Biography of His Divine Grace Srila Sac-Cid Ananda Bhaktivinoda Thakura.
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About the year 1500 A.D., the incarnation of God Sri Krishna Chaitanya
Mahaprabhu began the Hare Krishna Movement in Navadvip, a city in the Indian
province of Bengal. This movement, based on the philosophy of ancient
Sanskrit texts of devotion to Krishna like the Bhagavad-gita and
Srimad-Bhagavatam, spread all over India within a short time. The movement
popularized sankiritan, the congregational chanting of the maha-mantra Hare
Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama
Hare Hare, as the most effective means of God realization for the present
Age of Kali, a time of rampant faithlessness, sin and materialism. After
1750 A.D., the influence of the Hare Krishna Movement seemed to wane. Many
sects of sahajiyas (cheap pseudo-devotees) sprouted up, each claiming to be
the true purveyors of Vaishnava-dharma (the religion of Lord Vishnu or
Krishna). Because of their bad character, the sahajiyas brought disrepute
upon the pure movement of love of God begun by Chaitanya Mahaprabhu. In the
1800's, an eternally perfect devotee of Krishna descended from the spiritual
world to the material world to revive the Hare Krishna Movement and to
initiate its expansion beyond the borders of India. This was Srila
Bhaktivinode Thakur.
Srila Bhaktivinoda Thakura, who was named Kedarnath Datta by his father
(some say by his Godfather), was born in opulent circumstances on the 2nd
September 1838., on a Sunday in Biranagara (Ulagrama) in the district of
Nadia. 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 Vaishnavism at all.

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 Krishnanagara, 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 illusiory. Still, the young Kedaranatha Datta passed over these
difficulties with great endurance.

His mother arranged a marriage for him when he was just twelve (1850 A.D.)
to the then five year old daughter of Madhusudana Mitra Mahasaya, a resident
of Rana Ghata.
Around this time Kasiprasada Ghosh Mahasaya Thakur (Kedaranatha Datta's
uncle), who had mastered under the British education, came to Ulagrama
after the death of his maternal grandfather. He schooled young Kedaranatha
Datta at his home in Calcutta; this was at first resisted by Kedaranatha
Datta's mother, but by the time he was years of age he was allowed to go.
The 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; many writers came to him to learn the
art of writing in correct English. At this time, and recognising Kedaranatha
Datta's natural ability, he assisted Kasisprasada by judging manuscripts
submitted to the newspaper. Sri Kedaranatha Datta 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.

He became ill from the salty water of Calcutta. He returned to Ulagrama and
was treated by a 'Muslim soothsayer' ('tantric') who predicted that the
village of Biranagara would soon become pestilence-ridden and deserted. The
Muslim also predicted Kedaranatha Datta would become recognized as a great
devotee of Lord Krsna.

At the age of 18 years (1856.) Kedarnatha Datta 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
further 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.

Sriman Dvijendranatha Thakur, the eldest son of Maharsi Devendranatha
Thakur, was Sri Kedaranatha Datta's best friend during these scholastic
years. He assisted Kedaranatha Datta in his studies of Western religious
literatures. Affectionately Kedaranatha Datta used to call Devendranatha
Thakura 'baro dada', or big brother.
He was very taken by Christian theology, and regarding it more interesting,
and less offensive than Hindu monism, 'advaita-Vedanta of Sankaracarya'. He
would spend many hours comparing the writings of Channing, Theodore Parker,
Emerson and Newman. At the British-Indian Society he gave a lecture on the
evolution of matter through the material mode of goodness.

At the end of 1858 Kedaranatha Datta returned to Biranagara and found the
Muzzi's prediction about that place to have come true; the place was ruined
and deserted. Sri Kedaranatha Datta brought his mother and paternal
grandmother with him from there to Calcutta. Soon after he went to Orissa to
visit his paternal grandfather, Rajavallabha Datta, who used to be a big man
in Calcutta, who was now living as an ascetic in the Orissan countryside.
His days were coming to a close. He could predict the future, so he knew it
himself very well. He wanted Kedaranatha Datta to be with him when he
departed this world, which he did in 1859, when Kedaranatha Datta was 21
years of age. After receiving his grand-father's last instructions, he
travelled to all the monasteries and temples in the state of Orissa.

As a young householder Srila Bhaktivinoda began to consider the question of
the means of his livelihood. He was not interested in business, as he'd seen
how the apparent 'necessary dishonesty' of the trade world due to
competition for sales, had moraly weakened the merchant class. Their work
ethics becoming removed from the principle of mutually helping others by
which they would automatically be protected from failure to succeed, as well
as being co-operatively assisted by the 'natural laws of compensation',
'karma'.
He decided instead 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 teachers 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 dedicated work was noted by the school-board
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 'ashramas'
and temples in the state; this book received favorable mention in the work
called "Orissa" by British historian Sir William Hunter; Hunter praised
Kedaranatha Datta's moral and religious character, as everyone did.
As the headmaster of the Medinipura high school, Kedaranatha Datta looked
into the various religious sects, their philosophies and practices. He could
see that many of them were taking it all very cheaply. He came to understand
that the only real religion that had ever been established in Bengal was
that of Sri Chaitanya Mahaprabhu; unfortunately at present, His movement was
not well-represented. Due to the misrepresentation, and coruptions and
influence of the 'Apa-sampradayas' this sincere soul Sri Kedaranatha Datta
could not even get a copy of the Sri Caitanya Caritamrta, despite all his
efforts.
The Thakura made an onslaught against those who belonged to the
apasampradayas who were polluting Gaudiya Vaisnavism by basically thirteen
deviant philosophies - Aula, Baula (2 types), Karttabhaja, Neda, Daravesa,
Sani, Sahajiya, Sakhibheki, Smarta, Jatagosani, Ativadi, Cudadhari and
Gauranga-Nagari. These deviant groups, mostly because of their boldness, had
been seen by the public as the Gaudiya Sampradaya, though actually none were
following the pure Vaisnava regulative principles strictly, as laid down by
the followers of Sri Krsna Caitanya (namely the Goswamis). Being a follower
of the Goswamis or not is interdependent on qualifying one to be a Gaudiya
Vaisnava.
For more details on apa-sampradayas one should read the very nice articles,
running as a sequil in the "Back to Godhead" magazine 1991 editions on the
same, by His Holiness Suhotra Swami, Iskcon.

Sri Kedaranatha Datta's first wife died, so in the town of Jakapura he
married Bhagyavati De.
In the year 1861 Sri Kedarantha Datta 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.

Sri Kedaranatha Datta - In the post of Deputy Magistrate. In the year 1866
Kedaranatha Datta took the positon of Deputy Register with the power of a
Deputy Collector and Deputy Magistrate in the district of Chapara. He also
was known to have became quite fluent in Persian and Urdu. In a placed
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
Gautamashrama at Godana; desiring to establish a school for teaching
'nyaya-shastra', he delivered a speech there (in 1866) which was
well-received. The school was in fact established, the foundation-stone
being laid in 1883 by Sir Rivers Thomson, after whom the school was named.
Though Sri Kedaranatha Datta 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 Kedaranatha Datta 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.
Sri Kedaranatha Datta was transferred to Purniya from Chapara where he took
charge of the government and judicial departments; he was then transferred
to Dinajapur (West Bengal) in 1868, becoming the Deputy Magistrate. At this
time he received copies of the Srimad Bhagavatam and Caitanya Caritamrta
from Calcutta.
He read Caitanya Caritamrta repeatedly; his faith in Krsna Consciousness
developed until he was absorbed in the pure 'bhakti-shastras' day and night.
He was incessantly submitting 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 Dinajapur, 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 worshipper. Sri Kedaranatha Datta engaged the father of
Pandita Ramabhai, a famous girl scholar, to read Srimad Bhagavatam under the
tree continuously, by day and night; after one month, the tree crashed to
the ground, and naturally many people found faith in the Srimad Bhagavatam.
From Camparana he went to Puri, which engladdened his heart no end.

Near the capital of Orissa, in the town of Kamanala, there lived a 'yogi'
named Bisakisena, who would lean into a fire while sitting closeby, then
return to an erect sitting posture; in this way he'd rock back and forth
over the flames. He could also produce fire from his head. He had two
companions going by the names Brahma and Siva; he claimed to be Maha Vishnu.
The small kings of Orissa came under his sway and were providing funds for
the construction of a temple for the 'Triguna-Avataras'; they also sent him
women with whom he engaged in 'rasa-lila' enjoyments. Bisakisena declared
he'd drive off the British from ruling Orissa and himself would become king.
He published such statements which were circulated all around Orissa. The
British thought him a revolutionary for speaking out against the 'British
Raj', 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 Bisakisena. Mr. Ravenshaw, district commissioner for Orissa,
requested Sri Kedaranatha Datta to bring Bisakisena to justice. Sri
Kedaranatha Datta went personally to Bisakisena; Bisakisena showed some
powers that would normally scare off an ordinary man, and informed
Kedaranatha Datta that he knew well who he was and his mission, but that
since he (Bisakisena) was the Lord, he'd better not interfere with him. That
was enough for Sri Kedaranatha Datta, who replied by acknowledging
Bisakisena's accomplishments in 'yoga' and 'tantra', and requested him to
come to Puri where he could have the 'darshan' of Jagannatha. Bisakisena
haughtily said, "Why should I come to see Jagannatha? He's only a hunk of
wood; I am the Supreme in person." Sri Kedaranatha Datta became instantly
furious and 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. The accomplaces to the 'divine trilogy' '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.
The fearless Kedaranatha Datta tried Bisakisena in Puri; the trial lasted
18 days, during which time thousands of people whom he had control over
gathered outside the courtroom demanding Bisakisena's release. On day six of
the trial Kedaranatha Datta's second daughter Kadambini (aged 7 years)
became seriously ill and nearly died; but within a day she had recovered.
Sri Kedaranatha Datta knew it was the power of the 'tantric 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 Datta should release him at
once or face worse miseries. On the last day of the trial Kedaranatha Datta
himself became ill from high fever and suffered exactly as his daughter had
done for one whole day. But the determined Kedaranatha Datta 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 'yogis' hair. The 'yogi' drew power from
his long hair; he hadn't eaten or drunk during the whole trial, so 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 there in the year 1873.

In Puri, Sri Kedaranatha Datta studied Srimad Bhagavatam with the commentary
of Sridhara Swami, he also copied out in longhand the Sat-sandarbhas of Jiva
Goswami and made a special study of Rupa Goswami's Bhakti Rasamrta Sindhu.

Between the years 1874 and 1893, Bhaktivinode Thakur 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 Sri Krsna
samhita, Tattva-sutram and Tattva-viveka (which we have cited in the early
sections of this book); he wrote many books in Bengali such as the
Kalyana-kalpataru; in 1874 he composted Datta-kausubha (in Sanskrit).

While in Puri he established a Vaishnava discussion society known as the
Bhagavat-samsat in the Jaganatha-vallabha gardens, where Sri Ramananda Raya
did bhajana. All the prominent Vaishnavas joined this group except for
Raghunatha dasa Babaji, known as Siddha Purusha. He thought that Srila
Bhaktivinoda Thakura was unauthorized, as he did not wear 'kanthi-mala' or
'tilaka'; moreover, he advised other Vaishnavas to avoid Srila Bhaktivinoda
Thakura's association.
But soon thereafter Raghunatha dasa Babaji contracted a deathly illness
for his offense. In a dream, Lord Jagannatha appeared to him and told him to
pray for the mercy of Bhaktivinoda Thakura if he at all wanted release from
the illness and death. He did so; Bhaktivinoda Thakura gave him special
medicines and cured him, and also blessed Raghunatha dasa Babaji with a true
awareness of Bhaktivinoda Thakura's position.
Others had a natural affection like Sri Swarupa dasa Babaji, who did
'bhajana' at Satasana near the ocean in Puri; he showed much affection for
Srila Bhaktivinoda Thakura and gave him many profound instructions and
insights from his own realisations on the bhajana of the holy name.
Another Charan dasa Babaji, preached and printed books advising that one
should chant the 'Hare Krsna Mahamantra' in 'japa' and 'Nitai Gaura Radhe
Syama Hare Krsna Hare Rama' in 'kirtana'. Srila Bhaktivinoda Thakura
preached long and hard to him; after a long time Charan dasa Babaji came to
his senses and begged forgiveness from Srila Bhaktivinoda Thakura, admitting
his fault in spreading this nonsense 'mantra' all over Bengal; six months
later Charan dasa Babaji went mad and died in great distress.

Srila Bhaktivinode Thakura was one of this age's formost devotional
scholars, yet humbly presents himself as the insignificant messenger of the
Lord as we can note from this following message of his; "The way how I got
the inspiration to compile this book (Sri Srimad Bhagavata Arka Marichimala)
is a Divine Mystery which I felt not proper from my part to disclose as it
might be bridging spiritual conceit, but subsequently I realise that it
would be an undoing to my spiritual master which might stand as an obstacle
on the path of my spiritual progress therefore without any shame I record
the fact that while under the benediction of my Guru Sri Bapin Behari
Goswami who belonged to the great heritage of Thakur Vamshibadananda, a
faithful follower of my Lord Sri Chaitanya Mahaprabhu I was deeply
penetrating upon Srimad Bhagavatam, one day in a vision Sri Svarup-Damodara,
the right hand personal Adherent of Lord Sri Chaitanya, instructed me to
compile the slokas of Srimad Bhagavatam in accordance with the principles of
'Sambandha', Abhidheya' and 'Prayojana' as laid down by Sri Chaitanya
Mahaprabhu - so that the book will read with an easy understanding with
great interest and delight by the loving devotees of the Lord. Sri
Svarupa-Damodar Prabhu further guided me by giving a wonderful explanation
of the first sloka of Srimad Bhagavatam and also showed me how I have to
explain the slokas under the light of Gaudiya-Vaishnava Philosophy."(B.P
Yati. 1978. Bhaktivinoda Thakura's Sri Srimad Bhagavata Arka Marichimala.
Chapter 20., supplication 3. inclusion. page 479.)

Srila Bhaktivinoda Thakura became manager of Jagannatha Puri Temple; he used
his government powers to establish regularity in the worship of the Deity.
In the Jagannatha Puri Temple courtyard he established a 'Bhakti Mandapa',
where daily discourses of Srimad Bhagavatam were held. Srila Bhaktivinoda
Thakura would spend long hours discussing Krsna and chanting the holy name,
especially at Tota-Gopinatha Mandir, the tomb of Haridasa Thakur, the Siddha
Bakula and the Gambhira. He made notes on the Vedanta-sutra which were used
by Sri Syamalala Goswami in the edition of the Govinda Bhasya by Baladeva
Vidyabhusana that he published.

Near the Jagannatha-vallabha gardens, in a large house adjacent the Narayana
Chata Matha, on the 5th day of the dark fornight of Magha in the year 1874,
the 4th son of Bhaktivinoda Thakura took birth. He was named Bimala Prasada
(later known as Om Visnupada Paramahamsa Sri Srimad Bhaktisiddhanta
Saraswati Prabhupada).
As a householder Bhaktivinoda (Kedarnatha Datta) had two wives and no less
than 10 children, of which the great Vaisnava scholar Sri Srimad
Bhaktisiddhanta Saraswati (Siddhanta Saraswati Thakura) was one. Bimala
Prasad (Bhaktisiddhanta Saraswati) was born in Sri Purusottama Kshetra
(Jagannatha Puri) on 6th February 1874 AD, answering the prayer of
Bhaktivinoda for the Lord "to send a Ray of Visnu" to preach the message of
Sri Caitanya Mahaprabhu all over the world. He was given the name Bimal
Prasad.
When the child was six months old, Lord Jagannatha's cart stopped in front
of Srila Bhaktivinoda Thakura's house in Puri for three days during the
procession. Bhaktivinoda told his wife, Bhagavati Devi, to bring out the
child for 'darsan' of Lord Jagannatha. As she placed the child before the
Lord, a garland from the Lord encircled the baby boy, and the first grain
ceremony ('anaprasna') was performed at that time with Jagannatha 'prasad'.
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.
Srila 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 small
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 giving wonderful purports.
His father then began training him in proof reading and printing, in
conjunction with the publishing of the Vaisnava magazine Sajjana tosani.
Two years earlier, Kamala Prasada, the 3rd son of Srila Bhaktivinoda
Thakura, had taken birth.

In 1874 Bhaktivinoda Thakura discovered the Raja of Puri had misappropriated
Rs. 80 thousand for sense gratification. This money belonged to the temple,
so Bhativinoda Thakura forced the Raja to give Lord Jagannatha 'bhoga' 52
times daily. This diminished the money quickly; the 'raja' was angry at
Bhaktivinoda Thakura and began, with the help of 50 'pandits', a
'Maran-karmani tantric yajna' meant for killing Bhaktivinoda Thakura which
went on for 30 days; when the last oblations were poured, it was the kings
son and not the pure hearted Srila Bhaktivinoda Thakura who died.

He left Puri on special business; returned to Bengal and saw Navadwip,
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 his two famous books Sri Krsna-samhita and Krsna-kalpataru
were published. In a letter dated April 16th., 1880, Dr. Reinhold Rost wrote
to Srila Bhaktivinoda Thakura: "By representing Krishna'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." These two works brought the devotional attention
of many of India's pandits and educated men.
In 1877 Varada Prasada was born, Srila Bhaktivinoda Thakura's fifth son; in
1878, Viraja Prasada was born, the sixth son: both appeared at Rana Ghata.

Srila Bhaktivinoda Thakura took 'pancaratrika diksa' initiation from Bipin
Bihari Goswami, descended from the Jahnava family of Baghnapara. At the same
time, his seventh son, Lalita Prasada, appeared at Rana Ghata.
Many people had adopted Vaishnavism at Haraila, but they could not tell who
was a Vaishnava and who not; Srila Bhaktivinoda Thakura gave them shelter
and instructed them on this matter most exactingly.

Once Srila Bhaktivinoda Thakura and his son-cum-assistant went to see
Bhaktivinoda's 'guru', Vipin Bihari Goswami (Bipin Behari Goswami).
Vipin Bihari Goswami was coming in the disciplic succession from Sri
Gadadhar Pandit the plenary portion of Srimati Radharani. The followers of
this line are generally Raganuga Bhaktas, worhipping Sri Gaura Gadahara in a
loving spontaneous mood of 'bhava'. This mode of worship is not for those
who are materially confined by the dictates of the body and senses, but for
those who are already experiencing their eternal loving relationship with
the Divine couple Sri Radha Krsna.
There is an interesting little story which captures the mood of
Bhaktivinoda and that of his son, then named Siddhanta Saraswati. In their
'siddha deha' as pure 'nitya siddha', eternal associates of Lord Krsna,
Bhaktivinoda Thakura is Kamala Manjari, one of the maid servants of the
'gopis', and Siddhanta Saraswati is her assistant Nayana Manjari. Srila
Bhaktivinoda Thakura's dealings with his 'diksa guru' were always exemplary,
even though Vipin Bihari Goswami was not very advanced, being a 'kanistha
adhikari guru', whereas the Thakura was an 'uttama adhikari', 'paramahamsa'
of the highest order. Still Bhaktivinoda always played the humble disciple.
On one such occasion in the presence of young Siddhanta Saraswati,
Bhaktivinoda Thakura paid his respectful obeisances to his 'guru'. Vipin
Bihari Goswami replied by placing his feet on the Thakura's head. For the
young fiery Siddhanta Saraswati this was too much! It was one thing that his
father had accepted him as his formal initiating spiritual master, but this
was going too far. Srila Siddhanta Saraswati was only seven years old at the
time, but when Bhaktivinoda Thakura left the room leaving the two of them
alone, Siddhanta Saraswati decided to set things straight.

"You are acting like a big, big 'guru' and you place your feet on the heads
of those who you don't know. If you knew who the Thakura is you would not do
it. But you do not know! My father is a great exalted 'nitya siddha',
eternal associate of Sri Radha and Krsna who has come here to fulfil Their
mission. Do you think that you are so advanced that you can place your feet
on the head of such a person? I think not. You have proven yourself to be a
'kanistha adhikari' (neophyte) by not being able to distinguish between
those who are advanced and those who are less advanced, therefore I suggest
that you desist from this practice any further." Srila Bhaktivinoda Thakura
then re-entered the room and the conversation changed. Later that day Vipin
Bihari Goswami mentioned to Bhaktivinoda, "Your son is bold to the point of
being rude." Later Thakura Bhaktivinoda found out about the conversation and
used to jokingly glorify his exalted son to his friends, saying how he is
fearless, that he even chastised my 'guru' Vipin Bihari Goswami.

Reflecting on this incident we can see that even if one's spiritual master
is not an 'uttama adhikari', 'mahabhagavat' devotee of the Lord still one
should be satisfied, and serve him anyway. Bhaktivinoda Thakura, who himself
was certainly a 'mahabhagavat', set the example how to serve and show
respects. On the other side of the transcendental coin, Srila
Bhaktisiddhanta Saraswati showed a nice lesson to us. We should not show
ourselves to be more advanced than we really are, lest we commit offences
against those who are actually advanced.

In 1881 Bhaktivinoda Thakura began publishing 'Sajjanatosani', his Vaisnava
journal.

Srila Bhaktivinoda Thakura had previously pilgrimaged to Kasi, Prayaga,
Mathura and Vrndavana ('Vraja Mandal') in 1866. At the close of his stay in
Naraila he desired to again see the land of Vraja. He took three months for
this purpose. At this time he met Srila Jagannatha dasa Babaji there, who
had a program by which he moved every six months between Navadwipa and
Vrndavana. Meeting him, Srila Bhaktivinoda Thakura accepted him as his
eternally worshippable 'siksa' (instructing) 'guru'.
During his pilgrimage at this time he dealt with a gang of 'dacoits' known
as the Kanjharas who robbed and killed pilgrims; he gave evidence to the
government and a commision was formed to wipe out this scourge.

>From Vrndavana he came to Calcutta and bought a house at 181, Maniktala
Street, now called Ramasha Datta Street, near Bidana Park. He started daily
worship of Sri Giridhari (the transcendental form of Krsna who appeared in
the form of Govardhan Hill) and called the house Bhakti-bhavan. He was
appointed head of the subdivision of Barasa.
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.

The well-known novelist Bankim Candra met Srila Bhaktivinoda Thakura at
Barasa. Srila Bhaktivinoda Thakura had written a book about Krsna and showed
it to Bhaktivinoda Thakura, 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 Mahaprabhu. Srila
Bhaktivinoda Thakura used to say, "knowledge is power".

On April 1, 1884, Srila Bhaktivinoda Thakura 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.

During the last year of his stay at Barasat (1886), Srila Bhaktivinoda
Thakura published an edition of the Bhagavad Gita with the Sanskrit
commentary of Srila Vishvanatha Cakravarti Thakur, which he translated into
Bengali (the "Rasika-ranjana" translation). Srila Bhaktivinoda Thakura had
undertaken this task at the request of Babu Sarada Carana Mitra, ex-judge of
the Calcutta High Commission. Sriman Bankima Candra wrote the preface,
acknowledging his own indebtedness to Srila Bhaktivinoda Thakura; he noted
that all Bengali readers would be indebted to Srila Bhaktivinoda Thakura for
his saintly work.
From Barasat, Srila Bhaktivinoda Thakura was transferred to Sriramapur. He
visited the residence of Uddharana Datta Thakur, a great associate of Lord
Nityananda, at Saptagram. At Khanakula he visited the place of Abhirama
Thakur, and saw the place of another great devotee of Sri Caitanya
Mahaprabhu, Vasu Ramananda, at Kulinagrama.
At Sriramapura he composed and published his masterly writing, Sri Caitanya
Siksamrta, and also the Vaisnava-siddhanta-mala, Prema-pradipa and
Manah-siksa. He was also publishing Sajjanatosani 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 and his own
Amnaya-sutra and the Caitanyopanisad of the Atharva Veda.
Finding the Caitanyopanisada was a difficult task. Hardly anyone in Bengal
had heard of it. Consequently Srila Bhaktivinoda Thakura had to travel to
many places in Bengal looking for it; finally, one devoted Vaisnava pandita
named Madhusudana dasa (sometimes found listed in the 'Guru-parampara'
listings) sent an old copy he'd been keeping with him at Sambalapura for
Bhaktivinoda Thakura; Bhaktivinoda Thakura wrote a 'Sanksrit' commentary on
the book and called it Sri Caitanya Caranamrta. Madhusudana dasa Mahasaya
translated the verses into Bengali; this translation was called
Amrta-bindhu. It was a sellout when published.
In Calcutta srila 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, Srila 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 assistence to the propagation of the
Caitanya Panjika, which established the feast day of Gaura Purnima.
He lectured and gave readings on books like the Bhakti Rasamrta Sindhu (of
Srila Rupa Goswami) in various Vaishnava societies; he published in the
Hindu Herald, an English periodical, a detailed account of Sri Caitanya's
life.

It was at this time that the learned Vaisnavas recognized Kedaranatha Datta
and given the honourary titile as Bhakti Vinoda Thakura.

In the year 1887 Srila Bhaktivinoda Thakura resolved to quit government
service and go to Vrndavana with Bhaktibhringa Mahasaya for the rest of his
life. One night in Tarakeswara, while on government service, he had a dream
in which Sri Caitanya Mahaprabhu appeared to him and spoke, "You will
certainly go to Vrndavana, but first there is some service you must perform
in Navadwipa, so what will you do about that?" When the Lord disappeared,
Bhaktivinoda Thakura awoke. Srila Bhakti Bhrinha Mahasaya, hearing of this
dream, told Bhaktivinoda Thakura to apply for a transfer to Krishnanagara;
he did, even turning down offers of personal assistanceship to the chief
Commissioner of Assam and the seat of the Minister of Tripura State. He even
tried to retire at this time, but his application was not accepted. Finally,
in December of 1887 he arranged for a mutual exchange of personell: himself
for Babu Radha Madhava Vasu, Deputy Magistrate of Krishnanagara.

During his stay at Krishnanagara, Bhaktivinoda Thakura used to go to
Navadwipa and search for the birthsite of Sri Caitanya Mahaprabhu. One night
he was sitting on the roof of the Rani Dharmasala in Navadwipa chanting on
his 'Japa-beads', when he spotted a very tall Tala tree with some very
strange substance attached to it; near the tree was a small building that
gave off a remarkable effulgence. Soon afterwards, he went to the
Krishnanagara Collectory where he began to study some very old manuscripts
of Caitanya Bhagavat and Navadwipa Dhama Parikrama by Narahari Sarkar, and
some old maps of Nadia. He went to the village of Ballaladibhi and spoke
with many elderly people there, and uncovered facts about the modern-day
Navadwipa; in the year 1887 he discovered that the place he'd seen from the
dharmasalla rooftop was in fact the birthplace of Mahaprabhu. This was
confirmed by Srila Jaganatha dasa Babaji, the head of the Gaudiya Vaisnava
community in Nadia.
A great festival was held there. Srila Bhaktivinoda Thakura published the
Navadwipa Dhama Mahatmya.

Also in 1887, Srila Bhaktivinoda Thakura renovated the house of Srila
Jagannatha dasa Babaji at Ravasghata. He took leave from office for two
years and acquired a plot of land at Sri Godadrumadwipa, or Svarupaganga. He
built a retirement house there for his 'bhajana', and called it Surabhi
Kunja; 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;
Bhaktivinoda Thakura considered himself the street sweeper of the 'Nama
Hatta' of Nitai.

Once whilst stationed in Krishanaga, every second spare was spent in
Mayapur. As mentioned in the story of Jagannatha dasa Babaji, Thakura
Bhaktivinoda, along with Babaji Maharaja found Lord Caitanya's birthplace in
the year 1887.
When the birthplace was uncovered, Srila Bhaktivinoda Thakura and Srila
Jagannatha dasa Babaji would worship Lord Caitanya there (this episode was
told in regard to Srila Jagannatha dasa Babaji's Life.)

Once one of Srila Bhaktivinoda Thakura's sons contracted a skin disease;
Jaganntha 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 he took charge of the village of Netrakona in the district of
Mayamanasimha, because he could not keep good health in Krishnanagara 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 have 'kirtana' with the devotees from a place called
Amalajora, headed by Kshetra 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 Godadrumadwipa, Navadwipa, Capahati,
Samudragana, Cupi, Kasthasali, Idrakapura, Baghanapara, Piyariganga (the
place of Nakula Brahmacari) and the place of Vrndavana dasa Thakur 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 Srila Bhaktivinoda Thakura wrote his
Vidva-ranjana commentary and 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 'Sri Hari-Nama'. His base was at
Godadrumadwipa; from there he used to visit such places as Ghatala and
Ramajivana to lecture in clubs, societies and organizations. This he'd also
often do in Krishnanagara.
He travelled and preached in March of 1892 in the Basirahata District
together with some other Vaishnavas. All the while he was writing also. He
opened many branches of '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.
Also from Basirahata he set out on his third trip to Vrndavana; he stopped
off at Amalajora to celebrate the Ekadasi day with Srial Jagannatha dasa
Babaji. In Vraja, he visited all the forests and places of pastimes; 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 actual 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 Navadwipa Dhama Pracarini Sabha was formed for
spreading the glories of Navadvipa-Mayapura. All the learned pandits, having
deliberated fully on Srila Bhaktivinoda Thakura's evidence, agreed that the
Yogapitha was the true birthsite of Mahaprabhu.
That year, on Gaura Purnima, a big festival was held that witness the
installation of Gaura-Visnupriya Dieties at the Yogapitha.
Srila Bhaktivinoda Thakura personally, in a spirit of pure humility, went
door to door collecting to raise funds to build a temple on the very site.
In the Amrta Bazaar Patrika, December 1894, an article appeared: "Babu
Kedarnatha Datta, the distinguished magistrate who has just retired from
service, is one of the most active members. Indeed, Babu Kedarnatha Datta
has been deputed by his committee to raise subscriptions in Calcutta and
elsewhere and is determined to go from house to house if necessary and beg a
rupee from each Hindu gentleman for noble purpose. If Babu Kedarnatha Datta
sticks to his resolution of going around with bag in hand, we hope that no
Hindu gentleman whose house may be honoured by the presence of such a devout
bhakta as Babu Kedarnatha, will send him away without contributing his mite,
however humble it may be, to the Gaura-Visnupriya Temple Fund." His venture
was highly successful and the temple was built.

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 Surabhi Kunja and preached, as well as revised his old
writings. Sometimes he went to Calcutta; there he begged door to door for
building the Yogapitha temple.

In July 1896 Srila Bhaktivinoda Thakura went to Tripura at the request of
the the king, who was a Vaishnava. He stayed in the capital for four days
and preached the glories of Sri Hari-Nama.
His lecture on the first day amazed all the local 'panditas'; on the next
two days the local Royal family and general public thrilled to his talks on
the pastimes of Mahaprabhu.

His mercy far outreaches the geographical boundaries of India or even Asia,
taking Krsna consciousness to the West.
Back in Godruma, Srila Bhaktivinoda Thakura sent out a small booklet,
written in Sanskrit, to Sri Gauranga-lila-smarana-mangala-stotram, with a
commentary by Srila Sitikantha Vacaspati of Nadia. The intro, "Caitanya
Manaprabhu, His life and precepts", was in English (Which we have included
in this book in the section on Sri Caitanya Mahaprabhu) This book found its
way into the library of the Royal Asiatic Society in London, the library of
McGill University in Canada (the year is 1896) and other respectable
institutions. It was reviewed in the Journal of the Royal Asiatic Society by
Mr. F.W. Fraser, an erudite European scholar.

In the rainy season of 1896, requested by the Maharaja of Tripura, Srila
Bhaktivinoda Thakura went to Darjeeling and Karsiyam. In 1897 he went to
many villages such as Medinipura and Sauri to preach.

Sri Sisira Kunara Ghosa was the founder of the Amrta Bazaar Patrika and the
author of the Sri Amiya Nimai-carita. He had great respect for Srila
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 Srila
Bhaktivinoda Thakura. In one of his letters to Srila Bhaktivinoda Thakura he
wrote, "I have not seen the six Goswamis of Vrndavana, but I consider you to
be the seventh Goswami."

Srila Bhaktivinoda Thakura's son Bimala Prasad (latter Srila Bhaktisiddhanta
Saraswati) had been residing at Puri as a 'naisthika brahmacari' (celebate
student) and was engaged in bhajan at the Gandharvika Giridhari Matha, one
of seven 'mathas' near the 'samadhi' tomb of Haridasa Thakur on the
sea-shore. Srila Bhaktivinoda Thakura, desiring to help his son, had the
monastery cleaned and repaired when he came to Puri himself at the beginning
of the 20th century. After the young (Bhakti) Siddhanta Saraswati left Puri
for Sri Navadwipa Mayapur, Srila Bhaktivinoda Thakura constructed his own
place of 'bhajana' on the beach, calling it Bhakti Kuti; one Sri Krsnadasa
Babaji, Srila Bhaktivinoda Thakura's devoted assistant and disciple, joined
him there at this time, and he became very dear to Srila Bhaktivinoda
Thakura and was his constant attendant up to the end of Srila Bhaktivinoda
Thakura's life.
He began solitary 'bhajan' (worship and devotional meditation) at this
time; he had many visitors at this place, and some of them simply wanted to
disturb him, whereas others were sincere and benefitted greatly from his
spiritual inspiration.

In 1908, three months before he took 'sannyasa', a son of Srila Bhaktivinoda
Thakura who was working in the writers building in Calcutta, came home to
inform Bhaktivinoda Thakura that Sir William Duke, cheif secretary to the
government, was in Calcutta; formerly Srila Bhaktivinoda Thakura had served
under him as a magistrate. Srila Bhaktivinoda Thakura made an appointment to
meet him the next day at the writers building. Sir William Duke met with
Srila Bhaktivinoda Thakura on the street outside the building and personally
escorted him in to his office. With folded hands, he asked forgiveness for
having once planned to remove Srila Bhaktivinoda Thakura from office of
district magistrate; this was because he thought that if such qualified
Indians take up such posts, the British would not last much longer in India.
In those days, while studying Bhaktivinoda Thakura's activities (then
Kedarnatha Datta), he'd come to his house and would be fed 'puri', 'luchi'
and sweets by the Thakura's wife. But now he was begging forgiveness as he
was getting on in life; Srila Bhaktivinoda Thakura answered, "I consider you
to be a good friend and a well wisher all along." Srila Bhaktivinoda Thakura
was pleased with him and gave him his blessings. Later Srila Bhaktivinoda
Thakura admitted he was astonished that Sir William Duke wanted to harm him
in some way.

In the year 1908 Srila Bhaktivinoda Thakura took the external 'vesa' dress
of a 'babaji' at Satasana in Puri technically which is called his accepting
'paramahamsa-sannyasa', among the 'Gaudiya sampradaya'; until 1910 he would
move between Calcutta and Puri, and was still writing books; but during that
year he shut himself up and entered 'samadhi', 'claiming paralysis'.

It was on June 23rd., 1914, just before noon at Jagannatha Puri, that Srila
Bhaktivinoda Thakura Prabhupada left his body; on the Gaudiya Panjika this
day was also the disappearance day of Sri Gadadhara Pandita. But from Orissa
his bodily remains were taken back to his beloved Godruma, in the land of
Nadia. Amidst 'sankirtana' his remains were interred in Godruma after the
next solstice; the summer solstice had just begun when Srila Bhaktivinoda
Thakura Prabhupada had left his body.

Remembering His Divine Character.
In an obiturary about Srila Bhaktivinoda Thakura, Sarada Carana Mitra,
Calcutta High Court Judge, wrote: "I knew Thakur Bhaktivinode intimately as
a friend and a relation. Even under the pressure of official work as a
magistrate in charge of a heavy subdivision he could always find time for
devotional contemplation and work, and whenever I met him, our talk would
turn in a few moments to the subject of 'bhakti' and 'achintya bheda
abheda', 'dvaitadvaita-vada' etc., 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."

Srila Bhaktivinoda Thakura's Daily 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 'Hare Krsna Mahamantra 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 of 'chapatis',
some fruits.
9:55 - go to court in carriage.
He would wear coat and pants to court, with double-size Tulasi neckbeads,
and Vaishnava Tilaka. He was 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 would shave his head monthly. He never allowed
harmonium in his 'sankirtan', considering it a distraction from the sound of
the 'Nama Prabhu'.
He never had any debts.
10:00 - court began.
1:00 PM - court finished. He'd come home and bathe and refresh.
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 'chapatis', half-quart (1
pint - 20 onces, or approx half litre) of milk.

He always consulted a pocket watch, and was always accountable keeping time
very punctually.
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 dislike theaters because they were frequented by
'public women'.

He spoke Bengali, Sanskrit, English, Latin, Urdu, Persian 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.

As with all of the wonderful personalities we have touched on there are so
many things that can be said to glorify such incredible devotees, but just
to keep this book in perspective we are just trying to give a taste. For
further details on Srila Bhaktivinoda Thakura, Rupa Vilasa Prabhu, a
disciple of Srila A.C. Bhaktivedanta Swami Prabhupada has compiled a book on
the life of Srila Bhaktivinoda Thakura entitled "The Seventh Goswami