoubtedly Radharani enjoyed His company and He enjoyed the
company of Radharani, but the exchange of transcedental mellow between the spiritual
couple was more pleasing to Srimati Radharani than to Sri Krsna. Radharani felt more
transcendetal pleasure in the company of Krsna than He could understand without taking
Her position, but to Sri Krsna, to enjoy in the position of Srimati Radharani was impossible
because that position was completely foreign to Him. Krsna is the transcendental male, and
Radharani is the transcendental female. Therefore, to know the transcendental pleasure of
loving, Lord Krsna Himself appeared as Lord Caitanya, accepting the emotions and bodily
luster of Srimati Radharani.
In Sri Caitanya-caritamrta, Adi-lila, 1.6 it is stated:
sri-radhayah pranaya mahima kidrso vanayaiva
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
“Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that
She alone relishes through Her love, and the happiness She feels when She realizes the
sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears
from the womb of Srimati Sacidevi, as the moon appears from the ocean.”
Radha and Krsna are one, and when Krsna desires to enjoy pleasure, He manifests Himself as
Radharani. It is explained in Srimad Bhagavatam that Krsna desired to know the glory of
Radharani’s love for Him. He wanted to taste the feelings Radharani felt upon seeing Him.
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Krsna Himself could not understand the ecstatic feeling of Radharani towards Him, and
therefore He desired to accept the role of Radharani and thereby taste these feelings. In order
to taste the essence of that loving affair, Krsna appeared as Lord Caitanya with the sentiments
of Radharani. Lord Caitanya is Krsna with the feelings of Radharani; in other words He is a
combination of Radha and Krsna united into one form. Krsna and Caitanya are not
incarnations, but the Supreme Personality of Godhead; the cause of all the causes.They are
the original source of all the incarnations. No one should try to eliminate Lord Caitanya from
Lord Krsna. In the form of Sri Krsna , He is the supreme enjoyer and in the form of Sri
Caitanya, He is the supreme enjoyed.
Lord Caitanya appeared to fulfill these confidential desires and also to preach the special
significance of chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare
Rama Rama Rama Hare Hare, and also to answer the call of Advaita Acarya4 who constantly
prayed to the Supreme Lord to personally descend to earth to establish the yuga-dharma.
Apart from the above reason, the celebrated author of Sri Caitanya-caritamrta has fully
discussed another reason for the descent of Sri Caitanya Mahaprabhu. The Supreme
Personality of Godhead, Lord Krsna, after displaying His
pastimes as Lord Krsna, thought it wise to make His advent in
the form of a devotee to explain personally the transcedental
mellow reciprocations of service and love beween Himself and
His servants, friends, parents and lovers. According to the
Vedic literatures, the foremost occupational duty for humanity
in this age of Kali is hari-nama-sankirtana, or congregational
chanting of the holy name of the Supreme Lord. The
incarnation for this age especially preaches this process, but
only Krsna Himself can explain the confidential loving service
performed in the four principal varieties of loving affairs
between the Supreme Lord and His devotees. Lord Krsna
therefore personally appeared, with His plenary portions, as
Lord Caitanya. For this purpose the Lord appeared personally
in Navadvipa in the form of Sri Caitanya Mahaprabhu.
Krsnadasa Kaviraja Goswami has described bodily symptoms in Lord Caitanya that are visible
only in the person of the Supreme Lord, and he has proved that Lord Caitanya appeared with
his personal associates like Nityananda Prabhu, Advaita Acarya, Gadadhara Prabhu, Srivasa
Prabhu and other devotees to preach the special significance of chanting Hare Krsna mahamantra. The appearance of Lord Caitanya is both significant and confidential. He can be
appreciated only by pure devotees and only through the process of devotional service. The
Lord tried to conceal his identity as the Supreme Personality of Godhead by representing
Himself as a devotee, but His pure devotees can recognize Him by his special features. The
Vedas and Puranas foretell the appearance of Lord Caitanya, but still He is sometimes called,
significantly, the concealed descent of the Supreme Personality of Godhead.
Sri Advaita Acarya is not only the efficient cause of the descent of the Lord, but also of His disappearance. He
sent a cryptic message to Caitanya Mahaprabhu, ‘rice is no longer needed in the market place, since every one is
mad like Caitanya Mahaprabhu Himself’. When Mahaprabhu received this message, He smiled and soon after
displayed His pastime of disappearing. Only a few of the intimate associates understood that this message meant
that the yuga dharma of sankirtana had been sufficiently well established now that it could be carried on by
empowered disciples.
4
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Furthermore it is explained that Lord Krsna appeared as Lord Caitanya to kill the demons.
The demons this time were none other than the Mayavadis. The term “Mayavadi” means “a
follower of Maya-vada. “Mayavada” is another name for Advaita-vada philosophy of Adi
Sankaracarya. More precisely the followers of Sankaracarya are known as Mayavadis. Sripada
Adi Sankaracarya appeared in the beginning of Kali-yuga and promoted atheism by preaching
Mayavada (impersonal) philosophy. Sankaracarya was an incarnation of Lord Siva, and it is
known that Lord Siva is one of the great Vaisnavas. Why, then did he adopt the process of
Mayavada philosophy?. The answer is given in Padma Purana where Lord Siva states:
mayavadam asac-chastram
pracchanam bauddham ucyate
mayaiva kalpitam devi
kalau brahmana rupina
“The Mayavada philosophy is veiled Buddhism”. In other words, the voidist philosophy of
Buddha is more or less repeated in the Mayavada philosophy of nirakara-vada,
impersonalism. Lord Siva, however admits that this philosophy is manufactured by him in
the age of Kali in order to mislead the atheists. Lord Siva says: “Although the Supreme
Personality of Godhead has His transcendental spiritual body, but I describe the Supreme as
nirakara, impersonal. I also explain the Vedanta-sutra according the same principles of
Mayavada philosophy.” The Mayavada philosophy taught by
Sankaracarya is an imaginary explanation of the Vedas, but it
had to be taught by him and because he (Sankaracarya) was
ordered to teach it by the Supreme Personality of Godhead. In
the Padma Purana (62.31) it is stated that the Supreme Lord
ordered Mahadeva, Lord Siva, to present some imaginary
interpretations of Vedic literatures. “By doing so you will
attempt to make them atheists,” the Lord said. “After that, they
can produce more population.” More precisely the Supreme
Lord ordered Lord Siva to deviate the human race from Him, the
Supreme Personality of Godhead for some time. The Personality
of Godhead was to be covered so that people would be encouraged to generate more and
more population.
It is also stated in Padma Purana (25.9) that Lord Siva explained to his wife, Parvati, that in
Kali-yuga he would come in the form of a brahmana to preach imperfect interpretations of
the Vedas, known as Mayavadism, which in actuality is but a second edition of atheistic
Buddhist philosophy.
Some basic tenets of Sankaracarya’s philosophy are as follows: God and the soul are identical;
the formless, senseless, impersonal Absolute is the only reality; all else is maya, (illusion);
and the incarnations of God are all products of maya, (illusion). Also according to the
Mayavadis, Krsna and devotional service to Him (bhakti) are products of maya, (illusion).
They believe that everything is “one” and that the goal of spiritual life is to become “one with
God”. They are impersonalists; they think that God is formless (nirakara). They do not
accept that the highest reality is the Personality of Godhead, Sri Krsna. In
different forms and names, Mayavada has spread throughout India and
beyond. By diverting people’s attention away from the Personality of
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Godhead, and by giving them the false hope that they can “become one with God,” Mayavada
has created havoc in the spiritual life of the world. Therefore, Vaisnava acaryas, especially
Sripad Ramanujacarya, Sripad Madhvacarya, Sripad Nimbarkacarya, Sripad Visnuswami and
Bhagavan Sri Caitanya Mahaprabhu, staunchly oppose Mayavada. Using evidence from the
sastra (scripture) and common-sense logic, they have systematically refuted Mayavada by
exposing the numerous fallacies on which it is based.
The correct understanding of the Absolute Truth is that Krsna is supreme. This is directly
established by Lord Krsna in Bhagavat-gita and is thus accepted by all Vaisnava philosophers.
Krsna is the Supreme Personality of Godhead. He is not formless; He is eternally situated in
His transcendental form (sac-cid-ananda vigraha). The topmost understanding of
transcendental reality is that GOD IS A PERSON, and all other living beings (jivas) are His
servants eternally.
In the Bhagavat-gita (4.8,9), Krsna promises that whenever and wherever there is decline in
religion, He comes to remove atheism and reestablish religion. Due to ignorance, people in
Kali-yuga become absorbed in sinful activities and sense gratification.
In Sri Caitanya-Bhagavat Lord Caitanya says:
sankirtana arambha amara avatara
kirtana virodhi pape, karimu samhara
“ I have incarnated to inaugurate the sankirtana movement and any sinful person who is
against this sankirtana movement shall be kill by Me.”
Similarly in Sri Caitanya-caritamrta, Adi-lila,17.53 Lord Caitanya says:
pasandi samharite mora ei avatara
pasandi samhari’ bhakti karimu pracara
“I have appeared in this incarnation to kill the demons [pasandis] and, after killing them, to
preach the cult of devotional service.”
Lord Caitanya’s mission is the same as that of Lord Krsna in Bhagavat-gita:
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata,
and a predominant rise in irreligion - at that time I descend Myself. In order to deliver the
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Caitanya-candra
pious and to annihilate the miscreants, as well as to eestablish the principles of religion, I
advent Myself millennium after millennium.” (Bg. 4.7-8)
As explained here , the real purpose of an incarnation of Godhead is to kill the atheists and
maintain the devotees. He does not say, like so many rascal incarnations, that both atheists
and devotees are on the same platform. Sri Caitanya Mahaprabhu or Lord Krsna, the real
Personality of Godhead, does not advocate such an idea. Atheists are punishable, whereas
devotees are to be protected. To maintain this principle is the mission of all avataras, or
incarnations. The Lord comes along with His confidential associates and weapons. In other
incarnations the Lord descended with His armies and weapons, but in this incarnation His
solders are His plenary parts and associates. His plenary parts and associates peform the work
of weapons as their own specific duties. One must therefore identify an incarnation by his
activites, not by popular votes or mental concoctions. Unlike other incanations of the Lord
that descended prior to His appearance, Lord Caitanya came with no weapons. Lord
Ramacandra carried a bow and arrow for killing the demons; Lord Parsurama carried an axe;
even Lord Krsna appeared with His lethal disc (sudarsana cakra). But Lord Caitanya was
empty handed. His only accountrements are His associates and His only weapon is hari-nama
sankirtana. Sri Caitanya Mahaprabhu gave protection to the devotees and killed many
demons in the course of his preaching work. He specfically mentioned that the Mayavadi
philosophers are the greatest demons. Therefore he warned all others not hear the Mayavada
philosophy. Mayavada-bhasya sunile haya sarva-nasa: simply by hearing the Mayavada
interpretation of the sastras, one is doomed (Caitanya-caritamrta, Madhya-lila, 6.169). Lord
Caitanya further says - mayavadi krsne aparadhi: All the Mayavadis are offenders of Lord
Krsna.(Caitanya-caritamrta, Madhya-lila, 7.129)
Actually Lord Caitanya did not kill anyone physically, but instead killed the demoniac minds
of such atheists by giving them the Hare Krsna maha-mantra which when chanted by one
offencelessly develops love for Godhead. Instead of killing the demons and thereby giving
them liberration, He transformed them into devotees and conquered them by His devotion.
Through little more than the changing process, Mahaprabhu was able to liberate all who
ventured within Hus path. According to His teachings and the
example of His followers, we need only adopt the process.
11 SRI NAVADVIPA DHAMA - THE DIVINE ABODE OF
LORD CAITANYA
According to the scriptures, Sri Navadvipa dhama, being the birth place of Lord Caitanya, is
nondifferent from Sri Vrindavana dhama, the birth place of Lord Krsna are considered
manifestations of the spiritual world. Srila Vrindavana das Thakur has described the village of
Navadvipa as bearing the name of Svetadvipa. In this Svetadvipa the concluding portions of
the pastimes of Goloka exist eternally as the pastimes of Navadvipa. Hence the region of
Navadvipa, Vraja and the realm of Goloka are the one and the same indivisible entity. Here in
Navadvipa what the yogis obtain after 10 nights at other tirthas’, holy places, is obtained in 3
nights.
In the Skanda Puräëa the Lord says:
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Caitanya-candra
mäyäpuréà samaçritya
kalau ye mäm upäsate
sarva-päpa-vinirmuktäs
te yänti paramäà gatim
They who in the age of Kali take shelter of Mäyäpura and worship Me become free from all
sins and attain the supreme destination.
yat térthaà vartate çrémän
navadvépe vibhägaçaù
tat-tértha-mahimä tatra
çata-koöi-guëaà kalau
The glories of other holy places are present hundreds and millions of times over in
Navadvépa in the age of Kali.
yathä cintämaëeù saìgät
dhätu-mülyaà pravardhate
gaura-saìgät tathä térthamähätmyaà parivardhate
As a metal's value increases with a cintämaëi jewel's touch, so the glory of any holy place
increases with Lord Gaura's touch.
mäyä mäyäpuré skñät
sarvänanda-vivardhiné
çré-garga-saàhitäyäà sa
kértitä päpa-näçiné
Mäyäpura is the Lord's yogamäyä potency. It is filled with ever-increasing bliss.
In the Brhad-Brahma-Yamala-Tantra, in ancient times it was said:
kalau purëänandas tri-bhuvana-jayé gaura-sutanur
navadvépe jätaù suradhuni-samépe narahariù
dadat päpibhyaù saàstutam api harer näma sukåtaà
taritvä päpäbdhià bhuvi vijayate çré-gauracandräbhidhaù
“All Glories to Lord Gauracandra, who is the perfect bliss in the age of Kali, the glory that
shines in the three worlds, and the fair complexioned human-like form of the Supreme
Personality of Godhead, who has taken birth in Navadvipa, and who gives to the sinful the
sacred and glorious name of Lord Hari and makes them cross over the ocean of sins in this
world.”
vande gaurävatäraà kali-mala-mathanaà çré-navadvépa-väsaà
kaëthe mäläà dadhänaà çruti-yuga-vilasat-svarëa-saàsaktagaëòam
keyüräìgada-divya-ratna-ghatitaà bahu-dvaye bibhrataà
bhaktebhyo dadatäà maläpaharaëaà nämäpi sarvaà hareù
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Caitanya-candra
I offer my respectful obeisances to Gaura-avatära, who destroys the impurities of the age of
Kali, who resides in Navadvépa, who wears a garland on His neck, to whose cheeks cling
glistening golden earrings, who wears splendid jeweled keyüra and aìgada armlets on His
arms, and who gives to the devotees Lord Hari's holy name, which destroys all sins.
Brhad-Yamala-Tantra as cited by Srila Bhaktivinoda Thakura in his Navadvipa-DhamaMahatmya, 4.5
In the Mukti-Sankalini-Tantra it is said:
kurukñetraà kåte tértham
tretäyäà puñkaraà småtam
dväpare naimisäraëyam
nava-khaëòaà kali kala
In the Mukti-saìkaliné Tantra it is said: In Satya-yuga Kurukñetra is the most important holy
place, in Tretä-yuga Lake Puñkara is the most important holy place, in Dväpara-yuga
Naimiñäraëya is the most important holy place, and in Kali-yuga Navadvépa is the most
important holy place.
“In Satya-yuga, Kuruksetra is the most important holy place, in Treta-yuga, lake Puskara is
the most important holy place, in Dvapara-yuga, Naimisaranya is the most important holy
place, and in Kali-yuga, Navadvipa is the most important holy place.” Mukti-SankaliniTantra cited by Srila Bhaktivinoda Thakura in his Navadvipa-Dhama-Mahatmya , 4.7
The Chandogya Upanisad describes the place of advent of the Supreme Lord Sri Krsna
Caitanya. This is explained by Srila Saccidananda Bhaktivinoda Thakura, in his Navadvipa
Dhama Mahatmya (text 5):
tan-madhye daharam saksan
mayapuram itiryate
tatra vesma bhagavatas
caitanyasya paratmanah
tasmin yas tv antarakaso
hy antardvipah sa ucyate
“The spiritual city in the shape of a lotus has the abode of Sri Mayapura as its heart.
Sridhama Mayapura is the divine abode of Lord Caitanya, the Supreme Personality of
Godhead. In the middle of Mayapura is the place called Antardvipa.”
In the Urdhvämnäya Tantra the Supreme Personality of Godhead Himself said:
vaivasvatäntare brahman
gaìgä-tére su-puëya-de
hari-näma tadä dattvä
caëòälän haòòikäàs tathä
brähmaëän kñatriyän vaiñyän
çataço 'tha sahasraçaù
uddhariñyämy ahaà tatra
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Caitanya-candra
tapta-svarëa-kalevaraù
sannyäsaà ca kariñyämi
käïcana-grämaà äçritaù
O brähmaëa, during the Vaivasvata-manvantara, on the sacred banks of the Ganges I will
give to the people the holy name of Lord Hari. I will deliver hundreds and thousands of
caëòälas, çüdras, brähmaëas, kñatriyas, and vaiçyas. My form splendid as molten gold, I
will go to Käïcana-gräma (Katwa) and aceept the renounced order (sannyäsa).
11.1 Lord Çiva's glorification of Navadvipa to Pärvaté in the Urdhvämnäya
Tantra.
Text 1
çrutvä gaura-kathä devi
viñëu-mäyä sanätané
papraccha saìkaraà devaà
bhaktyä paramayä mudä
After hearing this description of Lord Gaura, Lord Viñëu's eternal illusory potency
cheerfully and with great devotion asked Lord Çiva:
Text 2
gaura-manträdikaà nätha
çrutaà tavordhva-vaktrataù
navadvépasya mähätmyaà
idänià vada tattvataù
O Lord, I have heard Lord Gaura's mantra from You. Now please truthfully tell me the
glories of Navadvépa.
Text 3
navadvépa-kathä puëya
sarva-päpa-vinäçiné
na kadäcit purä nätha
kåpayä kathitä tvayä
O Lord, never before have You told me the sacred description of Navadvépa, a description
that destroys all sins.
Text 4
çré-mahädeva uväca
çré-hareù paramä çaktiù
svarüpäkhyä varänane
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Caitanya-candra
yasyäç chäyä-svarüpä tvaà
mahä-mäyä guëätmikä
Lord Çiva said: O girl with the beautiful face, Lord Hari's transcendental potency is called
Svarüpa-çakti. You, His Mahä-mäyä potency consisting of the modes of nature, are a
shadow reflection of the Svarüpa-çakti.
Text 5
tat-prabhävas tridhä samvithlädiné-sandhiné priye
sandhiné dhäma-nämäder
hareù säkñät-prakäçiné
The transcendental potency is of three kinds: samvit, hlädiné, and sandhiné. The sandhiné
potency reveals Lord Hari's holy name and abode.
Text 6
bhagavän sac-cid-änandas
codayäm äsa sandhiném
sä sandhiné navadvépaà
akarod akñi-gocaram
The Supreme Personality of Godhead, who is eternal and full of knowledge and bliss, sent
the sandhiné potency to this world. The sandhiné potency made Navadvépa visible to the
eyes of this world.
Text 7
phalaà puñpaà yathä devi
çakter dhäma tathä çubhe
ato nityaà navadvépaà
prakataà hi vidur budhäù
O goddess, O beautiful one, the wise know that Navadvépa-dhäma is eternally manifest
from the Lord's transcendental potency with many fruits and flowers.
Texts 8 and 9
aprakåtaà navadvépaà
cin-mayaà cid-viçeñaëam
jaòätétaà paraà dhäma
brahma-puraà sanätanam
vadanti çrutayaù säkñäd
daharaà sarva-sundaram
nava-saìkhyäs tathä dvépä
vartante padma-puñpa-vat
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Caitanya-candra
The Vedas say Navadvépa is not material, but spiritual and full of knowledge, beyond dull
and inert matter, a transcendental abode, an eternal spiritual city, an all-beautiful lotus
flower. The nine islands of Navadvépa are like a great lotus flower.
Text 10
çåëu devi pravakñyämi
nava-khaëòa-svarüpakam
yatra vai räjate nityaà
çré-gaurasundaro hariù
O goddess, please listen and I will tell you of these nine islands where Lord Gaura-Hari
eternally shines with great splendor.
Text 11
antardvépas tathä devi
simantadvépa-samjïakaù
godrumadvépa-samjëo 'nyo
madhyadvépas tathä paraù
gaìgä-pürva-tate ramye
devi dvépa-catuñtayam
koladvépa-rtudvépo
jahnudvépaù sureçvari
modadrumas tathärudraù
païcaite päçcime tate
O goddess, on the Ganges' beautiful eastern shore are the four islands Antardvépa,
Sémantadvépa, Godrumadvépa, and Madhyadvépa, and on the western shore are the five
islands Koladvépa, Rtudvépa, Jahnudvépa, Modadrumadvépa, and Rudradvépa.
Text 12
gaìgä ca yamunä caiva
godävaré sarasvaté
narmadä sindhuù käveré
tamraparëé payasviné
kåtamälä tathä bhémä
gomaté ca dåñadvaté
sarväù puëya-jalä nadyaù
vartante 'tra yathä-yatham
navadvépo mahä-devi
täbhiù sarvaiù pariväritaù
O goddess, Navadvépa is surrounded by the pure and sacred waters of the Ganges,
Yamunä, Godävaré, Sarasvaté, Narmadä, Sindhü, Kaveré, Tamrapärëé, Payasviné, Kåtamälä,
Bhémä, Gomaté, Dåñadvaté, and all other sacred rivers.
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Caitanya-candra
Text 13
ayodhyä mathurä mäyä
käçé käïcé hy avantikä
dvärävaté kurukñetraà
puñkaro naimiñaà vanam
vartante 'tra navadvépe
nitye dhämni maheçvari
O goddess, Ayodhyä, Mathurä, Mäyä, Käçé, Käïcé, Avantikä, Dvärakä, Kurukñetra, Puñkara,
and Naimiñäraëya, are all present in the eternal transcendental abode of Navadvépa.
Text 16
bhägirathy-alakänandä
mandäkiné tathäparä
bhogavatéti gaìgäyä
asti dhärä-catuñtayam
navadvépasya paridhiç
catväri yojanäni ca
Bhägérathé, Alakänandä, Mandäkiné, and Bhogavaté are the four streams of the Ganges that
surround Navadvépa for 32 miles.
Text 17
påthivyäà yäni térthäni
rasäyäà divi vä priye
täni sarväni tiñthanti
navadvépe sureçvari
O goddess, O beloved, all the holy places of the upper and lower planets are present in
Navadvépa.
Text 18
nähaà vasämi kailäse
na tvaà vasasi mad-gåhe
na devä divi tiñthanti
åñayo na vane vane
I do not reside in Kailäsa. You do not reside in my home. The demigods do not stay in the
upper planets. The sages do not stay in the forest.
Text 19
sarve vayaà navadvépe
tiñthämaù prema-lälasäù
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Caitanya-candra
gaura gaureti gäyantaù
saìkértana-parä bhuvi
We all stay in Navadvépa. Overwhelmed with love, we perform saìkértana, singing "Gaura!
Gaura!" in the earthly sphere.
Text 20
ye naräù kåtino devi
navadvépe vasanti te
jévena maraëe teñäà
patir eko mahäprabhuù
O goddess, for the saintly devotees who live in Navadvépa Lord Caitanya Mahäprabhu is
their only Lord both in this life and also after death.
Text 21
païca-tattvätmakaà gauraà
kåñëa-caitanya-samjïakam
ye bhajanti navadvépe
te me priyatamäù kila
They who in Navadvépa worship Païcatattvätmaka Gaura, who is known as Çré Kåñëa
Caitanya, are most dear to me.
Text 22
padmäkäraà navadvépam
antardvépaà ca karëikam
sémantädi-sthalaàs tatra
dalän añta-svarüpakän
Navadvépa has the form of a great lotus. Antardvépa is the whorl of that lotus and
Sémantadvépa and the other islands are its eight petals.
Text 23
karëikä-madhya-bhäge tu
péthaà ratnamayaà param
païca-tattvänvitaà tatra
gauraà purata-sundaram
ye dhyäyanti janäù çäçvät
te tu sarvottamottamäù
In the middle of that whorl is a sacred place of jewels. They who always meditate on
handsome golden Lord Gaura and the Panca-tattva there are the most exalted of all exalted
souls.
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Caitanya-candra
Text 24
yatra tatra navadvépe
sa sannyäsy athavä gåhé
ha gaureti vadan nityaà
sarvänandän samaçnute
Whether a sannyäsé or a gåhastha, a person who somewhere in Navadvépa calls out
"Gaura!" always enjoys all trancendental bliss.
Text 25
bhägérathé-tate pürve
mäyäpuraà tu gokulam
tasyäs tate päçcime hi
våndävanaà vidur budhäù
The wise know that on the eastern shore of the Ganges Mäyäpura is Gokula, and on the
western shore is Våndävana.
Text 26
tatra räsa-sthalé divyä
pulinaà balukamayam
räsa-sthalé päçcime tu
puëyaà dhéra-samérakam
yad yad våndävane devi
tat tat tatra na saàçayaù
In this place is the transcendental räsa dance arena. On the western shore is a räsa dance
arena filled with bakula flowers and gentle breezes. O goddess, whatever is present in
Våndävana is also here. Of this there is no doubt.
Text 27
tvaà hi mäyä hareù çaktir
durghatana-patéyasé
cin-mayam antarädityam
acchadayasi sämpratam
You are Lord Hari's insurmountable illusory potency. At the present time you cover the
spiritual sun shining here.
Text 28
tato mäyäpura-khyätir
yoga-péthasya bhü-tale
prauòhä mäyä tava khyätiù
sarvatra vartate priye
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Caitanya-candra
This sacred place is famous on the earth as Mäyäpura. O beloved, you are famous
everywhere as the great illusory potency of the Lord.
Text 29
gate tu pulinäbhyäsaà
käle çré-gaura-vigrahe
vaàçévataà samäçritya
tvaà päsi vaiñëavän janän
When the form of Lord Gaura enjoys pastimes on the shore here, you stay nearby in
Vaàçivata and protect the Vaiñëavas.
Text 30
ahaà våddha-çivaù säkñät
prabhor ajïänusärataù
kalpitair agamais tais tair
vaïcämi bahir-mukhän
I am the great Lord Çiva. Following the orders of the Supreme Personality of Godhead, I
cheat the fallen souls with many newly-created pseudo-scriptures.
Text 31
lélä-puñtià bhagavataç
caitanyasya hareù svayam
karomi satataà devi
tava mäyä-balena hi
O goddess, using your illusory power I always increase the transcendental pastimes of the
Supreme Personality of Godhead, Lord Caitanya-Hari.
Text 32
antardvépe hariù säkñäd
brahmänäà kåpayä svayam
gaurävatära-tätparyaà
kathayäm äsa tattvataù
In Antardvépa Lord Hari personally told the demigod Brahmä the real meaning of Lord
Gaura's incarnation.
Text 33
sémanta-dvépam äsädya
tvaà hi devi sanätané
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Caitanya-candra
dadärça sundaraà rüpaà
gauräìgasya mahätmanaù
O eternal goddess, you went to Sémantadvépa and there personally saw Lord Gauräìga
Mahäprabhu's handsome form.
Text 34
tat-samépe mahä-devi
mathurä vidyate puré
abhavat yatra vai kaàso
yavanasya gåhe kalau
O goddess, nearby is Mathurä City where in Kali-yuga Kaàsa was born in a yavana's
house.
Text 35
çodhitvä taà kértanädau
çré-gaurasundaraù prabhuù
térthaà dvädaçakaà tértvä
çrédharasya gåhaà yayau
After purifying it in His first public kértana, Lord Gaurasundara left Dvädaça-tértha and
went to Kolaveca Çrédhara's house.
Text 36
tad dhi navadvépe devi
sudäma-puram éryate
tatraiva vartate gauri
viçräma-kuëòam uttamam
O goddess Çrédhara's house in Navadvépa is said to actually be the hosue of Sudämä Vipra.
O Gauri, in that place is transcendental Viçräma-kuëòa.
Text 37
mayamäréà tatottérya
dåñtvä räma-paräkramam
suvarëa-sena-durge sa
nanarta kértane hariù
After crossing over the place named Mayamäré, and after seeing Räma's prowess, Lord Hari
danced in kértana in the home of Suvarëa Sena.
Text 38
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Caitanya-candra
deva-pallià tato gatvä
devän sürya-mukhän prabhuù
çré-kåñëa-kértanänande
plavayäm äsa bhaminé
O beautiful one, the Lord then went to Devapalli, where He plunged Sürya and the
demigods in the bliss of Kåñëa-kértana.
Text 39
kñetraà hari-haraà tértvä
käçéà ca mokña-dayiném
godruma-dvépam äsädya
surabhi-sevitaà hariù
nanarta paramäviñto
måkaëòa-suta-sannidhau
After going to Harihara-kñetra and Käsé, which gives liberation, Lord Hari went to
Godrumadvépa, where there is a surabhi cow. There the Lord danced in ecstacy with
Märkaëòeya.
Text 40
madhyadvépaà tato gatvä
saptaåñi-maëòape hariù
nanarta naimiñe térthe
sävadhütaù sa-pärñadaù
Lord Hari then went to Madhyadvé where, in Naimiña-tértha, in Saptarñi-maëòapa, He
danced with His associates and with Nityänanda Avadhüta.
Text 41
tato gatvä puñkaräkhyaà
térthaà vipra-niñevitam
brahmävartaà kuruñketraà
plavayäm äsa kértanaiù
The Lord then went to Puñkara-tértha, where there are many brähmaëas. He flooded
Brahmävarta and Kurukñetra with kértana.
Text 42
tato mahä-prayägäkhyaà
païca-veëé-samanvitam
térthaà çré-jähnavéà tértvä
koladvépaà jagäma ha
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Caitanya-candra
The Lord then went to Mahäprayäga-tértha, where five rivers meet. Then He crossed thw
Ganges and went to Koladvépa.
Text 43
samudrasena-räjye tu
gaìgä-sägara-saìgame
kértayitvä harià devi
campahattaà jagäma ha
Performing hari-kértana in Mahäräja Samudrasena's kingdom where the Ganges meets the
ocean, the Lord then went to Campahatta.
Text 44
åtudvépaà tato gatvä
dåñtvä çobhäà vanasya ca
rädhä-kuëòädikaà småtvä
ruroda çacénandanaù
Then Lord Çacénandana went to Rtudvépa where, seeing the beauty of the forest, He was
reminded of Rädhä-kuëòa, and He wept.
Text 45
tataù saìkértanänande
çré-vidyänägaraà hariù
dadarça pärñadaiù särdhaà
veda-sthänam anuttamam
Then, absorbed in the bliss of saìkértana, Lord Hari and His associates saw Vidyänägara,
the home of the Vedas.
Text 46
jahnudvépaà samäsädya
dåñtvä jahnu-tapovanam
modadrume räma-léläà
smaran gauro mumoda ha
Then the Lord went to Jahnudvépa where He saw the forest where Jahnu Muni performed
austerities. In Modadrumadvépa was happy remembering Lord Räma's transcendental
pastimes.
Text 47
vaikuëtha-pura-madhye tu
dåñtvä niùçreyasaà vanam
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brahmäëéà virajäpäre
bhagavän çré-mahat-puram
In the midst of Vaikuëthapura, the Lord saw Niùçreyasa-vana. Then, crossing to the other
shore of the Virajä, He saw Brahmäëépura and Çré Mahatpura.
Text 48
sthänaà ca paëòu-putraëaà
kämya-näma vanaà çubham
dåñtvä païca-vatéà cätra
çré-saìkara-puraà yayau
The Lord then went to the beautiful forest named Kämyavana, which had been the place of
the Päëòavas. He saw five gardens there and then He went to Çré Çaìkarapura.
Text 49
tataù pulinam äsädya
péthaà våndävanätmakam
dadarça kértayan kåñëam
çré-gauräìga-mahäprabhuù
He went to the riverbank there and saw the sacred place identical with Våndävana forest.
There Lord Gauräìga Mahäprabhu performed Kåñëa-kértana.
Text 50
tatra räsa-sthalià dåñtvä
sa-pärñada-ramä-patiù
çré-bhägavata-padyena
räsa-gétaà cakära saù
The Lord, who is the husband of the gosddess of fortune, in the company of His associates
seeing the arena of the räsa dance there sang verses from Çrémad-Bhägavatam glorifying
the räsa dance.
Text 51
småtvä räsätmikäà léläà
mahä-bhäva-daçäà prabhuù
lebhe tatra mahä-devi
puline rasa-maëòape
O goddess, remembering the räsa-dance pastime in the räsa-maëòapa by the riverbank, the
Lord became filled with ecstatic love.
Text 52
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Caitanya-candra
divi dundubhayo nedur
babhüvuù puñpa-våñtayaù
jagadur munayo vedän
chandogyädi-svarüpakän
Dundubhi drums sounded in the celestial worlds. A shower of flowers fell. Beginning with
the Chändogya Upaniñad, the sages recited the Vedas.
Text 53
çruti-müla-gate nämni
dérgha-bähur mahäprabhuù
hare kåñëeti saìkroçya
cacäla jähnavé-tate
When the sound the holy name entered His ears, long-armed Lord Mahäprabhu called out
" Hare Kåñëa!" and wandered on the Ganges' shore.
Text 54
bhägérathéà samuttérya
sa-pärñadaù çacé-sutaù
näma saìkértane reme
rudradvépe samantataù
After crossing the Ganges with His associates, Lord Caitanya, the son of Çacé-devé, enjoyed
näma-saìkirtana everywhere in Rudradvépa.
Text 55
bilva-pakñe tato gatvä
viprän kåñëa-paräyaëän
premëä samplaväyäm äsa
käïcé-puraà jagat-patiù
The Lord of the universes then went to Bilvapakña and Käncépura, where He plunged the
devotee-brähmaëas into a flood of kåñëa-prema.
Text 56
tato gatvä bharadväjasthänaà saìkértayän harim
tato mäyäpuräväsaà
praviveça svayaà hariù
Lord Hari then went to Bharadväja-sthäna and performed hari-saìkértana and then He
personally entered the abode of Mäyäpura.
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Text 57
çåëvanti parayä bhaktyä
ye gaura-kértana-drumam
na teñäà punar ävåttiù
çive saàsära-sägare
O auspicious one, they with with great devotion hear about the tree of Lord Gaura's
saìkértana pastimes never again return to the ocean of repeated birth and death.
Text 58
navadvépa-samaà sthänaà
çré-gauräìga-samaù prabhuù
kåñëa-prema-samä präptir
nästi durge kadäcana
O Durgä, no place is equal to Navadvépa. No deity is equal to Lord Gauräìga. No
attainment is equal to pure love for Lord Kåñëa.
Text 59
etad dhi janma-säphalyaà
vaiñëavänäà viçeñataù
bhajanaà çré-navadvépe
vraja-lokänusärataù
The success of life, epecially for the Vaiñëavas, is to stay in Navadvépa and worship the
Lord by following the path of the people of Vraja.
Text 60
kñauram upoñanaà çräddhaà
snäna-dänädikaà hi yat
anya-tértheñu kartavyaà
navadvépe na tad vidhiù
In other holy places shaving the head, fasting, offering çräddha, performing ritual bathing,
giving charity, and other duties are mandatory, but in Navadvépa there is no rule that they
must be done.
Text 61
täni täni hi karmäni
kåtäni yadi tatra vai
naçyanti sahasä devi
karma-granthi-nikåntanät
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Caitanya-candra
O goddess, whatever past karma there may be at once perishes in Navadvépa, for the knot
of karma is cut.
Text 62
bhidyate hådaya-granthiç
chidyante sarva-saàçayaù
kñiyante jada-karmäëi
gaure dåñte parät pare
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of
fruitive actions is terminated when one sees Lord Gaura, the Supreme Personality of
Godhead.
Text 63
ato vai munayo devi
nava-khaëòaà samaçritäù
kurvanty ahitukéà bhaktià
rädhä-kåñëa-padämbuje
O goddess, the great sages take shelter of Navadvépa and serve Çré Çré Rädhä-Kåñëa's lotus
feet with unmotivated devotion.
Text 64
dvépe dvépe prapaçyanti
viñëor avayavaà param
gäyanti hari-nämäni
majjanti jähnavé-jale
On island after island they see Lord Viñëu's transcendental Deity form. They sing Lord
Hari's holy names. They bathe in the Ganges' waters.
Text 65
nava-rätre navadvépaà
bhramanti bhakti-pürvakam
jévanti paramänande
mahä-prasäda-sevayä
For nine nights they wander through Navadvépa with great devotion. They maintain their
lives by blissfully honoring mahä-prasädam.
Text 66
prasädaà parameçäni
gauräìgasya mahäprabhoù
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Caitanya-candra
pävanaà sarva-jivänäà
durlabhaà duñkåtäà kila
O goddess, the prasädam of Lord Gauräìga Mahäprabhu, which purifies all living entities,
cannot be attained by the sinful.
Text 67
ahaà brahmä tvam isäni
deväç ca pitaras tathä
munayo åñayaù sarve
prasäda-yäcakä dhruvam
I, Brahmä, you, O goddess, and the devas, pitäs, munis, and åñis, all pray to get that
prasädam.
Text 68
gaura-niveditännena
yañtavyäù sarvadä vayam
pavitraà gaura-nirmalyaà
grahyaà deyaà janaiù sadä
We always worship the foodstuffs offered to Lord Gaura. The sacred prasädam offered to
Lord Gaura should always given and accepted.
Text 69
jäty-abhimäna-mohändhavidyähaìkära-péòitäù
duñkåti-düñitäù sattväù
prasäde rati-varjitaù
They who are blinded by the illusion of noble birth, they who are tortured by pride of
knowledge, and they who are dirty with many sins are not attracted to this prasädam.
Text 70
ahaà tän raurave devi
nikñipya yatanä-maye
daëòaà dadämi satyaà te
vadämi nätra saàçayaù
O goddess, I cast them into a hell filled with tortures. I punish them. Itell you the truth. Of
this there is no doubt.
Text 71
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yatra tatra navadvépe
yad annaà tan-niveditam
tad grahyaà brahmaëä säkñäc
caëòaläd api caëòike
O Caëòé, in Navadvépa a brähmaëa should accept prasädam from even a caëòäla.
Text 72
çuñkaà paryuñitaà väpi
nitaà vä bahu-dürataù
präpti-mätreëa bhoktavyaà
nätra käla-vicäraëä
Whether stale, dried-up, or brought from very far away, prasädam should be eaten at once.
There is no consideration of whether it is the proper time or not.
Text 73
na deça-niyamas tatra
na patra-niyamas tathä
na dätå-niyamo devi
gaura-bhakta-niñevane
O goddess, in honoring food enjoyed by Lord Gaura there are no restrictions of what is the
proper time, who is the proper recipient, orwho is the proper giver.
Text 74
ä-kaëtha-bhojanäd devi
gaure bhaktiù prajäyate
na cäti-dharma-vädho 'sti
gaura-bhukta-niñevane
O goddess, by eating prasädam until one is filled up to the neck devotion for Lord Gaura is
born. There is no impiety in overeating what was enjoyed by Lord Gaura.
Text 75
aho dvépasya mähätmyaà
na ko 'pi varëane kñamaù
anya-tértha-måtiù puàsäà
bhukti-mukti-pradäyiné
navadvépa-måtiù säkñät
kevalä bhakti-dayiné
No one has the power to properly describe Navadvépa. Death in any other holy place
brings liberation or future sense-gratification, but death in Navadvépa brings pure
devotional service.
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Text 76
akäla-maraëaà väpi
kañta-måtyur gåhe måtiù
apamåtyur na doñäya
nava-khaëòe varänane
O girl with the beautiful face, in Navadvépa neither an untimely death, a painful death, a
violent death, nor a peaceful death at home are at all inauspicious.
Text 77
anyatra yoga-måtyur vä
käçyäà jïäna-måtir bhavet
tat sarvaà phalaà cärv-aìgi
navadvépe måtasya vai
All the results of dying in yoga trance in any other holy place or dying absorbed in
transcendental knowledge in Käçé are at once attained by dying in Navadvépa.
Text 78
varaà dinaà navadvépe
prayäge kalpa-yäpanät
väräëasé-niväsäd vä
sarva-tértha-niñevanät
By staying for a single day in Navadvépa one attains the result of living for a kalpa at
Prayäga, staying for a very long time at Väräëasé, or serving all other holy places.
Text 79
yoge 'nyatra phalaà yat tad
bhoge dvépe nave çubhe
päda-kñepe mahä-yajïaù
çayäne daëòavat phalam
By merely living in Navadvépa one attains the result of practicing yoga in any other holy
place. In Navadvépa walking is like performing great yajïas and lying down to sleep is like
offering repeated daëòavats.
Text 80
bhojane parameçasya
prasäda-sevanaà bhavet
kià punaù çraddadhänasya
hari-näma-parasya ca
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gaura-prasäda-bhaktasya
bhägyaà tatra vadämy aham
Even ordinary eating there becomes honor to prasädam. I tell you: what could be a greater
good fortune for a faithful person devoted to the holy name of Lord Hari and devoted to
honoring Lord Gaura's prasädam?
Text 81
etat te kathitaà devi
samäsena tavägrataù
gopyaà hi bhavatä sarvaà
gauräìga-prabhor icchayä
O goddess, this summary I have spoken to you should be kept secret, for this is Lord
Gauräìga's wish.
Text 82
dhanye kalau sampraviñte
gaura-lélä manoramä
prakatä bhavitä hy etat
vyaktaà tadä bhaviñyati
In the auspicious age of Kali Lord Gaura's beautiful pastimes will be openly manifested.
The present Navadvipa-dhama is but a part of the whole of Navadvipa. Navadvipa means
“nine islands.” These nine islands, which occupy an area of land estimated at thirty-two
square miles, are surrounded by different branches of the Ganges. In all nine of those islands
of the Navadvipa area there are different places for cultivating
devotional service. It is stated in the Srimad Bhagavatam that there
are nava-vidha bhakti, nine different activites of devotional service:
sravanam kirtanam visnoh smaranam pada-sevanam arcanam
vandanam dasyam sakhyam atma-nivedanam. There are different
islands in the Navadvipa area for the culivation of these nine
varieties of devotional service. They are as follows: (1) Antardvipa,
(2) Simantadvipa, (3) Godrumadvipa, (4) Madhyadvipa, (5)
Koladvipa, (6) Rtudvipa, (7) Jahnudvipa, (8) Modadrumadvipa, (9)
Rudradvipa. Actually Navadvipa is eight petalled with Simantadvipa,
Godrumadvipa, Madhyadvipa, Koladvipa, Rtudvipa, Jahnudvipa,
Modadrumadvipa and Rudradvipa forming the petals. The corolla of
the lotus is called Antardvipa. Srila Vrindavan das Thakur has described the village of
Navadvipa as bearing the name of Svetadvipa.
11.2 Antardvipa
It is ten miles in circumference and Sridhama Mayapura is situated within Antardvipa. The
centre of Navadvipa is the yogapitha, the sacred birthplace of Lord Caitanya. One who walks
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throughout Mayapura is freed from the influence of maya and the repetition of birth and
death in this material world.
11.3 Simantadvipa
Scriptural history relates the following information about Simantadvipa. Long ago during
Satya-yuga Lord Siva began to dance madly while chanting the name of Sri Gauranga. Parvati
inquired, “Who is Gauranga?” Lord Siva meditated on Lord Gauranga and replied,
“Immersed in the mood of Sri Radha, Krsna in a golden form will descent in Kali-yuga at
Mayapura, in the womb of Srimati Sacidevi. Lord Gauranga, intoxicated in chanting Hare
Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare, will
distribute the jewel of krsna-prema (transcendental love of Krsna) to everyone without
discrimination. Whoever does not drown in that flood of prema is most unfortunate.” Hearing
her husband’s sweet words, Parvati quickly went to Simantadvipa. She constantly meditated
on the form of Sri Gauranga, and chanted His holy name. Very soon she became filled with
the transcendental love for the Lord. Lord Gauranga appeared before her in a form like
molten gold. He said , “O Parvati, why have you come here.” Parvati fell down at the lotus
feet of Sri Gaurahari and said, “You are very merciful to all, but You have cheated me. You
have appointed me to bind all living entities in the material world who are averse to You and
I have thus been cheated of Your love. Will I ever see Your pastimes.” After saying this words,
Parvati took the dust from the lotus feet of Lord Gauranga. Gauracandra was pleased and He
spoke to Parvati as follows, “O Durgadevi, you are My energy. My original spiritual energy is
Radharani, but for carrying out the activities in the material world, Her material expansion is
Durga or you. Without you My pastimes cannot be accomplished.” Saying this Gauranga
dissappeared.
Chand Kazi’s village is also found here. Due to a complaint from some envious locals the
Kazi, the local Muslim magistrate, had obstructed the sankirtana (congregational singing of
the Lord’s holy names) movement of Lord Caitanya, but later became his ardent follower.
Another place of interest is Narasimapalli. After killing Hiranyakasipu Lord Narasimhadeva
came here to rest. In the village of Narasimhapalli there is a very old deity of Lord
Narasimhadeva, the half-man half-lion incarnation of the Supreme Lord.
11.4 Godrumadvipa
Here Indradeva and Surabhi cow worshipped Lord Gauranga and obtained His audience.
Indra was not fully satisfied with his worship of Lord Krsna in Govardhana-lila. To become
free from the offence to the vraja-vasis (residence of Vrindavana), he performed further
austerities here along with the Surabhi cow. Surabhi cow eternally resides here beside a
banyana tree. ‘Go’ means cow and ‘druma’ means tree thus deriving the name of this island as
Godrumadvipa where Surabhi cow is constantly serving Sri Gauranga’s lotus feet.
In the Skanda Puräëa, Godruma-mähätmya it is said:
godrumäkhye hareù sthäne
vasanti ye narottamäù
sarva-päpa-vinirmuktäs
te yänti paramaà padam
They who reside in Lord Hari's abode named Godruma become most exalted. Free from all
sins, they attain the supreme abode.
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11.5 Madhyadvipa
In Satya-yuga Lord Brahma instructed the seven sages-Vasistha, Visvamitra, Gautama, Atri,
Kasyapa, Jamadagni and Bharadvaja to go to Navadvipa to attain prema. They came to this
place and performed austerity. Lord Gauranga appeared before them around noon (madhyan)
thus this petal is called Madyadvipa.
In the Garga-saàhitä in the glorification of the Naimiñäraëya situated in Madhyadvépa, it is
said:
gomaté-térajaà puëyaà
rajo yo dhärayen naraù
çata-janma-kåtät päpän
mucyate nätra saàçayaù
He who takes the sacred dust on the shore of the Gomaté becomes free from the sins of
hundreds of births. Of this there is no doubt.
makara-sthe harau mäghe
prayäge snänam äcaret
çatäçvamedha-jaà puëyaà
sampräpnoti videha-räö
O king of Videha, a person who bathes at Prayäga during Makara-saìkränti attains the
pious result of performing a hundred açvamedha-yajëas.
tat sahasra-guëaà puëyaà
gomatyäà makare ravau
gomatyaç caiva mähätmyaà
vaktuà nälaà catur-mukhaù
That pious result is multiplied a thousand times during Makara-saìkränti at the Gomaté.
Even Brahma with his four mouths cannot properly describe the Gomaté's glories.
11.6 Koladvipa
The present town of Navadvipa is located on this Koladvipa on the western bank of Ganges.
Brahma performed sacrifice here and the Lord appeared as Varaha to kill Hiranyaksa. Kola
means boar. This place is greatly reputed for freeing one from the greatest danger to spiritual
advancement – vaisnava aparadha (offence to devotees of the Supr me Lord Hari). If an
offender sincerely chants the holy names of Krsna – Hare Krsna Hare Krsna Krsna Krsna Hare
Hare\ Hare Rama Hare Rama Rama Rama Hare Hare,on this island then they become freed
from the worst of sins, offence to vaisnavas or devotees of Visnu or Krsna. Offence to
vaisnavas completely checks spiritual growth i.e. mercy of the Lord is lost and the offender
comes under his anger.
11.7 Rtudvipa
Valmiki Muni came here and received the Ramayana from Narada Muni.
11.8 Jahnudvipa
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Puranic history relates that once long ago Jahnu Muni was sitting on this island chanting
gayatri mantra (sacred mantra chanted by duly qualified brahmanas) when his purification
cup fell into Ganga and was being swept away. Ganga was swiftly following Bhagirath to
deliver his forefathers. Powerful Jahnu Muni suddenly opened his mouth and with his
awesome yogic power drank the entire Ganges. Bhagirath worshipped the sage, who then
released the Ganges from his body, thus another name of Ganges is Jahnavi, daughter of
Jahnu Muni.
11.9 Modadrumadvipa
In Treta-yuga when Sri Hari in his form as Lord Ramacandra was banished to the forest, he
once came to Modadrumadvipa with Sri Lakshmana and Srimati Sitadevi and lived in hut
under a huge banyan tree. Here He disclosed to Srimati Sitadevi in confidence that in future
He will appear as Gauranga Mahaprabhu. Gauranga is another name of Lord Caitanya. The
Lord had revealed to Janaki of His appearance in Kali-yuga in the home of Jagannatha Misra
and Sacidevi. He had also told Her of His mission to spread the Hare Krsna maha-mantra and
His acceptance of sannyasa, life of a medicant for the welfare of all beings.
Also, once as Srila Madhvacarya, the great acarya of Brahma
sampradaya was travelling in the association of his disciples he arrived
in Sri Navadvipa and decided to spend some days within the forests of
Modadrumadvipa. One night, as Madhvacarya lay sleeping, Lord
Gauranga appeared to him in a dream. The Lord told Madhva, "It is
well known to everyone that you are My eternal servitor. When I will
3
appear here in Navadvipa, I will accept your sampradaya . Travel
everywhere and carefully uproot all the false scriptures of the
Mayavadis and reveal the glories of worshipping the personal form of
mine (the Supreme Personality of Godhead Lord Krsna’s). Later, when
I appear, I will personally broadcast your pure teachings." Saying this
the Lord then disappeared. When Madhva awoke, he was astonished
and as he remembered the Lord, he began to cry in separation, saying,
"Will I ever see that beautiful golden form again?" A celestial voice from the sky replied,
"Worship Me secretly and you will come to Me." Carrying these instructions within his heart,
Madhva continued his travels more determined than ever to defeat the mayavadi philosophers
(followers of Sankaracarya)." Cited from Srila Bhaktivinoda Thakura’s Sri Navadvipa-DhamaMahatmya.
Note:Later on when the Supreme Personality of Godhead Lord Caitanya appeared, He took
diksa, spiritual initiation from Srila Isvara Puri Goswami who was an acarya of BrahmaMadhva-Gaudiya Sampradaya.
11.10 Rudradvipa
The eleven Rudras reside here constantly chanting the name of Sri Gauranga and dancing in
bliss.
Once in a village near the forest of Bilva Paksha, a group of brahmanas came to engage in the
worship of Lord Siva. Just as Lord Visnu is very much pleased when He is offered the leaves
of His most beloved Tulasi, so Lord Siva is pleased by offerings of leaves from the bilva or bael
tree. Thus the brahmanas worshipped Lord Siva by offering bilva leaves, for a period of one
fortnight and satisfied Lord Siva greatly.
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Amongst those brahmanas was one whose name was Nimbarka. He had been particularly
attentive in his worship of Lord Siva. Being especially pleased with Nimbarka's devotion,
Lord Siva personally appeared to him.
"Nimbarka," said Lord Siva, "at the edge of this village is a sacred bael forest. There, in that
forest, the four Kumaras are absorbed in meditation. By their mercy you will receive
transcendental knowledge, for they are your spiritual masters, and by rendering service unto
them you will receive all that is of value." After saying this Lord Siva disappeared.
Nimbarka immediately went to that place and with great determination he searched for the
four Kumaras in every direction, until he finally found them, shining as brilliantly as the sun.
They were seated on a very beautiful natural platform beneath a tree and they appeared like
fire blazing on an altar. They were all very young, seeming to be no more than five years in
age, but they appeared most noble in character as they sat there naked, rapt in meditation.
Nimbarka was so excited that he cried out, "Hare Krsna!"
This sudden sound startled the four brothers, breaking their meditation. Opening their eyes,
they saw before them the blissful form of an ideal devotee, and with great pleasure they
embraced Nimbarka, one after another.
"Who are you," they asked, "and why have you come here? We are certainly ready to answer
all your prayers."
Nimbarka fell at the feet of the four brothers like a rod, and with great humility he
introduced himself.
With a sweet smile on his face Sanat Kumara then said, "The all-merciful Supreme
Personality of Godhead, knowing that Kali-yuga will be extremely troublesome for the living
entities, resolved to propagate devotional service to Himself. With this goal in mind, He has
empowered four personalities with devotion and sent them into this world to preach.
Ramanuja, Madhva, and Visnuswami are three and you are the fourth of these great souls.
Laksmi accepted Ramanuja as a disciple, Brahma accepted Madhva, Rudra accepted
Visnuswami and meeting you today we have the good fortune of being able to instruct you.
This is our intention. Previously we were engaged in meditating on the impersonal Brahman,
but by the causeless mercy of Lord Visnu, we have been relieved of this sinful activity. Since I
have realised that it is essential to preach pure devotional service, I have composed a literary
work entitled Sanat Kumara Samhita. After taking initiation from me, you should follow the
instructions I have set forth therein."
Nimbarka was greatly enlivened at the prospect of taking initiation and he immediately ran to
take bath in the Ganges. After this he quickly returned and prostrated himself once more
before the effulgent brothers.
"O deliverers of the fallen," said Nimbarka, in all humility, "please deliver this low-born
rascal."
The four Kumaras gave him the Radha Krsna mantra (Radhe Krsna Radhe Krsna Krsna Krsna
Radhe Radhe Radhe Syama Radhe Syama Syama Syama Radhe Radhe) and instructed him in the
method of worshipping Radha and Krsna with the sentiments of great love called bhava
marga.
In that sacred bael forest Nimbarka began to worship Sri Sri Radha Krsna according to the
Sanat Kumara Samhita and he chanted the mantra they had given him. Very soon Radha and
Krsna revealed Themselves to Nimbarka. They stood before him, spreading an effulgence
which illuminated all directions. In sweet voices They addressed him thus: "Nimbarka, you
are very fortunate, for you have performed sadhana in Sri Navadvipa. We both combine, and
assume one form, as the son of Sacidevi." At that moment Radha and Krsna combined and
displayed Their form of Gauranga.
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Beholding this splendid vision, Nimbarka began to tremble. "Never," he said, "Never have I
ever seen such a form at any time."
Lord Gauranga then said, "Keep this form, which I now show you, a secret for the time being.
Just preach about devotional service and the pastimes of Radha and
Krsna, for I gain great satisfaction from this. When I make My
appearance and perform My education pastimes, you will also appear.
Taking birth in Kasmir as a great pandit, you will tour all over India
defeating all opposition. Your reputation and learning will be
celebrated everywhere and you will be known as Kesava Kasmiri.
Whilst wandering in Sri Navadvipa you will come to Sri Mayapur.
Simply by hearing your name all the great pandits of Navadvipa will
flee. Intoxicated with scholastic pride, I will take great pleasure in
defeating you. However, by the mercy of Saraswati devi, the goddess of
learning, you will realize My true identity. Giving up your false pride,
you will take shelter of Me and I will reward you with the supreme gift of loving devotional
service and will again despatch you to preach. Thus you can satisfy Me by preaching the
philosophy of dvaita-advaita. Keep My identity a secret. In the future when I begin My
sankirtana movement, I will personally preach, taking the essence of your philosophy and the
philosophies of Madhva, Ramanuja and Visnuswami.From Madhva, I will receive two
essential items: his complete defeat of Mayavada philosophy, and his service to the deity of
Krsna, accepting the deity as an eternal spiritual being. From Ramanuja, I will accept two
great teachings: the concept of bhakti unpolluted by karma and jnana, and service to the
devotees. From Visnuswami’s teachings I will accept two main elements: the sentiment of
exclusive dependence on Krsna, and the path of raga-bhakti. And from you I will receive two
excellent principles: the necessity of taking shelter of Radha, and the high esteem for the
gopis’ love for Krsna."
After instructing Nimbarka in this way, Lord Gauranga disappeared, and filled with intense
ecstacy, Nimbarka began to shed tears of love. After worshipping the lotus feet of his gurus
and taking their permission, he left Sri Navadvipa to begin preach ing krsna-bhakti. (cited by
Srila Bhaktivinoda Thakur in his Sri Navadvipa-Dhama-Mahatmya. )
One time, Visnuswami came here during the course of his tour to defeat opposing
philosophies. He stayed the night with his followers here in Rudradvipa. The disciples began
dancing and singing, ‘Haribol!’ while Visnuswami recited prayers from the sruti. Pleased by
the discussion of bhakti, Nila-lohita mercifully appeared there. Upon Siva’s arrival in the
assembly, Visnuswami became startled. He folded his hands in prayers and recited
appropriate praises. Siva spoke to him, ‘All of you Vaisnavas are dear to me. Your discussion
on devetional service has pleased me. Ask a boon, and I will rant it. There is nothing I will
not give to the Vaisnavas.’
“Visnuswami offered his dandavats and, filled with acstatic love, he said, ‘Give us this one
gift; that henceforth we will perfect a sampradaya teaching devotional service.’
“In great bliss, Rudra consented and named the sampradaya after himself. Thus Visnuswami’s
sampradaya is called the Rudra-sampradaya. With the mercy of Rudra, Visnuswami stayed
here and worshiped Lord Gauracandra with a desire to attain love of God.
“Gauracandra appeared to him in a dream and said, ‘ By Rudra’s mercy you have become My
devotee. You are fortunate to attain the treasure of bhakti in Navadvipa. Now go out and
preach the philosophy of suddhadvaita
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(purified monism). The time of My appearance on earth will soon come. At that time you
will appear in the form of Sri Vallabha Bhatta. You will meet Me at Puri, and you will perfect
your sampradaya when you go to Mahavana.’ ”
(cited by Srila Bhaktivinoda Thakur in his Sri Navadvipa-Dhama-Mahatmya. )
In the Garga-saàhitä, Rudradvépa-mähätmya it is said:
tathä vä uttare dvare
kñetraà syän naila-lohitam
yatra säkñän mahä-devo
räjate nila-lohitaù
In the north is a holy place named Nailalohita-kñetra, where Lord Çiva is splendidly
manifest as the deity Nélalohita.
devatä munayaù sarve
tathä saptarñayaù pare
vasanti yatra vaideha
tathä sarve marud-gaëäù
O king of Videha, all the demigods, sages, saptarñis, and Maruts live there.
néla-lohita-liìgaà tu
yatra sampüjya yatnataù
aiçvaryam atulaà lebhe
rävaëo loka-rävaëaù
In this place Rävaëa, who made the world cry, earnestly worshiped the liìga of Lord
Nélalohita and thus attained peerless opulence.
kailäsasyäpi yaträyäà
yat phalaà labhate nåpa
tasmäc chata-guëaà puëyaà
nila-lohita-darçanät
By seeing the deity of Lord Nélalohita one attains piety a hundred times greater than what
one atains by going on pilgrimage to Mount Kailäsa.
There is one more confidendial story. Ramanujacarya once came to Jagannatha Puri and
pleased the Lord with many prayers. Lord Jagannatha appeared before him and said, ‘Go and
see Navadvipa-dhama, for I will soon appear there in the house of Jagannatha Misra. The
entire spiritual city is situated within one corner of Navadvipa, My very dear abode. As My
eternal servant and dear devotee, you should see Navadvipa. Let your students, who are
absorbed in dasya-rasa, stay here while you go. Any living being who does not see Navadipa
has been born uselessly. Just one portion of Navadvipa contains Ranga-ksetra, Sri Venkata
(Tirupati), and Yadava Acala. O son of Kesava, go to Navadipa and see the form of Gauranga.
You have come to the earth to preach bhakti, so let your birth be successful with the mercy of
Gaura. From Navadvipa, go to Kurma-sthana and join again with your disciples.’
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“With folded hands, Ramanuja submitted to Lord Jagannatha, ‘In Your narration You have
mentioned Gauracandra, but exactly who He is, I do not know.’
“The Lord mercifully replied to Ramanuja, ‘Everyone knows Krsna, the Lord of Goloka. That
Krsna, whole vilasa-murti is Narayana, is the Supreme Truth, and
He resides in Vrndavana,. That Krsna is fully manifest in the form
of Gaurahari, and that Vrndavana is fully manifest in the form of
Navadvipa-dhama. I eternally reside as Lord Gauranga in
Navadvipa, the topmost abode in the universe. By my mercy that
dhama has come within Bhu-mandala, yet it remains without a
scent of maya. This is the verdict of scripture. If you say that
Navadvipa is part of the material world, then your devotion will
dwindle day by day. I have placed this spiritual abode within the
material world by My desire and inconceivable energy. Simply by
reading scriptures one will not get the highest truth, for the
highest truth surpasses all reasoning power. Only the devotes can
understand by My mercy.’
“Hearing this, the sober-minded Ramanuja was agitated with love for Gauranga. He said,
‘Lord, Your pastimes are truly astounding. The scriptures cannot know your opulences. Why
isn’t gauranga-lila clearly stated in the scriptures? When I closely examine the sruti and
Puranas, I find only some hint of the Gaura-tattva. After hearings Your instructions, my
doubts are gone and the sweet mellows of Gauranga’s pastimes have arisen in my heart. If
You order me, after going to Navadvipa, I will preach gaura-lila throughout the three worlds.
I will give people evidence from the hidden scriptures and establish devotional service to
Gauranga throughout the universe. Please instruct me.’
“Seeing Ramanuja’s eagerness, Jagannatha said, ‘Ramanuja, do not broadcast like this. Keep
the confidential pastimes of Gauranga secret. Only after Gauranga has finished His pastimes
with the general public receive them. For now, preach dasya-rasa, while in your heart
worship Gauranga constantly.’
“Taking the Lord’s advice, Ramanuja secretly cultured his attraction for Navadvipa. So that
Gauranga’s pastimeswere not revealed prematurely, Lord Narayana then led Ramanuja to
Vaikunthapura and mercifully showed Ramanuja His transcendental form of Sri, Bhu, and
Nila. Ramanuja considered himself fortunate to obtain darsana of his worshipable Lord, when
suddenly he saw the Lord assume the enchanting form of Gaurasundara, the son of
Jagannatha Misra. Ramanuja swooned at the brilliance of the form. Then Gauranga put His
lotus feet on the head of Ramanuja, who was thus divinely inspired and recited prayers of
praise. ‘I must see Gaura’s actual lila on earth. I can never leave Navadvipa!’
“Gauranga said, ‘O son of Kesava, your desire will be fulfilled. When the Nadia pastimes will
be revealed in the future, you will take birth here again.’
Gauranga disappeared and Ramanuja, contented, resumed his journey. After some days he
arrived at Kurma-sthana and saw the place with his disciples. During his life he preached
dasya-rasa throughout South India, while internally he was absorbed in gaura-lila. By
Gauranga’s mercy, he took birth in Navadvipa as the devotee Sri Ananta. He went to
Vallabhacarya’s5 house and saw the marriage of Laksmipriya and Gauranga.
(cited by Srila Bhaktivinoda Thakura in his Sri Navadvipa-Dhama-Mahatmya. )
5
Vallabhacarya, or Vallabha Misra, is the father of Laksmipriya
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Kavi-karëapüra has also described (Navadvépa) in the following verse of Çré Caitanyacandrodaya Näöaka:
tenaiva varëitaà candrodayäkhye näöake punaù
gauòa-kñauné jayati katamä puëya-térthävataàsapräyä yäsau vahati nagaréà çré-navadvépa-nämném
yasyäà cämékara-vara-rucer éçvarasyävatäro
yasmin mürtä puri puri parispandate bhakti-devé
All glories to the crest-jewel of sacred places in Bengal that bears the name Navadvépa!
There the Supreme Personality of Godhead descended in a form splendid as gold. There
Goddess Bhakti is splendidly manifest in every home.
In Çré Gaura-gaëoddeça-dépikä, also, he said:
çré-gaura-gaëoddeça-dépikäyäà ca
rasajïäù çré-våndävanam iti yam ähur bahu-vido
yam etaà golokaà katipaya-janäù prähur apare
sita-dvépaà prähuù param api para-vyoma jagadur
navadvépaù so 'yaà jayati paramäçcarya-mahimä
Some learned devotees say that Navadvépa is identical with the land of Våndävana. Others
say that Navadvépa is actually the spiritual planet Goloka. Some say that Navadvépa is the
planet Svetadvépa, and others say that Navadvépa is actually the spiritual sky of Vaikuëöha.
All glories to the wonderfully glorious land of Navadvépa!
Çréla Rüpa Gosvämé has said in his prayers to Lord Caitanya:
gatir yaù pauëòräëäà prakaöita-navadvépa-mahimä
bhavenälaìkurvan bhuvana-mahitaà çrotriya-kulam
punäty aìgé-käräd bhuvi paramahaàsäçrama-padaà
sa devaçcaitanyäkåtir atitaräà naù kåpayatu
He is the shelter of the people of Bengal. His glory is manifested in Navadvépa. By birth He
ornaments the brähmaëa community, which is worshiped in all the worlds. By accepting it,
He purifies the paramahaàsa-äçrama in this world. May that Supreme Personality of
Godhead, Lord Caitanya, show us His great causeless mercy.
Now please hear the statement of Çréla Prabodhänanda Sarasvaté:
stumas taà caitanyäkåtim ati-vimaryäda-pramadädbhutaudaryaà varyaà vraja-pati-kumäraà rasayitum
viçuddha-sva-premonmada-madhura-péyüña-laharéà
pradätuà cänyebhyaù para-pada-navadvépa-prakaöam
Let us glorify the boundlessly merciful Supreme Personality of Godhead, the prince of
Vraja. To taste the intoxicating sweet waves of the nectar of transcendental love for Kåñëa,
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as well as to give that nectar to others, He has now appeared in the transcendental abode
of Navadvépa as Lord Caitanya Mahäprabhu.
Çré Våndävana däsa Thäkura has said:
çré-våndävana-däsa-öhäkurasya
nityänandädvaita-caitanyam ekaà
tattvaà nityälaìkåtaà brahma-sütram
nityair bhaktair nityayä bhakti-devyä
tätaà nitye dhämni nityaà bhajämaù
We eternally worship Lord Nityänanda, Lord Advaita, and Lord Caitanya, who are the
single Supreme Personality of Godhead, who are eternally decorated with spiritual glory,
and who eternally stay in Their eternal transcendental abode with Thier eternal devotees
and with the eternal goddess of devotion.
The following meditation on Navadvépa (is found in the Çré Caitanyacandrärcana-candrikä):
phullat-çrémad-druma-valli-talla-jala-sat-térä taraìgävalé
ramyä manda-marun-maräla-jalaja-çreëéñu bhåìgäspadam
sad-ratna-khacita-tértha-divya-nivahä çré-gaura-pädämbujadhüli-dhüsaritäìga-bhäva-nicatä gaìgästi yä pävané
tasyäs téra-su-ramya-hema-surasa-madhye lasac-chré-navadvépo bhäti su-maìgalo madhuripor änanda-vänyo mahän
nänä-puñpa-phalädya-våkña-latikä-ramyo mahat-sevito
nänä-varëa-vihaìga-mälini-nadair håt-karëa-häré hi yaù
In the beautiful, purifying Ganges, where the shores are filled with beautiful blossoming
trees and vines, where the waters are filled with waves, where there are gentle breezes,
swans, lotus flowers, and bumblebees, where there are splendid holy places studded with
jewels, where the dust bears the impression of Lord Gaura's lotus feet, by the charming,
golden, nectar shore, Çré Navadvépa, very auspicious, a great flood of bliss, charming with
many kinds of flowers, fruits, trees, and vines, served by the great souls, and filled with
the sounds of many kinds of colorful birds, sounds that charm the ear and heart, shines
with great splendor.
tan-madhye dvija-bhavya-loka-nikarägäräëi ramyäìganam
ärämopavanäli-madhya-vilasad-vedi-vihäräspadam
sad-bhakti-prabhayä viräjita-mahad-bhaktäli-nityotsavaà
praty-ägäram aghäri-mürti su-mahat bhätéha yat paööanam
In the city of Navadvépa many brähmaëas and pious people have their homes, and there
are many beautiful courtyards, gardens, groves and splendid pastime places. The devotees
celebrate eternal festivals glorious with the splendor of transcendental devotional service.
In every home the Deity of Lord Kåñëa shines with great splendor.
tan-madhye ravi-känti-nindi-kanaka-präkära-sat-toraëaà
çré-näräyaëa-geham agra-vilasat-saìkértana-präìganam
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lakñmy-antaù pura-päka-bhoga-çayana-çré-candraçälaà puraà
yad gauräìga-harer vibhäti sukhadaà svänanda-sambåàhitam
In Navadvépa Lord Gauräìga-Hari's delightful palace, enclosed by a golden wall eclipsing
the sun's splendor, glorious with a grand entrance-gate, splendid saìkértana-courtyard,
temple of Çré Lakçmé-Näräyaëa, kitchen, dining-room, bedroom, and rooftop balcony,
shines with great splendor.
tan-madhye nava-cüòa-ratna-kalasaà vajrendru-ratnäntaramuktä-däma-vicitra-hema-paöalaà sad-bhakti-ratnäcitam
veda-dvärä-sad-añöa-måñöa-maëi-rut-çobhä-kapäöänvitaà
sac-candrätapa-padmaräga-vidhu-ratnälambi yan-mandiram
The palace has a dome of jewels, a roof of diamonds, candramaëis, other jewels, pearls,
wonderful gold, and transcendental bhaktimaëis, four doors with eight panels splendid
with måñöamaëi jewels, and awnings of rubies.
tan-madhye maëi-citra-hema-racite manträrëa-yantränvite
ñaö-koëäntara-karëikära-çikhara-çré-keçara-sannibhe
kürmäkära-mahiñöha-yoga-mahasi çré-yoga-péöhe 'mbuje
äkäçätapa-candra-pätra-vimale yad bhäti siàhäsanam
In the midst of that place is a wonderful golden six-petal lotus decorated with mantraletters and mystic patterns (yantras). In the middle is the lotus whorl and filaments.
There, splendid as sunshine and cooling as camphor, is a sacred place in the shape of a
tortoise. There a lion-throne shines with great splendor.
pärçvädhaù-padma-paööé-ghaöita-harimaëi-stambha-vaidürya-påñöhaà
citra-cchädävalambi-pravara-maëi-vara-mauktikya-känty-ujjvalam
tuläntaç céna-celäsanam uòupa-mådu-pränta-påñöhopadhänaà
svarëäntaç citra-mantraà vasu-hari-caraëa-dhyäna-gamyañöa-koëam
The base and sides of the throne are fashioned from rubies, the legs from sapphires, and
the back from lapis lazuli. It is splendid with wonderful pearls and the best jewels. There
are soft moon-cushions covered with silken cloth. The throne rests on an octagonal golden
base where an eight-letter mantra of meditation on LordHari's feet is inscribed.
Navadvipa Stotra, Prayers glorifying Navadvépa by Çréla Rüpa Gosvämé:
Text 1
çré-gauòa-deçe sura-dérghikäyäs
tére 'ti-ramye iha puëyamäyyäù
lasantam änanda-bhareëa nityaà
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, which eternally shines with great spiritual bliss on the very
charming shore of the purifying Ganges in Gauda-desa (Bengal).
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Text 2
yasmai paravyoma vadanti kecit
kecic ca goloka itérayanti
vadanti våndävanam eva taj-jïäs
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, which some say is the spiritual sky of Vaikuëöha, some say is
the realm of Goloka, and they who know the truth say is Çré Våndävana.
Text 3
yaù sarva-dikñu sphuritaiù su-çétair
nänä-drumaiù süpavanaiù parétaù
çré-gaura-madhyähna-vihära-pätrais
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, where in every direction are cooling breezes and many trees
where Lord Gaura enjoyed His noon pastimes.
Text 4
çré-svarëa-dhé yatra vihäritä ca
suvarëa-sopäna-nibaddha-térä
vyäptormibhir gaurava-gäha-mäyyes
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, where the waves of the great Ganges playfully splash against
the golden shores decorated with golden stairs.
Text 5
mahanty anantäni gåhäni yatra
sphuranti haimäni manoharäëi
praty-älayaà yaà çrayate sadä çrés
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, where there numberless beautiful golden palaces, all the
eternal homes of the goddess of fortune.
Text 6
vidyä-dayä-kñanti-makhaiù samastaiù
ñaòbhir guëair yatra janaù prapannaù
saàstüyamänä åñi-deva-siddhais
taà çré-navadvépam ahaà smarämi
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I meditate on Çré Navadvépa, where the people are glorified by the great sages, demigods,
and Siddhas, and are filled with knowledge, mercy, tolerance, the results of all Vedic
yajïas, and the six great opulences.
Text 7
yasyäntare miçra-purandarasya
svänanda-gamyaika-padaà niväsaù
çré-gaura-janmädika-lélayäòhyas
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, within which is the blissful home of Purandara Miçra,
opulent with Lord Gaura's pastimes from His birth.
Text 8
gauro yatra bhraman hariù sva-bhaktaiù
saìkértana-prema-bhareëa sarvam
nimajjayaty ujjvala-bhäva-sindhau
taà çré-navadvépam ahaà smarämi
I meditate on Çré Navadvépa, where golden Lord Hari, by wandering everywhere and
chanting the Holy Name with great love in the company of His devotees, plunged everyone
into the brilliant ocean of ecstatic love of God.
Text 9
etan navadvépa-vicintanäòhyaà
padyäñöakaà préta-manäù paöhed yaù
çrémac-chacénandana-päda-padme
su-durlabhaà premam aväpnuyät saù
May he who with a joyful heart reads these eight verses opulent with meditation on Çré
Navadvépa attain rare love for Çrémän Çacénandana's lotus feet.
12 SRI PANCA TATTVA: THE LORD IN FIVE FEATURES
panca-tattvatmakam krsnam
bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam
namami bhakta-saktikam
“I offer my obeisances unto the Supreme Lord Krsna who is nondifferent from His five
features. Bhakta-rupa (in the form of a devotee) indicates Sri Caitanya Mahaprabhu;
svarupakam (an expansion of a devotee) indicates Sri Nityananda Prabhu, the incarnation
of Krsna’s immediate expansion Sri Balarama; bhakta-avataram (an incarnation of a
devotee) is Sri Advaita Acarya, the combined incarnation of Maha-Visnu and Siva;
bhaktakhyam (known as a pure devotee) refers to Sri Srivasa Thakura, the incarnation of
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Narada Muni; and bhakta-saktikam (the energy of the Supreme Lord, who supplies energy
to the devotee) is Sri Gadadhara Prabhu, the incarnation of Lord Krsna’s pleasure potency,
Sri Radha.”
In the first chapter of Caitanya-caritamrta, Adi-Lila, the author, Srila Krsnadasa Kaviraja
Goswami, has described the initiator spiritual master and the instructor spiritual master in
the verse beginning with the words vande gurun isa-bhaktan isam isavatarakan. In that verse
there are six transcendental subject matters, of which the truth regarding the spiritual master
has already been described. Now the author describes the other five tattvas (truths), namely,
isa-tattva (the Supreme Lord), His expansion tattva, His incarnation tattva, His energy tattva
and His devotee tattva. These five tattvas incarnate with Lord Caitanya Mahaprabhu, and thus
the Lord executes His sankirtana movement with great pleasure. The
Supremely Powerful Lord Krsna is manifest in five different potencies.
Although he is one without a second, in order to serve five specific
spiritual purposes, He is manifest in five ways. Such diversity is eternal
and blissful, in contrast to the conception of monotonous oneness.
From vedic literatures we undestand that the absolute truth, the
Supreme Personality of Godhead, eternally exists with His diverse
energies. Lord Caitanya appered with full diverse energies, and they
are five in number; therefore Lord Caitanya is said to be Krsna with
diverse energies.
There is no difference between the energy and the enrgetic in regard to
the Lord’s appearance as Sri Caitanya Mahaprabhu and his four
associates-Nityananda Prabhu, Advaita Acarya, Gadadhara, and Srivasa. Amongst these five
diverse manifestations of the Supreme Lord (as the Lord Himself and His incarnation,
expansion and energies) there is no spiritual difference. They are five in one absolute truth.
For the sake of relishing transcendental flavours in the absolute truth, there are five diverse
manifestations. These are called the form of a devotee, the identity of a devotee, the
incarnation of a devotee, the pure devotee and devotional energy.
Out of the five diversities in the absolute truth, the form of Lord Caitanya is that of the
original Personality of Godhead, Lord Krsna . Lord Nityananda is the manifetation of the first
expansion of the Supreme Lord. Similarly , Advaita Prabhu is an incarnation of the Supreme
Lord. These three-Caitanya, Nityananda and Advaita-belong to thecategory of Visnu-tattva, or
the Supreme Absolute Truth. Srivasa represents the pure devotee, and Gadadhara represents
the internal energy of the Lord for the advancement of pure devotion. Therefore Gadadhara
and Srivasa, although included in the Visnu-tattva, are dependent, diverse energies of the
Supreme Lord . In other words, they are not different from the energetic, but they are
manifest diversely for the sake of relishing transcendental relationships. The whole process of
devotional service involves a transcendental reciprocation in the relationship between the
worshipper and the worshiped. Without such a diverse exchange of transcendental flavors,
devotional service has no meaning. In the Srimad-Bhagavatam there is the following
statement regarding Sri Caitanya Mahaprabhu: krsna-varnam tvisakrsnam sangopangastraparsadam yajnaih sankirtana-prayair yajanti hi sumedhasah "In the age of Kali, people who are
endowed with sufficient intelligence will worship the Lord, who is accompanied by His
associates, by performance of sankirtana yajna." (Srimad Bhagvatam. 11.5.32)
Sri Caitanya Mahaprabhu is always accompanied by His plenary expansion Sri Nityananda
Prabhu, His incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara Prabhu and
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His marginal potency Srivasa Prabhu. He is in the midst of them as the Supreme Personality
of Godhead. One should know that Sri Caitanya Mahaprabhu is always accompanied by these
other tattvas. Therefore our obeisances to Sri Caitanya Mahaprabhu are complete when we
say, sri krsna- caitanya prabhu nityananda sri- advaita gadadhara srivasadi gaura-bhakta-vrnda.
As preachers of the Krsna consciousness movement, we first offer our obeisances to Sri
Caitanya Mahaprabhu by chanting this Panca-tattva mantra; then we say, Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are
ten offenses in the chanting of the Hare Krsna maha-mantra, but these are not considered in
the chanting of the Panca-tattva mantra, namely, sri- krsna-caitanya prabhu nityananda sriadvaita gadadhara srivasadi-gaura-bhakta-vrnda. Sri Caitanya Mahaprabhu is known as mahavadanyavatara, the most magnanimous incarnation, for He does not consider the offenses of
the fallen souls. Thus to derive the full benefit of the chanting of the maha-mantra (Hare
Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare),
we must first take shelter of Sri Caitanya Mahaprabhu, learn the Panca-tattva maha-mantra,
and then chant the Hare Krsna maha-mantra. That will be very effective. Taking advantage of
Sri Caitanya Mahaprabhu, there are many unscrupulous devotees who manufacture a mahamantra of their own. Actually one should chant the names of the full Panca-tattva (sri-krsnacaitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta- vrnda) and then the
sixteen words Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare
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Rama, Hare Rama, Rama Rama, Hare Hare, but these unscrupulous, less intelligent men
confuse the entire process. Of course, since they are also devotees they can express their
feelings in that way, but the method prescribed by Sri Caitanya Mahaprabhu's pure devotees
is to chant first the full Panca-tattva mantra and then chant the maha-mantra-Hare Krsna,
Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
12.1 Lord Caitanya Mahaprabhu
Lord Caitanya Mahaprabhu is Sri Krishna Himself, the Supreme Personality of Godhead. He
appeared in the Kali yuga (the present age), 513 years ago in 1486 AD, in the mood of His
own greatest devotee, Srimati Radharani. The fact that Caitanya Mahaprabhu is non different
from Krishna is substantiated by the scriptures such as the Srimad Bhagvatam (11.5.32), by
the sadhus (saintly persons) such as Srila Advaita acarya, Nityananda prabhu and the six
Goswamis of Vrindavan. Finally it is substantiated by all the gurus in bona fide disciplic
successions. Since it is independently verified by the scriptures, sadhus and guru, we should
also accept that Caitanya Mahaprabhu is an incarnation of the Supreme Personality of
Godhead. Caitanya Mahaprabhu appeared in this yuga to demonstrate the means for the
people to return to Godhead. In the present age of Kali, that began about 5000 years ago,
people have short life spans, weak intellect and a propensity to quarrel and cheat. Out of
compassion for the fallen souls in this age, Sri Krishna incarnated, as Caitanya Mahaprabhu,
to establish the process of Sankirtan Yajna to help people return back, back to Godhead. To
enact His mission, He appeared with His associates. Thus Sri Krishna Caitanya is often
worshipped in His form as pancha-tattva, accompanied by His immediate expansions,
Nityananda prabhu, Advaita acarya, Gadadhar pandit and Srivasa Thakur. Sankirtan is
chanting the holy name of the Lord. It could be done congregationally, as kirtans, or it could
be done softly in solace, as japa. Japa is the process of chanting the maha-mantra:
Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare Hare Rama, Hare Rama, Rama Rama
Hare Hare
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on the 108 tulasi beads of the japa-mala. Caitanya Mahaprabhu established that the name of
Krishna is non different from Krishna Himself. He established this on the basis of authorized
scriptures and explained to the mass of people the philosophy of 'acintya-bhedabheda-tattva',
which maintains that the Supreme Lord is simultaneously one with and different from His
creation. He demonstrated it by practicing the chanting of the holy name Himself, and
explained that the holy name is the sound incarnation of the Lord Himself, and since the
Lord is absolute, there is no difference between His holy name and His transcendental body.
Krishna Caitanya, as He is often also called was born in a brahman family in Navadvipa, West
Bengal as Vishvambhara, His birth was accompanied by an almost universal chanting of
Haribol, since it coincided with a total lunar eclipse. As a child, the only way His parents,
Sacidevi and Jagannatha Misra, could get Him to stop crying was by chanting the holy name.
Therefore, from the beginning, He was inducing the people to chant to names of God. He was
also called 'Gauranga' on account of His golden body complexion and 'Nimai' partly because
He was born under a neem tree. Though He had no need for it, He followed the established
practice of studying scriptures under the guidance of a guru in a tol (school). As a young boy,
He acquired a formidable reputation as a logician and vedantist. At a very young age, he
defeated Kesava Kashmiri, a digvijaya (unconquerable) brahman from Kashmir. But Caitanya
Mahaprabhu then moved on to immerse Himself completely in the devotional worship of
Krishna.
He then conclusively established over and over again to prominent Vedic scholars of His
time, that Krishna can never be approached by the dint of mental speculation, specially in the
present age where people have limited intellect, but can be only approached in the mood of
love and surrender - the mood of a devotee.
Caitanya Mahaprabhu also demonstrated that any one can become a devotee. He glorified
Haridas Thakur, a Moslem by birth, who daily chanted 300,000 names of the Lord. In fact He
showed that any living creature, may it be a learned brahman, a fallen shudra, a criminal or
even animals can become spiritually elevated by chanting or hearing the names of Lord. He
thus showed that love of Godhead is an intrinsic quality of the spirit soul, and can be
awakened from its dormant stage by the process of chanting and kirtan. As one practices the
process of chanting, he passes through three stage: the offensive stage, wherein one may
desire all kinds of material happiness, the clearing stage, when the material contamination's
are cleared and finally the transcendental stage, one of pure love of Godhead. Caitanya
Mahaprabhu taught and showed that this is the highest stage of perfection for the human
beings. The immediate followers of Caitanya Mahaprabhu, chief amongst them being the six
Goswamis, wrote several authoritative books based on Vedic scriptures. They wrote this
based on the personal instructions given by Caitanya Mahaprabhu to demonstrate that bhakti
or love of Krishna is the ultimate goal of the Vedas. Krsnadas Kaviraj Goswami and Vrndavan
dasa Thakura wrote authoritative biographies of Sri Krishna Caitanya known as Caitanya
Caritamrita and Caitanya Bhagvata. Though He inspired His followers to prolific writing,
Caitanya Mahaprabhu left behind the essence of His teaching in only eight verses called the
'Siksastaka'. Each of this verse is a pearl of spiritual wisdom, which if understood properly,
under the guidance of a qualified teacher, can elevate a person from the mundane plane of
materialism to the highest form of devotion - prema bhakti. In addition to this, Caitanya
Mahaprabhu lived an exemplary life that served as a model for people in the Kali yuga to
follow and return to Godhead. Caitanya Mahaprabhu predicted that the holy name of the
Lord would be spread to every village and town all over the world. He propagated the
chanting of the maha mantra, which He directly took from the scriptures. In the Brhannaradiya Purana says: harer nama harer nama harer namaivia kevalam kalau nasty eva nasty
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eva nasty eva gatir anyatha 'Chant the Holy name, chant the Holy name, chant the Holy name.
In the Kali yuga, there is no other way, no other way, no other way!' The Kalisantarana
Upanishad says that the 16 word, 32 syllable Hare Krishna maha mantra is the most effective
way of counteracting the contaminating effects of the Kali yuga. Many of His empowered
devotees, like Bhaktivinoda Thakura, Bhaktisiddhantha Saraswati Thakura have since
appeared to further this holy mission. The latest, prominent personality in this line is His
Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder of acarya of ISKCON. In
following the instructions of his spiritual master and the mission of Caitanya Mahaprabhu,
Prabhupada propagated the chanting of the name of Krishna well beyond the borders of
India, in countries all over the world, a mission that is still being carried forward by his
disciples in ISKCON. Recommendations for interested readers : Readers who are not already
chanting are strongly encouraged in begin the all auspicious activity of japa meditation, this
spiritually uplifting process which cleanses the heart of all the dust accumulated over years,
enabling one to fully taste the nectar of the holy name. Further Reading: Sri Caitanya
Caritamrita by Srila Krsnadas Kaviraja Goswami, translated into English by His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada. Sri Caitanya Bhagavata by Srila Vrndavana dasa
Thakura. Sri Caitanya Mangala by Srila Locanadas Thakura.
12.2 Lord Nityananda Prabhu
Lord Nityananda is the eternal associate of Caitanya Mahaprabhu, the Supreme Personality of
Godhead. Rarely is the name Nimai (Caitanya Mahaprabhu) taken without that of Nitai (Lord
Nityananda). Mahaprabhu cannot be approached or understood without the mercy of
Nityananda Prabhu, who is the cardinal guru of all the universes and serves as an
intermediary between Mahaprabhu and His devotees. He is the Lord's active principle in both
creation and lila. He is the second body of the Lord, manifesting as Balaram to Sri Krishna,
Lakshman to Sri Ram and Nityananda Prabhu to Caitanya Mahaprabhu. All other forms and
expansions of the Lord emanate from this second body. Nityananda Prabhu is thus the source
of Sankarshan, all the Vishu's, and Ananta Sesa. As Vishnu tattva He and Advaita Acarya are
worshipped in the same category as Caitanya Mahaprabhu. In the manifested earthly lila,
Nityananda Prabhu is senior to Caitanya Mahaprabhu by more than a decade. He is
statuesque, like His Master, with the whitish complexion of Lord Balarama. His garments
resemble a cluster of blue lotus flowers and His effulgence is said to surpass the grandeur of a
rising moon at sunset. He has a deep melodious voice, constant singing the glories of Sri
Krishna and carries a red stick with benedictions for the devotees, but feared by the
demoniac. He has the carefree mood of a wild avadhuta, so absorbed is He in the love of
Godhead, and no one knows what He will do next. Nityananda Prabhu was born in Ekacakra,
a small village in present West Bengal, around the year 1474. His birthsite is commemorated
by a temple named Garbhasva and is visited by throngs of pilgrims today. His father, Hadai
Ojha and mother Padmavati, were pious Brahmans originally from Mithila. Nityananda
Prabhu was born on the auspicious thirteenth day of the bright fortnight of the month of
Maga. As a child, Nitai (as Nityananda Prabhu was called), loved to enact the pastimes of Sri
Krishna or Lord Rama. He did this so authoritatively and with such rapture, that the entire
village would be immersed in the love of Godhead. Nitai's favorite part was that of Lakshman,
and He enacted it with so many apparently authentic scenes not described in the Ramayana,
that people would wonder if He was making it up or actually relishing His own pastimes. The
village of Ekacakra was completely absorbed in the love of little Nitai, where He spend the
first 12 years of his earthly life. In the 13th year, a travelling sannyasi, said to be the famous
Lakshmipati Tirtha, enchanted by Nitai"s devotion and service, requested Nitai from his
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parents, as a travelling companion. His parents, bound by Vedic culture, could not refuse the
request of a guest and reluctantly parted with Nitai. However, devastated by the separation
with Nitai, that Hadai Pandit soon gave up his life. Nitai traveled with Lakshmipati Tirtha for
about 20 years, during which He visited all the holy places in the country, reminiscent of the
manner that Balarama traveled while the battle at Kurukshetra raged on. Nitai is said to be
later on initiated by Lakshmipati Tirtha. He also associated with another of Lakshmipati
Tirtha's famous disciple, Madhavendra Puri, who although his godbrother, was revered by
Nitai was as a spiritual master. Madhavendra Puri is famous for establishing the sweet truth
of Madhurya-rasa which later become an integral part of Gaudiya Vaishnavism. Among the
other disciples of Madhavendra Puri is Advaita Acarya, and Isavara Puri (the spiritual master
of Caitanya Mahaprabhu). Nityananda Prabhu met Caitanya Mahaprabhu in 1506, when He
was 32 years old and the Lord 20 years. It is said that when Nityananda Prabhu reached the
land of Nadia, He hid in the house of Nandanacarya, to heighten the ecstasy of meeting
through separation. Caitanya Mahaprabhu aware of the arrival of His eternal associate
dispatched Haridas Thakur and Srivas Pandit to search out Nitai, but they failed. Finally
unable to bear the separation any longer, Caitanya Mahaprabhu Himself went directly to
Nityananda Prabhu and the ecstasy of the meeting was so transcendental that every one
witnessing it were awed by the sublime experience. A temple called Sri Gaura-Nityananda
commemorates this meeting place in Nadia. Nityananda Prabhu in His role as the original
spiritual master, was instrumental in spreading the yuga dharma of sankritana all over the
Gaudia desh (Bengal, Orrisa). His mercy knew no bounds, and people fortunate to come in
contact with Him were inundated with the love of Godhead. It was by His mercy that
Raghunatha dasa, one of the six Goswamis started the famous Danda Mahotsava festival of
Panihatti, a tradition that continues to this day, and was thus able to serve Caitanya
Mahaprabhu. He extended His mercy to even fallen souls like Jagai and Madhai, delivering
them from the sinful lives and protecting them from the wrath of even Caitanya Mahaprabhu.
Indeed His mercy knew no bounds, and fortunate were the people who tasted the nectar of
His instructions. When Nityananda Prabhu returned to Bengal at the request of Caitanya
Mahaprabhu, His decided to abandon His avadhuta status and become a grahastha
(householder). He married Jahnava devi and Vasudha, the two daughters of Suryadasa
Sarakhel, who the brother of Gauridasa Pandit (an intimate associate of Caitanya
Mahaprabhu and the spiritual master of the famous Shyamananda Pandit). Nityananda
Prabhu had a son (Virchandara) and a daughter (Gangadevi) from Vasudha. Soon after
Vasudha passed away and Jahanva devi looked after the children. She later initiated
Virchandra, and also became an instructing spiritual master to the likes of Shyamananda
Pandit, Shrivasa Pandit and Narottama dasa Thakur. Jahnava devi is revered as a Vaishnavi
and she established the pre-eminent positon of women in the Vaishanava tradition. Lord
Nityananda wound up His earthly pastimes, by merging into the deity of Krishna, known as
Bankim Ray, not far from Ekacakra. Vaishanava acaryas emphatically state that people who
try to understand Caitanya Mahaprabhu without getting the mercy of Nityananda Prabhu will
never succeed. and one must pray very sincerely to Lord Nityananda Prabhu as the adi-guru
(original spiritual master) to be delivered to the Lotus feet of Sri Caitanya Mahaprabhu. The
presence of Nityananada Prabhu is always felt in the presence of one's own guru, for the guru
is considered to be the living manifestation of Nityananda Prabhu's love and mercy, and his
sakti (power) is what gives the disciple the ability to perform devotional service and
experience spiritual bliss.
12.3 Sri Advaita Acarya
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When the Lord descends to perform His pastimes, He is invariably accompanied by His
intimate associates and devotees. When Sri Krishna was came to perform His lila about 5000
years ago, innumerable associates from both the material and the spiritual world descended
with Him to take this great opportunity to serve Him. Similarly when Lord Caitanya
Mahaprabhu, who is non-different from Sri Krishna, came about 514 years ago, many of the
same associates came again to serve Him. Of these the most confidential were collectively
addressed as the Panca Tattva, which in addition to Caitanya Mahaprabhu comprised of
Nityanada Prabhu, Advaitacarya, Gadadhara Pandita and Srivasa Thakura. The Caitanyacaritamrta (Adi Lila 6) is entirely devoted to the glories of Sri Advaita Acarya. He is the
combined incarnation of Maha Vishnu and Sadashiva. He is the cause of the advent of
Caitanya Mahaprabhu to this world, and as we will see later, the cause of His departure too.
Along with Nityananda Prabhu, He is Vishnu tattva, non-different from Sri Krishna and is
worshippable in that form. Sri Advaita Acarya manifested as the child of Labhadevi and
Kuvera, in a village named Lauda, in present day Bangladesh, in the year 1434. His father was
a Brahman, expert in Vedic scriptures and an advisor to the emperor of Sri-Hatta, King
Divyasimha. Previously Labhadevi and Kuvera had six sons, of which four had taken
sannyasa. The other two sons had become householders, and their descendants are still there.
Sri Advaita Acarya was born after many auspicious dreams to mother Labhadevi, indicating
that the Supreme Lord was descending and the event was awaited with much anticipation in
the entire village. Sri Advaita Acarya was named Kamalaksha (lotus eyed) at birth. He was
also named Advaita (meaning non-different from God). As a child, He displayed many
transcendental pastimes that bewildered and also gratified His parents. He refused to drink
His mother’s milk unless she chanted Hare Krishna loudly. He also displayed the quick
temper found in Lord Shiva. Once He grew angry at the prince making fun of Vaishnava
devotees. So intimidating was His anger, that the prince, otherwise a brave lad, fainted with
fright. At another time He refused even the Emperor’s order to bow to the deity of Mother
Durga, explaining and finally convincing him that devotion to Sri Krishna surpasses all forms
of demigod worship. As Sri Advaita Acarya grew, His knowledge of Vedic scriptures also grew
enormously. As a young boy He was awarded the prestigious Veda-pancanana, an advanced
degree in Vedic scriptures. As the disciple of Santacarya, He was completely surrendered to
the instructions of His guru, even though He was far more advanced in scriptures. When He
reached His early teens, both His parents passed away and Sri Advaita Acarya went on an
extensive pilgrimage across the country. While visiting the temples of Udupi, He met Srila
Madhavendra Puri Goswami, who would later be His preceptor.
Sri Advaita Acarya quickly rose to the position of becoming a leading Vaishnava of His time.
On the instructions of the Madan-Mohana deity, Who appeared to Him in a dream, He led a
number of Braja residents to the secret hiding place of the deity and established a temple.
Later when the Moslems again pillaged the temple, He gave the deity to Purusottama Chaube,
the same Brahman who would later give the deity to Sanatana Goswami. He was also
instructed in a dream to establish deities to Srimati Radharani and Madan Gopala, which He
did in Santipur. It was at this time that Srila Madhavendra Puri came and instructed Him on
the esoteric details of worship, chanting, and subsequently initiated Him. The decline of
religiosity and the suffering of people all around greatly perturbed Sri Advaita Acarya. In
order to alleviate this, He would fervently pray on the banks of the river Ganges, offering
flowers and tulasi leaves. Just as Sri Krishna says that simple offering of flowers, leave, water
etc. made with love and devotion will satisfy Him, Sri Advaita Acarya pleased Sri Krishna
with His sincere devotion so as to descend as Caitanya Mahaprabhu. Sri Advaita Acarya was
in his fifties when Nimai was born, but He always treated Nimai as the Supreme Personality
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of Godhead, even when Nimai was playing His pastimes of being an intellectual. Indeed He
was the first to boldly proclaim that Nimai was non-different from Sri Krishna, and first
worshipped young Nimai with the Krishna mantra (namo brahmanya devaya go-brahmanahitaya ca, jagad-hitaya krsnaya, govindaya namo namah)
When Sri Advaita Acarya was in His fifties, He married Sitadevi, and later her younger sister
Sridevi. He did this on the instructions of His spiritual master, so that there would be some
one to carry on the deity worship of Madana Gopala. He also wanted to establish that
spiritual progress can be made as a householder. Of His six sons, He rejected three for
deviating into the mayavadi line. His eldest son, Acyutananda was to become a prominent
Vaishnava in pure devotional service and is later said to have taken initiation from Gadadhara
Pandita.
Even though Sri Advaita Acarya’s mood towards Caitanya Mahaprabhu was always one of
servitude, Caitanya Mahaprabhu always treated Him with deference and respect. In an effort
to get some real mercy of Caitanya Mahaprabhu, Sri Advaita Acarya once started preaching
mayavadi doctrines to His students. When Caitanya Mahaprabhu heard of this, He rushed
over to Sri Advaita Acarya and asked Him three time what was better, knowledge or
devotional love. When Sri Advaita Acarya answered knowledge (jnana), Caitanya
Mahaprabhu displaying a pastime of being furious, kicked and pummeled Sri Advaita Acarya,
much to His delight and ecstasy. Later when all was settled, Sri Advaita Acarya once again
began teaching the principle of prema-bhakti very nicely.
Sri Advaita Acarya is not only the efficient cause of the descent of the Lord, but also of His
disappearance. He sent a cryptic message to Caitanya Mahaprabhu, ‘ rice is no longer needed
in the market place, since every one is mad like Caitanya Mahaprabhu Himself ’. When
Mahaprabhu received this message, He smiled and soon after displayed His pastime of
disappearing. Only a few of the intimate associates understood that this message meant that
the yuga dharma of hari-nama sankirtana had been sufficiently well established now that it
could be carried on by empowered disciples. Sri Advaita Acarya remained manifest on the
earth for 125 years, of which 25 were after the disappearance of Caitanya Mahaprabhu. His
mercy on the fallen souls of the Kali-yuga knew no bounds, He unveiled the Lord’s most
esoteric and intimate lila for the world and as an acarya, lived, taught and inspired the very
same instructions.
12.4 Sri Gadadhara Pandita
Caitanya Mahaprabhu. Rarely is Caitanya Mahaprabhu, Who is non different from Lord Sri
Krishna, worshipped without honoring the Pancha tattva, the Lord's eternal associates who
incarnated to assist Him in His pastimes. Gadadhara Pandit or Gadai, as he was know as a
child, was born in Chittagong in a brahman family in the lineage of Kasyapa muni. His
father's name was Kasyapa Misra and mother's name Ratnavati. He was born around the same
time as Caitanya Mahaprabhu, perhaps an year later, and from the age of thirteen moved to
Navadvipa in his uncle's house. Here he met Caitanya Mahaprabhu and soon became His
closest, inseparable friend. Of all the associates and disciples of Caitanya Mahaprabhu,
Gadadhara Pandit remained the longest in personal contact with the Lord, serving Him even
after He took sannyasa and moved to Puri. Gadadhara Pandit is understood to be an
incarnation of Radharani. Whereas Caitanya Mahaprabhu incarnated Himself in the mood of
Radharani in separation, the bhava of Gadadhara Pandit was more that of Rukmini devi, one
of awe, reverence and submissiveness to Sri Krishna. Gadadhara Pandit is the perfect
manifestation of the Lord's hladini potency. Jiva Goswami explains in the Bhagavatasandarbha that the Lord has basically three potencies, the sandhini potency by which He
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maintains His existence, the samvit potencies by which He knows Himself and His devotees
understand Him, and the hladini potency, through He and His devotees enjoy indescribable
bliss, unattainable in the material world. These three energies correspond to the three Vedic
principle of existence:
- sat (eternity), - cit (knowledge) and - ananda (bliss)
The hladini potency, which is embodied in Srimati Radharani, is the highest and most
esoteric of the Lord's energies. The essence of love of God is bhava, or intense spiritual
emotions. This consummate love is manifested in the personality of Radharani. Lord Krishna
enchants the world, but Sri Radharani enchants Krishna. Therefore, She is the supreme
goddess, above all others. She is the “param-shakti”, the full power and She manifests in
Caitanya lila as Gadadhara Pandit. He has the golden effulgence of Radharani and is
meditated upon by those who are specially wise. His body radiance is unsurpassed, for He is a
lifelong celibate. It is said that when the nocturnal kirtans at Shrivasa Thakur's home became
really ecstatic, Caitanya Mahaprabhu's body would turn blackish, like that of Krishna, and
Gadadhara Pandit's body would glow with the golden effulgence of Radharani. As a young
man, Gadadhara Pandit was often able to soothe the Lord when His anguish in separation
would become intolerable. Witnessing this, Saci devi, Caitanya Mahaprabhu's mother,
requested Gadai to always remain by the side of Nimai. It is said that when Radharani in
Vrindavan was constantly being scolded and forbidden by Her elders to associate with Sri
Krishna, She prayed for a male body so that She could freely associate with the Lord. It was in
response to these prayers of Radharani that Gadadhara Pandit incarnated with a male body.
Gadadhara Pandit was initiated by Pundarika Vidyanidhi, a wealthy but pure devotee of the
Lord, who is an incarnation of Maharaja Vrishbhanu, the father of Radharani. Gadadhara
Pandit later took sannyas and spent his days in ecstasy as one of the Lord's intimate associates
in Puri. He lived on the southwest side of the Jagannatha temple in a place called Yamesvaratota, where he took the vow of caring for the Gopinatha deity for the rest of his life. Even
though Gadadhara Pandit has taken ksetra sannyas (vow of not leaving Puri), he was willing
to break his vow so as to accompany Caitanya Mahaprabhu to Vrindavan. Such is the mood
of pure devotees, who are always willing to break all rules for a higher purpose, service to the
Lord. After the disappearance of the Lord, Gadadhara Pandit spent his time in separation,
worshipping the Tota-Gopinatha deity. In his old age he was unable to stand and garland the
deity, but so intense was his desire to anoint the deity, that the deity assumed a sitting
position to help Gadadhara Pandit. The worshippable deities of the pure devotees are non
different from their Lord and should be considered as living expansions. The Gopinatha deity
is extremely special since it is one of the three place where Caitanya Mahaprabhu merged into
when he exhibited His disappearance pastime. In doing so, the Lord glorified the deity and
His worshipper, Gadadhara Pandit. So intense was the anguish of separation with his Lord,
that Gadadhara Pandit was reduced to a mere shadow of his old effulgent self. He only
remained on the planet under the orders of Caitanya Mahaprabhu, to instruct a great saint of
the next generation, namely Srinivas Pandit. Once he was able to meet and instruct Srinivas
Pandit, Gadadhara Pandit wound up his earthly pastimes to rejoin his master in the eternal
spiritual sky. He is considered the best of the sadhus, exhibiting all Brahminical qualities. He
is the perfect example of devotion in practice, the very form of blissful love, and to gaze upon
His sweet smiling face is to see love personified. He is absorbed in the mood of madhuryarasa, and without His mercy it is impossible even to approach Krishna. So, let us pray to
Gadadhara Pandit, so that He may show us the way of selfless surrender and pure devotion.
12.5 Sri Srivasa Thakura
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Caitanya Mahaprabhu is always worshipped with His confidential associates, who are
collectively referred to as the Pancha Tattva. They constitute: Caitanya Mahaprabhu - the
Supreme Personality of Godhead, Nityananda Prabhu - incarnation of Lord Balarama, Advaita
acarya - the combined incarnation of Sada Shiva and Maha Vishnu, Gadadhara Pandita, the
embodiment of the Lord's intimate devotees like Radharani and the Gopis, and Srivasa
Thakur who personified unalloyed devotion to the Lord and is an incarnation of the premabhakti shakti (loving devotion) found in Narada muni. Narada Muni is one of the 12
mahajans or bona fide Vedic authorities and perfectly pure devotees of the Lord. He has a
spiritual body and can travel in both the material and the spiritual worlds and is completely
absorbed in singing the glories of the Sri Krishna. Srivasa Thakur, as an incarnation of
Narada, also emphasized chanting, and the unparalleled kirtans in his courtyard became
legendary. It was here that Caitanya Mahaprabhu inaugurated His sankirtan movement that
would inundate the world with love for Godhead. A facsimile of Srivasa Thakur's house exists
to this day in Navadvipa. Srivasa Thakur, though born in a pious Brahman family, displayed
no Brahamanical qualities as a youth. Till the age of 16 years, he was cruel, restless, offensive
to Guru and Vedas and had a proud, conceited personality. One day in a dream, a divine
voice informed him that he had only one more year to live. Young Srivasa took this warning
very seriously, and somewhat in the mood of Prakshit Maharaja, prepared to die by
dedicating his life to Krishna. The changed Srivasa became completely absorbed in the
devotion of the Lord, associating with His devotees and relishing His pastimes. After the year
was over, Srivasa, who at that time was hearing the pastimes of Prahalda Maharaja in Srimad
Bhagvatam, fell from the balcony and apparently left his body. It is at this time, that by the
mercy of the Lord, he was able to enter his body again, infused with the spiritual potency of
Narada Muni. Several years later, Caitanya Mahaprabhu reminded him about his experience
with death, and Srivasa Thakur understood that it was all by the mercy of Caitanya
Mahaprabhu. Srivasa Thakur is the ideal house holder devotee and is known as the acarya
(teacher) of vaidhi-bhakti (devotion by rules and regulations). He was the first to whom
Caitanya Mahaprabhu revealed His divinity, and he is clearly the best in performing
devotional service. The popular prayer: Sri Krishna Caitanya, Prabhu Nityananda, Sri Advaita,
Gadadhara, Srivasa adi Gaura bahkta vrnda means, "All glories to Krishna Caitanya,
Nityananda Prabhu, Advaita Acarya, Gadadhara Pandit, and the family of devotees who
follow in this line beginning from Srivasa Thakur." Thus, Srivasa Thakur is considered as the
adi (original) devotee of Caitanya Mahaprabhu. Srivasa and his brothers were raised by their
father Jaladhara Pandita in the district of Sri Hatta. Later they relocated to Navadvipa, and
became famous throughout the region as pure devotees of the Lord. Here, Srivasa Thakur and
his wife Malinidevi became close friend of Jagannath Misra and Sacidevi. Malinidevi actually
assisted in the birth of Nimai, and they were like surrogate parents to Him. As Nimai grew,
Srivasa Thakur was able to divine that He was non different from Krishna, and patiently
waited for Caitanya Mahaprabhu to conclude His various lilas of childhood, scholar etc. and
reveal His mission. After Caitanya Mahaprabhu took initiation and began displaying His
mood of an unalloyed devotee, Srivasa Thakur and his brothers opened their house and all
facilities to assist Him. In the courtyard of the house of Srivasa Thakur, Caitanya Mahaprabhu
would conduct daily nocturnal kirtan with His closest associates, officially beginning the
sankirtan movement for the Kali yuga. So transcendental were these kirtans that the intimate
associates would often reveal their original spiritual forms in the ecstasy of chanting and
singing. Indeed, the courtyard of Srivasa Thakur's house is considered non-different from
Vrandavan. It was here that Nityananda Prabhu first performed Vyasa puja of Caitanya
Mahaprabhu and it was here that Caitanya Mahaprabhu first revealed His original position as
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the Supreme Personality of Godhead (Mahabhava prakasha) in a pastime that lasted for 21
hours wherein the Lord displayed His transcendental incarnations and gave many
benedictions to His devotees. It was here also that Caitanya Mahaprabhu gave two very
instructive lessons in devotional service. The first happened when Srivasa Thakur, taking
mercy on a brahman, allowed him to conceal himself in the courtyard and witness the divine
nocturnal kirtan. The brahmnan was extremely pious, a life long celibate and lived on only
milk. However, when Caitanya Mahaprabhu sensed the presence of the hidden brahman He
became extremely furious. Finally on the plea of Srivasa Thakur, Mahaprabhu relented and
gave His mercy to the brahman. He thus demonstrated that all activities and austerities, even
if they are in the mode of goodness will not give one love for Godhead unless they are based
on complete surrender to His lotus feet. He also showed that the Lord can never be attained
directly but only my the mercy of His pure devotee. In the second incident, during one of the
nocturnal kirtans in the house Srivasa Thakur, one of his sons all of a sudden died. Hearing
the lamentation of his wife and other women, Srivasa Thakur went and found out what
happened. In the mood of a pure devotee, Srivasa Thakur consoled his wife, explaining the
permanence of the spirit soul and the transience of the material body. He then rejoined the
kirtan, which lasted for a full nine hours into early morning. After the kirtan, Mahaprabhu,
sensing what had happened, inquired from Srivasa Thakur why he did not tell Him of the
passing away of the son earlier. Srivasa Thakur replied that he would have gladly forsaken all
of his sons, rather than interrupt the transcendental pastimes of the Lord. Greatly touched
and pleased by the mood of complete surrender, Caitanya Mahaprabhu asked the body of the
son to be brought in His presence. There, by His divine instructions, the spirit soul of the son
returned to his body and spoke very nicely, glorifying Caitanya Mahaprabhu as the Supreme
Personality of Godhead. The spiritual soul also revealed its own inability to escape the cycle
of material birth and death, without getting the mercy of the Lord and expressed distress at
falling from its original spiritual home driven by a mad desire to enjoy separately from the
Lord. After this is spirit soul once again left the body on its pre-destined path. Caitanya
Mahaprabhu glorified Srivasa Thakur as being His eternal father. He exemplified that the love
of a pure devotee binds the Lord Who is otherwise unconquerable. The services of a devotee
indebts the Lord, Who actually owns every thing and is never in the need of any thing. He
finally declared that Srivasa Thakur, situated in the love of Godhead, will never be influenced
by Maya, the illusory power that binds one to the material world. In the line of Srivasa
Thakur, devotees completely surrendered to the Lord continue to exist, and where they are,
so is the Panca Tattva. Based on Sri Pancha Tattva by Steve J Rosen.
13 THE SIX GOSWAMI’S OF VRNDAVANA: SIX PRINCIPAL DISCIPLES OF
LORD CAITANYA
13.1 Srila Rupa Goswami
The six Goswamis of Vrindavan are pre-eminent members of the immediate disciplic
succession of Caitanya Mahaprabhu, who revealed the teachings of Caitanya Mahaprabhu not
only by their writings but also by their lives. Caitanya Mahaprabhu, Who is non-different
from Krishna, came to deliver the process of Sankirtan, by which the souls in the Kali yuga
could be freed from the cycle of birth and death in the material world. He was not only
delivering the process, but also relishing the taste of it Himself, assuming the mood of the His
most intimate devotee Srimati Radharani, and the six Goswamis were assisting Him in this
task, and tasting the nectar themselves. Sri Krishna experiences the highest pleasure when
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being served by Srimati Radharani, who is a manifestation of His own Hladini or pleasure
giving potency. But this pleasure is eclipsed a thousand times by the pleasure that Srimati
Radharani experiences in serving Sri Krishna. In this endeavor, Srimati Radharani is expertly
assisted by special Gopis, called manjaris, who experince even greater pleasure in serving
Srimati Radharani, so that She can perfectly serve Sri Krishna. It is in this manjari mood, that
the six Goswamis were helping Caitanya Mahaprabhu Who had assumed the mood of Srimati
Radharani, in seperation from Sri Krishna. This manjari bahava is epitomized by Srila Rupa
Goswami, the spiritual leader of the six Goswamis, who as the most confidential associate of
Caitanya Mahaprabhu assisted Him in spreading the Yuga dharma of Sankirtan. He was
relishing the process himself and perfecting it for others to follow. In his original spiritual
identity as Rupa Manjari, he is a very confidential associate of Srimati Radharani, and in his
role in Caitanya leela, he is a close confidential associate of Caitanya Mahaprabhu. Rupa
Goswami (1494-1564) was born of Kumardev and Revatidevi, who came from an exalted
Saraswati Brahman lineage of Karnataka, a southern state of present day India. At some point
they migrated and settled in what is known as East Bengal today. Of the five sons of
Revatidevi, three were famous for their spirituality. These were to become Rupa Goswami, his
elder brother Sanatan Goswami. The third brother Anupam, left his body shortly after
receiving the mercy of Caitanya Mahaprabhu, and his son Jiva Goswami, a disciple of Rupa
Goswami, would become the most prolific writers of the six Goswamis. Even before the
meeting with Caitanya Mahaprabhu, Rupa and Sanatan Goswami were famous for their
intellect and renunciation. The Moslem emperor of Gauda desh, Nawab Hussein Shah, keen
to spread his influence on the local people, conscripted the two brothers into his service, by
threatening tribulations on the local people if they did not agree to work for him. Much
against their desire, the brothers worked in prominent positions in the Shah's court. However
as pure devotees, they used their wealth and energies in the service of Krishna, by
constructing an opulent 'hidden Vrindavan' in Ramakeli, immersed themselves in the reading
of the Bhagvatam and perfecting their own realizations. When Caitanya Mahaprabhu first met
the brothers in Ramakeli, He greeted them as His eternal associates. He also gave then their
spiritual names (Rupa, Sanatan and Anupam) With superlative humility Rupa Goswami
offered the now famous pramama mantra (greeting) to Caitanya Mahaprabhu:
namo maha-vadanya,
krishna prema pradaya te
krishnaya krishna caitanya
namne gaura-tvishe namaha
“O most munificent incarnation of the Lord, You are Krishna Himself appearing as Sri
Caitanya. You have assumed the golden color of Radharani, and you are freely distributing
what no other incarnation has ever distributed pure love of God.”
Pleased by the prayers of His devotees, Caitanya Mahaprabhu spend 10 days in Prayag
(Allahabad), instructing Rupa Goswami about the science of Krishna consciousness. While
spending an additional ten months in Puri with Caitanya Mahaprabhu, Rupa Goswami
developed and refined the outline of his two famous plays Vidagadha Madhava (featuring
Krishna's intimate pastimes as the cowherd boy of Vrindavan) and Lalita Madhava (featuring
Krishna's majestic pastimes as the king of Dwarka). These plays were later completed and are
regarded by Gaudiya Vaishnavas as the most important dramatic literature in Sanskrit. When
Rupa Goswami finally did go to Vrindavan, at that time it was mostly forgotten and neglected
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with the passage of time. Shortly after arriving, Rupa Goswami established the deity of
Vrinadadevi, an incarnate aspect of Sri Krishna, as the proprietor of Vrindavan. The deity was
later moved and can be today found in Kamyava (West Vraja). Rupa Goswami however was
not able to make much progress earlier and would frequently lament his inability to carry out
the wishes of Caitanya Mahaprabhu. All this however changed after he was spiritually guided
to a hidden deity of Sri Govindadev, that was established almost five thousand years ago by
Vajra, the great-grandson of Sri Krishna. The Radha-Govindadev temple, established by Rupa
Goswami, is the most opulent and majestic temple of Vrindavan and built under the
patronage of the Mughal Emperor Akbar and the Hindu Raja Mann Singh of Jaipur..
Unfortunately most of it was later demolished by the Mughal tyrant Aurangazeb, and the
original deities moved to Jaipur, where they are worshipped to this day. If the magnificent
temple is a testimony to dedication and devotion of Srila Rupa Goswami, his literary works
are even more so. He compiled huge volumes of Vaishanava literature, writing more than
100,000 verses in all. Of the more famous works are his two plays, the Upadeshamrita
(Nectar of Instructions), Bhakti-rasmrita-sindhu (Nectar of Devotion), Ujjvala-nilamani and
Laghu Bhagvatamrita, to name a few. These works represent the highest realizations of Rupa
Goswami, and can guide a serious student through the various stages of self realization
namely, sambandha gyan (acknowledging a relationship with Krishna), abhideya gyan
(establishing that relationship) and finally prayojana gyan (relishing the relationship). The
realizations of Rupa Goswami were so perfect, that Savrupa Damodar, a close associate of
Caitanya Mahaprabhu concluded that he could only have done by receiving the mercy of
Caitanya Mahaprabhu. The members of ISKCON consider themselves to be followers of Rupa
Goswami, worshipping in the Rupanuga form of bhakti, as the servant of the servant of the
servant, so many times removed, of one who can serve Sri Krishna. Srila Prabhupada, the
founder Acarya of ISKCON, translated Upadeshamrita (Nectar of Instruction) and wrote a
summary on the Bhakti-rasmrita-sindhu (Nectar of Devotion), in his opinion two extremely
vital books on the philosophy of Krishna consciousness. August 23rd is the disappearance
day of Srila Rupa Goswami, the superlative manifestation of humility, renunciation,
knowledge, dedication and compassion. Let us pray for his mercy with the following pranama
mantra. sri caitanya mano 'bhistam sthapitam yena bhu tale svyam rupah kada mahyam dadati
sva padantikam When will Srila Rupa Goswami Prabhupada, who has established within this
material world to fulfill the desire of Lord Caitanya, give me shelter of his lotus feet?
13.2 Srila Sanatana Goswami
Sanatana Goswami (1488-1588) is the senior most of the six Goswamis of Vrindavan and
became the perfect instrument of Caitanya Mahaprabhu to establish the science of Bhakti
Yoga. The famous Rupa Goswami, was his younger brother and considered himself to be his
servant and disciple. Jiva Goswami, the most prolific writer and preacher of the six Goswamis
was the son Anupama, the younger brother of Sanatana Goswami. Belonging to the
prestigious Saraswati Brahman ancestry from Karnataka, Sanatana Goswami grew up with his
five brothers and one sister in the Jessore district of East Bengal. From the earliest age,
Sanatana Goswami was spontaneously attracted to the logic, philosophy, rhetoric and the
theistic message of the Srimad Bhagavatam. He accepted instructions from such luminaries as
Vidya Vachaspati, Sarvabhuma Bhattacharya, Pramananda Bhattacharya and the learned
Ramabhadra. So famous was Sanatana Goswami for his wisdom that the Emperor of Gauda
Desh, Nawab Hussein Shah forced him and Rupa Goswami to work in the court under threat
of doing harm to the local Brahmans if they refused. Apparently resigned to his fate, Sanatana
Goswami settled in Ramakeli in Northern Bengal. He was conferred the title of 'Sakara Malik'
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(revenue officer) and given immense wealth by the delighted Shah. So competent were the
brothers in administration that the Shah completely delegated the daily affairs to them and
spend his time trying to expand his territory. However Sanatana Goswami was simply bidding
his time, waiting for instructions from his eternal master, Caitanya Mahaprabhu. He used his
time and wealth to help the Brahman community and prepare himself for his eventual service
to the Lord. When Caitanya Mahaprabhu visited Ramakeli on the pretext of going to
Vrindavan, the brothers met Him in a meeting that is often described as pivotal in the annals
of Gaudiya Vaishnava. After receiving many instructions from Caitanya Mahaprabhu, Rupa
and Anupama were able to immediately leave for Vrindavan. However Sanatana Goswami
remained in Ramakeli, feigning illness, to wind up his material affairs. The Nawab however
became suspicious and sent his physician who discovered that not only was Sanatana
Goswami in perfect health, but his house was full of Brahmans who were studying and
discussing Srimad Bhagavatam. The enraged Nawab had Sanatana Goswami temporarily
thrown in jail. Sanatana Goswami was however able to bribe his way out and make his way to
Benares to meet Caitanya Mahaprabhu. Here he remained for two months receiving several
valuable instruction from the Lord on the science of Bhakti, after which he proceeded to
Vrindavan. When Sanatana Goswami went again to meet Caitanya Mahaprabhu in Puri, he
traveled in the most austere manner through the forests of Jharakandha. Here he contacted
some kind of skin disease which resulted in oozing wounds all over the body. Not wanting to
enter the holy temple of Jagannath Puri, Sanatana Goswami stayed outside with Haridas
Thakur the namacarya disciple of Caitanya Mahaprabhu. Unable to render any service to
Caitanya Mahaprabhu, Sanatana Goswami resolved to end his life. The omniscient Caitanya
Mahaprabhu however sensed this and chastised him strongly. Finally Sanatana Goswami
realized that on his own he was totally incapable of performing any act of devotion. This final
surrender is a demonstration of the loving relationship between the Lord and His pure
devotee. Caitanya Mahaprabhu having imparted the most important lesson in devotion,
completely cured Sanatana Goswami, simply by His touch and instructed him to establish
temples at the birthplace of Lord Krishna, Vrindavan. The very first temple in Vrindavan, Sri
Radha Madan-Mohan was established by Sanatana Goswami, which would started a tradition
of temple building resulting in more that 5000 temples in Vrindavan. The Deity of MadanMohan were first established by Vajra, the great-grandson of Sri Krishna, but had been lost
over time. One night, Sanatana Goswami dreamt that a very beautiful Deity of Krishna was
being worshipped by a humble Brahman, and sure enough, the next day while begging for
alms he came across the very same Deity being worshipped in the house of a poor Brahman
called Purushottam Chaube. Though the Brahman was first reluctant to part with the Deity,
he was later instructed in a dream and agreed to give the Deity to Sanatana Goswami. MadanMohan was initially worshipped by Sanatana Goswami in a very simple and humble manner.
The opulent temple of Sri Radha Madan-Mohan was built by a wealthy merchant Krishnadas
Kapoor, who had prayed to Madan-Mohan to free his salt laden ship stuck in a sandbar. The
ship was freed while the merchant was praying, and the grateful merchant built a magnificent
temple for Madan-Mohan. The Deities were later removed from here to Jaipur to protect
Them against the tyrannical Mogul ruler, Aurangazeb. From here, They were then moved to
Karoli where They are being worshipped to this day. Quite appropriately, worshipping of
Madan-Mohan is on the platform of re-establishing one's forgotten relationship with the
Supreme Personality of Godhead. Madan-Mohan means one who attracts even Cupid, and
this relationship is very relevant for neophyte devotees, for attraction to Madan-Mohan
nullifies all material attractions. This is known as 'sambandha tattva' and from this platform
only can a devotee advance to actually establishing a relationship with Krishna (abhideya
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tattva) and finally relishing the relationship (prayojana tattva). Sanatana Goswami is credited
with several authoritative works on devotional service. Foremost is the Hari-Bhakti-vilas
(edited by Gopala Bhatta Goswami), which describes in twenty chapters (or vilas) a detailed,
scientific analysis of progress and pitfalls in bhakti. Another of his work the BrihatBhagavatamrita, in its first part gives a detailed description of the universes from the material
to the spiritual world. It also describes the types of bhaktis, types of devotees and their
relationships to the Lord (rasas) In the second part it gives the glories of the spiritual world
and the process of renouncing the material world. Sanatana Goswami also wrote a insightful
commentary on the Tenth Canto of the Srimad Bhagavatam, called the Dashama-tipani,
which gives the Caitanyite perspective on the activities of Sri Krishna and is thus considered
as the authoritative, bona-fide interpretation of the scripture. Ontologically Sanatana
Goswami is considered to be an incarnation of Rati or Labanga Manjari, an intimate associate
of Srimati Radharani. He was honored by everyone and was considered to be an extension of
the transcendental body of Caitanya Mahaprabhu. It is also said that Sanatana Kumar, the
jewel amongst the four Kumaras sons of Brahma, was also present in the incarnation as
Sanatana Goswami. With his humble attitude, keen intellect and complete surrender to the
Lord, Sanatana Goswami lived, preached and left for posterity the science of devotional
service.
13.3 Srila Raghunatha Bhatta Goswami
Raghunath Bhatta Goswami (1505-1579) is in many ways the most mysterious of the six
Goswamis of Vrindavana. Caitanya Mahaprabhu considered his singing, cooking and
recitation of the Srimad Bhagavatam as unparalleled in the history of Vaishnavism. But he did
not leave any literary contributions and very little is known of his antecedents. It is known
that his ancestry hails from East Bengal and his father was Tapan Mishra a respected
Brahaman scholar who had inquired from Caitanya Mahaprabhu about the meaning of life.
Even though Caitanya Mahaprabhu was at the time playing His pastime of an eminent scholar
and logician, he revealed to Tapan Mishra for the first time His intention of establishing the
yuga dharma of Sankirtana. On the instructions of Caitanya Mahaprabhu, Tapan Mishra
relocated to Benares in 1503 and two years later Raghunath Bhatta was born. Later in 1514,
Caitanya Mahaprabhu stopped in Benares on His way back to Puri from Vrindavana. He
resided at the house of Chandrashekar and took His daily lunch at the house of Tapan
Mishra. Here the Lord was served by the nine year old Raghunath Bhatta and inspired by the
blessing and association, Raghunath Bhatta would soon become totally immersed in Krishna
prema, When Sri Caitanya, having accomplished His mission of converting the mayavadi
philosophers of Benares to devotees of Sri Krishna, left for Puri,
Raghunath Bhatta was heart broken. He would constantly dwell
on his memories of Caitanya Mahaprabhu and as he grew he
developed longing to be re-united with the Lord and serve Him
personally. Finally when he was twenty, Raghunath Bhatta and a
servant left Benares for Puri. On the way, as was the custom of
the times, Raghunath Bhatta made several detours to visit the
holy places. Here is also met and befriended Ramdas and great
devotee of Lord Rama. Although very advanced himself, Ramdas
soon realized that Raghunath Bhatta was indeed a highly
renounced devotee. Though he was quite a bit older and despite several protests from
Raghunath Bhatta, Ramdas insisted on serving him menially throughout the journey, by
massaging his legs and carrying his luggage for him. When Raghunath Bhatta eventually
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reached Puri, he was joyfully greeted by Caitanya Mahaprabhu. Here he received special
mercy of the Lord, Who allowed him to render service to Him and instructed him on the
various intricacies of the Vedic philosophy. Soon Raghunath Bhatta became an expert cook
and it is said that what ever he cooked tasted like nectar. Caitanya Mahaprabhu was very
appreciative of his cooking and singing. After eight months of association, Caitanya
Mahaprabhu instructed Raghunath Bhatta to return to Puri and serve his parents. Observing
his renunciation, Caitanya Mahaprabhu advised him not to marry. He also advised him to
hear and understand the Bhagavatam from a realized soul. These instructions of the
omniscient Lord would shape the future of Raghunath Bhatta. In asking him to serve his old
parents. Mahaprabhu demonstrated that dharma (worldly duties) and para-dharma (spiritual
duties) could be nicely dovetailed together by an expert devotee. So Raghunath Bhatta
continued to serve his parents till the time they passed away, four years later, and in the mean
time perfected his understanding and rendering of the Srimad Bhagavatam from an elevated
devotee of the Lord. Raghunath Bhatta once again returned to Puri and happily served His
eternal master for another eight months. However after this Caitanya Mahaprabhu once again
sent him away, this time to Vrindavan, to seek the shelter of Rupa and Sanatana Goswami
and help them in their mission. On reaching Vrindavan, Raghunath Bhatta placed himself in
the guidance of Rupa and Sanatana Goswami, who were pleased to associate with such an
elevated devotee. Soon Raghunath Bhatta took full shelter of Rupa Goswami's Govindadev
deity and eventually had several wealthy disciples construct a gorgeous temple in the honor
of Govinda. Raghunath Bhatta himself prepared several ornaments for the Deity, including a
flute and a set of ear rings shaped like a shark. He quickly endeared himself to the inhabitants
of Vrindavan by his blissful recitations of the Bhagavatam. Raghunath Bhatta Goswami would
render the complicated verses of the Bhagavatam in three of four different melodies. At other
times he recited the Hare Krishna maha-mantra with such devotion that the listeners would
swoon with ecstasy. He himself would often display all the symptoms of maha-bhava at the
recitations and discourses on the holy name. Even though Raghunath Bhatta did not leave
behind any writings his life was an example of a pure devotee. One cannot penetrate the
mysteries of the Srimad Bhagavatam without the guidance of a spiritual master in a disciplic
succession. And so Caitanya Mahaprabhu initially instructed Raghunath Bhatta Goswami to
study in this way. Having properly studied the Bhagavatam, Raghunath Bhatta demonstrated
how to assimilated it into one's life. He made the Srimad Bhagavatam his life and soul. He
never spoke or listened to any mundane subjects. He was divinely intoxicated, talking and
hearing about Sri Krishna, day and night. Yet, Raghunath Bhatta was keenly aware of his
surrounding. Even though he was deeply absorbed in the love of Godhead, he saw every
thing around him and utilized it in the service of Krishna. He lived the life of a genuine saint,
with all encompassing love and humility and set up a model for devotees in the future to
follow, if they have the desire to read and understand the unique love of Godhead coming
through the Srimad Bhagavatam.
13.4 Srila Raghunatha Das Goswami
Srila Raghunatha Das Goswami (1495-1571) was the first of the six Goswamis to meet
Caitanya Mahaprabhu. Born in a small vilage of Chandpur (now called Sri Krishnapur) in
West Bengal, he belonged to a fabulously rich family of landords. His father Govardhana
Majumdar and elder uncle Hiranya were multi-millionares, even in those days. Hussein Shah,
the Emperor of Bengal went so far to lease the entire Saptagram district to the two brothers
for an annual rent of 1.2 Million Rupees. Despite this huge financial contribition the brothers
had millions left over which they used abundantly for charity and pious activities. Raghunath
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Das was instructed in his boyhood by Balaram Acarya, a great scholar and an advanced
devotee of the Lord. He introduced Raghunath Das to Haridas Thakur, the great Namacarya
devotee of Caitanya Mahaprabhu, who imparted a deep devotional spirit to Raghunath Das.
At the age of 15, Raghunath Das heard about Caitanya Mahaprabhu's visit to Santipur and
despite resistance from his parents, ran away from home to meet Him. The meeting was
emotional and intense. Caitanya Mahaprabhu recognized His eternal devotee in the form of
Raghunath Das, who immediately surrendered to the Lotus feet of the Lord. After ten days of
blissful association, Caitanya Mahaprabhu left for Puri and Raghunath Das returned home
with feeling of intense seperation from the Lord. He would have to wait for another four years
before he would get another opportunity to associate with the Lord, once again in Santipur.
By this time Raghunath Das's parents had resigned themselves to his spirituality and Caitanya
Mahaprabhu had also become famous as a saint, and an incarnation. So with little resistance,
Raghunath Das was able to meet his Lord and associate with Him. Though Raghunath Das
was eager to give up his family and riches, Caitanya Mahaprabhu instructed him to return
home and live as a worldly man. Faithfully following the instructions of his Lord, Raghunath
Das began to responsibly manage his father's estate. He married a girl said to be of unexcelled
beauty and seemed to settle down into an opulent, materialistic lifestyle. However this would
only last for two years before fate took a hand. The Emperor of Bengal, incited by an envious
former governor of Saptgram decided to have the father and uncle of Raghunath Das arrested.
Since none of them were present at the time, the soldiers arrested Raghunath Das and bought
him back. The king tried to get all kinds of information from Raghunath Das, which he did
not honestly have. Furious the king ordered that he be tortured, but after hearing a great
soliloquy from him on the virtues of kindness and brotherhood, the king was moved to tears.
Recognizing Raghunath Das to be an elevated devotee, he accepted him as his son and
released him. He also reached an amicable agreement regarding the mis-understandings with
the management of Saptagram. Soon after the incident, Lord Nityananda Prabhu, one of the
most intimate associates of Caitanya Mahaprabhu came to Pannihati, a village very close to
Saptagram. After a lot of difficulty, young Raghunath Das was able to meet Nityananda
Prabhu and with great humility begged for His mercy to be able to serve Caitanya
Mahaprabhu. This meeting was marked by the historic 'Danda Mahotasava' in which Lord
Nityananda as a 'punishment' to Raghunath Das, placed His Lotus feet on the boy's head. He
also directed Raghunath Das to arrange for prasadam for the hundreds of devotees who had
accompanied Lord Nityananda. Eager to use his wealth in the service of the Lord, Raghunath
Das soon had the area inundated with prasadam comprising of yogurt, chipped rice, pastries,
milk, sweets and fruits. So ecstatic was the prasadam distributed here that devotees from
distant places rushed to partake the nectar. At the height of distribution, Caitanya
Mahaprabhu manifested Himself, though only a few advanced devotee could see Him. Lord
Nityananda had all the devotees bless Raghunath Das and also gave him His own blessings.
The festival of 'Danda Mahotsava' is celebrated to this day in Pannihati with great religious
fervor. Having received Bhakti from the most intimate associates of the Lord, Raghunath Das
was unable to maintain even the semblance of materialistic life. He tried to escape so often
that his parent hired a large contingent of guards to accompany him every where. Despite all
this he finally managed to escape and headed for Puri to be united with His Lord. He traveled
with great austerity, eating only three meager meals in twelve days. He hardly slept, walking
several miles every day, unmindful of the danger of the ferocious animals around him. This
would be the first glimpse of the intense austerity that Raghunath Das would later be famous
for. He traveled with single minded determination, the body fasting while the spirit feasted at
the prospect of seeking the shelter of his eternal Master. Caitanya Mahaprabhu was very
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pleased to see Raghunath Das and entrusted him to the care of Svaroop Damodara, His
personal assistant. Even though this was a great honor, it just made Raghunath Das all the
more humble. He rarely approached Caitanya Mahaprabhu directly, considering himself to be
unfit to associate with Him. He served Swaroop Damodar with great devotion, exemplifying
the 'dasanudas' (servant of the servant) mood of a pure devotee. The parents of Raghunath
Das, now reconciled to his departure would send him great wealth, but Raghunath Das would
only use it entirely for the service of Caitanya Mahaprabhu. Finally reasoning that he was not
advanced enough to handle this materialistic wealth, he stopped accepting that also.
Appreciating his renunciation and devotion, Caitanya Mahaprabhu gave him His personal
stone from Govardhana Hill and a garland of Tulasi leaves. These were incalculably precious
items, since they were personally present with the Lord for more than three years. With
passing years the devotion and austerities of Raghunath Das only increased. He would chant
for twenty-two hours every day, sleeping for only one hour, and some time not even that. He
gave up all food and drink, taking just a few drops of buttermilk a day. His fame as a mystic
became so widespread that devotees from miles across would come to see him. With
characteristic humility he would offer obeisances to each of the around two thousand
devotees who daily approached him. He also offered one thousand obeisances to the Lord and
chanted at least one hundred thousand holy names daily. His intense devotion and austerities
attracted sages, scholars and spiritualist from far and wide. Raghunath Das Goswami stayed
in Puri for sixteen years at which time Caitanya Mahaprabhu left the planet. Two or three
years later, his spiritual master, Svaroop Damodar also left his body, and Raghunath Das
Goswami, now forty years of age, following the last instructions of Caitanya Mahaprabhu left
for Vrindavana to assist Rupa and Santana Goswami in their mission to re-establish
Vrindavana to its rightful position at the apex of all holy places. In Vrindavan, at the request
of Rupa and Sanatana Goswami, Raghunath Das Goswami would spend two hours every day
recounting the pastimes of Caitanya Mahaprabhu. As the legend goes, Raghunath Das
Goswami would spend several hours on the banks of Radha-kunda, completely absorbed in
his meditation of the Divine Couple. On one occasion, Sanatana Goswami witnessed that Sri
Krishna, Himself was guarding His devotee for a pair of tigers that had come to drink in the
Radha-kunda. On another occasion, Sanatana Goswami saw Srimati Radharani, Herself
drenched in transcendental perspiration, smilingly holding Her garment to shield Her devotee
from the intense sunlight. Considering themselves to be the servants of Srimati Radharani,
Sanatana Goswami chastised Raghunath Das Goswami for taking service from their Masters.
He asked him to build a small hut for his protection, which Raghunath Das Goswami
complied with. This would start the tradition of building bhajan-kutirs by devotees to chant
and meditate in isolation. Raghunath Das Goswami wrote deeply profound verses about the
pastimes of Radha-Krishna. These have been compiled into called the Stava-mala, Danacharita and Mukta-charita. Beyond his literary accomplishments, he is best remembered as
the very emblem of renunciation. He was totally detached from material enjoyment and is
appropriately known as the prayojana acarya, one who teaches by his own example about the
ultimate goal of life.
13.5 Srila Jiva Goswami
Srila Jiva Goswami is the most prolific, voluminous and versatile writer of the six Goswamis
of Vrindavana. He composed about 400,000 verses of commentaries, abstracts and at least
twenty authoritative works on the science of bhakti. Acknowledged as one of the greatest
philosophers in all times, the Benares Hindu University, has dedicated an entire department
to study the works of Jiva Goswami. He also initiated the systematic preaching of Caitanya
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Mahaprabhu's mission by training and dispatching luminaries like Narottama Dasa Thakura,
Shrinivasa Acarya and Shyamananda Pandit. Jiva Goswami (1513-1598) is the youngest of the
six Goswamis of Vrindavana. His father, Anupama is the younger brother of Rupa and
Sanatana Goswami and was initiated by Caitanya Mahaprabhu in Ramakeli. On the
instructions of the Lord, Rupa and Anupama left Ramakeli and later received many
instructions from Him in Prayaga (Allahabad). Later when travelling to Puri through Bengal,
Anupama left his body on the banks of the river Ganges. While Jiva Goswami did not get the
privilege of being instructed directly by Caitanya Mahaprabhu, he was greatly inspired by his
illustrious uncles in Vrindavana. As he grew, his body acquired all the symptoms of a Mahapurush or an empowered divinity. He had lotus like eyes, high nose and forehead, large
shoulders and chest, hands reaching to his knees and the effulgence of molten gold. He was a
child prodigy having mastered grammar, poetry, logic and scriptures at a very young age. As
Jiva grew into the teens he displayed a burning passion for spiritual enlightenment. Jiva had
no interest in worldly affairs and constantly hoped to join his two uncles in Vrindavan. At
this time he began to worship the deity form of Krishna-Balarama, seeing Them as nondifferent from Caitanya Mahaprabhu and Nityananda Prabhu. In order to fulfill his burning
desire to visit Navadvipa, Jiva had to resort to tricking his reluctant mother. On the pretext of
visiting their ancestral home in nearby Fatehbad, Jiva proceeded to Navadvipa. In Navadvipa
he met Lord Nityananda Prabhu. Jiva immediately recognized Him as non-different from
Lord Balarama, and surrendered to His Lotus feet for instruction. Nityananda Prabhu took
Jiva to the many sites where the pastimes of the Caitanya Mahaprabhu had been enacted. He
took Jiva to meet Sacidevi, the mother of Caitanya Mahaprabhu. Here Jiva also had the
privilege to honor prasadam prepared by Vishnupriya, the widow of the Lord. In this way Jiva
was visited all the nine islands of Navadvipa. When his mother passed away Jiva resolved to
live the life of a recluse in Vrindavan under the guidance of his two elevated uncles.
Following the instructions of Lord Nityananda, Jiva first went to Benares to seek out
Madhusudana Vachaspati, an important disciple of Sarvabhauma Bhattacharya. In a relatively
short time, Jiva became well versed in all aspects of Vedanta philosophy and acquired the
reputation of an eminent scholar. Following the instructions of Lord Nityananda, Jiva now
proceeded to Vrindavana. By the time Jiva reached Vrindavana, he was twenty years old and
was greeted joyfully by his uncles Rupa and Sanatana Goswami. Jiva first approached his
elder uncle Sanatana Goswami for initiation into the Caitanyaite Vaishnava line. Out of
humility, Sanatana Goswami referred Jiva to his younger brother Rupa Goswami. Before Rupa
initiated Jiva, he tested his mettle for one year, by having him perform all kinds of menial
service. Finally satisfied that Jiva in addition to being a brilliant scholar also had self-control,
humility and respect, Rupa Goswami accepted him as his disciple. Some months passed since
Jiva's initiation, and a travelling scholar called Rupanarayana Saraswati arrived in Vrindavana.
He was a vastly learned scholar, a 'digvijaya' (one who had conquered in all directions) but,
unfortunately his pride was as vast as his knowledge. He was in the habit of travelling to all
places, defeating scholars and then getting them to sign a letter of defeat. Having heard of the
fame of Rupa and Sanatana Goswami, he had come to challenge them to a debate. In the spirit
of true Vaishnava humility, both Rupa and Sanatana simply accepted Rupanarayana as their
superior and signed the letter of defeat without engaging in any debate. Rupanarayana then
proceeded to challenge Jiva, who was also famous as a scholar. Incensed at the boasting of the
vain scholar, Jiva accepted the challenge and defeated him in a debate that lasted for seven
days on the banks of the river Yamuna. Rupa Goswami was very upset at this display of nonVaishnava behavior by Jiva. He severely chastised him and actually banished him from
Vrindavana. Jiva accepted the rebuke of his spiritual master, and lived for one year in
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Mathura, following a vow of silence, living in great austerities in the hollow of a tree and
eating very frugally. Finally by the mercy of Sanatana Goswami, Rupa forgave Jiva and
accepted him back into Vrindavana. The behavior of Jiva Goswami is exemplary in both
respects. As a Vaishnava one is supposed to be meek and humble when one's own honor is
insulted, but should not tolerate any disrespect to his spiritual master or Krishna. Jiva' s
victory was not for personal prestige but to refute Rupanarayana's unfounded claims of
superiority over Rupa and Sanatana Goswami. But at the same time he unwaveringly accepted
the chastisement of his spiritual master. Jiva Goswami inspired many great kings of his time.
Prominent amongst them was Akbar, the Moslem emperor of India. Having heard of the fame
of Jiva Goswami, he personally came and took many instructions from him. So impressed was
Akbar, that at the request of Jiva Goswami, he played a major role in establishing prominent
temples of worship in Vrindavana, specially the Radha-Damodar temple. The literary
contributions of Jiva Goswami are too many to list here. Prominent amongst them is Harinamamrita-vyakarana, which provides a unique way of learning Sanskrit grammar through
the names of Krishna. His masterful Shat-sandarba is a six volume literary jewel that fulfills
not only the goals of his prestigious uncles and Caitanya Mahaprabhu, but of the entire
world. Spiritual knowledge in its purest form is delivered to the fullest extend in these
literary masterpiece, which is know being closely scrutinized by scholars all over the world.
Jiva Goswami also wrote elaborate commentaries on the works of his uncles, and made the
knowledge accessible to every one. He worked hard to preserve the volumes of Vaishnava
literature and with the help of Emperor Akbar, masterminded the construction of Granth
Bhandara or a library of scriptures. Jiva Goswami was the personification of all Vaishnava
qualities. Brilliant yet humble, he dedicated his life to the instructions of his spiritual master
and Vaishnava teachers. He was a crucial link between the immediate disciples of Caitanya
Mahaprabhu, who wrote and explained the philosophy of Bhakti Yoga, and the next
generation of Vaishnavas who took these transcendental teachings and preached them to the
world.
13.6 Srila Gopala Bhatta Goswami
The six Goswamis of Vrindavan were entrusted by Caitanya Mahaprabhu to provide
extensive guidance to people on the path of spirituality. Each of the six Goswamis, Sri Rupa
Goswami, Sri Sanatana Goswami, Sri Raghunatha Bhatta Goswami, Sri Raghunatha Das
Goswami, Sri Jiva Goswami and Sri Gopal Bhatta Goswami, were instructed and inspired by
Caitanya Mahaprabhu Himself at various times and places. While Caitanya Mahaprabhu left
only eight verse (Siksastakam) that were recorded by Damodara Svarupa and presented by
Krishnadas Kaviraja Goswami in the biography Caitanya Charitamrita, He inspired His
disciples, chief amongst then the six Goswamis, to write extensively, with scientific precision
the process of bhakti. Gopal Bhatta (1503-1578) was born in an orthodox Brahman family in
South India. His father Vyenkata Bhatta was a priest of the famous Narayana temple of Sri
Rangam. Vyenkata Bhatta and his brothers, Prabhodhananda Saraswati and Tirumalla Bhatta
were famous for their vast learning and piety. When Caitanya Mahaprabhu had undertaken
His walking trip to South India in 1511, He spent the four rainy months of Caturmasa with
them and engaged in deep discussion about philosophy and bhakti. Even though the brothers
belonged to the Sri (Laxmi) Sampradaya, which follows the aishwarya (awe and reverence)
mode of worship, Mahaprabhu convinced the brothers about the superiority of the ragunaga
(spontaneous love) form of worship. Young Gopal was a keen audience to these discussions
and was greatly inspired by Caitanya Mahaprabhu. When the departure of Mahaprabhu
became imminent, the pain of separation became unbearable for Gopal Bhatta, till he was
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pacified by Caitanya Mahaprabhu in a spiritual dream where Mahaprabhu revealed His
original identity as Krishna and instructed Gopal Bhatta to serve under Rupa and Sanatana
Goswami in Vrindavan. Before leaving how ever, Caitanya Mahaprabhu personally instructed
Gopal Bhatta to serve his parents while they were alive. Gopal Bhatta followed these
instructions were assiduously. In time he accepted his uncle Prabhodhanada Saraswati to be
his spiritual master and acquired a deep understanding of the Sanskrit, grammar, poetry and
Vedic scriptures from him. With the combined assets of Prabhodhanada Saraswati's vast
knowledge and divine inspiration of Caitanya Mahaprabhu, Gopal Bhatta’s reputation as a
scholar and a devotee reached unprecedented proportions. In time he decided that he was
now ready to carry out the mission of Caitanya Mahaprabhu and proceeded to Vrindavan to
meet Rupa and Sanatana Goswami. When Gopal Bhatta arrived to Vrindavan, he was met
with great joy by the pure devotees residing there. Caitanya Mahaprabhu, now in Puri, was
also pleased and send him many personal articles and paraphernalia for worship. Following
these instructions, Gopal Bhatta immersed himself in writing about the science of bhakti. His
book Sat-Kriya-Sar-Dipika is a classic on the tenets of Gaudiya Vaishnavism. This delineates
with great care the ten rituals or samsakaras giving common people valuable guidance on the
gradual elevation to spiritual life while pursuing materialistic activities. His next book
Samskara Dipika, elucidates the rules of behavior and conduct of the sannyasis or
renunciants. His greatest work is the Hari-Bhakti-Vilas, which he corroborated with Rupa
Goswami, comprises of twenty vilas (chapters) that provided a scientific, step-by-step
analysis of Vaishnava etiquette, and takes one through the pitfalls and dangers in the path of
spiritual advancement. Living his life as an embodiment of the scriptures, Gopal Bhatta's fame
as a scholar and a pure devotee spread all over India. In a trip to the Gandaki River in Nepal,
Gopal Bhatta carried back with him twelve shilas (special stones that are considered as
incarnations of Krishna). However on reaching Vrindavan, he felt himself unqualified to
worship them and made the long, arduous journey back to place the shilas back in the river.
The shilas however refused to be left in the water and repeatedly jumped back into his hand.
Taking this as a sign from Krishna, Gopal Bhatta took them back with him and began
worshipping them very nicely in Vrindavan. Once on a festival, Gopal Bhatta felt constrained
by his inability to dress and decorate the shilas. Responding to his intense desire, one of the
shilas, called the Damodar shila, overnight acquired the form of a deity, much to the pleasure
of Gopal Bhatta. This deity, named as Radha Ramandev, is still worshipped in the same place
in Vrindavan and is one of the most famous temples in the Vraja dhama. Gopal Bhatta
initiated such luminaries as Shrinivas Acarya and Gopinatha Pujari who continued as the
priest for Radha Ramandev. On the instructions of Gopal Bhatta (who himself was a lifelong
celibate), Gopinatha Pujari married and his descendants worship the Radha-Ramandev deity
to this day. Gopal Bhatta is famous for his erudition, humility and devotion. His intense study
and elaborate knowledge of scriptures acquired him a reputation as one of the most
important religious scholar ever produced, while his love and devotion for Caitanya
Mahaprabhu and Sri Krishna catapulted him to the status of a saint. He is always revered as
one of the six Goswamis of Vrindavan and to this day followers commemorate his exemplary
life by visiting his samadhi (tomb) at the Radha-Ramandev temple in Vrindavan.
14 LORD CAITANYA AND HIS ETERNAL ASSOCIATES SPIRITUAL
IDENTITIES
All the associates of Lord Caitanya are nitya-siddha, or eternally perferct. The associates of
Lord Caitanya are never imperfect. Sri Gaura-gannodesa dipika, a sanskrit text of the Gaudiya
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Vaisnavas gives the spiritual identity of Lord Caitanya’s eternal and confidential associates.
Here are some of the spiritual identities of some of the Lord’s associates. Sri Nityananda
Prabhu is the same Balarama, who appeared as the son of Rohinidevi and the brother of Sri
Krsna in Dvapara-yuga. Namacarya Srila Haridas Thakur was a dual incarnation of Lord
Brahma and Prahlada Maharaja. Nanda Maharaja, the King of Vrajabhumi appeared as
Jagannatha Misra, the father of Sri Caitanya. And Mother Yasoda, the Queen of Vrajabumi
appeared as Srimati Sacidevi, the mother of Lord Caitanya. Sri Laksmidevi was formerly
Janaki, the wife of Lord Ramacandra and Rukmini, the wife of Lord Krsna in Dvarka. The
same goddess of fortune descended as Laksmidevi, the wife of Lord Caitanya. Visnupriya
devi, Lord Caitanya’s second wife was also an incarnation of Laksmidevi, the goddess of
fotune. Lord Caitanya’s elder brother,Visvarupa was also an incarnation of Balarama. Rama
Dasa, Gauri Dasa, Sundara, Krsna Dasa, Purusottama, Sri Kamalakara, Kala Krsna Dasa,and
Uddharana Dutta, the dvadasa gopalas, twelve cowherd boys of Vraja appeared again as Lord
Caitanya’s associates. Hanumana the dearmost servent of Lord Ramacandra appeared as
Murari Gupta in Kali-yuga. Minaketana Ramadasa was none other than Sankarsana.
Vakresvara Pandita was Aniruddha. Nilambara Cakravarti, the maternal grandfather of Lord
Gaurahari was the same Gargamuni who in Dvapara-yuga was the guru of the Yadu dynasty.
Sarvabhauma Bhattacarya was an incarnation Brhaspati, the guru of the demigods. The six
principal disciples of Lord Caitanya: Rupa Goswami was a gopi named Rupa Manjari;
Sanatana Goswami was a gopi named Rati Manjari; Raghunatha Bhatta Goswami was a gopi
named Raga Manjari; Jiva Goswami was a gopi named Vilasa Manjari;Raghunatha Dasa
Goswami was a gopi named Rasa Manjari and Gopala Bhatta Goswami was a gopi named
Ananga Manjari in krsna-lila. Ramananda Raya, a great devotee of Lord Caitanya was Arjuna
(the son of Queen Kunti) in the previous yuga. Virabhadra Gosani was an incarnation of
Ksirodakasayi Visnu. The author of Sri Caitanya-Bhagavat, Srila Vrindavan dasa Thakur was
an incarnation of Srila Vyasadeva, the compiler of the Vedic scriptures. Svarupa Damodara
was the same gopi named Visakhadevi who serves the Lord in Goloka Vrindavana. Rama
Pandita, Srivasa’s younger brother was an incarnation of Parvata Muni, a great friend of
Narada. Gopinatha Simha was previously Akrura. The two very fine singers of Vraja namely
Madhukantha and Madhuvrata in krsna-lila appeared as Mukunda and Vasudeva Datta
respectively in caitanya-lila. Sandipani Muni who formerly offered the sacred thread to Krsna
and Balarama in Dvapara-yuga later became Kesava Bharati who offered sannyasa to Lord
Caitanya. Paramananda Puri, Isvara Puri’s godbrother was none other than Uddhava who was
Lord Krsna’s friend and uncle in krsna-lila became the friend of Lord Caitanya and His uncle
in terms of their relationship in the disciplic succession. The two drunkard brothers namely
Jagai and Madhai were actually Jai and Vijaya, two great devotees of the Lord Visnu who were
cursed to take three demonic births before returning to their rightful position in the spiritual
wold. First, they took birth as Hiranyaksa and Hiranyakasipu. Then as Ravana and
Kumbhakarna. And finally as Sisupal and Dantavakra. After these three incarnations,
however, they again took a special birth in the material world. This time as Jagai and Madhai.
And in this way they were blessed to take part in Lord Caitanya’s pastimes. Apart from this,
there are other such spiritual identities of the associates of the Lord mentioned in the text.
15 GLORIES OF LORD CAITANYA’S HOLY NAMES
(III) In the Brahma-rahasya it is stated:
krsna-caitanyeti nama, mukhyan mukhyatamam prabhoh
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helaya sakrd uccarya, sarva-nama-phalam labhet.
"The holy name Krsna Caitanya is the topmost even among all the important primary holy
names of the Lord Krsna. By chanting this name just once, a person attains the results
(punya) of chanting all the other holy names of the Lord."
In the Visnu-yamala it is said:
krsna-caitanya-namna ye, kirtayanti sakrn narah;
namaparadha-muktas te, punanti sakalam jagat.
"Those who chant the name of Krsna Caitanya even once become free from all offenses and
purify all the worlds by their very presence."
Srila Jagadananda Pandita says in Prema-vivarta:
gaura ye visala nama sei nama gau;
anya saba nama-mahatmya sei name pau.
"The most powerful names of God are the names of the most merciful incarnation of God,
who is known as Lord Gaura. The glories and power of all the other names of God are
completely present in the names of Lord Sri Caitanya Mahaprabhu."
16 THE YUGA-DHARMA AND THE HARE KRSNA MAHAMANTRA
What is the dharma in kali-yuga according to Vedic scriptures?
In the Srimad Bhagavatam (11.5.32), it is stated:
krsna varnam tvisakrsnam | sangopangastra parsadam||
yajnaih sankirtana prayair | yajanti hi sumedhasah ||
“In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the holy name of Krsna. Although His
complexion is not blackish, He is Krsna Himself. He is accompanied by His associates,
servants, weapons and confidential companions.”
In the Srimad Bhagavatam (11.5.36) it is stated:
kalià sabhäjayanty äryä
guëa jïäù sära-bhäginaù
yatra saìkértanenaiva
sarva-svärtho ’bhilabhyate
Those who are actually advanced in knowledge are able to appreciate the essential value of
this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all
perfection of life can easily be achieved by the performance of saìkértana of the Suprem
Lord’s holy names.
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In the Srimad Bhagavatam (12.3.51-52), it is stated:
kaler doña-nidhe räjann asti hy eko mahän guëaù
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat
Sukadeva Goswami says to Pariksit Maharaja: "My dear King, although Kali-yuga is an ocean
of faults, there is still one good quality about this age; simply by chanting the Hare Krishna
mahamantra one can become free from material bondage and be promoted to the
transcedental kingdom. Whatever result was obtained in Satya-yuga be meditating on
Visnu, in Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the Lord's
feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra"
dhyayan krte yajan | yajnais- tretayam dvapare ||
rcayan yadapnoti tadapnoti | kalau samkirtaya kesavam ||
"The supreme goal which was attained in Satya-yuga by years of prolonged meditation; in
Treta-yuga by performing extensive yajnas; in Dvapara-yuga by opulent and scrupulous
Deity worship; in Kali-yuga the same results are easily attained simply by the chanting of
the holy names of Kesava (Krsna)." (Visnu Purana)
harer nama harer nama | harer namaiva kevalam ||
kalau nasty eva nasty eva | nasty eva gatir anyatha ||
"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy
name of ONLY Lord Hari. There is no other way. There is no other way. There is no other
way." (Brhad Naradiya Purana)
harinama para ye ca ghore kali-yuge narah | te eva krtakrtyasca na kalir badhate hi tan hare ||
kesava govinda vasudeva jaganmaya | itirayanti ye nityam na hi tam badhate kalih ||
"In this dark age of Kali-yuga, sincere devotees of the Supreme Lord Krsna should leave
aside all other means for liberation and take full shelter of the holy name. This is their real
responsibility and duty. There is unlimited bliss in chanting the different names of Krsna:
Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with
unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has
become purified by chanting." (Brhan-naradiya Purana)
hari-nama-para ye ca | hari-kirtana tat parah ||
hari-puja-para ye ca te | krtarthah kalau-yuge ||
"Those who engage in chanting the holy name of Lord Hari (japa), are addicted to
congregational chanting (kirtana) and engage in the worship of Lord Hari, have
accomplished their desires in the age of Kali." (Brhan-naradiya Purana)
dhyayan krte yajan | yajnais tretayam dvapare ||
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’rcayan yad apnoti tad apnoti | kalau sankirtya kesavam ||
"Whatever is achieved in Satya-yuga by meditation, in Treta by offering ritual sacrifices
and in Dvapara by temple worship is achieved in Kali-yuga by chanting the names of Lord
Kesava congregationally." (Padma Purana, Uttara Khanda 42nd Chapter)
satyam kali-yuga vipra | sri harer nama mangalam ||
param svastyayanam nrnam | nasty-eva gatir anyatha ||
"Oh brahmana, chanting of the holy name of Sri Hari is the auspicious process in Kali
Yuga. It is the highest auspiciousness for mankind. There is no other way." (Padma
Purana)
krsna krsneti krsneti | svapan jagrad vrajamstatha ||
yo jalpati kalau nityam | krsna-rupi bhaveddhi sah ||
"Whoever continuously chants Lord Krsna's holy name, even in his sleep, can easily realise
that the name is a direct manifestation of Krsna Himself, in spite of the influences of Kaliyuga. This has been ordained by Lord Krsna. (Varaha Purana)
kali-kala kusarpasya | tiksna-damstrasya ma bhayam ||
govinda-nama-danena | dagdhoyasyati bhasmatam ||
"I see that Kali-yuga is like a black, poisonous snake with a gaping mouth and fangs. But
please be unperturbed dear devotees and listen with faith. Once the holy name of Lord
Govinda is being chanted, it is like igniting a forest fire which will burn to ashes the
poisonous snakes within the forest. (Skanda Purana)
mahabhagavata nityam | kalau samkirtaya kesavam ||
"The hallmark of a mahabhagavata, the most elevated devotee in Kali-yuga is that he
chants the holy name of Lord Kesava (Krsna) constantly. (Skanda Purana)
varjams-tisthan svapannasnan svasan | vakya-prapuranenama-samkirtanam ||
visnor- helaya kali-vardhanam krtva | svarupatam yati bhakti-yuktam param vrajet ||
"In our normal activities of eating, sleeping, sitting, dreaming, etc. to chant Krsna's names,
while nullify the ill effects of Kali-yuga, is the perfection of speech. Even it a person chants
Krsna's names indifferently, he will surely achieve his svarupa, or original spiritual self
and attain that state beyond all material fear and lamentation. He will reach Vaikuntha, the
supreme goal. (Linga Purana)
And finally, Srila Madhvacarya himself, quoting Narayana Samhita, in his Mundakopanisad
Bhasya says:
dvapariyair janair visnuh | pancaratrais tu kevalam ||
kalau tu nama-matrena | pujyate bhagavan harih ||
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"In the Dvapara-yuga people should worship Lord Visnu only by the regulative principles
of the pancaratra and other such authorized books. In the Age of Kali, however, people
should only chant the holy names of the Supreme Personality of Godhead."
PURIFICATION BY CHANTING
The portency of the offenseless chanting is so immense that even the most fallen and sinful
person can obtain enormous spiritual benefits by enganging in this process.
aho bata sva-paco 'to gariyan yaj-jihvagre vartate nama tubhyam |
tepus tapas te juhuvuh sasnur arya brahmanucur nama grnanti ye te ||
Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the
families of dog-eaters, such persons are worshipable. Persons who chant the holy name of
Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved
all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they
must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything
required. (Devahuti to Lord Kapiladev) (SB 3.33.7)
tasmat sankirtanam visnor | jagan-mangalam amhasam ||
mahatam api kauravya | viddhy aikantika-niskrtam ||
My dear King, the chanting of the holy name of the Lord is able to uproot even the
reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the
most auspicious activity in the entire universe. Please try to understand this so that others
will take it seriously. (Sri Sukadeva Goswami to Maharaja Pariksita) (SB 6.3.31)
namno hi yavati saktih | papa-nirarane hareh tavat ||
kartum na saknoti | patakam pataki narah ||
Simply by chanting the holy name of Hari, a sinful man can counteract the reactions of
more sins than he is able to commit. (Brhad Vishnu Purana)
THE REMEDY FOR THE AGE OF KALI
The Srimad Bhagavatam, spoken 5,000 years ago accurately predicted the symptoms in the
current age of Kali, also known as the age of quarrel and hypocrisy. However, this age has
also received special benediction by the merciful Supreme Personality of Godhead, to make it
very easy for us to return back home, back to Godhead.
prayenalpayusah sabhya kalav asmin
yuge janah mandah sumanda-matayo
manda-bhagya hy upadrutah
O learned one, in this iron age of Kali men have but short lives. They are quarrelsome,
lazy, misguided, unlucky and, above all, always disturbed. [Sukadeva Goswami] SB 1.1.10
dure vary-ayanam tirtham lavanyam kesa-dharanam
udaram-bharata svarthah satyatve dharstyam eva hi
daksyam kutumba-bharanam yaso 'rthe dharma-sevanam
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A sacred place will be taken to consist of no more than a reservoir of water located at a
distance, and beauty will be thought to depend on one's hairstyle. Filling the belly will
become the goal of life, and one who is audacious will be accepted as truthful. He who can
maintain a family will be regarded as an expert man, and the principles of religion will be
observed only for the sake of reputation. [Sukadeva Goswami] SB 12.2.6
THE POWER OF CHANTING
All Vedic scriptures have glorified the chanting of holy name as the most portend method to
free one from material attachments and develop a love for spirituality. The following verses
from Srimad Bhagavatam nicely illustrate this point.
apannah samsrtim ghoram | yan-nama vivaso grnan ||
tatah sadyo vimucyeta | yad bibheti svayam bhayam ||
Living beings who are entangled in the complicated meshes of birth and death can be freed
immediately by even unconsciously chanting the holy name of Krsna, which is feared by
fear personified. (SB 1.1.14 )
srnvanti gayanti grnanty abhiksnasah | smaranti nandanti tavehitam janah ||
ta eva pasyanty acirena tavakam | bhava-pravahoparamam padambujam ||
O Krsna, those who continuously hear, chant and repeat Your transcendental activities, or
take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the
repetition of birth and death. (SB 1.8.36)
etan nirvidyamananam | icchatam akuto-bhayam ||
yoginam nrpa nirnitam | harer namanukirtanam ||
O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who are
free from all material desires, those who are desirous of all material enjoyment, and also
those who are self-satisfied by dint of transcendental knowledge. (SB 2.1.11)
In the Vedic scriptures it is mentioned that to save oneself from the contamination of Kaliyuga there is no other alternative, but to chant the Hare Krsna maha-mantra. No other mantra
is superior to this taraka-brahma nama (Hare Krsna) maha-mantra. There are no rules and
regulations to chant this maha-mantra. It can be chanted anywhere, in any condition and by
anyone.
16.1 The Sequence Of The Mahä-Mantra
One school of thought says that the mahä-mantra should be chanted in the following
sequence:
hare räma hare räma räma räma hare hare
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
This understanding is based on the following points:
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1) The Kali-santaraëa Upaniñad, published by Venkatesh Press, Mumbai, states that this
mahä-mantra begins with the words hare räma hare räma räma räma hare hare followed by
hare kåñëa hare kåñëa kåñëa kåñëa hare hare.
2) In a book called Kalyäëa from Gorakhpura, the mahä-mantra is written in the above
mentioned sequence.
3) Çré Räma appeared in Tretä-yuga. Later Çré Kåñëa appeared in Dväpara-yuga.
It is therefore logical to chant hare räma first and then hare kåñëa.
The above mentioned views are both illogical and unfounded:
1) Earlier publications of the Kali-santaraëa Upaniñad by Venkatesh Press, Mumbai, clearly
state that the mahä-mantra begins with hare kåñëa and not with hare räma. These earlier
publications are still preserved in libraries in Calcutta and Jaipura.
2) Kalyäëa, published by Gétä Press, Gorakhpura, is not a bona fide proof with which to
support the above perspective.
3) That Tretä-yuga is followed by Dväpara-yuga has no effect on the eternal mahä-mantra.
The mahä-mantra is beyond all yugas and time. This topic can only be understood by
chanting the brahma mahämantra, the deliverer of all yugas. Reference to Çré Bhagavän’s
names in the different yugas can found in the Ananta-Saàhitä:
Satya-yuga:
näräyaëa parä vedäh näräyaëa parä kñaraù
näräyaëa parä muktiù näräyaëa parä gatiù
“Näräyaëa is declared the Supreme in all the Vedas. Näräyaëa is the supreme of all letters.
Näräyaëa is the supreme liberation. Näräyaëa is the supreme path.”
Tretä-yuga:
räma näräyaëa-ananta mukunda madhusüdana
kåñëa keçava kaàsäre hare vaikuëöha vämana
“He Räma! He Näräyaëa! He Ãnanta! He Mukunda! He Madhusüdana! He Kåñëa! He
Keçava! He Kaàsäre! He Hare! He Vaikuëöha! He Vämana!”
Dväpara-yuga:
hare muräre madhu-kaitabäre
gopäla govinda mukunda çaure
yajïeça näräyaëa kåñëa viñëo
niräñrayaà mäà jagadéça rakña
“Hare, Muräre, Madhu-Kaitabäre, Gopäla, Govinda, Mukunda, Çaure, Lord of all yajïas
Näräyaëa, Kåñëa, Viñëu! He Jagadéça, please protect me! I have no other shelter.”
Kali-yuga:
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hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
ñoòa-çaitäni nämäni dvätrinçad varëa käni hi
kalau yuge mahä-mantraù sammato jéva täraëe
“Hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare.
This hare krsna mahä-mantra consists of sixteen names and thirty-two syllables. In Kaliyuga this mahä-mantra can deliver all jévas.”
Thus, in regard to the third point, it is evident that the brahma mahä-mantra (Kåñëa’s name)
was present as the deliverer even in Tretä-yuga, before the appearance of Kåñëa in Dväparayuga, with names such as Mukunda, Madhusüdana, Kåñëa, Keçava and Kaàsäri. Therefore,
the advice and arguments given about the reversed sequence of the mahä-mantra are invalid.
The çlokas of the Ananta-Saàhitä clearly state that in the Upanñads, such as the Kali-santaraëa
Upaniñad, the mahä-mantra is written in the following sequence: hare kåñëa hare kåñëa kåñëa
kåñëa hare hare hare räma hare räma räma räma hare hare.
Sri Närada received the mahä-mantra in this sequence from his guru, Brahmä, and this
tradition is still practiced today in the Brahmä Madhvä Gauòéya Vaiñëava Sampradäya. In
other sampradäyas, however, this mahä-mantra does not descend through the guru
paramparä, and therefore its secret and sequence are unknown to persons in those
sampradäyas. It is no wonder that they reverse the sequence of the mahä-mantra and begin it
with hare räma.
Other bona fide çästras give evidence regarding the form of the mahä-mantra:
çiñya syodaì mukha-sthasya harer-nämäni ñoòaça
saàçrävyaiva tato dagdhän mantraà trai-lokya-mangalam
“Çré Gurudeva should recite the sixteen words of the hare kåñëa maha-mantra to the
disciple before initiating him into the gopäla mantra, which brings auspiciousness to the
three worlds. To receive this gopäla mantra, the disciple must sit facing north and receive
the mantra in his right ear.” (Jïänämåta-sära)
16.2 Hare Krsna Maha-Mantra – The Great Chanting For Deliverance In Kali-Yuga
The Hare Krsna maha-mantra has been prescribed by Lord Brahma in the Kalisantarana
Upanisad (5; 6) of Krishna Yajur Veda as follows:
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
iti sodasakam namnam kali-kalmasa-nasanam | natah parataropayah sarva-vedesu drsyate ||
Lord Brahma instructs his son and disciple, Narada Muni as follows: “The sixteen words of
the Hare Krsna maha-mantra - (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama
Hare Rama Rama Rama Hare Hare) - are especially meant for counteracting the sins of Kaliyuga. To save oneself from the contamination of Kali-yuga there is no other alternative, but
to chant the Hare Krsna maha-mantra.After searching through all the Vedic scriptures one
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cannot find a method of religion for this age (Kali-yuga) so sublime as the chanting of the
Hare Krsna maha-mantra.”
In the Vedic scripture, Sri Brahma Yamala, it is stated as follows:
harim bina nasti kijcat papani-starakam kalau |
tasmal-lokod-dharana-artham hari-nama prakasayet ||
sarvatra mucyate loko maha-papat kalau yuge |
hare-krsna-pada-dvandvam krsneti ca pada-dvayam ||
tatha hare-pada-dvandvam hare-rama iti dvayam |
tad-ante ca maha-devi rama rama dvayam vadet ||
hare hare tato bruyad harinama samud dharet |
maha-mantram ca krsnasya sarvapapa pranasakamiti ||
harià binä nästi kiïcat päpani-stärakaà kalau
tasmäl-lokod-dhäräëa-ärthaà hari-näma prakäçayet
sarvatra mucyate loko mahä-päpät kalau yuge
hare-kåñëa-pada-dvandvaà kåñëeti ca pada-dvayam
tathä hare-pada-dvandvaà hare-räma iti dvayam
tad-ante ca mahä-devé räma räma dvayaà vadet
hare hare tato brüyäd harinäma samud dharet
mahä-mantraà ca kåñëasya sarvapäpa praëäñakamiti
Lord Siva says to Parvati-devi: “O Mahadevi! Look! In Kali-yuga there is no easier way to
eradicate sins than by the holy names of Lord Krsna. It is therefore essential to propagate
the chanting of the Hare Krsna maha-mantra among the general populous. The people in
Kali-yuga can be easily liberated from the greatest hell by performing sankirtana of this
Hare Krsna maha-mantra. To chant the maha-mantra, first chant hare krsna twice, then
chant krsna twice, then hare twice. After that, chant hare rama twice, then rama twice and
again hare twice. Thus the maha-mantra: Hare Krishna Hare Krishna Krishna Krishna Hare
Hare, Hare Rama Rama Rama Rama Rama Hare Hare. One should chant, articulate and
perform sankirtana etc., of this Hare Krsna maha-mantra, which destroys all sins.”
Furthermore, Sri Ananta-samhita states:
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||
sodasaitani namani dvatrimsad varnakani hi |
kalau yuge maha-mantrah sammato jivatarane ||
varjayitva tu namaitad durjanaih parikalpitam |
chandobaddham susiddhanta viruddham nabhyaset padam ||
tarakam brahma-namaitad brahmana gurunadina |
kalisantaranadyasu sruti-svadhigatam hareh ||
praptam sri brahma-sisyena sri naradena dhimata |
namaitad-uttamam srauta-paramparyena brahmanah ||
utsrjyaitan-maha-mantram ye tvanyat kalpitam padam |
mahanameti gayanti te sastra-guru langhanah ||
tattva-virodha-sanprktam tadrsam daurjanam matam |
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sravatha pariharyam syadatma-hitarthina sada ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||
“’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare
Hare’ - This sixteen-name, thirty-two syllable mantra is the maha-mantra in Kali-yuga by
which all living beings can be delivered. One should never abandon chanting this mahamantra and take to other so-called purificatory processes which are practiced by rascals, or
engage in chanting other metrical compositions of the name of Krishna that are against the
pure conclusions of the scriptures, or are filled with rasaabhaas. About this divinely
spiritual maha-mantra, which delivers one from material existence, the original guru, Lord
Brahma, has said, kali-santararadi sruti, "The srutis have declared this mantra to be the
best means of deliverance in the age of Kali". Having all heard this from Brahma, the sons
and disciples of Brahma, beginning with Narada, all accepted the Hare Krishna mahamantra and, having meditated on it, attained perfection.
Moreover, in the Brahmanda Purana, Radha Hrdya Khanda, Romaharsana Suta prays to Sri
Vedavyasa as follows:
yat tvaya kirtitam natha hari-nameti sanjitam |
mantram brahma-padam siddhi karam-tad-vad-no-vibho ||
“O master, O mighty one! Please glorify the Hari-nama mantra situated in transcendence,
the cause of all perfection!”
grhanad yasya mantrasya dehi brahma-mayo bhavet |
sadhyah putah surapo ‘pi sarva-siddhi-yuto bhavet |
tad-aham te ‘bhidhasyami maha-bhagavato hamsi ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||
iti sodasakam namnam tri-kala kalmasapaham |
natah parataropayah sarva vedesu vidhyate ||
Sri Vedavyasa said to Romaharsana Suta “O my son the embodied soul who takes up the
maha-mantra will become filled with transcendence, and by accepting it, even a drunkard
will attain all perfections. I will recite this mantra to you, for you are a swan-like mahabhagavata and a suitable candidate. Just see! The sixteen word maha-mantra, ’Hare Krsna
Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’, can
destroy the sins of the three worlds. The Vedas do not mention a method for achieving
liberation from material bondage superior to the chanting of this maha-mantra.
In Sri Radha Tantra, the following is stated:
srnu matarmahamaye visva-bija-svarupini | hari namno mahamaye kramaG vad suresvari ||
“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods!
Please explain the sequence of Hari-nama.”
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hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||
dvatrim sadaksaranyeva kalau namani sarvadam |
etanmantram suta srestha prathamam srnuyan nar ah ||
Tripura-devi said: “O best among sons! The maha-mantra for Kali-yuga bestows all
perfection. This maha-mantra, is composed of sixteen names and thirty-two syllables:
’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare
Hare’. Therefore, a person who desires his own welfare should first hear this Hare Krsna
maha-mantra from a bonafide spiritual master.”
The Hare-Krsna maha-mantra is also mentioned in the Sanat-Kumara-samhita as follows:
hare-krsnau dvir avrttau | krsna tadrk tatha hare ||
hare rama tatha rama | tatha tadrg ghare manuh ||
”The words hare krsna are repeated twice, and then krsna and hare are both separately
twice repeated. In the same way, hare rama, rama and hare are twice repeated.The mahamantra is thus: ’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama
Rama Rama Hare Hare’.”
Also in the Vayu-Purana, the Supreme Lord Sri Krsna says to Lord Brahma:
tatha catra bhavisyami bhaktyanugraha-kamyaya |
sahasraso’vatara me gita brahman yuge yuge |
bana-margair veda-margai ripunam tatra sanksayam ||
bhaktanam taranam krtva khyapitam sva-yasah ksitau |
kalau nasta-drsam esa mat-padyarka udesyat ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||
sakrd dvis trir yatha-sakti yavaj jivam athapi va |
vyaharan svapaco’pi syan mama bhakto na samsayah ||
“O Brahma, yuga after yuga I kindly appear in many thousands of incarnations.” “Walking
either on the path of arrows or the path of the Vedas, I deliver the devotees, destroy their
enemies, and place My glory on the earth.” “For they who have become blinded by Kaliyuga, a mantra with My holy names will rise like a glorious sun. This verse is: Hare Krsna
Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.” “One
should chant this mantra once, twice, thrice, as many times as one is able, or again and
again for as long as one lives. By chanting this maha-mantra even a dogeater may become
My devotee.”
Also in the Brahmanda Purana, Uttara Khanda 6.55 it is stated:
Pipplada mentions that Vrsabhanu Maharaja once prayed to Kratu Muni, “O Lord, if you
want to favour me, then please donate to me the names of Hari.” At that moment the
saintly Kratu Muni gave him the sixteen name maha-mantra (Hare Krsna Hare Krsna Krsna
Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare). By clearly pronouncing
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this maha-mantra, one can attain brahma (salokya, samipya, sarupya and sayujya). Not only
that, one can attain krsna-prema, the fifth goal of human life (panca purusartha).’ ”
In the Caitanya-Upanisad, Atharva-Veda, Lord Brahma tells his son Pipplada as follows:
mantro guhyah paramo bhakti vedyah
“The Maha-Mantra is confidential, transcendental and can be understood only by
devotional service, (bhakti-yoga).”
namany astav asta ca sobhanani |
tani nityam ye japanti dhiras te vai mayam atitaranti nanyah |
paramam mantram parama-rahasyam nityam avartayanti ||
These sixteen names are supremely beautified. Those who chant them regularly are sober
persons who are able to cross beyond the illusory energy. There is no other means. One
should repeat this maha-mantra which is the supreme secret, regularly.
In the Caitanya Upanisad it is further stated by Lord Brahma as follows:
sva nama-mula-mantrena sarvam hladayati vibhuh |
sa eve mulam-mantram japati haririti krsna iti rama iti ||
“The name is the root of all mantras, the splendid one bringing joy to everyone. This rootmantra is chanted as Hari, Krsna and Rama.”
sa eva mula-mantram japati harir iti krsna iti rama iti || 11 ||
“He (Lord Caitanya) chants the original mantra consisting of Hari, Krishna and Rama.”
harati hrdaya-granthim vasana-rupam iti harih.
krsih smarane tac ca nas tad ubhaya-melanam iti krsnah.
ramayati sarvam iti rama ananda-rupah. atra sloko bhavati || 12 ||
“He who removes the knot in the heart in the form of material desire, is called Hari. The
union by the remembrance of the root krs- and the affix - na, is the hymn of praise Krishna . He who gives pleasure to everything is the form of bliss - Rama. Thus the verse
becomes.”
In the Padma Purana it is stated about the maha-mantra as follows:
dvatrimsad-aksaram mantram nama-sodasakanvitam |
prajapan vaisnavo nityam radha-krsna-sthalam labhet ||
"Those Vaisnavas who always chant the maha-mantra composed of sixteen names divided
into thirty-two syllables (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare
Rama Rama Rama Hare Hare) attain Sri Vrndavana, the abode of Sri Radha-Krsna."
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In the Padma Purana the following statement on the congregational chanting of the mahamantra is also found:
harer nama maha-mantrair nasyet papa pisacakam |
harer agra svarair uccair nrtyam stan-namakrin- nar ah |
punati bhuvanam vipra! gaggadi salilam yatha ||
hare pradaksinam kurvann uccais tan nama krin nar ah |
karataladi sandhanam susvaram kala sabditam ||
“Anyone who dances in front of Sri Hari and loudly chants the maha-mantra (Hare Krsna
Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare) will
destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the
universe, similarly those who circumambulate Sri Hari and loudly perform nama
sankirtana of the sixteen word maha-mantra with sweet voices and while clapping the
hands, purify the entire universe.”
In the Agni Purana it is stated:
hare krsna hare krsna krsna krsna hare hare
ratanti halaya vapi te krtartha na samsayah
Hare Krsna Hare Krsna Krsna Krsna Hare Hare: Whoever chants this mantra, even
neglectfully, will attain the supreme goal of life. Of this there is no doubt.
In the Smriti sastra it says:
advitéyaà yathä mantraà tärakaà brahma nämakam |
japitvä siddhim äpnoti satyaà satyaà vadämy aham |
imam eva japan mantraà tryamabakas tripur äntakaù |
Chanting the peerless taraka-brahma-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare
Hare / Hare Rama Hare Rama Rama Rama Hare Hare), which is taraka-brahma-nama, the
great chanting for deliverance in Kali-yuga, one obtains perfection. This is the truth. This
is the truth. It is only by chanting this great mantra Lord Siva killed the Tripurasuras.
Gopala Guru Gosvami, drawing from the Brahmanda Purana has presented the following
meaning for the maha-mantra:
vijjapya bhagavat-tattvam cid ghanananda vigraham |
haratyavidham tatkaryamato haririti smrtah ||
harati sri-krsna-manah krsnahlada-svarupini |
ato harety anenaiva sri-radha parikirtita ||
anandaikasukhah sriman syamah kamala locanah |
gokulanando nanda-nandanah krsna iryate ||
vaidagdhi sarasarvasvam murtalila dhidaivatam |
sri radham ramayan nityam rama ity abhidiyate ||
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“The Lord is known as Hari because he takes away the ignorance of his devotees by
revealing to them the actual nature of the Supreme Lord and his personal spiritual form.
Because She steals Krishna's mind, because She is the incarnation of Krishna 's joy, Radha
is also known by the name Hara.
The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to
Gokula, the son of Nanda, is known as Krishna .
Krishna is also known as Rama because the joys of conjugal life are the essence of his
being, because He is the titulary deity of loving sports incarnate, and because he brings
pleasure to Srimati Radharani.”
The fruit of chanting the thirty-two-syllable maha-mantra is described in the Padma Purana,
Svarga Khanda 50.6 as follows:
harir eva samaradhyah | sarva deve suresvarah ||
hari nama maha mantrair | nasyatpapa pisacakam ||
All the grievous sins of one who worships Lord Sri Hari, the Lord of all lords, and chants
the holy name, the maha-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare
Rama Hare Rama Rama Rama Hare Hare), are removed.
The dhyana that accompanies this maha-mantra is also found in the Sanat-kumara-samhita as
follows:
dhyayed vrndavane ramye gopa-gobhir alankrte |
kadamba-padapa-cchaye yamuna-jala-sitale ||
radhaya sahitam krsnam vamsi-vadana-tat-param |
tribhanga-lalitam devam bhaktanugraha-karakam ||
“Sri Krsna is sporting in the cooling waters of the Yamuna, or in the shade of a kadamba
tree in the beautiful Vrndavana forest. He is ornamented (surrounded) by the cows and
gopas, and is accompanied by Sri Radha. He is very skillful at playing the flute as He
stands in a charming tribhanga pose, bestowing mercy and kindness upon the bhaktas.”
By clearly pronouncing this mahä-mantra, one can attain brahma (salokya, samépya, sarüpya
and säyujya). Not only that, one can attain kåñëa-prema, the fifth goal of human life (païca
puruñärtha).’ ”
Çré Bhakti-chandrika, 7th Paöal states:
atha mantra-varaà vakñye dvätrim-çad-akñarä anvitam
sarva-päpa-praçamanaà sarva-durväsanä analam
catur-varga-paradaà saumyaà bhaktidaà prema-pürvakam
durbuddhi-haraëaà çuddha-sattva-buddhi-pradäyakam
sarva-arädhyaà sarva-sevyaà sarveñäm käma-pürakam
sarva-adhikär-samyuktam sarva-lokaika-bändhavam
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sarva-akarsaëa-samyuktaà duñöa-byädhi-vinäçanam
dékñä-vidhi-vihénaà ca käla-äkäla-vivarjitam
väë-mätreëärcitaà bähma-püja-avidhyan-apekñakam
jihvä-sparçan-mätreëa sarveñäm phala-däyakam
deça-kälä-niyamitaà sarva-vädisusammatam
“This mahä-mantra is endowed with thirty-two syllables and can destroy all sins. Just as
fire destroys, this mahä-mantra can destroy all evil habits and bestow dharma, artha, käma
and mokña. Its beautiful form (svarüpa) is capable of stealing all of one’s foolish, ignorant
mentality, and it is the giver of çuddha sattvika intelligence. It bestows the symptoms of
prema-bhakti. It is worshipable and is worthy of being served by all. Çré näma fulfills
everyone’s desires.
All are qualified to serve this mahä-mantra, meaning all are qualified to perform saìkértana
of the mahä-mantra. This mahä-mantra is the personal well-wisher of everyone and is
endowed with the potency to attract all. It is the destroyer of all afflictions. It does not
consider the rules of dékñä, and is not restricted by time. The mahä-mantra is worshipped
just by saying it. No external paraphernalia is required. It is capable of giving results
simply by its contact with the tongue, without considering the rules pertaining to time,
place and circumstance.”
This mantra’s quality of yielding fruits to the devotees is apparent. By regularly chanting this
mantra consisting of sixteen names, the devotees transcendentally cross beyond the state of
being overcome by the illusory, material energy. There is no other means than this. Even the
eternally perfect souls regularly repeat this mantra for the sake of their own dharma.
Therefore it is clear that the yuga-dharma in this age is Hari-nama sankirtana, as proclaimed
in the above Vedic references. Furthermore, the above verses clearly describe that the advent
and purpose of Sri Caitanyadeva's appearance is to propogate the yuga-dharma Hari-nama
sankirtan.
16.3 Sri Kalisantarana Upanisad
harih aum |
dvaparante narado brahmanam jagama katham
bhagavan gam paryatan kalim santareyam iti | 1
"At the end of Dvapara-yuga, after traveling around the world, Sri Narada approached Lord
Brahma and after offering his obeisances asked him: 'How may one overcome the evil
effects of Kali-yuga?'"
sa hovaca brahma
sadhu prshto asmi sarvasrutirahasyam
gopyam tacchrunu yena kalisamsaram tarishyasi |
"Lord Brahma replied: 'You have asked me an excellent question. I shall reveal to you the
most confidential secret of the entire Vedas, by which one will cross over the (ocean of)
samsara filled with the bad effects of the Kali Yuga. This secret must be preserved and
protected.'"
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bhagavata adi purushasya nar ayanasya namoccarana matrena nirdhrta kalirbhavati |
Lord Brahma replied ‘O son, you have asked an excellent question. Please hear the most
confidential secret of the entire Vedas by which you can easily be freed from the clutches
of Kali.’"'By merely uttering the names of that adi purusa who is Bhagavan Sri Narayana
(Krsna), one is freed from the clutches of Kali.'
naradah punah papraccha tannama kimiti |
Narada asked again: 'What are those names of the Supreme Lord?'"
sa hovaca hiranyagarbhah |
hare krishna hare krishna krishna krishna hare hare |
hare rama hare rama rama rama hare hare ||
iti shodasakam namnam kalikalmasha-nashanam |
natah parataropayah sarvavedeshu drsyate ||
Lord Brahma instructed Narada as follows: “The sixteen words of the Hare Krsna mahamantra - Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama
Hare Hare - are especially meant for counteracting the sins of Kali-yuga. To save oneself
from the contamination of Kali-yuga there is no other alternative, but to chant the Hare
Krsna maha-mantra. After searching through all the Vedic scriptures one cannot find a
method of religion for this age (Kali-yuga) so sublime as the chanting of the Hare Krsna
maha-mantra.”
iti shodasa kalavrtasya jivasya varana vinasanam |
tatah prakasate param brahma meghapaye ravirasmi mandaliveti |
"'This mantra destroys the sixteen kalas of the jiva, beginning with the prana, which
constitute the veil of ignorance. Then the Supreme Lord manifests before the jiva, just as
the sun’s rays shine brightly after a covering of cloud is removed.’'"
pu nar nar adah papraccha bhagavan ko asya vidhiriti |
“Narada then asked, ‘Oh Lord, what are the rules and regulations for chanting this mahamantra?’
tam hovaca nasya vidhiriti |
“Lord Brahma replied by saying, ‘There are no rules and regulations for chanting this
maha-mantra.
sarvada sucirasucirva pathan brahmanah salokatam samipatam sarupatam sayujyatameti |
"'By always properly chanting this maha-mantra, whether in a pure or impure state, one
can attain Brahma i.e the four kinds of liberation, salokya, samipya, sarupya and sayujya.'"
yadasya shodasikasya sardha-trikotir japati
tada brahma-hatyam tarati| tarati virahatyam |
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"'One who chants this mantra of sixteen names, for a total of one and one half crore times,
he becomes free from the sin of killing a brahmana. He overcomes the sin of neglecting his
domestic fire.'"
svarnasteyat puto bhavati |
pitr-deva-manushya-nama-pakarat puto bhavati |
"'He becomes free from the sin of stealing gold. He becomes free from the offenses
committed against forefathers, Gods and human beings.'"
sarvadharma-parityaga-papat sadyah sucita-mapnuyat |
sadyo mucyate sadyo mucyate ity upanishat |
"'He quickly becomes free from the sin of giving up all religious duties. He becomes
liberated immediately; he becomes liberated immediately. Thus the Upanishad.'"
**Thus ends Sri Kalisantarana Upanisad**
16.4 Lord Caitanya’s Instruction to Chant Hare Krsna Maha-mantra
Lord Çré Caitanya Mahäprabhu, who preached the chanting of the Lord’s holy names,
instructs everyone to perform saìkértana of the mahä-mantra.
Srila Vrindavana Das Thakura describes Lord Caitanya’s instructions to Tapana Misra in the
Sri Caitanya Bhagavata (1.14.143-147) as follows:
sadhya-sadhana-tattva ye kichu sakala |
hari-nama-sankirtane milibe sakala || 143 ||
harer nama harer nama harer namaiva kevalam |
kalau nasty eva nasty eva nasty eva gatir anyatha || 144 ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare || 145 ||
ei sloka nama bali laya maha-mantra |
sola-nama batrisa-aksara ei tantra || 146 ||
sadhite sadhite yabe premankura habe |
sadhya-sadhana-tattva janiba se tabe || 147 ||
“Everything is accomplished by Hari-nama sankirtana, including the goal of life (sadhya)
and the means for its attainment (sadhana). In this age of Kali, the only means for
deliverance is the chanting of the names of Hari. There is no other way, there is no other
way, there is no other way. ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare.’ This verse of names is called the maha-mantra. It
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contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this
mantra again and again will awaken the sprout of prema within the heart, and thus the
goal of life and the means for its attainment is understood.”
Sri Caitanya Mahaprabhu has ordered all human beings of this age (Kali-yuga) to chant the
32-syllable ‘Hare Krsna’ or taraka brahma maha-mantra, calling this Krishna nama, as stated
in Sri Caitanya Bhagavata (2.23.75-78):
apane sabare prabhu kore upadese |
krsna-nama maha-mantra sunoho harise || 75 ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare || 76 ||
prabhu kohe kohilam ei maha-mantra |
iha japa giya sabe koriya nirbandha || 77 ||
iha hoite sarva-siddhi hoibe sabara |
sarva ksana bolo ithe vidhi nahi ara || 78 ||
“The Lord ordered everyone in great joy: ‘Listen to the Krishna- nama maha-mantra: Hare
Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare
Hare.’ The Lord said: ‘I spoke this maha-mantra. Perform japa of this mantra a prescribed
number of times. All perfection will be attained through this. Chant this mantra every
moment – there is no other rule.’”
In the above mentioned payara (verse) ‘iha japa giya sabe koriya nirbandha’ it is said that the
maha-mantra must be chanted in japa according to rules of counting, and in the verse ‘sarva
kSaNa bolo ithe vidhi nAhi Ara’ it has also been ordered to chant loudly without counting
(asankhyata). Following the order of Sriman Mahaprabhu, it is understood that the 32syllable hare krishneti mantra is to be chanted both in japa as well as in loud kirtana.
Some people say: ‘There is no injunction that the mantra is to be chanted in loud kirtana. If
the hare krishneti nama is a maha-mantra, it is to be chanted in japa while counting, and it is
not be chanted in kirtana.’ In connection with this it must be said that a mantra that is only to
be chanted in japa (this means chanting within the mind) and not in kirtana is a formula
which contains a bija and words like svaha, and which appears in the fourth, dative case.
There is nothing of the kind in the hare krishneti mantra, which is sambodhanatmaka (in the
eighth, vocative case). Therefore a person in knowledge will have no doubt about it that this
is for japa and for many kinds of kirtana as well. Especially in the shastras, in the words of
the great acaryas and even in the orders and activities of svayam bhagavan Sriman
Mahaprabhu we can find a lot of evidence for this. We will briefly quote a few.
In Padma Purana it is described:
harer nama maha-mantrair nasyet papa pisacakam |
harer agra svarair uccair nrtyam stan-namakrin-narah |
punati bhuvanam vipra! gangadi salilam yatha ||
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hare pradaksinam kurvann uccais tan nama krin narah |
karataladi sandhanam susvaram kala sabditam ||
“Anyone who dances in front of Sri Hari and loudly chants the Hari nama maha-mantra
will destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the
universe, similarly those who circumambulate Sri Hari and loudly perform nama
sankirtana of the 16-word maha-mantra with sweet voices and while clapping the hands,
purify the entire universe.”
Those who say that the maha-mantra can be chanted out loudly, but must nonetheless be
counted while chanting, and that there is no evidence of kirtana without counting, will easily
understand from the above-quoted verses from Padma Purana that kirtana in which dancing
takes place and hands are clapped is kirtana without counting, not with counting.
Çré Väsudeva Särvabhauma Bhaööäcärya says:
viñëëa-cittän kali-ghora-bhétän
sanvékñya gauro hari-näma-mantraà
svayaà dadau bhakta-janän samä-diçat
saìkértaya dvaà nanu nåtya-vädhyaiù
“Out of His causeless mercy, Çré Caitanya Mahäprabhu Himself gave the mahä-mantra to
the helpless, fearful jévas of this Kaliyuga, and directed His devotees by saying, ‘O bhaktas,
you should collectively perform saìkértana by singing and dancing.’ ”
harer-näma-prasädena nistaret pätaké janaù
upadeñöä svayaà kåñëa caitanyo jagadéçvaraù
kåñëa-caitanya-devena hari-näma-prakäçitam
yena kenäpi tat-praptaà dhanyo’ sau loka-pävanaù
“By the mercy of hari-näma, a sinner can also be delivered because the instructor of çré
hari-näma is the Lord of the universe, Svayaà Çré Kåñëa Caitanya Mahäprabhu. Therefore,
a person who is fortunate enough to receive this hari-näma, which has been inaugurated by
Çré Kåñëa Caitanya Mahäprabhu Himself, can also purify others by his association.”
The great poet Çréla Kavi Karëapüra states in his epic poem, Caitanya-Caritä (11-54):
tatah çré gauräìgah samavadadtir pramudito
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
“At the time of Çré Caitanya Mahäprabhu’s sannyäsa ceremony, the barber who had been
asked to shave Him felt morose and was perturbed. Although he held the razor in his hand,
he could not bring himself to shave off Çré Caitanya Mahäprabhu’s beautiful hair. Instead he
simply wept. Çré Caitanya Mahäprabhu, who was fully immersed in rädhä-bhäva, became
deeply pleased and said, ‘O Barber! You must constantly and loudly chant hare kåñëa hare
kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare.’ Upon hearing these
instructions from Çré Mahäprabhu, that barber began to chant, and, although he continued to
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weep in distress, he proceeded to shave off Mahäprabhu’s hair. He became so absorbed in
chanting the mahä-mantra that he manifested horripilation (romaïca) and his bodily hairs
stood erect (pulaka).”
The following instance of Sri Caitanya’s chanting the maha-mantra is found in the Sri
Caitanya Mangala of Sripada Locana Das Thakura:
bähu prasäriyä prabhu brähmaëe tulilä
tära ghare bhakti bhare gäna äraàbhilä
brähmaëera ghara yena haila våndävana
hari-näma çunibäre äise sarva-jana
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
“Once Mahaprabhu visited the home of a brahmana and embraced him. The kirtana that
followed made that home become just like Vrindavana and a multitude of people gathered
to hear and chant the holy names: ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare’.”
Sri Caitanya Maìgala also states:
hare kåñëa näma prabhu bole nirantara
prasanna çré mukhe hare kåñëa kåñëa bali
vijaya hailä gauracandra kutühalé
hare kåñëa hare kåñëa bali prema sukhe
pratyakña haila äsi advaita-sammukhe
“Çré Caitanya Mahäprabhu is always chanting çré näma. One day when He came to the
home of Advaita Ãcaryä, His face filled with pleasure as He chanted the hare kåñëa mahämantra.”
Çréla Raghunätha däsa Gosvämé states in the introduction to his commentary on the mahämantra:
ekadä kåñëavirahäd dhyäyanté priyasangamam
manoväñpaniräsärthaà jalpatédaà muhurmuhuha
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
yäni nämäni virahe jajäpa värñabhänavé
tänye va tadbhävayukto gauracandro jajäpa ha
çré caitanya-mukhod gérëa hare kåñëeti varëakaù
majjayanto jagat premëi vijayantäà tadä vayäù
“Once, Çrématé Rädhikä was feeling overwhelming distress due to separation from Her
beloved Çyämasundara and She meditated upon meeting Him. To remove Her fire of
separation, She began to chant the hare kåñëa mahä-mantra. Çré Caitanya Mahäprabhu, who is
absorbed in the mood of Çrématé Rädhikä, also chanted these names. Thus, Kåñëa’s sixteen
names consisting of thirty-two syllables, the hare kåñëa mahä-mantra, came from the lotus
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mouth of Çré Caitanya Mahäprabhu. May this mahä-mantra, which makes the entire universe
become absorbed in kåñëa-prema, be graciously and conspicuously present above all else. Jaya
ho! Jaya ho! Let there be complete victory for the mahä-mantra!”
16.5 Meaning Of The Hare Krsna Mahamantra
By HH Srila Bhakti Caru Swami— Germany , 2006
Hare Krishna means, the addressing the Supreme Personality of Godhead, calling out to the
Supreme Personality of Godhead along with His eternal consort, His personification of His
pleasure potency.
In Sanskrit we just called hladini-shakti. You have seen our deities Radha and Krishna, here is
the picture, here is Krishna and there is the picture of Srimati Radharani. Krishna is the
Supreme Personality of Godhead, He is the Supreme Energetic and Srimati Radharani is His
energy.
The Supreme Personality of Godhead is omnipotent or all-powerful. He has inconceivable
potency. His potency is so great, that He can do all kind of wonderful things. He can say 'let
there be light', and there was light. He can just glance, and the whole material creation
becomes manifest. And through His glance all of us, all the living entities, have come to this
material nature. Just through His glance. That is how powerful He is. And we're seeing, when
we look at the night sky, we see that so many stars and planets are floating in the space.
Now, how it is possible for something to float in the space? Like an aircraft goes up in the sky
and floats in the sky and moves in the sky. But what an incredible amount of energy is record
for that? How does the aeroplane fly? There are some very powerful engines. Those engines
actually make the aircraft float. So, what an incredible amount of energy is needed just for a
small little aircraft to fly?
Now consider all these planets. This earth planet – where is it, this earth planet? Is the earth
flat or round? It is round, like a ball. And where is the earth – it's in the space. And earth is
static and, static in the sense as floating, and it's moving around the sun. I'm sure everybody
knows. And then there is sun, huge so many million times larger than the earth. And then
there are so many stars and planets. Compare to many of those stars, sun is just like a tiny
spot. That is how inconceivable
this creation is. And it's all
floating in the space.
Now, who is making it happened?
Krishna , the Supreme Personality
of Godhead. When we say
Krishna we don't just mean some
Indian persons. Krishna is God.
Like, God doesn't have, doesn't
need any name. But still His
devotees like to address Him in a
certain way according to His
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potency and according to His activities. Like His potency, we can see how, according to His
power He is called like, in German also, you call, address God in the Christian way of calling
you is 'almighty' or omnipotent, Latin expression is omnipotent. Omnipotent means – allpowerful.
Now who is all-powerful? (Devotee: Krishna ) God. You said Krishna , fine. Just as
omnipotent means – all-powerful. Krishna in Sanskrit means – all-attractive. All-attractive!
Just as God is all-powerful, God is all-knowing similarly God is also all-attractive. And the
Sanskrit expression for all-attractive is – K R I S H N A. The word Krishna is derive from the
root word karshan, which means to attract. So one who attracts is Krishna .
So, Krishna attracts everyone, therefore He is all-attractive. So, His names are not His
identities. His identity is that He is God. But His names are indication of His qualities. Just as
I mention, in Latin, in Bible you find God is addressed as omnipotent, omniscient or He is
addressed as the Supreme Father. The similarly in Sanskrit He has many such names
according to His qualities and according to His activities. But He is the Supreme Personality,
who is the Supreme Creator and who is the Supreme Maintainer.
Now, who created everything? God created everything. Now, when we have the opportunity
to get to know about Him, it is important that we take advantage of that opportunity. This
opportunity is available. Specially when God Himself comes and speaks about Himself. And
He did that. He came here, He comes from time to time. Just like a king from time to time
visits the prison, God also visits this place, which is like a prison. And we are the prisoners.
So, the king comes and sees the prison, and we he comes then the prisoners get an
opportunity to see the king and surrender to him by recognizing 'o, he is the king, so let me
surrender to him.' And, they have an opportunity to tell the king, 'I'm sorry that I committed
the crime. Please forgive me'.
And then what the king does? The king says, 'Okay. You don't have to suffer in the prison.
You can be released.' Can the king say that? So, similarly the Supreme Personality of
Godhead can also release the prisoners, when they surrender unto Him.
So, 5000 years ago, He came and He displayed His wonderful pastimes, His wonderful
activities. And those who are present here at that time they could see, 'O, He's so beautiful'.
Like, how will you feel if you see that somebody just lifted the alps? Or, what is the highest
mountain in alps? Okay, Mont Blanc maybe? If you got the news, if you get to hear that
somebody just lifted the Mont Blanc , how will you feel? Won't you feel awestruck? And he
will not only lifted it, lifted it with his left hand, not only he lifted it with his left hand, he
lifted it on the little finger of his left hand. And he kept it holding for seven days. How will
you feel? He will feel fascinated. Isn't it? You will feel awestruck He will feel 'wunderbar'.
(laughter) Isn't it?
So, this is how the Lord came and performed His pastimes. Now tell me, a person who makes
all these stars and planets are floating in the space, the person who makes all these stars and
planets are floating in the space – for Him is it difficult to lift a mountain? No. But for us it is.
Because we are so tiny. Now, what to speak of a mountain, if somebody lifts a table with his
little finger and holds it for seven minutes will feel awestruck. Isn't it?
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So this is how the Lord comes and enacts His activities or pastimes here, so that we can
recognize how great He is. And when we recognize how great He is, then we naturally feel
like surrendering unto Him. So, that's why the Lord comes and displays His activities and
pastimes. And He tells us how to get out of this material nature. He tells us a very, very
simple way to mitigate all our sufferings. You may think, 'oh material nature is so wonderful,
there is so much fun. I have a nice car, I have a nice house, I have a beautiful family, so I'm so
happy. This place is so wonderful. And you fell that, 'well, I don't want to leave this place. I
want to always be here'. But can anybody be here all the time? And can anyone have these
facilities of enjoyment for all the time? Right? Time comes when one becomes distressed. A
person maybe very, very comfortably situated. But what happens all of us sudden if he gets
cancer? What happens? His whole world actually crumbles. Or even worst things can
happen. Just today Malati was telling me, Malati Manjari, that she got the news that yesterday
her cousin died in an accident. She was young, she was of her age, and all of us sudden – she
is gone.
Now, is it going to happen only to somebody else? Can't this thing happen to us? Can't we
get cancer? Can't we meet with an accident? It can happen with us. So this is the reality of
this material nature. And anyone, when he thinks deeply, realizes that the enjoyments are so
short lasting, and the reality is suffering. So, when we realize that our condition is suffering,
or we're suffering here, then what we naturally want to do? We want to get free of this
suffering.
Now Krishna comes and gives us that message that you surrender unto Me and I will free you
from all your suffering. And this is why Krishna comes and displayed His pastimes. He gives
us the message, that you come to Me and I will take care of you. Just like the father and
mother. Do they take care of their children? But when the children runs away from their
father, then he will suffer. If the children runs away from the father and mother and becomes
an orphan what will be his condition? He'll be undergoing so many difficulties. But when he
goes back to his father, and specially if his father is a very, very wealthy and influential and
powerful person, what will be his situation like?
Like just consider, let it maybe a fairy tale. Let's consider a fairy tale. There was a prince, and
when the prince was a little baby he got lost. When this prince was a little child, he got lost.
And when he got lost, then what will be his condition? What was his condition? He was
suffering. Just to get a little food, he had to beg from door to door and people threat him in a
very, very harsh way. They'll exploit him, they'll abuse him. But then somebody comes and
tells him, look, you're actually a prince. And he is your father. And he takes the prince back
to the father. Then what will be the condition of the prince? He becomes completely free
from all his miseries and all his anxieties. Now in reality, that is our condition. That is what
we are. Not only we are princes of a king, we are children of king, but we are the children of
king of kings, the Supreme Personality of Godhead. And our condition is not that we got lost
but we deliberately rejected our father. We said: we don't want you!. We wanted to become
independent. We decided that we won't take any help from my father, our father, but we'll
become independent. I'll make all arrangements for myself. And the result is we're struggling.
Like a statistic so was taken, the condition of our mention the name of the country, but this is
an European country, the statistic so was taken like how was the condition of the people
there? And the statistics was about 85% of the population was feeling miserable. And most of
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them had a very, very opulent situation. They're earning average about 7.000 Euro a month,
that was the average income, and still they were felling that they didn't have enough. And
they're miserable. So this is the state of affairs. From a distance it may appear, oh, everyone is
so happy here. But you go and ask every individual – what will they say? I'm not happy. I
wish, I could have been something else. The house, that I am living in, is not good enough. I
wish, I could be in a better house. The car that I have is not a good one. I wish I have a better
car. The salary I'm getting is not good enough. I wish, I could get a better salary. And that is
the condition of everyone in this world. A very rich man, he's one of the richest men in the
world, when he was asked about his condition, he mention, that he didn't have enough. He
didn't have enough. Although he had billions of dollars. But still he feels that he didn't have
enough. Actually, what he meant is, he didn't have enough, is, that he realize that money can
not buy what he actually wanted. What he wanted, money can not buy. Like actually this
person, I will disclose his identity, he is considered to be the richest man in India his name is
Birla. And he is 84 years old now. He is the richest man in India . But look at what happened;
his only son, a brilliant person, he actually expanded the family business four times, five
times, at the age of only 45, and he got cancer and he died. Now consider, who was the
condition of the father his only son, although he has an empire, not only in India – all over
the world. His only son died. Now how does the father feel? Does all the money mean
anything to him at that time? No.
So, what we actually want, we want to be in a situation where we can be perfectly happy. And
Krishna comes and tells us 'Yes, it's possible!' And Krishna’s representatives come and they
also repeat Krishna ’s words and say 'Yes, it is possible! You can be perfectly happy. The only
thing, that we have to do, is, we have to surrender to your Supreme Father. And when we
surrender to the Supreme Father then the Supreme Father takes us under His wings, und His
shelter. Then all our miseries, all our sufferings are mitigated.
When you read Krishna ’s pastimes, you will see how wonderful they were. Sometimes the
demons would come. These demons were extremely powerful people. Some people can be
very, very powerful with mystic power. Not masculine power or mental power but with
mystic power. With the mystic power they can do all kind of wonderful things, they can
change their forms, they can become very small. So small, that they can enter through a
keyhole. And they can become big, they can become so big, they can become as big as a
mountain. These are called yoga-siddhis. So, demons become powerful with their yogasiddhi. They perform yoga and as a result of their practicing yoga and perfecting yoga they
achieve some power. And with this power they become very powerful, and when one
becomes very powerful, what happens? When people become powerful they don't want to
accept anybody more powerful than them. They don't even want to accept God. They say,
'Why God, if there is God, then that's me. I am God. But they are actually demons. Those
who deny God and want to be God themselves, they're not God, they're demons. And these
demons, when God comes, they become very, very antagonistic to Him. And what they try?
They try to kill God. And they try to harm God's favourite ones, dear ones, His devotees. So
when Krishna was performing His pastimes in Vrindavana, this demons use to come, trying
to kill Him. But Krishna kills them one after another. And then ultimately as you know,
Krishna arranged the battle of Kurukshetra. In the battle of Kurukshetra Krishna arranged,
that the devotees will be on one side and the demons will be on another side. And the battle
was arranged, and in that battle all the demons were destroyed.
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So in this way, Krishna comes to free this world from the demons and protect the devotees.
That's what He broadcasted, that's what He told: paritranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge. In order to establish dharma and in
order to protect the devotees and annihilate the demons, I come from time to time. So
Krishna comes, and Krishna came and Krishna will continue to come.
Now when Krishna comes, Krishna makes one thing very clear: if you are with Me, you will
win. If you go against Me, no matter how powerful you are, and no matter how powerful the
person you are taking shelter of is, you're going to lose. That's a very simple message that He
parcel. Side with Me, you will win, go against Me, you will lose. So when you makes a
proposal what should be the intelligent think to do? Side with Him. And side with Him
means, surrender unto Him. And that's what Krishna is suggesting in Bhagavad gita: sarvadharman parityajya mam ekam saranam vraja. Giving up all your nonsense, just surrender
unto Me. Then I will take care of you. Don't worry about it. A simple message. Very simple
message.
No the question is, how do we surrender unto Krishna ? We surrender to Krishna the way
Krishna appears. 5000 years ago Krishna appeared as the Supreme Personality of Godhead.
But then, 500 years ago, He again came. He came as a devotee. He didn't come as the Supreme
Personality of Godhead. He came as a devotee of the Lord. But what was His message? His
message was Krishna is God. Krishna Himself came to teach us Krishna is God. And in this
way He is inducing us, He is aspiring us, He is encouraging us to surrender unto Krishna .
Krishna says, 5000 years ago Krishna told, you surrender unto me and 500 years back He
came and again He reminded us surrender unto Krishna . And when we surrender unto
Krishna then what happens? As Krishna assure that we can become free from all anxiety.
Now, you may think, well, I don't really have to surrender. What Swamiji is saying, it's all
very nice, but I have made all arrangements. I'm fine. I've a nice situation. If you feel that way
— wonderful. You don't have to surrender now. But someday when you are in difficulty, then
surrender unto Krishna . If you can't surrender now, at least when you are in difficulties
please remember the words that I'm telling now and surrender unto Krishna at that time. If
somebody comes with a gun and holds it on your head — then please remember Krishna and
see what happens. And I tell you, many wonderful things happen. I'll give you some
examples; I'll give you two examples that happened in Germany .
In the early days our centre was actually in Hamburg . And in Hamburg our devotees used to
go out chanting the holy name. And sometimes they used to go at night to chant in the most
sinful areas. What is the most sinful area of Hamburg ? Reeperbahn. So, they were chanting
and there comes a huge person, gigantic, like a big man, and he was previously drunk or I
don't know what happened, he came to attack the devotees. This was long time ago, it was in
early seventies. And the devotees were wondering what to do — now to run away, or
confront the man, somebody was even thinking that he will take the karatalas and swing it,
because they didn't have anything to defend themselves. But the leader of the group said, just
chant Nrisimha prayer. So they started to chant namas te nara-simhaya. And the man was
coming charging and they as soon as they started to chant Nrisimha prayer, the man came
about 4-5 feet away from them, and then something happen — his body just went up and felt
flat on the ground. And in St. Pauli, Reeperbahn area, two things are always available: police
and ambulance. So immediately an ambulance came, very soon an ambulance came, their
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people already gathered there, and they checked him and they said that he had a massive
heart attack. Now tell me, was it a heart attack or something else? Lord Nrisimhadeva is real.
Lord Nrisimhadeva takes care.
Similarly another thing happened. I think that happened somewhere in south. I just heard
this story. One girl was distributing books and one man just attacked her. It was a lonely kind
of area. She was there, she was going door to door and when she was going from one building
to another, she was just attacked. And she didn't have any place to go she was just corned
practically. And she started to chant. She took shelter of Nrisimhadeva, started to chant His
holy name. And the man just stopped, turned around and walked away.
So all this kinds of wonderful things happen to the devotees when they take shelter of
Krishna . And that's why I was saying that you , if you feel that this is not the right time for
you to surrender to Krishna, then whenever you're in very, very critical difficulty, remember
this words and please take shelter of Krishna and see what happens. When there is no one to
take care of, when there is no one to submit yourself too, please remember Krishna , take
shelter of Him. And you will see for yourself what actually happens.
Krishna is real. We may not see Him, but He's seeing us. Like as I was giving the example of a
father — now what is our situation in relation to our father? Our situation is somewhat like
we are bunch of children and we want to play. So, while we are playing in the field, in the
garden, we forgot the father. Don't the children forget the father? Forget everything else.
They're happily playing with their friends, and then the father is just sitting on a bench when
the little boy plays or girl plays with their friends. What does the father do? The father sits on
the bench and watches. And then it becomes dark, it becomes evening. It becomes dark
everybody goes away, all the other friends go away, then the little child calls out to his father,
'Daddy, Daddy where are you?' So what does the Daddy do at that time? He comes and picks
up the child.
So our condition is somewhat like that. In one way of course I said that it's like a prison
house. Another way to look at it is a beautiful garden. After all it's the fathers creation so why
you don't be beautiful? Whatever is created by Krishna is perfect and complete. This material
nature also is perfect and complete, it's so beautiful.
The other day I was driving through Switzerland and I was telling, we are driving to the alps,
and I was telling, the Swiss devotee was driving me, that if this material nature, which is like
a prison house, can be so beautiful what must be Krishna ’s palace like? If the prison house is
so beautiful what will be Krishna ’s palace like? What will be Krishna ’s own place like? We
can't even imagine who beautiful the spiritual sky is. It was when I was going to Ferienlager
(holiday camp), I think I told you of, I was going to the alps, where we have a Ferienlager for
one week. And that's the thing, Krishna ’s creation is so wonderful.
So it’s a beautiful garden Krishna created for us, and here we all are playing. Krishna is giving
us the chance to play. We are playing. But when it becomes dark, and when you realize that
there is no one there, then what you should do? We can call out to the father. "Krishna,
Krishna please help me, please take care of me. And He will because He is the father.
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Who is more concern, the son or the father? Is the son more concerned, is a little child more
concerned about his father or is the father more concerned about his child? The father is
more concerned about the child. So, if we have a Supreme Father, we can really imagine how
concerned He is about us. And that is what Prabhupada used to tell us. That if you take one
step towards Krishna, Krishna will take thousand steps to pick you up. Krishna 's interest to
take us back to Him is thousand times, million times more than our desire to go back to Him.
And He will act in that way. He is always waiting to take us back to Him.
Now, the question is what we need to do? What we have to do is simply chant His name. As I
said, 'Daddy, Daddy where are you', that's about all we have to say. Krishna, Krishna we are
you? HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE / HARE RAMA
HARE RAMA RAMA RAMA HARE HARE. This is the meaning of Hare Krishna maha mantra.
Krishna, Krishna we are you? Krishna , please take me back to your lap. Krishna , please
deliver me from my miserable condition here. I'm afraid, I'm worried.
Yesterday someone was telling that, I think in their 'Spiegel' there was a big article last week,
the article was on 'Angst – fear'. How everybody in this world is in total anxiety today. So
everyone is living in constant fear. Now when we are in such fearful condition what will we
do? We try to get some shelter from somebody who will say 'Don't worry. I will take care of
you'. And there is somebody I can assure you, I can guarantee you there is somebody who is
there to take care of you. And that is Krishna . Please take shelter of Him. And the way to
take shelter of Him is just call out for Him. You don't have even come to the temple to call
out to Him. Many of you come to the temple only on Sunday. So does it mean that you'll take
shelter of Krishna only on Sundays? No. Krishna made arrangements. You can take shelter of
Him anytime anywhere. All you have to do is just call out to Him. Whether at your home,
whether in the office or factory or school or collage or university or in the playground, or in
prison house — wherever you are. You can simply call out to Krishna . Krishna please take
me back to You. Please deliver me from this difficult situation that I am in. And that is the
meaning of chanting Hare Krishna. HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA
HARE HARE / HARE RAMA HARE RAMA RAMA RAMA HARE HARE.
If you chant, than your life will be perfect. If you chant, well I'll make a little correction of
this statement, if you chant, than your life will be half perfect. The other half is the
responsibility that you have to make others chant Hare Krishna. So these two is what
constitutes the yuga dharma of this age. The perfect spiritual practice of this age is chant
yourself with full conviction and make others also chant the holy name of the Lord by taking
shelter of Him.
So that is why it is called sankirtan. Sankirtan means perfect glorification of the Supreme
Personality of Godhead. Perfect glorification. We glorify Him and we also induce others to
glorify Him. Now the question is, is it a difficult process? No. Or should I ask you. I just said
no. Let's hear what you think. Is it a difficult process to chant the holy name of the Lord?
Why you're thinking for so long? (Laughter) Or are you feeling shy? Germans are brave,
they're not shy. (Laughter) There's no need to feel shy about it. Chant the holy name of the
Lord, take shelter of your Supreme Father. You do not know how much He loves you.
Because He loves you so much that's why He's taking care of you all the time in so many
wonderful ways. So just take shelter of His lotus feet and see for yourself what happens to
you. Sometimes there is some fear, 'oh, if I want to become a devotee of Krishna , then I can
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not do this, I can not do that or I have to do this' — don't worry about that. Just chant the
holy name. Everything else is secondary. Krishna is not standing with a notebook and pen
and taking notes, how many times you went off. No, Krishna is not worried about the
mistakes you are making. Krishna is simply concerned about how much you are surrendering
yourselves to Him. It is not that first we have to become sinless and then we have to become a
devotee, then we have to chant the holy name. No, you can chant the holy name in which
ever condition you maybe in. Don't worry, Krishna will take care. If the child is dirty, does
the mother care? Does that mother think, 'well, let the child first become clean and then I'll
pick him on my lap? No. No matter how dirty the child is, the mother picks up the child and
cleans him, cleans the baby herself. So if we have some defects, Krishna will cover them.
Don't worry about them. Just take shelter of Krishna and He will take care of you in all
respects. Don't worry about it.
So that's how wonderful, that's how easy this process is. You can chant anytime, anywhere. If
you don't have time, when you are going to your work, or when you're doing your
household, chores, you can chant. We you are cooking, you can chant 'Hare Krishna, Hare
Krishna', is that difficult? Or when you are driving your car, you can chant Hare Krishna. But
don't chant on your bead. I tell the devotees, not to drive and chant in beads. Sometimes
devotees have a anxiety how to finish sixteen rounds. And they try to get all kind of times to
finish their rounds. But, don't worry. At least when you are driving don't risk it, because just
as I mentioned, only today we got to know that someone who is quite known left her body in
an accident. So why risk it? Give both hands free. Give both hands on your steering wheel
while driving. Make it appoint. You can chant with your mouth and you can hear with your
ears. That's about all that is needed. Tongue to chant and ears to hear. You don't need your
hands all the time to chant. Nor that we have to always keep count. If you just chant, Krishna
will be happy.
In this respect I'll give you an example that Caitanya Mahaprabhu Himself has said. Caitanya
Mahaprabhu came out of the toilet one morning, and the devotee saw, that He was biting
onto His tongue with His teeth. So everybody ask, what happen? Why you are biting onto
Your tongue? Then Mahaprabhu said, 'See, I was in a dirty place and even in that dirty place
my tongue was chanting the holy name. I couldn't stop my tongue from chanting. So that's
why I'm holding onto my tongue, so that my tongue doesn't chant in a dirty place. Those was
a five year old boy, his name was Gopal. When Mahaprabhu said that, Gopal just asked a
simple question. He asked Mahaprabhu: "If the time comes to leave the body in a dirty place,
should we chant the holy name?" And Mahaprabhu said: "Yes. Today I learned something
from Gopal." And from that time, this little boy, got the name Gopalguru. Gopalguru
Goswami. Because Mahaprabhu accepted him as His guru; because He learned something
from Gopal.
So in this way Mahaprabhu reminded us we can chant the holy name anywhere at anytime on
the any circumstances. (Sanskrit-verse) Krishna has invested His entire potency in the holy
name and there are innumerable names, in each name Krishna has invested His entire
potency. Entire potency means, if Krishna 's entire potency is in the holy name, that means,
Krishna Himself is in the holy name. So name of Krishna is Krishna Himself. And there is no
restriction of chanting this holy name of time, place and circumstances. Anytime, anywhere
on the any circumstances we can chant the holy name. Does the father make any condition
for his son to call out for him? Does the father say, 'only when you are clean you can call me
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father?' Does he make any condition like that? No, because of his love for his son he is happy
to hear him call out to him anytime. And that is the condition that Krishna is giving us. We
can call Him anytime, anywhere, on the any circumstances. And as soon as we call Him, He
will be there for us. That is the assurance that He has given.
16.5.1 Mahamantra-vyakhya - The Lord's divine qualities revealed in the Mahamantra
hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
Commentary on the Mahamantra
harati tri-vidham tapam janma-koti-satodbhavam
papam ca smaratam yasmat tasmadd harir iti smrtah
The Lord is known as Hari because He takes away the sins and three types of suffering
accumulated over millions of births, of those who remember him.
krsir bhur-vacakah sabdo nas ca nirvrti-sucakah
tayor aikyam param brahma krsna ity abhidhiyate
The root krs indicates the supreme attractiveness of the Lord, the suffix na indicates the
supreme joy. Thus, the name Krsna indicates the Supreme Brahman who is the acme of
these two characteristics.
ramante yogino'nante satyananda-cid-atmani
iti rama-padenasau para-brahmabhidhiyate
The yogis take pleasure in the Supreme Self which is existence, knowledge and bliss
absolute. Therefore that truth, known as the Param Brahman is also called Rama. (Ramatapaniyopanisad, 1.6)
16.5.2 Mahamantrasya madhuryamayi vyakhya - The Lord's intimate qualities revealed in
the Mahamantra
vijnapya bhagavat-tattvam cid-ghanananda-vigraham
haraty avidyam tat-karyam ato harir iti smrtah
The Lord is known as Hari because he takes away the ignorance of his devotees by
revealing to them the actual nature of the Supreme Lord and his personal spiritual form.
harati krsna-manah krsnahlada-svarupini
ato harety anenaiva sri-radha parikirtita
Because she steals Krsna's mind, because she is the incarnation of Krsna's joy, Radha is
also known by the name Hara.
anandaika-sukha-svami syamah kamala-locanah
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gokulanandano nanda-nandanah krsna iryate
The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to
Gokula, the son of Nanda, is known as Krsna.
vaidagdhya-sara-sarvasvam murta-liladhidaivatam
sri-radham ramayan nityam rama ity abhidhiyate
Krsna is also known as Rama because the joys of conjugal life are the essence of his being,
because he is the titulary deity of loving sports incarnate, and because he brings pleasure
to Srimati Radharani.
16.5.3 Mahamantrasya yugalasmaranamayi vyakhya - Remembering the Divine Couple
through the Mahamantra
mano harati krsnasya krsnahlada-svarupini
tato hara sri-radhaiva tasyah sambodhanam hare
Because she steals Krsna's mind and because she is the embodiment of Krsna's divine joy,
Radha is known as Hara. Hare is the vocative form of that name.
apagrhya trapam dharmam dhairyam manam vraja-strinam
venuna karsati grhat tena krsno 'bhidhiyate
Because he robbed the women of Vraja of their shame, their religious principles, their selfpossession, and their pride, and through the playing of his flute drew them out of their
homes and into the forest, he is known as Krsna.
ramayaty anisam rupa-lavanyair vraja-yositam
manah-pancendriyaniha ramas tasmat prakirtitah
Krsna is glorified by the name Rama because he constantly causes the Vraja cowherd
women's minds and senses to enjoy the charms of his beauty.
16.6 Commentary On The Maha-Mantra by Çréla Jéva Gosvämé
HARE—Çré Kåñëacandra’s transcendental beauty captivates the minds of all, but Çrématé
Rädhikä captivates the mind of Çré Kåñëa by exercising Her unrivalled cleverness. Therefore,
She is known as Harä. The vocative case of Harä is Hare.
KÅÑËA—Çré Hari, who is adorned with qualities which bewilder the three worlds, attracts
Çrématé Rädhikä by His youthful beauty and the sweet sound of His flute.Therefore, He is
called Kåñëa, the all-attractive one.
HARE—Çré Kåñëa kidnapped doe-eyed Çrématé Rädhikä, taking Her to a secluded kuïja within
the räsa-maëòala. This has been learned from the words of mahä-puruñas. Therefore, Rädhikä
is known as Harä. Harä in its vocative case becomes Hare.
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KÅÑËA—The magnificent effulgence that emanates from His limbs can convert gold into
çyäma varëa (a dark sapphire lustre). That Rädhä-Ramaëa Çyämasundara is called Kåñëa.
KÅÑËA—Çré Hari manifested Çyäma Kuëòa, the topmost of all sarovaras, in the forest of
Vraja near Govardhana. He did this in accordance with the desire of His beloved Çré Rädhikä,
and He attracted all térthas to it. Learned people, who call Him Kåñëa, understand this deep
secret.
KÅÑËA—Although His pastimes on the banks of the Yamunä in Våndävana bewilder the
world, the all-attractive dhéra-lalita-näyaka Çré Hari is attracted by the transcendental
mahäbhäva of Çré Rädhikä. That is why learned people call Him Kåñëa.
HARE—Whilst living in Vraja, Çré Kåñëa stole the life force of the strong bull-like demon,
Aristäsura, and at that very moment Çrématé Rädhikä, in great jubilation, loudly chanted “Hari
Hari!” For this reason Çré Rädhä is known as Harä. Harä is addressed as Hare.
HARE—Çré Rädhikä sings the pastimes of Çré Kåñëa in indistinct tones and sometimes, out of
intense affection, She sings loudly. Therefore, when learned scholars discriminate between
rasas, they refer to Her as Harä. Harä is addressed as Hare.
HARE—In Våndävana, Çré Rädhikä is so absorbed in playful pastimes and rasa, that She steals
away the flute which falls from the hands of Çré Kåñëa.This is why Rädhikä Devé is known as
Harä. The address for Harä is Hare.
RÄMA—Çré Kåñëa, crest-jewel of the ingenious, knows the art of embracing. He is known as
Räma because He wanders with Çré Rädhikä, playing and enjoying with Her in the kuïjas of
Govardhana.
HARE—Çré Rädhikä is most merciful. She steals all the miseries of the bhaktas and daily
bestows inner happiness upon them. Thus, She is known as Harä and is addressed as Hare.
RÄMA—The minds of the bhaktas who perform bhajana wander in the topmost ocean of
bliss, Çré Kåñëa. For this reason that Çyämasundara vigraha, Çré Kåñëa, is known as Räma.
RÄMA—In the kuïjas Çrématé Rädhikä pleases Çré Hari with Her prema . Therefore, according
to the definition of ramayati änandayati, ‘He who gives happiness’, He is called Räma. Çré
Kåñëa is known as Räma because He unites with Çré Rädhä.
RÄMA—When Çré Kåñëa, the giver of pleasure to the bhaktas, saw all the Vrajaväsés fearful
and weeping, He swallowed the forest fire, thus giving them great pleasure. Therefore, Çré
Kåñëa, who arranges for His bhaktas to enjoy with Him, is called Räma.
HARE—Çré Kåñëa went to Mathurä Puré to kill Kaàsa and other demons. His sole intention
was to return to Vraja and meet with Çré Rädhikä. She attracts Çré Kåñëa from dhämas like
Mathurä and brings Him to Vraja. For this reason She is called Harä (one who steals). Harä is
addressed as Hare.
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HARE—Çré Nanda-nandana came from Mathurä and Dvärakä to steal away all the miseries of
the Vrajaväsés. That Nanda-nandana, who is endowed with pastimes that captivate the mind
of Çré Rädhikä, is called Hari. The word Hari becomes Hare in the vocative case.
Thus ends the commentary on the mahä-mantra by Çréla Jéva Gosvämé
16.7 Explanation of the Hare Krsna Maha-mantra by Srila Saccidananda Bhaktivinoda
Thakura
O Hari! Having captured my mind, please free me from material bondage.
O Krsna! Please attract my mind by pulling it to You.
O Hari! Please capture my mind by Your unsurpassed sweetness.
O Krsna! Please purify my mind with knowledge about devotional service given to me by
Your own devotee.
O Krsna! Please make me able to relish Your transcendental name, form, qualities,
pastimes, etc.
O Krsna! Please make me able to relish Your transcendental name, form, qualities,
pastimes, etc.
O Hari! Please make me fit to serve You.
O Hari! Please make me able to relish Your transcendental name, form, qualities, pastimes,
etc.
O Hari! Please direct me to do some particular service for You.
O Rama! Let me hear about Your most cherished pastimes in the company of Your dearest
devotee.
O Hara (Radha)! Please reveal to me Your most cherished pastimes with Your beloved Sri
Krsna.
O Rama! Please reveal to me Your most cherished pastimes with Your beloved Sri Radha.
O Rama! Please engage me in remembering Your transcendental name, form, qualities,
pastimes, etc.
O Rama! Please make me fit to serve You while remembering Your transcendental name,
form, qualities, pastimes, etc.
O Hari! Having accepted me as one of Your own servitors, please enjoy me as You please.
O Hari! Please enjoy with me in Your transcendental way.
This is my humble request at Your lotus feet.
16.8 Explanation of the Mahamantra by Srila Gopala Guru Goswami
(Translated by Jagadananda Dasa)
(1)
hare - he hare, mac-cittam hrtva bhava-bandhanan mocaya |
Hare! O Hari, steal my mind and deliver me from bondage to this material world.
krsna - he krsna, mac-cittam akarsaya |
Krsna! O Krsna, attract my mind.
hare - he hare, sva-madhuryena mac-cittah hara |
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Hare! O Hari! Capture my mind with the sweetness of your name, form and pastimes.
krsna - he krsna, sva-bhakta-dvara bhajana-jnana-danena mac-cittam sodhaya |
Krsna! O Krsna! Send me the association of your devotees who will purify my mind
through instructions about your devotional service.
krsna - he krsna, nama-rupa-guna-liladisu man-nistham kuru |
Krsna! O Krsna! Give me unflinching faith in your name, form, qualities and pastimes.
krsna - he krsna, rucir bhavatu me |
Krsna! O Krsna! Give me a taste for your name, form, qualities and pastimes.
hare - he hare, nija-seva-yogyam mam kuru |
Hare! O Hari! Make me worthy to engage in your service.
hare - he hare, sva-sevam adisaya |
Hare! O Hara, Radha! Order me personally in the service you wish me to perform.
hare - he hare, sva-presthena saha svabhista-lilam sravaya |
Hare! O Hara, Radha! Give me the opportunity to hear about your own favorite pastimes
with your beloved Lord
rama - he rama, presthaya saha svabhista-lilam mam sravaya |
Rama! O Rama! Give me the opportunity to hear about your own favorite pastimes with
your beloved Radha.
hare - he hare, sva-presthena saha svabhista-lilam darsaya |
Hare! O Hara, Radha! Give me the opportunity to see your intimate pastimes with your
beloved Lord.
rama - he rama, presthaya saha svabhista-lilam mam darsaya |
Rama! O Rama! Give me the opportunity to see your intimate pastimes with your beloved
Radha.
rama - he rama, nama-rupa-guna-lila-smaranadisu mam yojaya |
Rama! O Rama! Engage me in hearing, chanting and remembering your name, form,
qualities, pastimes.
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rama - he rama, tatra mam nija-seva-yogyam kuru |
Rama! O Rama! As I enter into those pastimes by the path of meditation, make me worthy
to engage in your service.
hare - he hare, mam svangikrtya ramasva |
Hare! O Hari! Please accept me and take pleasure from the service that I offer you.
hare - he hare, maya saha ramasva |
Hare! O Hari! Take pleasure in me and enjoy with me.
(2)
hare - krsnasya mano haratiti hara radha, tasyah sambodhane he hare |
Hare! Radha is known as Hara because she steals Krsna's mind. I call out to her, O Hare! O
Radhe!
krsna - radhaya manah karsatiti krsnah, tasya sambodhane he krsna |
Krsna! The Lord is known as Krsna because he attracts Radha's mind. Therefore I call out
to him, O Lord! O Krsna!
hare - krsnasya lokalajjadhairyadi sarvam haratiti hara radha, tasyah sambodhane he hare |
Hare! Radha steals Krsna's sense of public shame and his self-possession. She steals
everything of his and is thus known as Hara. I therefore call out to her, O Radhe! O Hare!
krsna - radhaya lokalajjadhairyadi sarvam karsatiti krsnah, tasya sambodhane he krsna |
Krsna! He drags away all of Radha's sense of shame and her self-possession. Therefore I
call out to him, O Lord! O Krsna!
krsna - yatra yatra radha tisthati gacchati va tatra tatra sa pasyati krsno mam sprsati balat
kancukadikam sarvam karsati haratiti krsnah, tasya sambodhane he krsna |
Krsna. Wherever Radha is standing, or wherever she happens to be going, she thinks,
Krsna is watching me, he is touching me, he he is pulling on my bodice. He is pulling on
me. I call out to him, O Lord! O Krsna!
krsna - punar harsatam gamayati vanam karsatiti krsnah, tasya sambodhane he krsna |
Krsna! Then Krsna makes her feel a thrill of excitement as he pulls her to the woods. I call
out to him, O Lord! O Krsna!
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hare - yatra krsno gacchati tisthati va tatra tatra pasyati radha mamagre parsve sarvatra
tisthatiti hara, tasyah sambodhane he hare |
Hare! Wherever Krsna goes, wherever he is situated, he sees Radha in front of him, by his
side, all around him. In this way she disturbs his mind. I call out to her, O Radhe. O Hare!
hare - punas tam krsnam harati sva-sthanam abhisarayatiti hara radha, tasyah sambodhane he
hare |
Hare! She once again steals Krsna away, making him come to her kunja. She is thus known
as Hara. I thus call out to her, O Radhe! O Hare!
hare - krsnam vanam harati vanam agamayatiti hara radha, tasyah sambodhane he hare |
Hare! She once again steals Krsna away, making him come to her kunja. She is thus known
as Hara. I thus call out to her, O Radhe! O Hare!
rama - ramayati tam narma-niriksanadiniti ramah, tasya sambodhane he rama |
Rama! Krsna is known as Rama because he brings Radha pleasure with his joking words
and his loving glances. I thus call out to him, O Krsna! O Rama!
hare - tatkalikam dhairyavalambanadikam krsnasya haratiti hara radha, tasyah sambodhane he
hare |
Hare! She robs Krsna of the momentary self-control he is able to muster in her presence.
She is thus known as Hara, and so I call out to her, O Radhe! O Hare!
rama - cumbana-stana-karsanalinganadibhi ramate iti ramah, tasya sambodhane he rama |
Rama! Krsna delights in kissing Radha, in touching her breasts and in embracing her. He is
thus known as Rama, and so I call out to him, O Lord! O Rama!
rama - punas tam purusocitam krtva ramayatiti ramah, tasya sambodhane he rama |
Rama! Krsna causes Radha to reach the pinnacle of sexual excitement, so that she becomes
aggressively active in the love battle, like a man. He is thus known as Rama, and so I call
out to him, O Lord! O Rama!
rama - punas tatra ramate iti ramah, tasya sambodhane he rama |
Rama! All this brings extra delight to Krsna. He is thus known as Rama, and so I call out to
him, O Lord! O Rama!
hare - punah rasante krsnasya mano hrtva gacchatiti hara radha, tasyah sambodhane he hare |
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Hare! Once again, at the end of the Rasa dance, as she leaves to return home, she steals
Krsna's mind and takes it away with her. She is thus known as Hara, and I therefore call
out to her, O Radhe! O Hare!
hare - radhaya mano hrtva gacchatiti harih krsnah tasya sambodhane he hare |
Hare! Krsna also steals Radha's mind, taking it with him as he leaves. He is thus known as
Hari, and I call out to him, O Krsna! O Hare!
16.9 The Glories Of The Holy Name
In the Brhad-visnu-sahasranama-stotra, Uttara-khanda, Padma Purana (72.335) it is said:
rama rameti rameti rame rame manorame
sahasra-namabhis tulyam rama-nama varanane
Lord Siva addressed his wife, Durga: "O Varanana (lovely-faced woman), I chant the holy
name of Rama, Rama, Rama and thus constantly enjoy this beautiful sound. This holy
name of Ramacandra is equal to one thousand holy names of Lord Visnu (Visnu-sahasranama-stotram)."
In the Padma Purana it is mentioned:
visnor ekaika namapi, sarva vedadhikam matam
tadrk nama sahasrena, rama nama samasmrtam
"Each Name of Lord Vishnu is greater and more potent than the entire Vedas combined
together, and Lord Rama's Name alone is more superior that a thousand Names of Lord
Vishnu."
In the Brahmanda Purana (quoted in Laghu-bhagavatamrta, 1.354) it is stated:
sahasra-namnam punyanam, trir-avrttya tu yat phalam;
ekavrttya tu krsnasya, namaikam tat prayacchati.
"The pious results (punya) achieved by chanting the thousand holy names of Visnu
(Visnu-sahasra-nama-stotram) three times can be attained by only one utterance of the
holy name of Krsna." [cited: Sri Caitanya-caritamrta Madhya-lila 9.33]
The Prabhasa Khanda of Padma Purana states:
namnam mukhyataram nama, krishnakhyam me parantapa
prayascittam asesenam papanam mocakam param.
"O Arjuna, the Holy of Krishna is the most principal (mukhyataram) among all Names of
God. One can atone for unlimited sinful deeds by chanting the Name of Krishna which is
the supreme destroyer of all sins."
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A Vaishnava chants only one name. He has only one dharma, which is hari-nama. If you
chant the holy name without offense - in other words, the pure name - then the all-beautiful
form of Krishna, the transcendental pastimes of Krishna, and the attributes of Krishna everything will be manifested to you. Name prasphutita haya rupa, guna, karma. The name is
everything! The name is everything!·
The Çata-näma-stotra states:
viñëor-ekaikaà nämäpi sarva-vedädhikaà matam
tädåk-näma-sahasreëa räma-näma-samaà småtam
“One name of Sri Vishnu is superior to all the Vedic mantras, and one name of Sri Rama is
more potent than a thousand names of Sri Vishnu.”
“The Brahmäëòa Puräëa states:
sahasra-nämnäà puëyänäà
trir ävåttyä tu yat phalam
ekävåttyä tu kåñëasya
nämaikaà tat prayacchati
“When the thousand transcendental names of Sri Vishnu are chanted three times they are
equivalent to chanting one name of Krishna.”
From this it is evident that one thousand names of Visnu is equivalent to one name of Rama
and three names of Rama is equivalent to one name of Krsna.“Thus, we see that ‘ Krishna ’ is
the supreme name. Therefore, we should always follow the instruction of Sri Gauranga and
chant the mahä-mantra: hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma
räma räma hare hare. ·
So from the above three very important verses we can easily come to the following
conclusion:
1000 x Names of Lord Visnu = 1 x Name of Lord Rama
(Visnu-sahasra-nama-stotram)
3 x Names of Lord Rama = 1 x Name of Lord Krsna
(or 3000 Names of Lord Visnu)
In Srimad-Bhagavatam 6.3.22 it is stated:
etavan eva loke 'smin
pumsam dharmah parah smrtah
bhakti-yogo bhagavati
tan-nama-grahanadibhih
[Yamaraja to the Yamadutas]: "Devotional service, beginning with the chanting of the holy
name of the Lord, is the ultimate religious principle for the living entity in human society."
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In Srimad-Bhagavatam 1.5.38 it is stated:
iti murty-abhidhanena
mantra-murtim amurtikam
yajate yajna-purusam
sa samyag darsanah puman
[Narada Muni to Vyasadeva]: "Thus he is the actual seer who worships, in the form of
transcendental sound representation, the Supreme Personality of Godhead, Visnu, who has
no material form."
In the Padma Purana it is stated:
nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
'bhinnatvan nama-naminoh
"The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions,
for it is Krsna Himself, the reservoir of all pleasure. Krsna's name is complete, and it is the
form of all transcendental mellows. It is not a material name under any condition, and it is
no less powerful than Krsna Himself. Since Krsna's name is not contaminated by the
material qualities, there is no question of its being involved with maya. Krsna's name is
always liberated and spiritual; it is never conditioned by the laws of material nature. This
is because the name of Krsna and Krsna Himself are identical."
In Sri Brhad-bhagavatamrta (1.9) it is stated:
jayati jayati namananda-rupam murarer
viramita-nija-dharma-dhyana-pujadi-yatnam
kathamapi sakrd-attam muktidam praninam yat
paramam amrtam ekam jivanam bhusanam me
"All glories, all glories to the all-blissful holy name of Sri Krsna, which causes the devotee
to give up all conventional religious duties, meditation and worship. When somehow or
other uttered even once by a living entity, the holy name awards him liberation. The holy
name of Krsna is the highest nectar. It is my very life and my only treasure."
In Namastaka (verse 1), it is stated:
nikhila-sruti-mauli-ratna-maladyuti-nirajita-pada-pankajanta
ayi mukta-kulair upasyamanam
paritas tvam hari-nama samsrayami
"O Hari-nama! The tips of the toes of Your lotus feet are constantly being worshiped by the
glowing radiance emanating from the string of gems known as the Upanisads, the crown
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jewels of all the Vedas. You are eternally adored by liberated souls such as Narada and
Sukadeva. O Hari-nama! I take complete shelter of You." [cited: Sri Caitanya-caritamrta
Antya-lila 4.71]
Narada-pancaratra states:
trayo vedah sad-angani
chandamsi vividhah surah
sarvam astaksarantahstham
yac canyad api van-mayam
sarva-vedanta-sararthah
samsararnava-taranah
"The essence of all Vedic knowledge-comprehending the three kinds of Vedic activity
[karma-kanda, jnana-kanda and upasana-kanda], the chandah or Vedic hymns, and the
processes for satisfying the demigods-is included in the eight syllables Hare Krsna, Hare
Krsna. This is the reality of all Vedanta. The chanting of the holy name is the only means
to cross the ocean of nescience."
Bhakti-rasamrta-sindhu (2.1.103) it is stated:
tam nirvyajam bhaja guna-nidhe pavanam pavananam
sraddha-rajyan-matir atitaram uttamah-sloka-maulim
prodyann antah-karana-kuhare hanta yan-nama-bhanor
abhaso 'pi ksapayati maha-pataka-dhvanta-rasim
"O reservoir of all good qualities, just worship Sri Krsna, the purifier of all purifiers, the
most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful,
unflinching mind, without duplicity and in a highly elevated manner. Thus worship the
Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the
darkness of night, so a slight appearance of the holy name of Krsna can drive away all the
darkness of ignorance that arises in the heart due to greatly sinful activities performed in
previous lives." [cited: Sri Caitanya-caritamrta Antya-lila 3.62]
Brhad- Visnu Purana it is stated:
namno hi yavati sa
papa-nirharane hareh
tavat kartum na saknoti
patakam pataki narah
"Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to
more sins than he is able to commit." [cited: Srimad-Bhagavatam 6.2.7]
In the Garuda Purana it is stated:
avasenapi yan-namni
kirtite sarva-patakaih
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puman vimucyate sadyah
simha-trastair mrgair iva
"If one chants the holy name of the Lord, even in a helpless condition or without desiring
to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small
animals flee in fear." [cited: Srimad-Bhagavatam 6.2.7]
In the Srimad-Bhagavatam 1.1.14 it is stated:
apannah samsrtim ghoram
yan-nama vivaso grnan
tatah sadyo vimucyeta
yad bibheti svayam bhayam
[The sages at Naimisaranya to Suta Gosvami]: "Living beings who are entangled in the
complicated meshes of birth and death can be freed immediately by even unconsciously
chanting the holy name of Krsna, which is feared by fear personified."
In the Skanda Purana it is stated:
sakrd uccaritam yena
harir ity aksara-dvayam
baddha-parikaras tena
moksaya gamanam prati
"By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one
guarantees his path to liberation." [cited: Srimad-Bhagavatam 6.2.7]
In Srimad-Bhagavatam 11.2.40 it is stated:
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
[Kavi to Maharaja Nimi]: "When a person is actually advanced and takes pleasure in
chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly
chants the holy name. He also laughs, cries, becomes agitated and chants just like a
madman, not caring for outsiders." [cited: Sri Caitanya-caritamrta Madhya-lila 9.262]
In Vidagdha-madhava (1.15) it is stated:
tunde tandavini ratim vitanute tundavali-labdhaye
karna-kroda-kadambini ghatayate karnarbudebhyah sprham
cetah-prangana-sangini vijayate sarvendriyanam krtim
no jane janita kiyadbhir amrtaih krsneti varna-dvayi
"I do not know how much nectar the two syllables 'Krs-na' have produced. When the holy
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name of Krsna is chanted, it appears to dance within the mouth. We then desire many,
many mouths. When that name enters the holes of the ears, we desire many millions of
ears. And when the holy name dances in the courtyard of the heart, it conquers the
activities of the mind, and therefore all the senses become inert." [cited: Sri Caitanyacaritamrta Antya-lila 1.99]
Bhakti-rasamrta-sindhu (1.2.234) states:
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
"Therefore material senses cannot appreciate Krsna's holy name, form, qualities and
pastimes. When a conditioned soul is awakened to Krsna consciousness and renders
service by using his tongue to chant the Lord's holy name and taste the remnants of the
Lord's food, the tongue is purified, and one gradually comes to understand who Krsna
really is." [cited: Sri Caitanya-caritamrta Madhya-lila 17.136]
In the Skanda Purana it is stated:
yasya smrtya ca namoktya
tapo-yajna-kriyadisu
nunam sampurnatam eti
sadyo vande tam acyutam
"I offer my obeisances unto Him, the infallible, because simply by either remembering Him
or vibrating His holy name one can attain the perfection of all penances, sacrifices or
fruitive activities, and this process can be universally followed." [cited: Srimad-Bhagavatam
2.9.36]
Srimad-Bhagavatam 3.33.6 states:
yan-namadheya-sravananukirtanad
yat-prahvanad yat-smaranad api kvacit
svado 'pi sadyah savanaya kalpate
kutah punas te bhagavan nu darsanat
[Devahuti to Lord Kapila]: "To say nothing of the spiritual advancement of persons who see
the Supreme Person face to face, even a person born in a family of dog-eaters immediately
becomes eligible to perform Vedic sacrifices if he once utters the holy name of the
Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers
Him obeisances or even remembers Him."
Srimad-Bhagavatam 3.33.7 states:
aho bata sva-paco 'to gariyan
yaj-jihvagre vartate nama tubhyam
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tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te
[Devahuti to Lord Kapila]: "Oh, how glorious are they whose tongues are chanting Your
holy name! Even if bom in the families of dog-eaters, such persons are worshipable.
Persons who chant the holy name of Your Lordship must have executed all kinds of
austerities and fire sacrifices and achieved all the good manners of the Aryans. To be
chanting the holy name of Your Lordship, they must have bathed at holy places of
pilgrimage, studied the Vedas and fulfilled everything required."
In the Padma Purana it is stated:
namaparadha-yuktanam
namany eva haranty agham
avisranti-prayuktani
tany evartha-karani ca
Even if in the beginning one chants the Hare Krsna mantra with offenses, one will become
free from such offenses by chanting again and again. [cited: Srimad-Bhagavatam 6.3.24]
Srimad-Bhagavatam 2.3.24 states:
tad asma-saram hrdayam batedam
yad grhyamanair hari-nama-dheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
[Sukadeva Gosvami to Maharaja Pariksit]: "If one's heart does not change, tears do not flow
from his eyes, his body does not shiver, nor his hairs stand on end as he chants the Hare
Krsna maha-mantra, it should be understood that his heart is as hard as iron. This is due
to his offenses at the lotus feet of the Lord's holy name."
Srimad-Bhagavatam 4.30.35 states:
naham tisthami vaikunthe
yoginam hrdayesu va
tatra tisthami narada
yatra gayanti mad-bhaktah
"My dear Narada, actually I do not reside in My abode, Vaikuntha, nor do I reside within
the hearts of the yogis, but I reside in that place where My pure devotees chant My holy
name and discuss My form, pastimes and qualities."
In the Brahma-rahasya it is stated:
krsna-caitanyeti nama, mukhyan mukhyatamam prabhoh
helaya sakrd uccarya, sarva-nama-phalam labhet.
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"The holy name Krsna Caitanya is the topmost even among all the important primary holy
names of the Lord Krsna. By chanting this name just once, a person attains the results of
chanting all the other holy names of the Lord."
In the Visnu-yamala it is said:
krsna-caitanya-namna ye, kirtayanti sakrn narah;
nanaparadha-muktas te, punanti sakalam jagat.
"Those who chant the name of Krsna Caitanya even once, become free from all offenses
and purify all the worlds by their very presence."
Srila Jagadananda Pandita says in Prema-vivarta:
gaura ye visala nama sei nama gau;
anya saba nama-mahatmya sei name pau.
"The most powerful names of God are the names of the most merciful incarnation of God,
who is known as Lord Gaura. The glories and power of all the other names of God are
completely present in the names of Lord Sri Caitanya Mahaprabhu."
In the Padma Purana (Brahma khanda 25.15–18) it is stated:
sivasya sri-visnor ya iha guna-namadi-sakalam dhiya
bhinnam pasyet sa khalu hari-namahita-karah
“To consider the names of demigods such as Lord Siva and Lord Brahma as well as other
demigods as good as the name of Lord Visnu -- or, in other words, to think that Lord Siva
and the other demigods are other forms of God and therefore equal to Lord Visnu -- is also
a great offence.”
Therefore equating any person with Lord Visnu (Krsna, Rama) and His holy name is a great
offence which must be avoided at all times. Hence adding someone’s name with the holy
names of Lord Hari is one of the greatest offences. One must not commit such an offence.
mriyamano harer nama
grnan putropacaritam
ajamilo ‘py agad dhama
kim uta sraddhaya grnan
“While suffering at the time of death, Ajamila chanted the holy name of the Lord, and
although the chanting was directed toward his son, he nevertheless returned home, back to
Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord,
where is the doubt that he will return to Godhead.” (Srimad-Bhagavatam 6.2.49)
In Sri Caitanya-caritamrta, Madhya-lila 15.110 it is stated:
äkåñöiù kåta-cetasäà su-manasäm uccäöanaà cäàhasäm
äcaëòälam amüka-loka-sulabho vaçyaç ca mukti-çriyaù
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no dékñäà na ca sat-kriyäà na ca puraçcaryäà manäg ékñate
mantro ’yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù
“‘The holy name of Lord Kåñëa is an attractive feature for many saintly, liberal people. It is
the annihilator of all sinful reactions and is so powerful that, save for the dumb who
cannot chant it, it is readily available to everyone, including the lowest type of man, the
caëòäla. The holy name of Kåñëa is the controller of the opulence of liberation, and it is
identical with Kåñëa. When a person simply chants the holy name with his tongue,
immediate effects are produced. Chanting the holy name does not depend on initiation,
pious activities or the puraçcaryä regulative principles generally observed before initiation.
The holy name does not wait for any of these activities. It is self-sufficient.’”
The Närada-païcarätra also praises the Hare Kåñëa mahä-mantra as follows:
trayo vedäù ñaò-aìgäni chandäàsi vividhäù suräù
sarvam añöäkñaräntaù-sthaà yac cänyad api väì-mayam
sarva-vedänta-särärthaù saàsärärëava-täraëaù
“The essence of all Vedic knowledge—comprehending the three kinds of Vedic activity
[karma-käëòa, jïäna-käëòa and upäsanä-käëòa], the chandas, or Vedic hymns, and the
processes for satisfying the demigods—is included in the eight syllables Hare Kåñëa, Hare
Kåñëa. This is the reality of all Vedänta. The chanting of the holy name is the only means
to cross the ocean of nescience.”
Çréla Jéva Gosvämé has also cited the Cäturmäsya-mähätmya of the Skanda Puräëa concerning
the necessity of chanting Hare Kåñëa in this age:
tathä caivottamaà loke
tapaù çré-hari-kértanam
kalau yuge viçeñeëa
viñëu-prétyai samäcaret
“In this way the most perfect penance to be executed in this world is the chanting of the
name of Lord Çré Hari. Especially in the age of Kali, one can satisfy the Supreme Lord
Viñëu by performing saìkértana.’’
In Srimad Bhagavatam (2.1.11) it is stated:
etan nirvidyamänänäm
icchatäm akuto-bhayam
yoginäà nåpa nirëétaà
harer nämänukértanam
“O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who are
free from all material desires, those who are desirous of all material enjoyment, and also
those who are self-satisfied by dint of transcendental knowledge.”
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16.10 The Holy Name Is Everything
Sri Caitanya-caritämåta states:
kåñëa näma mahä-mantra ei ta’svabhäva
yei jape täre kåñëe upajaye bhäva
[Isvara Puri to Lord Caitanya]: “The nature of the hare kåñëa mahä-mantra is such that
when a person chants it, he immediately develops his loving ecstatic relationship with
Kåñëa.” (C.c.Ãdi-lélä 7.83)
kåñëa viñayaka premä—parama purusärtha
yära äge tåëa-tulya cäri puruñärtha
“Dharma (religiosity), artha (economic development), käma (sense gratification) and
mokña (liberation) are known as the four goals of life, but before love of Godhead, kåñëa
prema, the fifth and topmost goal, these appear as insignificant as straw in the street.“
(C.c. Ãdi-lélä 7.84)
“pancama puruñärtha-premänand amåta sindùu
brahmädi änanda yära nahe eka bindu”
“The pleasure derived from dharma, artha, käma and mokña appear like a drop in the ocean
in the presence of a person who has developed bhäva.” (C.c. Ãdi-lélä 7.85)
“kåñëa-nämera phala’ premä, sarva çästre kaya”
“The conclusion of all çästra is that one should awaken his dormant love of Godhead,
kåñëa-prema.” (C.c. Ãdi-lélä 7. 86)
There is no difference between the name of Krishna and Krishna Himself, and especially in
Kali yuga Krishna has incarnated Himself in the form of his holy name. No other incarnation
is there in Kali-yuga. He is nama-avatara.
kali-käle näma rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära
In this Age of Kali, the holy name of the Lord, the Hare Krsna maha-mantra, is the
incarnation of Lord Krsna. Simply by chanting the holy name, one associates with the Lord
directly. Anyone who does this is certainly delivered.(C.c. Ãdi-lélä 17.22)
anäyäse bhava-kñaya, kåñëera sevana
eka kåñëa-nämera phale päi eta dhana
As a result of chanting the Hare Kåñëa mahä-mantra, one makes such great advancement in
spiritual life that simultaneously his material existence terminates and he receives love of
Godhead. The holy name of Kåñëa is so powerful that by chanting even one name, one very
easily achieves these transcendental riches. (C.c. Ãdi-lélä 8.28)
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avatari’ caitanya kaila dharma pracäraëa
kali käle dharma—kåñëa-näma-saìkértana
“Çré Caitanya Mahäprabhu has descended in Kali-yuga to propagate the dharma of the age,
chanting the holy names of Kåñëa.” (C.c. Madhya-lélä 11.98)
saìkértana-yajïe täìre kare ärädhana
sei ta sumedhä ära—kali-hata-jana
“A person who worships Çré Caitanya Mahäprabhu by performing saìkértana should be
considered to possess great intelligence. It is understood that one who does not perform
saìkértana has no intelligence and is a victim of Kali.” (C.c. Madhya-lélä 11.99)
nirantara kara kåñëa-näma-saìkértana
heläya mukti päbe, pabe prema-dhana
“Lord Caitanya Mahaprabhu continued, “Always discuss Srimad Bhagavatam and
constantly chant the holy name of Krsna. In this way you will be able to attain liberation
very easily, and you will be elevated to the enjoyment of love of Godhead.” (C.c. Madhyalélä 25.154)
eka ‘nämäbhäse’ tomära päpa doña yäbe
ära ‘näma’ la-ite kåñëa-caraëa-päibe
“Begin chanting the hare kåñëa mahä-mantra and, at the stage of nämabhasa, when your
chanting is almost pure, all your sinful reactions will go away. After you chant perfectly,
you will get shelter at the lotus feet of Kåñëa.” (C.c. Madhya-lélä 25.199)
nämera phale kåñëa-pade prema upajaya
“The result of chanting näma without offence is that a person will awaken his ecstatic love
for the lotus feet of Kåñëa.” (C.c. Antya-lélä 3.178)
kali-kälera dharma—kåñëa-näma-saìkértana
“The fundamental religious system in the age of Kali is the chanting of the name of Kåñëa.”
(C.c. Antya-lélä 7.11)
harñe prabhukalena suna svarüpa-räma-räya
näma-saìkértana-kalau parama upäya
“In great jubilation Çré Caitanya Mahäprabhu said, ‘My dear Svarüpa Dämodara and
Rämänanda Räya, know from Me that the easiest way to attain salvation in this age of Kali
is by chanting of the holy names of Krsna.’ ” (C.c. Antya-lélä 20. 8)
saìkértana-yajïe kalau kåñëa ärädhana
sei ta sumedhä päya kåñëera caraëa
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“In this age of Kali, the system for worshipping Kåñëa is to perform yajïa by chanting Çré
Bhagavän’s name. One who does so is considered to be intelligent, and he will definitely
attain the lotus feet of Kåñëa.” (C.c. Antya-lélä 20.9)
näma-saìkértane haya sarvänatha-näça
sarva-çubhodaya kåñëa-premera ulläsa
“Simply by chanting the holy name of Lord Krsna, one can be freed from all anarthas,
undesireable habits. This is the means of awakening all good fortune and initiating the
flow of waves of love of Krsna.” (C.c. Antya-lélä 20.11)
khäite çuite yathä tathä näma laya
käla-deçä-niyama nähi sarva siddhi haya
“Regardless of time or place, one who chants the name even while eating or sleeping,
attains all perfection.” (C.c. Antya-lélä 20.18)
ei-mata haïä yei kåñëa-näma-laya
çré kåñëa-caraëe täìra prema upajaya
“If one chants the holy name of Krsna in this manner, he will certainly awaken his
dormant love for Kåñëa’s lotus feet.” (C.c. Antya-lélä 20.26)
Sri Caitanya-caritamrta Adi-lila 8.26 states:
'eka' krsna-name kare sarva-papa nasa
premera karana bhakti karena prakasa
"Simply chanting the Hare Krsna maha-mantra without offenses vanquishes all sinful
activities. Thus pure devotional service, which is the cause of love of Godhead, becomes
manifest."
Sri Caitanya-caritamrta Adi-lila 7.73 it is stated:
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
[Srila Isvara Puri to Lord Caitanya]: "Simply by chanting the holy name of Krsna, one can
obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra
one will be able to see the lotus feet of the Lord."
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Sri Caitanya-caritamrta Antya-lila 4.71 it is stated:
tara madhye sarva-srestha nama-sankirtana
niraparadhe nama laile paya prema-dhana
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[Lord Caitanya to Sanatana Gosvami]: "Of the nine processes of devotional service, the
most important is to always chant the holy name of the Lord. If one does so, avoiding the
ten kinds of offenses, one very easily obtains the most valuable love of Godhead."
Sri Caitanya-caritamrta Antya-lila 3.268 it is stated:
krsna-adi, ara yata sthavara-jangame
krsna-preme matta kare krsna-sankirtane
"The holy name of Krsna is so attractive that anyone who chants it-including all living
entities, moving and nonmoving, and even Lord Krsna Himself-becomes imbued with love
of Krsna. This is the effect of chanting the Hare Krsna maha-mantra."
Sri Caitanya-caritamrta Antya-lila 20.13-14 states:
sankirtana haite papa-samsara-nasana
citta-suddhi, sarva-bhakti-sadhana-udgama
krsna-premodgama, premamrta-asvadana
krsna-prapti, sevamrta-samudre majjana
[Lord Caitanya to Svarupa Damodara and Ramananda Raya]: "By performing congregational
chanting of the Hare Krsna mantra, one can destroy the sinful condition of material
existence, purify the unclean heart and awaken all varieties of devotional service. The
result of chanting is that one awakens his love for Krsna and tastes transcendental bliss.
Ultimately, one attains the association of Krsna and engages in His devotional service, as if
immersing himself in a great ocean of love."
Sri Caitanya-caritamrta Madhya-lila 16.72 states:
"krsna-nama nirantara yanhara vadane
sei vaisnava-srestha, bhaja tanhara carane
[Lord Caitanya to an inhabitant of Kulina-grama]: "A person who is always chanting the
holy name of the Lord is to be considered a first-class Vaisnava, and your duty is to serve
his lotus feet."
ataeva nama matra vaisnavera dharma
name prasphuöita haya rupa, guna, karma
Chanting the holy name is the prime religious activity of a vaishnava. From the holy name
gradually blossom the Lord's form, qualities and pastimes.
krsna-nama cintamani anadi cinmaya
yei krsna, sei nama-eka-tattva haya
Lord Krishna's name is like an eternal and transcendental touchstone. Krishna and His
name are identical; They are one and the same absolute truth.
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Cintamani means desire. Whatever you desire the name will give you. Krishna - nama
cintamani anadi cinmaya - the holy name is spiritual, transcendental, and without
beginning or end - anadir adir govindah sarva-karana-karanam.
namera smarana ara nama-sankirtana
ei matra dharma jiva karibe palana
This is the only dharma in Kali-yuga: chanting the holy name and thinking of the holy
name. Only this. This is the one dharma the jives in Kali-yuga should perform. In all the
Vedas it has been said, harinama-sara, the holy name is the essence.
veda punah bale, 'yata mukti mahajana
paravyome sada kare nama-sankirtana
Again the Vedas say that all the liberated mahajanas, always chant Hare Krishna in the
spiritual sky. Yei krishna, sei nama - eka-tattva haya - there is no difference between the
name of Krishna and Krishna Himself - 'bhinnatvan nama-naminoh.
There is no difference between the name of Krishna and Krishna Himself, and especially in
Kali yuga Krishna has incarnated Himself in the form of his holy name. No other incarnation
is there in Kali-yuga. He is nama-avatara.
nama vinu kali-kale nahi ara dharma
sarva-mantra-sara nama, ei shastra-marma
In this Age of Kali there is no religious principle other than the chanting of the holy name,
which is the essence of all Vedic hymns. This is the purport of all scriptures.
hare nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the
Holy Names of the Lord. There is no other way. There is no other way. There is no other
way. Paibe parama priti ananda apara - by chanting this Holy name of Krishna: hare
krishna hare krishna, krishna krishna hare hare hare rama hare rama, rama rama hare hare
you'll get extreme pleasure, supreme pleasure.
CONCLUDING WORDS
After going through the scriptural evidences and the explanations of the great purva-acaryas
presented above, every intelligent person should have no difficulty in accepting Sri Caitanya
Mahaprabhu as Sri Krsna, the Supreme Personality of Godhead. Every future incarnation of
the Supreme Lord has been mentioned in the vedic texts which is accepted as the ultimate
authority to distinguish a genuine incarnation from an imposter. Sri Caitanya has been
accepted as the yuga-avatara on this basis along with his bodily markings, features and
extraordinary activities. According to the sriptures there are only three incarnations of the
Lord in Kali-yuga, namely that of Lord Buddha, Lord Caitanya, and finally Lord Kalki. Apart
from these three principal bonafide incarnations of the Lord there is no other incarnation to
appear in this age of Kali. One must guard against accepting someone as an avatara without
any reference from the scriptures. Sri Caitanya Mahaprabhu is not a God of a particular sect
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of people only. He has been accepted as the Supreme Lord by all the four bonafide vaisnava
sampradayas namely Brahma Madhva sampradaya, Sri Ramanuja sampradaya, Kumara
Nimbaditya sampradaya, and Rudra Visnuswami sampradaya. However because the Lord
took initiation in the Brahma Madhva sampradaya, His principal biographers were devotees
of that sampradaya. A person who accepts Sri Rama and Sri Krsna as bhagavan must also
accept Sri Caitanya as the Supreme Controller without any hesitation. The present day Hare
Krsna movement started by His Divine Grace A.C.Bhaktivedanta Swami in Western countries
is not a new religion as many think. It is the same sankirtana movement started by Lord
Caitanya Himself.
Lord Caitanya is a merciful incarnation having appeared especially to claim the claim the
fallen souls. The more fallen one is, the greater one’s claim to the favour of Lord Sri Caitanya
Mahaprabhu.
One must only be sincere and serious. Despite being contaminated by all the bad qualities in
this Kali-yuga, if one surrenders unto the lotus feet of Sri Caitanya Mahaprabhu, the Lord will
surely and certainly deliver him.
Hence one must take shelter at feet of Sri Sri Gaura-Nitai6 and follow Their teachings which is
nothing other than worshipping The Divine Couple Sri Sri Radha Krsna through the
sankirtana movement.
Warning: one must not give more importance to Lord Caitanya and less importance to Lord
Nityananda. Instead one must give equal importance to Lord Caitanya and Lord Nityananda
as there is no difference between Their Lordships. Srila Narottama dasa Thakur says that
anyone who does not make a relationship with Lord Nityananda is simply spoiling the boon
of his human form of life. He advices that if one actually wants to enter into the dance party
of Radha-Krsna, he must accept the shelter of the lotus feet of Lord Nityananda. In Sri
Caitanya-caritamrta Lord Caitanya and Lord Nityananda are compared to the sun and moon.
Hence both the sun and the moon had risen simultaneouslly to dissipate the darkness of the
material world. In his song Srila Locana dasa Thakur says: “The two Lords, NitaiGauracandra – Lord Nityananda and Lord Caitanya are very merciful. They are the essence of
all incarnations. The specific significance of these incarnations is that prosecuting Their way
of self-realization is simply joyful, for They introduced chanting and dacing. Within the three
worlds there is no one like Lord Caitanya or Lord Nityananda, because Their merciful
qualities are so great that They make even birds and beasts cry, what to speak of human
beings.
There is no difference between the teachings of Lord Caitanya and the teachings of Lord
Krsna in Bhagavad-gita. Lord Caitanya does not give the information about the spirit soul that
is already described in Bhagavad-gita. Rather, He begins from the point where Krsna ended
His instruction. The teachings of Lord Caitanya are practical demonstrations of Lord Krsna’s
teachings. Lord Krsna’s ultimate instruction in Bhagavad-gita is that everyone surrender unto
Him, Lord Krsna. Lord Krsna promises to take immediate charge of such a surrendered soul.
At the conclusion of the Ninth Chapter of Bhagavad-gita, Lord Krsna directly says: “Engage
your mind always in thinking of me, offer obeisances and worship Me. Being completely
absorbed in Me, surely you will come to Me” (Bg. 9.34) However, the scholartly demons
misuide the mass of people by directing them to the impersonal, unmanifest, eternal, unborn
truth rather than the Personality of Godhead. Lord Caitanya taught direct worship of Lors
6
Gaura refers to Lord Caitanya Mahaprabhu and Nitai refers to Lord Nityananda Prabhu.
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Caitanya-candra
Krsna who appeared as the foster child of Nanda Maharaja. He also explained that the place
known as Vrndavana is as good as Lord Krsna because there is no difference between the
name, quality, form, pastimes, entourage and paraphernalia of Lord Krsna and Lord Krsna
Himself. He taught that in Kali-yuga, there is no use doing tapasya (meditation), yajna (fire
sacrifice) and arca-puja (temple worship) to achieve perfect self-realization, as they were
recommended processes in the previous yugas. In Kali-yuga, however, simply by performing
hari-nama sankirtana (congregational chanting of only Lord Hari’s holy names and no one
else’s names) all that is achieved that was achieved by performing meditation, fire sacrifice
and temple worship. Lord Caitanya Himself performed hari-nama sankirtana in order to set
an example to teach the general mass of people as to what should be done in this age of Kali.
Lord Caitanya condemned the worship of demigods as people of less intelligence worships
the demigods for their various purposes. But intelligent people only worships the Supreme
Personality of Godhead. This is clearly stated by the Supreme Lord Sri Krsna Himself in the
Bhagavad-gita (7.20-28).
In Sri Caitanya-caritamrta, (Adi-lila, 13.123) it is stated:
paiya manusa janma, ye na sune gaura-guna
hena janma tara vyartha haila
paiya amrtadhuni, piye visa-garta-pani
janmiya se kene nahi maila
“Anyone who attains a human body but does not hear the qualities of Lord Gauranga is
baffled in his opportunity. Amrtdhuni is a flowing river of the nectar of devotional service. If
after getting a human body one drinks the water in a poison of material happiness instead of
the water of such a river,it would be better for him not to have lived, but to have died long
ago.”
Similarly, Sripada Prabodhananda Sarasvati has composed the following verses in his Sri
Caitanya-candramrta:
acaitanyam idam visvam yadi caitanyam isvaram
na viduh sarva-sastra-jna hy api bhramyanti te janah
“This material world is without Krsna consciousness. Lord Caitanya Mahaprabhu is Krsna
consciousness personified. Therefore if a very learned scholar or scientist does not
understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly in this world.”
prasarita-mahaprema-piyusa-rasa-sagare
caitanyacandre prakate yo dino dina eva sah
“A person who does not take advantage of the nectar of devotional service overflowing during
the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor.”
avatirne gauracandre vistirne prema-sagare
suprakasita-ratnaughe yo dino dina eva sah
“The advent of Lord Caitanya is just like an expanding ocean of nectar. One who does not
collect the valuable jewels within this ocean is certainly the poorest of the poor.”
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Hence one should take shelter at the lotus feets of Their Lordship Sri Sri Gaura-Nitai, who are
very merciful upon the fallen conditioned souls in Kali-yuga.
One may read Sri Caitanya Bhagavata written by Srila Vrndavana das Thakura, Sri Caitanyacaritamrta written by Srila Krsnadas Kaviraja Goswami and Sri Caitanya Mangala written by
Srila Locana das Thakura – authorized biographies of Lord Caitanya-complete with the Lord’s
nectarial pastimes and teachings.
All Glories to His Divine Grace Srila A. C. Bhaktivedanta Swami Prabhupada by whose mercy
the name and glories of the most merciful incarnation of Sri Krsna as Sri Caitanya
Mahaprabhu in kali-yuga is being heard in every part of the world.
All Glories to Sri Sri Gaura Nitai
All Glories to Srila Prabhupada
For more information on this subject matter, please contact your nearest ISKCON Temple.
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