raga

You have any references for this? SB 8.13.16 states that Asvatthama will be one of the sapta-rishis during the next (eighth) manvantara, along with Badarayana.

<font face=Georgia color=#333333><center> <big>PRABODHANANDA SARASVATI</big></center> Not much is known or documented about the life of Prabodhananda Sarasvatipada. An incarnation of Tungavidya Sakhi in Vraja, he lived as a recluse in the holy land of Vraja, and is particularly famous on account of his writings full of abundant praise. His five famous works are the following: 1. Radha Rasa Sudhanidhi 2. Vrindavana Mahimamrita 3. Caitanya Candramrita 4. Sangita Madhava 5. Ascarya Rasa Prabandha Sometimes the first of these titles is attributed to a Radha Vallabhi saint known by the name Hita Harivamsa, with whom Prabodhananda spent some of his time. In fact, it appears that Prabodhananda was rather unaffiliated with either the Gaudiya or the Radha Vallabhi sects, which contributes to the fact that not much is documented about him. This has given rise to confusion over his life and identity among the two Vaishnava traditions, and even within the Gaudiya tradition there are unresolved controversies over his personality. However, let us try and present whatever is at our disposal in regards to Prabodhananda. The following excerpts are drawn from an essay compiled by Jagadananda Das, from which we have tried to extract some of the non-controversial data for the joy and inspiration of our assembly to present his glory. - - - - - Prabodhananda Sarasvati is primarily known as the author of a number of works, all of which are in the Sanskrit language and on the subject of Krsna or Krsna devotion. None of the works ascribed to him contain any explicitly biographical data, nor are any of them dated. The list of his works differs in each of the two schools which lay claim to him. Amongst the Gaudiyas, his most significant works beside the contested stotra kavya, Radha rasa sudha nidhi (RRSN), include four works of Sanskrit verse: Caitanya candramrta (CCA), Vrndavana mahimamrta (VMA), Sangita madhava (SangM) and Ascarya rasa prabandha (ARP). The first two of these are also stotra kavyas in the vein of Mukunda mala, Stotra ratna, and Krsna karnamrta, the stylistic influence of this last work being particularly noticeable. The two others compositions are descriptions of Radha and Krsna's amorous dalliances, the first (SangM) a giti kavya in the style of the Gita govinda in sixteen sargas, the second (ARP) an original reworking of the rasa lila in 284 verses, primarily in the pajjhatika metre. His other works consist of prose commentaries: the Sruti stuti vyakhya, on the 87th chapter of the Bhagavata purana's tenth book, another on the Gita govinda and two others on Gopala tapani Upanisad and the Gayatri mantra. These last two are somewhat doubtful, as they bear a great similarity to works also attributed to Jiva Gosvami. All of these works have been published in recent years, for which the efforts of Haridas Das are particularly notable. The CCA in particular is a continuing favourite of the Gaudiyas which has seen repeated publication. In early Gaudiya Vaisnava literature, the name of Prabodhananda crops up only in those peculiar works, the Vaisnava vandanas, Bengali precursors to the bhakta malas of North India, in which Caitanya's associates’ names are listed with the sparsest of biographical detail. There we find oblique reference to a work glorifying Caitanya written by Prabodhananda. One of Caitanya's more important associates, Narahari (d.1568), in his Saparsad gauranga vandana writes “Oh Prabodhananda, I implore you. Intoxicate me just once with the glories of Gauranga!” Devakinandana Dasa, in his works Vaisnava vandana and Vaisnavabhidhana, also states simply that Prabodhananda (to whom he gives the respectful title gosani, i.e. gosvami) is particularly known for his pure devotion to Mahaprabhu, whose glories he described. A bit more information is added by the important author Kavi Karnapura in his Gaura ganoddesa dipika (AD 1576), where Prabodhananda is identified as a yati -- an ascetic or monk, most likely of the Sankara orders. This is confirmed by the addition of the adjective gaurodgana sarasvati, “he whose words are used in enthusiastically singing out the glories of Gaura (Caitanya)”, where Sarasvati is also one of the titles or classes of dasa nami renunciates of the Sankara school. In Prabodhananda's own works, the title Sarasvati is used in the signature verses of SangM. Prabodhananda is further described in Gaura ganoddesa dipika as having in Vraja the identity of Tungavidya, the most scholarly of all of Radha and Krsna's chief girl friends. This identity ranks him with Svarupa Damodara, Ramananda Raya, Narahari, etc. who are some of the other Caitanya associates identified as sakhis. Another work of this type ascribed to Jiva Gosvami specifies that Prabodhananda wrote Candramrta and adds to this information that this Prabodhananda was the spiritual master of Gopala Bhatta. In his important Sanskrit compilation of ritual, the Hari bhakti vilasa, sometimes known as the Vaisnava smrti, Gopala Bhatta, one of the renowned “six gosvamis” of Vrindavan, does indeed make his obeisance to Prabodhananda as his guru, describing him as dear to bhagavat, which according to Sanatana, the commentator, means Caitanya. It would appear from certain clues in CCA that Prabodhananda had personally met Caitanya, and if so, certainly at Puri, though not necessarily for the first time there. This is surmised from the importance that is placed on the vision of Caitanya (CCA, 27, 29, 59, 77, 82) as well as the vivid descriptions given of the saint at Puri. <center> May the golden bodied Hari deliver you as he brings joy to your eyes by his pacing back and forth, his face bathed in tears from his desire to see Jagannatha. To count the world saving Hare Krsna names which he chants, he ties knots in a rope tied around his waist with a shaking, love-filled hand.</center> Other lines such as “How amazing, the Supreme Truth dances on the shores of the salt-water sea!” (17) and “On the beaches of the salt ocean, a certain form made of molten gold pleases my mind as he remembers the sweet pastimes of his previous incarnation...” (45) support this view. It also seems likely that Prabodhananda visited Mahaprabhu’s birthplace in Nabadwip, (100 2), but not while Caitanya was there, for he glorifies the dhaman of Nabadwip as the place where Caitanya had appeared and one which had been transformed by his influence, but he makes no descriptions of any of his pastimes there. Prabodhananda knew Caitanya as a sannyasin. The poem itself may well have been written in Puri not long after the death of Caitanya, for several verses indicate that Caitanya is no longer alive, especially 83: <center>This is the same city of Gauda, blessed on earth, and this too the same ocean beach, this, the town of Purusottama (Puri) and these, the identical names of Krsna; but nowhere, alas! can I see the same festival of love. Ah, Caitanya, source of all compassion, will I ever again see your glories?</center> It would also appear that Prabodhananda knew Caitanya's associates, whom he praises in several verses, naming in particular Advaita (134) and Vakresvara (116), whose dancing had impressed him. He also accepted the doctrine that these were various deities or associates from Krsna's lila who had joined him in this incarnation, specifically mentioning the five who come to be known as the Pancatattva (52). Other of Prabodhananda's verses reflect some well known Sanskrit and Bengali statements made by Caitanya associates, including one attributed to Caitanya himself: verse 85 (trnad api sunicata, etc.) quotes in part Padyavali 47, (trnad api sunicena, etc.). Some of the others will be noted below. Prabodhananda mentions Kasi, the classical name for the town of Benares, on two separate occasions. Not a place of great religious significance for Caitanya's followers, Kasi is spoken of by Prabodhananda only in relation to the life he has left behind. When this clue is added to indications that he was a sannyasin on the path of monism and his conversion by Caitanya, Prabodhananda begins to bear an uncanny resemblance to the Prakasananda encountered in CC. Prabodhananda tells us clearly that he is a sannyasin, though he does not give this status much value. He curses both his learning and his asrama, which to him are nothing more than misfortunes preventing him from developing even a hint of a relationship with Caitanya (ha dhig api me vidyam dhig apy asramam, 117). The same sentiment is also found in 106: dvijatvam api dhik param vimalam asramadyam ca dhik. In 23, he speaks of sannyasins giving up their regulated cultivation of knowledge upon discovering the devotional path set forth by Caitanya (jnanabhyasa vidhim jahus ca yatayah). In verse 8 he condemns those who in ignorance prattle the words brahmaham: "I am brahman", (dhig astu brahmahamvadanapari phullan jadamatin), but he does not hesitate to call Caitanya brahman or param brahman while underscoring his personal nature: (param brahma svayam nrtyati, 17). In another place, he calls Caitanya param jyotir Gaurah (15). Caitanya is also called koty advaita siromani -- “the jewel at the crown of a hundred-million monistic truths” (140). Prabodhananda says that until one sees Caitanya, talk of brahman, the goal of liberation, will not taste bitter, nor the chains of fruitive works according to the Vedic path loosed, and the learned will chatter amongst themselves about the relative merits of different superficial paths of spiritual practice (35). He further warns his mind not to follow the path of monistic spirituality: na karnabhyarne 'pi kvacana nayatadhyatma saraneh (63), and in a well loved verse, states that monistic liberation is like hell to one who has received Caitanya's mercy (95): <center>Identification with brahman appears like hell, the heavenly kingdoms like so many figments of the imagination, the indomitable black snakes of the senses appear to have had their fangs extracted, the universe appears to be full of joy and the gods Brahma and Mahendra seem as insignificant as worms to those who have become wealthy with the grace of Gaura's merciful glance: I offer my praises to him.</center> Caitanya came to show the insignificance of salvation and the other goals of human life including mukti (57). This attitude is further expressed in Prabodhananda's description of even Caitanya's uneducated disciples chastising pandits learned in all the scriptures (80); 'the disciples of Caitanya condemn the scholars of the paths of knowledge and ritual' (dhik kurvanti ca jnana karma vidusah, 99). He berates the uselessness of all other practices of renunciation, knowledge, yoga, even devotion to other forms of Narayana. All gains were found more easily simply through the worship of Caitanya. Prabodhananda uses the term pum arthanam maulih (6) 'crown of the goals of life', a phrase which is clearly echoed in the CC account of Prakasananda for, according to Krsnadasa, Caitanya explained to Prakasananda that love of Krsna was the fifth or parama purusartha. In other words reminiscent of the conversion of Prakasananda described in CC, Prabodhananda indicates that the embarrassment he had felt about publicly dancing and singing disappeared by the mercy of Caitanya: <center>Some powerful thief of golden complexion has stolen everything from me, whether it be the performances of worldly and ritual duties, all of which had attained faithful regularity, or the embarrassment which held me back from festivals of laughter, loud song and dance, and even, wonder of wonders, the natural activities of maintaining my life and body!</center> Other verses in Caitanya-candramrta show resemblances to descriptions used in the CC which arise in the context of the conversion of Prakasananda. Compare, for example, the following two passages from the CCA and CC: <center>He does not judge who is worthy and who is not, he does not see some people as friends and others as enemies; he does not ruminate over whether this gift is to be given or not, nor does he consider the correctness of the occasion; that Gaura who gave the rare taste of devotion by simply being heard, seen, bowed to or meditated upon, is my destiny.</center> He does not judge who is worthy and who is not; there is no place which is suitable or unsuitable; he there gives the gift of love to whomever he finds. Though many verses in Caitanya-candramrta imply the sudden conversion of Prabodhananda, the use of the word akasmat, 'without a why or a wherefore, suddenly', in verses 33 and 88, etc., lend further credence to the CC account. Prabodhananda's panegyric shows a sophisticated theological conception of Caitanya as the godhead Krsna himself, fully incarnate (purna evavatirnah, 142) both to taste love for Krsna (Vrajapati kumaram rasayitum, 1) and to distribute that taste of love to all and sundry (visuddha svapremonmada madhura piyusa laharim pradatum canyebhyah, 1), irregardless of their caste, sinful character or previously held beliefs (3, 4, etc.). This shows that he understood both the internal (antaranga) and external (bahiranga) causes for Caitanya's incarnation, as outlined by Krsnadasa Kaviraja. Prabodhananda appears to have come under the influence of several of Caitanya's associates: Svarupa Damodara and Narahari in particular, for some of their ideas are reflected in his verses. He thus seems to have alternately described Caitanya according to each of several theological points of view which were extant without making any effort at differentiation. Thus, in one place he follows the position attributed to Svarupa Damodara in postulating that Caitanya is both Radha and Krsna in a combined form: “May the body of Madhava, united with Radha, give you salvation” (ekibhutam vapur avatu vo radhaya madhavasya, 16) or “Gauracandra is directly manifest as the form of Radha and the enemy of Madhu” (saksad radha madhuripu tanur bhati gauranga candrah, 103) On the other hand, he more often describes Caitanya as Krsna himself with a golden colour.41 In particular, one verse (90) describes Caitanya as nagara, a concept which was adopted by Narahari and his followers. The idea of Caitanya as sannyasi kapatam or 'deceptive sannyasin' (64, 96) also appears to be derived from Narahari's Sacinandanastaka. The idea of Caitanya 'abandoning' Vrindavan (126) also appears to be an idea of Narahari's. B. B. Majumdar, S. K. De, and more recently R. K. Chakravarty, refer to Prabodhananda as a founder of Gaura paramya vada, or the doctrine of the supremacy of Gaura. It would seem rather that he kept the company of Narahari who is traditionally accepted as the author of this viewpoint. As in the case of Kavi Karnapura, not too much should be made of this concept, for the later writings of Prabodhananda, as well as the various conceptions of devotion and the contributions made by Caitanya, indicate that he (as Karnapura) ultimately considered the Vrindavan-lila, i.e. Radha and Krsna, to be the ultimate goal of his spiritual life. Both he and Karnapura did, however, apparently believe in the identity of the two lilas. The oscillating moods of Caitanya are described as follows: <center>Sometimes he danced in the mood of Krsna himself, imitating many different postures; sometimes he would take the mood of Radha and would cry the name of Hari in pain [of separation]; sometimes he would crawl like a baby or behave like a cowherd. In the sweetness of all these different moods Gaura astonishes the universe.</center> A description of Caitanya absorbed in the identity of a gopi suffering in separation from Krsna is also found elsewhere in the work (78). It would not be an exaggeration to say that during the life or in the period immediately following the death of Caitanya, no other author wrote a description of the saint in the same sophisticated terms which were later popularized by Krsnadasa's Caitanya caritamrta. The same may be said about the summary that Prabodhananda made of the type of devotion which Caitanya disseminated. Prabodhananda apparently came to appreciate the supremacy of Radha from Caitanya, for he says that Hari, in his form as Gaura, exhibited his devotion to the feet of Radha: svayam vitanute Radha padabje ratim (87) As one progresses in devotion to Mahaprabhu, a pious person suddenly gets a vision of Radha's feet, which are an ocean of nectar (89). He prays for the time when by Caitanya's mercy, upon attaining a pure, ingenuous love for Caitanya, the light from the jewel like toenails of Radha's feet will illuminate his heart. As we shall see later, the words 'the light of the nails of Radha's feet would arise' (Sri Radha pada nakha jyotir udagat; 86), 'the ocean of the ambrosia of love [filled with] the new flavour of condensed brightness' (sandrojjvala nava rasa prema piyusa sindhoh, 88), 'the ocean of nectar of Radha's lotus feet' (radha padambhoja sudhambu rasih, 89) are all particularly reminiscent of the language of RRSN and VMA. Furthermore, in a verse which bears close resemblance to a well known Bengali song by Narahari Sarkar, Prabodhananda indicates that he takes Caitanya to be the source of this type of devotion: <center> Who'd have heard that the wonderful purpose of life is preman? Who would have known the glories of the names (of Krsna)? Who would have been able to enter into the tremendous sweetness of the forests of Vrindavan? And who would have known the extent of the amazing glories of the supreme rasa that is Radha? Caitanya alone revealed all these things by his supreme mercy.</center> By the same token, different associates of Caitanya developed different relations with Krsna through Caitanya: the four chief relationships are listed, but those who were the luckiest attained 'the sweet ocean of Radha rasa' (anye dhanyatama dhayanti madhuram Radha rasambho nidhim; 113). Something similar to this is stated in the RRSN. These verses show a knowledge of Rupa Gosvami's gradation of the five rasas (BRS, i.5.6, etc.) Finally, it needs to be pointed out here that Prabodhananda showed a great enthusiasm for the apparent antinomianism which was an apparent feature of Caitanya's democratic religion. This, of course, was very much the mood of the early stages of the devotional movement as described in Caitanya-bhagavata, etc. Caitanya's merciful glance was sufficient to give what hundreds of years of spiritual practice might or might not give. As the movement became sanskritized, the necessity of various forms of sadacara became integral to the practice of devotion. Prabodhananda's insistence on bhakti's transcendence to any other practice, its independence from any kind of karman is evidenced by many verses in both this and other works, such as that glorifying Vrindavan (e.g. VMA, 2.1, etc.). - - - - - There is no certain information about Prabodhananda's birth and departure. His samadhi is located at Kaliya Ghata in Vrindavan. We'll conclude with a famous stanza from his Caitanya Candramritam (5) and the fifteen first verses of Vrindavana Mahimamrita.</blockquote><center>kaivalyaM narakAyate tri-daza-pUr AkAza-puSpAyate durdAntendriya-kAla-sarpa-paTalI protkhAta-daMSTrAyate vizvaM pUrNa-sukhAyate vidhi-mahendrAdiz ca kITAyate yat kAruNya-kaTAkSa-vaibhavavatAM taM gauram eva stumaH</center> “For him who has received the merciful sidelong glance of Gaura, monistic liberation appers hellish, and the pleasures of the heavenly realm as a flower in the sky. For him, the formidable fangs of the snake of the senses are broken, the universe is filled with abundant bliss, and the position of the devas such as Brahma, Indra and so forth appears insect-like. Unto this Gaura I offer my obeisances.” <center>zrI-rAdhA-muralI-manohara-padAmbhojaM sadA bhAvayan zrI-caitanya-mahAprabhoH pada-rajaH svAtmAnam evArpayan | zrImad-bhAgavatottamAn guNa-nidhIn tayAdarAdAt naman zrI-vRndAvana-divya-vaibhavam ahaM stotuM mudA prArabhe ||1.1||</center> Meditating on the lotus feet of Sri Sri Radha-Muralimanohara, placing myself at the dust of Lord Caitanya's feet, and respectfully offering obeisances to the great devotees of the Lord, who are so many oceans of transcendental virtue. I shall now happily begin to praise the transcendental opulences of Sri Vrndavana. <center>Izo’pi yasya mahimAmRta-vAri-rAzeH pAraM prayAtum analambata tatra ke’nye | kintv alpam apy aham ati-praNayAd vigAhya syAM dhanya-dhanya iti me samupakramo’yam ||1.2||</center> I am not strong enough to go to the far shore of the great nectar ocean of Vrndavana's glories. Who can go there? However, because I love Vrndavana I will now dip into that ocean. I pray that this endeavour may become successful and bring an auspicious result. <center>zrImad vRndATavi mama hRdi sphorayAtma svarUpam atyAzcarya prakRti paramAnanda vidyA rahasyam | pUrNa brahmAmRtam api hriyA vAbhidhAtuM na neti brUte yatropaniSada ihAtratyA vArtA kutastyA ||1.3|| </center> O Sri Vrndavana, please reveal in my heart Your wonderful transcendental form full of the most confidential spiritual knowledge and bliss. Embarrassed to describe the highest nectar, the Upanishads only say "not this, not this". Where are you described? <center>rAdhA-kRSNa-vilAsa-pUrNa-sucamatkAraM mahA-mAdhurI sAra-sphAra-camatkRtiM hari-rasotkarSasya kASThAM parAm | divyaM svAdya-rasaika-ramya-subhagAzeSaM na zeSAdibhiH sezair gamya-guNaudha-pAram anizaM saMstaumi vRndAvanam ||1.4||</center> Day and night I glorify Vrndavana, which is filled with the wonder of Sri Sri Radha and Krsna's pastimes, the wonder of the greatest sweetness, the ultimate nectar of Lord Hari, the sweetest, most beautiful auspiciousness and a flood of virtues Ananta-sesa, Siva, and a host of others cannot cross. <center>premautkyena vicintyatAM viluThanaiH sarvAGgam AyojyatAT dehasyAsya samarpaNena sudRDha-premA samAsthIyatAm | rAdhA-jAnir upAsyatAM sthira-cara-prANIha santoSyatAT zrI-vRndAvanam eva sarva-paramaM sarvAtmanAzrIyatAm ||1.5||</center> Think of Vrndavana with love. Roll in its dust. Love it ardently. Please its moving and non moving residents. Worship Sri Radha's birthplace. With all your heart take shelter of Sri Vrndavana, the best of all holy places. <center>vedAntAH pratipAdayanti mukhato no cet tataH kiM mama manyante bata zAstra-garta-patitA dustarkiNaH kiM tataH | no ced bhAgavatAnubhUti-padavIM yAtas tataH kiM mama svAtmA vajra-sahasra-biddha iva na spandeta vRndAvanAt ||1.6||</center> If the Vedanta does not directly describe Vrndavana, why should that matter to me? If the faulty logicians, who are like serpents living in the Vedic literatures, ignore Vrndavana, why should I care? If even the devotees of the Lord do not understand the glories of Vrndavana, how does that affect me? Even if my heart were pierced by thousands of thunderbolts. I would never leave Vrndavana. <center>prodaJcat-pika-paJcamaM pravilasad-vaTzI-susaGgItakaT zAkhA-khaNDa-zikhaNDi-tANDava-kalaM prollAsi-vallI-drumam | bhrAjan-maJju-nikuJjakaM khaga-kulaiz citraM vicitraM mRgair nAnA-divya-saraH-sarid giri-varaM dhyAyAmi vRndAvanam ||1.7||</center> I meditate on Vrndavana, where the cuckoos sing the fifth note, the flute plays splendid melodies, peacocks sing and dance, vines and trees bloom, splendid and charming forests are wonderful with many birds and deer, and there are many splendid lakes, streams and hills. <center>sthUlaM sUkSmaM kAraNaM brahma-turye zrI-vaikuNTha-dvArakA-janma-bhUmiH | kRSNasyAtho goSTha-vRndAvanaM tat gopy-AkrIDaM dhAma vRndAvanAntaH ||1.8||</center> The transcendental, subtle, expansive Brahman effulgence, which is the secondary cause of material creation, is last. Before it is Vaikuntha, then Dvaraka, then Krsna's birthplace, Mathura, then Krsna's Vrndavana, the shelter of the surabhi cows, and first is the place in Vrndavana forest where the gopis enjoyed pastimes. <center>atyAzcaryA sarvato’smAd vicitrA zrImad-rAdhA-kuJja-vATI cakAsti | Adyo bhAvo yo vizuddho’tipUrNas tad-rUpA sA tAdRzonmAdi sarvAH ||1.9||</center> Radha's grove, which fills us with wonder and which is the form of the highest purest love, which maddens everyone there, is splendidly manifest. <center>tatraivAvirbhavad-rUpa-zobhA- vaidagdhyAnyo’nyAnurAgAdbhutaughau | nityAbhaGga-pronmadAnaGga-raGgau rAdhA-kRSNau khelataH svAli-juSTau ||1.10||</center> Wonderfully flooded with handsomeness, intelligence, and mutual love, Sri Sri Radha-Krsna, eternally enjoy passionate amorous pastimes in the company of Their friends there. <center>atyutkRSTe sakala-vidhayA zrIla-vRndAvane’smin doSAn dRSTAn nija-hata-dRzA vAstavAn ye vadanti | tAdRk mUDhA hari hari mama prANa-bAdhe’py adRzyAH sambhAvyA vA katham api nahi prAyaH sarvasva-hAsyAH ||1.11||</center> Srila Vrndavana is perfect in every way. Blind fools say there are genuine defects there. Oh! Oh! I pray that I may not see these fools at the moment of my death! Are they not the object of everyone's laughter? <center>brahmAnandam avApya tIvra-tapasA samyak-prasAdyezvaraT gorUpAH sakalA ihopaniSadaH kRSNe ramante vraje | vRndAraNya-tRNaM tu divya-rasadaM nityaM carantyo’nizaT rAdhA-kRSNa-pAdAmbujottama-rasAsvAdena pUrNAH sthitAH ||1.12||</center> After attaining the platform of Brahman happiness by performing severe austerities, the personified Upanishads worshipped the Personality of Godhead without any reservation, and thus obtained His mercy. By the mercy of the Lord they were able to become surabhi cows in the land of vraja and enjoy the direct association of Sri Krsna, and by constantly grazing on the grass of Vrndavana, they become filled with the nectarean taste of the topmost mellows of pure devotional love for the lotus feet of Sri Sri Radha-Krsna. <center>zrI-vRndAvana-vAsini sthira-care doSAn mama zrAvayed yo’sau kiM zatadhA chinatti nahi mATzastrair athAstraiH zitaiH | sarvAdhIzitur eva jIvana-vane dveSan ca mAtraM cared ekasyApi tRNasya ghora-narakAt taM kaH kadA voddharet ||1.13||</center> If someone relates to me the faults of one of the moving or non-moving residents of Vrndavana, then how is his action different from cutting me with hundreds of sharpened swords, arrows and other weapons? The residents of Vrndavana are all as dear to the Personality of Godhead as His own life. If one is a little bit inimical to even a blade of grass in Vrndavana, then who will be able to rescue him from the horrible hell that awaits him? When will that rescue occur? <center>zrI-vRndAraNya-zobhAmRta-laharIH samAlokato vihvalA me dRSTir vA bhAtu vRndAvana-mahima-sudhA-vAridhau majjatAd dhIH | zrI-vRndAraNya-bhUmau luThatu mama tanur vihvalAnanda-pUraiH zrI-vRndAraNya-sattveSv ahaha tata ito daNDavan me natiH syAt ||1.14||</center> May my eyes become overwhelmed with ecstasy by seeing the nectar waves of Vrndavana's beauty. May my intelligence drown in the nectar ocean of Vrndavana's glories. May my body become agitated by the swiftly moving currents of ecstatic bliss and thus roll about on the ground of Vrndavana. Falling down like a stick, may I offer my respectful obeisances to all the residents of Vrndavana. <center>yatra krIDanti kRSNa-priya-sakhi-subalAdy-adbhutAbhIra-bAlA modante yatra rAdhA-ratimaya-lalitAdy-ujjvala-zrI-kizoryaH | AzcaryAnaGga-raGgair ahaha nizi-divA khelanAsakta-rAdhA- kRSNau raty-eka-tRSNau mama samudayatAM zrIla-vRndAvanaM tat ||1.15||</center> May the land of Srila Vrndavana where Subala and the other wonderful cowherd boys, who are all dear friends of Sri Krsna, play, where Lalita and the other splendidly beautiful young gopis, who are all filled with love for Srimati Radharani, enjoy transcendental bliss, and where Sri Sri Radha-Krsna thirst to enjoy wonderful transcendental amorous pastimes day and night, become manifest in my heart.

<font face=Georgia color=#4E4666><center> <big>SANATANA GOSVAMI SUCAKA-KIRTANA</big> composed by Radha Vallabha Das zrI rUpera vairAgya-kAle, sanAtana bandIzAle viSAda bhAvaye mane mane |1| rUpere karunA kari, trAna koilA gaura hari mo adhame nA koilo smarane |2| mora karma doSA phAnde, hate paye gole bAndhe rAkhiyAche kArAgAre pheli |3| Apana karuna phanse, dRDha bAndhI mora keSe carana nikate leha tuli |4| pazcAte agAdha jala, dui pASe dAvAnala, sammukhe sAndhilo vyAdha bANa |5| kAtare harinI dAke, padiyA viSama pAke tumi nAtha more kara trAna |6| jagAi-mAdhAi hele, vAsudeve ajAmile anAyAse karilA uddhAra |7| karunA AbhAsa kori, sanAtana padatari deha yena ghoSaye saMsAra |8| e-duHkha-samudra-ghore, nistAra karaha more tomA vinA nAhi anya jana |9| hena-kAle anya jane, alakSite sanAtane patra dilA rUpera likhana |10| rUpera likhana peye, mane Anandita hoye sadAkare gaurAGga dheyAna |11| e rAdhA vallabha dAsa, mane hoilo abhilASa patrI paDi karilA gopana |12|</center><blockquote>(1) When Sri Rupa Gosvami renounced the world, Sanatana was in prison. Greatly distressed, he thought within his mind: (2) “Gaura Hari has mercifully delivered Sri Rupa but He has neglected this fallen one. (3) “I am bound hands and neck by the sinful reactions of my previous karma, and this has locked me in this prison. (4) “With the rope of Your mercy, please firmly tie up my hair and drag me to Your lotus feet. (5) “Behind me is a sea of unlimited depth, on both sides is fire, and before me stands a hunter with his arrow aimed. (6) “In this way a she deer is entrapped in great danger and is crying in grief, ‘O Lord, please save me from this disaster.’ (7) “You effortlessly liberated Jagai and Madhai just as Vasudeva liberated Ajamila. (8) “At least with a shadow of Your mercy give me the shelter of Your lotus feet, which are like a boat. The whole world will glorify Your merciful deeds. (9) “Kindly lift me out of this deep ocean of suffering. No one else can free me from this state.” (10) After receiving a confidential letter from his brother, Rupa Gosvami, Sri Sanatana thought like this. (11) He felt pleased within his heart and began to meditate on Lord Gauranga. (12) This Radha Vallabha Dasa says, “after reading Rupa's letter Sanatana felt pleased within his heart, but he kept the letter as a secret.”</blockquote>

<font face=Georgia color=#54546F><center> <big>SRILA SANATANA GOSVAMIPADA</big></center> Sanatana Gosvami was born in the Christian year 1488 (Sakabda 1410). In his Laghu-Vaisnava-Tosani, Sri Jiva Goswami has mentioned his family lineage begining with Sri Sarva, who was a yajur vedi brahmana, Bharadvaja gotriya, from Karnataka. His son was Sri Aniruddha deva who had two sons Sri Rupesvara and Sri Harihardeva. There was apparently some altercation between the two brothers, who had different mothers (Aniruddha deva had two wives) as a result of which Sri Rupesvara along with his wife and eight horses, came to Paulastya-desa, where he was befriended by the ruler of that land, Sri Sekaresvar. Sri Padmanabhadeva, the son of Sri Rupesvar was extremely learned in all the Vedas. He came with his family to live at Naihati, on the banks of the Ganga. He had eight daughters and five sons. His five sons, following in the footsteps of their predecessors, were very expert in the study of Vedas. Their names were Purusottama, Jagannatha, Narayana, Murari and Mukundadeva. Mukundadeva’s son, Sri Kumara deva, being oppressed by some of the other family members, came to live at Bakla Candradvip. Sri Kumaradeva had many sons, amongst whom Sri Amar (Sanatana), Sri Santosh (Sri Rupa) and Sri Vallabha (Anupama) were great devotees. Along with his brothers, Sanatana began his studies from their maternal uncle’s house, in a small village, Sakurma, near the capital of Gaura-desa. They had many instructors and professors. In rhetoric their teacher was Sri Vidyabhusanapada. They were trained in philosophy by the brother of Sarvabhauma Bhattacarya, Sri Vidyavacaspati, as well as Sri Paramananda Bhattacarya, Sri Rampada Bhadrapada. Their names have been mentioned in the commentary of the tenth canto of Srimad Bhagavatam. Mukunda, the paternal grandfather of Sanatana, joined the royal government service at Gauda during the rule of Sultan Barbak Shah (1460-1470 A.D.). Barbak’s son died after reigning for seven years and was succeeded by Fateh Shah. In order to ensure the security of his kingdom and his palace, Barbak Shah brought a large number of slaves from Abyssima who were called “Habsi.” These slaves soon mobilized and killed Fateh Shah in the capital. Some amongst these slaves ruled for six or seven years and brought about their own ruin. The minister of the last slave ruler, named Hussain Shah, finally ascended the throne of Gauda. During the rule of Fateh Shah, Mukunda died and Sanatana was appointed to Mukunda’s post. In this way Sanatana saved himself during the interval of slave rule by occupying the high position of Dabir Khas (private secretary) [CCM 1.184 - Sakara Mallik]. Sanatana took charge of defence activities and Hussain Shah ruled as advised by Sanatana. At that time Rupa was given the responsibility of governing the boundary areas. Rupa and Sanatana received land for their personal use from the royal government, consisting of Yusafpur and Cengutia Pargana in Fatehabad. There, on the bank of the river Bhairai they built a huge palace (See the book Jasohar Khulnar Itihas 1.349-358 for details on this). They also arranged to build several mansions with lakes, etc. at Ramakeli (CC. R.G. Nd. PP. 305-306). Thus they came to live at Ramakeli, the capital of Gaura-desa at that time, and were presented much wealth by the Badsa. Many brahmanas and pandits from distant lands would stay with Rupa and Sanatana whenever they would come to Ramkeli, especially, those from Karnataka and Navadwipa. There is still a house near the Ganga, called Bhattabati, which is said to have been their residence. These three brothers were from childhood endowed with great devotion to the Lord. In memory of Sri Vrindavana, near their residence they planted many auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious surroundings they always remained absorbed in service to Sri Madana Mohana. Having heard something about the famous Nimai Pandita they became very anxious to have His darsana, and always meditated on when they might get such a chance. One morning, Sanatana Goswami, saw a dream in which one brahmana was presenting the Srimad Bhagavatam to him. Suddenly he woke up, but seeing that no one was there, he felt sad. Later on, in the morning after he had finished his bath and performance of puja, one brahmana came to his house and presented him with the Bhagavata, instructing him to study it very thoroughly. Having received it in this way, he was beside himself with bliss, and from that day, considering the Bhagavata to be the essence of all scriptures, he began its thorough study. “My only constant companion, my only friend, guru, wealth, that which has delivered me, my great fortune and the source of my good luck, the form through which I taste pleasure, my obeisances to you, Srimad Bhagavatam.” [sri Krishna-lila stava]. When the brothers learned that Nimai Pandita, the life and soul of Nadia, had accepted sannyasa and gone to stay at Puri, they fainted dead away, having lost hope of getting His darsana. They were a little pacified only after a celestial voice informed them that they would be able to see the Lord, here in Ramakeli itself. After five years had passed, Mahaprabhu decided to come to Bengal to have darsana of his mother and mother Ganga. All of the devotees were in ecstasy and Saci mata was so overjoyed that she was not even aware of her own body. After spending a few days with Advaita Acarya in Santipur, He came to Ramakeli. [C.C. Mad 1.166] Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Sri Ballabha (Anupama), who had a son who was just a small child (Sri Jiva), they offered salutations at the lotus feet of Mahaprabhu. After Mahaprabhu had left Ramakeli to return to Puri, the brothers began to observe some vows and rituals in order to obtain shelter at His lotus feet. After sending the family members to their residences at Candradwip and Fateyabad, Sri Rupa and Anupama loaded a boat with their accumulated wealth and left Ramakeli. Sanatan remained there alone. Thereafter, Rupa and Anupama, having received news of Mahaprabhu’s journey to Vrindavana, set out to meet Him. Arriving at Prayaga, their desire was fulfilled. At that time they informed Mahaprabhu that their brother had been incarcerated at Ramakeli. Mahaprabhu simply smiled and replied that he would get his freedom very soon. Meanwhile, after the successful departure of Rupa and Anupama, Sanatan was planning how he also could make his getaway. The Badsa had entrusted Dabir Khas and Sakar Mallik with the main responsibility of managing the affairs of his kingdom. When Sanatana stopped attending his darbar on the plea of being ill, he sent his personal doctor to examine him. The doctor informed him that there was nothing wrong with Sakara Mallik, and so the Badsa personally came there to find out what was the matter. The Badsa addressed Sanatana Gosvami, “My doctor says that you are perfectly healthy. All my affairs depend on you, but you are simply sitting in your house, in the company of these pandits. Your brother has also left. In this way my kingdom will topple. I don’t know what you are trying to do to me.” Sanatana Gosvami said, “We will no longer be able to assist you in the affairs of your government. You had better find someone else to do it.” The Badsa got up in great anger and declared, “You brothers have ruined all my plans.” Sanatan replied, “You are the independent ruler of Gauda. If you feel anyone has committed any misdeed, then you can punish him as you see fit.” The Badsa had Sanatan imprisoned. During this time the Badsa was preparing to go to Orissa to engage in warfare with the king of that country, so he requested Sanatana to accompany him. Sanatana refused, telling him, “As you will naturally try to give pain to the Deities in the temples and the sadhus, I will not be able to accompany you.” Therefore the Badsa set out for Orissa leaving Sanatana imprisoned. While Sanatana was imprisoned, a letter arrived from Srila Rupa Gosvami stating, “Somehow try to get freed from the prison. I left eight hundred mohars with a grocer-man. I am leaving for Vrndavana with Anupama.” Sanatana was very happy to receive this news. Sanatana Gosvami then told the Mohammedan jailkeeper, “Dear sir you are a saintly person and are very fortunate. You have full knowledge of the revealed scriptures such as the Koran and similar books. If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead. Previously I have done much for you. Now I am in difficulty. Please return my goodwill be releasing me. Here are five thousand gold coins. Please accept them. In this way Sanatana convinced the jailkeeper, who replied, “I am willing to release you, but I am afraid of the government.” Sanatana replied, “There is no danger. The Nawab has gone to the south. If he returns tell him that Sanatana went to pass stool near the bank of the Ganges and that as soon as he saw the Ganges, he jumped in. Tell him, `I looked for him a long time, but I could not find any trace of him. He jumped in with his shackles, and therefore he was drowned and washed away by the waves.’ There is no reason for you to be afraid, for I shall not remain in this country. I shall become a mendicant and go to the holy city of Mecca.” Sanatana then stacked seven thousand gold coins before the jailkeeper. He then agreed, and that night he cut Sanatana’s shackles and let him cross the Ganges. In this way Sanatana was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Patada. There he met a landholder and submissively requested him to get him across that hilly tract of land. A man who was expert in palmistry was at that time staying with the landlord. Knowing about Sanatana, he whispered to the landlord, “This man possesses eight gold coins.” Hearing this the landlord was very pleased and said to Sanatana, “I shall get you across that hilly tract at night with my own men. Now just take these grains and cook lunch for yourself.” Sanatana then went to the riverside and took his bath. After having fasted for two days, he cooked the grains given by the landlord and ate. However, having formerly been a minister of the Nawab, he began to contemplate the situation. He wondered why the landlord was offering him such respect. Thus he questioned his servant, Isana, who revealed that he was carrying seven gold coins. Sanatana then took the gold coins and handed them over to the landlord saying, “I have these seven gold coins with me. Please accept them, and from a religious point of view please get me across the hilly tract of land. Smiling, the landlord said, “Before you offered them, I already knew that there were eight gold coins in your servant’s possession. On this very night I would have killed you and taken your coins. I am very satisfied with your behavior. I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity.” Sanatana replied, “If you do not accept the coins, someone else will kill me for them. It is better that you save me from the danger by accepting the coins.” After this settlement was made, the landlord gave Sanatana four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land. After crossing the hills, Sanatana Gosvami told his servant, “Isana, I think you still have some balance left from the gold coins.” Isana replied, “I still have one gold coin in my possession.” Sanatana Gosvami then said, “Take the coin and return to your home.” After departing from Isana, Sanatana began traveling alone with a waterpot in his hand. Simply covered with a torn quilt, he thus lost all his anxiety. Walking and walking, he finally arrived at a place called Hajipura. That evening he sat down within a garden. In Hajipura there was a gentleman named Srikanta, who happened to be the husband of Sanatana Gosvami’s sister, who was engaged in government service. Srikanta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses. Thus Srikanta was buying horses and dispatching them to the emperor. When Srikanta was sitting in an elevated place, he could see Sanatana Gosvami. That night he took a servant and went to see Sanatana. When they met, they had many conversations, Sanatana told him in detail about his arrest and release. Srikanta then told Sanatana, “Stay here for at least two days and dress up like a gentleman. Abandon these dirty garments. Sanatana Gosvami replied, “I shall not stay here even for a moment. Please help me cross the Ganges. I shall leave immediately.” With great care, Srikanta gave him a woolen blanket and helped him cross the Ganges. Thus Sanatana Gosvami departed again. After a few days, Sanatana Gosvami arrived at Varanasi. He was very pleased to hear about Sri Caitanya Mahaprabhu’s arrival there. He then went to the house of Candrasekhar and sat down by the door. Understanding what was happening, Sri Caitanya Mahaprabhu said to Candrasekhar, “There is a devotee at your door. Please call him in.” Going outside, Candrasekhar could not see a Vaisnava at his door. When he informed the Lord, He said, “Is there anyone at your door at all?” Candrasekhar replied, “There is a Muslim mendicant.” Sri Caitanya Mahaprabhu immediately said, “Please bring him here.” Candrasekhar then spoke to Sanatana Gosvami, who was still sitting beside the door. “O Muslim mendicant, please come in. The Lord is calling you.” Sanatana was very pleased to hear this order, and he entered Candrasekhar’s house. As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the courtyard, He immediately went up to him with great haste. After embracing him, the Lord was overwhelmed with ecstatic love. Sanatana was also filled with love, yet in a faltering voice , he said, “Oh my Lord, do not touch me.” Shoulder to shoulder, Sri Caitanya Mahaprabhu and Sanatana Gosvami began to cry unlimitedly, much to Candrasekhar’s astonishment. Catching his hand Mahaprabhu took Sanatana Gosvami inside and made him sit in an elevated place next to Him. When the Lord began cleansing Sanatana Gosvami’s body with His own hand, Sanatana said, “Oh my Lord, please do not touch me.” The Lord replied, “I am touching you just to purify Myself because by the force of your devotional service you can purify the whole universe. Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.” He then introduced Sanatana to Candrasekhar, Tapana Misra and the other devotees. Sri Caitanya Mahaprabhu called Candrasekhar and asked him to take Sanatana Gosvami with him and to take away Sanatana’s present dress. Candrasekhar then took Sanatana Gosvami to bathe in the Ganges, and afterwards brought him a new set of clothes, but Sanatana did not accept them. When the Lord heard about this He was very happy. At noon Sri Caitanya Mahaprabhu took Sanatana Gosvami to the house of Tapana Misra for lunch. Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana Gosvami’s strict following of the principles of sannyasa. However, He repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing. Thus Sanatana could understand that the Lord did not approve of it. He then began to consider to give it up. Sanatana then went to the bank of the Ganges to bathe. While there, he saw that a mendicant from Bengal had washed his quilt and had spread it out to dry. Sanatana Gosvami told the Bengali mendicant, “My dear brother, please do me a favor. Trade me your quilt for this woolen blanket.” Saying this Sanatana exchanged the blanket for the quilt and returned to Sri Caitanya Mahaprabhu. The Lord then asked, “Where is your woolen blanket?” Sanatana Gosvami then narrated the whole story. Sri Caitanya Mahaprabhu said, “I have already deliberately considered this matter. Since Lord Krishna is very merciful, He has nullified your attachment for material things. Why should Krishna allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.” Sanatana Gosvami replied, “The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone.” Sanatana then clasped the feet of the Lord and said, “I was born in a low family, and my associates are all low-class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life in the well of sinful materialism. I do not know what is beneficial for me and what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such. Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is. Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited? Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths.” Sri Caitanya Mahaprabhu said, “Lord Krishna has bestowed His full mercy upon you so that all these things are known to you. For you, the threefold miseries certainly do not exist. Since you possess Lord Krishna’s potency, you certainly know these things. However, it is the nature of a sadhu to inquire. Although he knows these things, the sadhu inquires for the sake of strictness. Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal. You are fit to propagate the cult of devotional service. Therefore gradually hear all the truths about it from Me. I shall tell you about them.” Thus for two months the Lord instructed Sanatana Gosvami on the science of devotional service. The Lord then requested him to write books describing this science. Mahaprabhu said, “Your two brothers Rupa and Anupama have already gone to Vrndavana. You should also go there, and I shall return to Nilacala. You will also come there to see Me in due course of time.” Mahaprabhu then took his leave from the devotees, who all cried helplessly. Sri Sanatana bid farewell to the Kasi devotees and started for Vrndavana. In Vrndavana Sanatana met Subuddhi Raya, but he missed Rupa Gosvami, who had already left. Rupa and Sanatana had followed two different paths, thus they did not meet along the way. After some time Sanatana Gosvami came alone from Mathura to Jagannatha Puri to see Lord Caitanya. Because of bathing in bad water and not getting enough food every day while travelling on the path through Jharakhanda Forest, he developed a disease that made his body itch. Suffering greatly from this itching, he resolved that in the presence of Sri Caitanya Mahaprabhu he would throw himself under the wheel of Jagannatha’s car and in this way commit suicide. When Sanatana Gosvami came to Jagannatha Puri, he stayed under the care of Haridasa Thakura for some time and Sri Caitanya Mahaprabhu was very happy to see him. The Lord informed Sanatana about the death of his younger brother Anupama, who had great faith in the lotus feet of Lord Ramacandra. One day Sri Caitanya Mahaprabhu said to Sanatana Gosvami, “Your decision to commit suicide is the result of the mode of ignorance. One cannot get love of God simply by committing suicide. You have already dedicated your life and body to My service; therefore your body does not belong to you, nor do you have any right to commit suicide. I have to execute many devotional services through your body. I want you to preach the cult of devotional service and go to Vrndavana to excavate the lost holy places.” After having thus spoken, Sri Caitanya Mahaprabhu left, and Haridasa Thakura and Sanatana Gosvami had many talks about this subject. One day Sanatana Gosvami was summoned by Sri Caitanya Mahaprabhu, who wanted him to come to Yamesvara-tota. Sanatana reached the Lord through the path along the beach by the sea. When Sri Caitanya Mahaprabhu asked Sanatana Gosvami which way he had come, Sanatana replied, “Many servitors of Lord Jagannatha come and go on the path by the Simha-dvara gate of the Jagannatha temple. Therefore, I did not go by that path, but instead went by the beach.” Sanatana Gosvami did not realize that there were burning blisters on his feet because of the heat of the sand. Sri Caitanya Mahaprabhu was pleased to hear about Sanatana Gosvami’s great respect for the temple of Lord Sri Jagannatha. Because his disease produced wet sores on his body, Sanatana Gosvami used to avoid embracing Sri Caitanya Mahaprabhu, but nevertheless the Lord would embrace him by force. This made Sanatana Gosvami very unhappy, and therefore he consulted Jagadananda Pandita about what he should do. Jagadananda advised him to return to Vrndavana after the cart festival of Jagannatha, but when the Lord heard about this instruction, He chastised Jagadananda Pandita and reminded him that Sanatana Gosvami was senior to him and also more learned. Sri Caitanya Mahaprabhu informed Sanatana Gosvami that because Sanatana was a pure devotee, the Lord was never inconvenienced by his bodily condition. Because the Lord was a sannyasi, He did not consider one body better than another. The Lord also informed him that He was maintaining Sanatana and the other devotees just like a father. Therefore the moisture oozing from Sanatana’s itching skin did not affect the Lord at all. After speaking with Sanatana Gosvami in this way, the Lord again embraced him, and after this embrace, Sanatana Gosvami became free from the disease. The Lord ordered Sanatana Gosvami to stay with Him for that year, and the next year, after seeing the Ratha-yatra festival, he left Purusottama-ksetra and returned to Vrndavana. In a kutir cottage made from leaves, Sanatana Gosvami lived for some time at Mahavana, the birth place of Sri Krishna. One day, he was walking along the banks of the Yamuna, going to beg some foodstuffs in a nearby village. Madana Gopaladeva was playing with some cowherd boys there, and when he saw Sanatana Gosvami he came running towards him, “Baba! Baba!” Catching hold of Sanatana’s hand he told him, “I want to go with you!” “Lala!”, replied Sanatana, “Why do you want to go with me?” “I want to stay where you live.” “If you stay with me, what will you eat?” “Baba! Whatever you eat.” “But I only eat some dry capatis and chick peas.” “Then that is what I will eat.” “No that won’t be enough for you. You should stay with your mother and father.” “Na, baba, na. I want to stay with you.” Sanatan Goswami patiently explained that the boy might feel difficulty if he stayed with him, and sent him home. Then he went to beg some capatis in the village. That night, in a dream, he saw that boy again come to him. Smiling very sweetly, he caught hold of Sanatana’s hand and said, “Baba! I am coming tomorrow to stay with you. My name is Madana Gopal”. His dream ended and he woke up. Losing himself in great ecstasy, he said to himself, “What did I see? Such a beautiful boy!” Thinking of Lord Krishna he opened the door to his hut and saw standing outside a beautiful Deity of Gopal. His effulgence shone in all directions. For a few seconds Sanatana was completely stunned as he gazed upon Gopal’s radiant smile. He expected that the Deity might say something or come towards him. Finally, tears of love gliding down his cheeks, Sanatana fell to the ground, offering his dandavats. Gradually, he performed Gopala’s abhiseka (bathed the Deity) and offered worship to Him. Sanatana’s brother Rupa came there and, seeing the Deity, was deeply moved in ecstatic love. Sanatana kept the Deity with him in his leaf hut and began to worship Him in great happiness. Srila Rupa Gosvami immediately sent word of this auspicious event to Mahaprabhu, at Puri. According to the different perspectives of vision of various devotees, Krishna’s pastimes might sometimes be described in different ways, putting more or less emphasis on the external events that surround the internal moods and sentiments felt by Krishna and His devotees. In light of this, it has been described in the Prema-vilasa that the Madana Mohana Deity resided at the home of one Mathura brahmana, Damodar Caube by name. Subsequent to the period of time during which He was worshipped by Sri Advaita Acarya, Damodar Caube, his wife Ballabha and their son, Madan Mohan, used to worship the Deity in the mood of parental affection and friendship. Damodar Caube’s son used to play together with Lord Madana Gopala. Sometimes, like naughty brothers, they would slight one another and then complain to the parents. Their parents would feed them together at the same time and lay them down to rest together. Sanatana Gosvami used to sometimes beg chapatis from Caube’s house. When he saw how the Deity was being worshipped he would instruct Damodara’s wife Ballabhadevi in the rules and regulations of proper Deity worship. However, she found all of these rules very difficult to follow. One day when Sanatana saw the Deity Madana Gopala and the boy Madan Mohan eating their lunch together, he became moved by the transcendental mood there and the symptoms of ecstatic love appeared in his body. Then he told Ballabhadevi that she should worship Madana Gopala according to the dictates of her heart. One night Sanatana Gosvami and Damodar Caube’s wife both had a dream simultaneously in which Madana Gopala requested to be able to come and live with Sanatana Gosvami. In great happiness Sanatana received Madana Gopala from the family and took Him to a small hillock near Surja ghat, where he constructed a small hut made of branches and leaves. Then he began to serve Madana Gopala, preparing offerings for Him from whatever he obtained by begging. One day Madana Gopala refused to eat, complaining that there wasn’t even any salt in the chapatis. Sanatana replied, “Today it’s salt and tomorrow it will be ghee. But I am sorry. I don’t have the time or the inclination to chase around after rich men requesting special items from them”. Having silently listened to this reply Madana Mohana didn’t say anything further, but rather arranged that Krishna dasa Kapoor would come that way, as will subsequently be described. Sanatana Gosvami would beg some flour from the village and then with that prepare capatis for Madana Gopala. Sometimes he would collect some forest vegetables, roots or spinach and also prepare some vegetables. If sometimes there was no ghee or oil, or salt, then he would just cook dry capatis. But he felt very bad about this. On the other hand, he could not see an alternative. Mahaprabhu had ordered him to compile Bhakti-sastras (devotional scriptures) and the major portion of his time was devoted to that. Sometimes it simply wasn’t possible to find time to beg some money with which to purchase salt and oil. “Madana Mohana is the son of a Maharaj. Seeing that He is simply eating dry capatis Sanatana felt very sad; Madana Mohana, who is within the heart of everyone could understand, ‘Sanatana wants to render greater service to Me.’ Then Madana Mohana Himself desired that His service might be increased.” Within a few days a wealthy ksatriya named Sri Krishna dasa Kapoor came to Mathura to engage in trade and business. By chance, however, his boat became stuck on a sand bar in the Yamuna and by no means could he manage to free it. By the by, he came to learn that a sadhu by the name Sri Sanatan Gosvami was living nearby. In order to seek the blessings of the sadhu, Krishna dasa Kapoor came to his hermitage and found Sanatana Gosvami engaged in writing. Sanatana Gosvami’s body was very lean and thin from the practice of great austerities and he was wearing only a kaupin. Krishna das offered his dandavats and Sanatana Gosvami in turn offered him a grass mat to sit on. Krishna dasa touched the mat with his hand and sat on the ground. He appealed to the Gosvami, “Baba! Please bestow your mercy on me.” Sanatana replied, “I am a beggar. What mercy can I bestow upon you?” “I simply want your blessings. My boat is stuck on a sand bar in the Yamuna, and we can’t free it by any means.” “I am completely ignorant about all these matters. You can speak to Madana Gopala about it.” Krishna das offered his dandavats to Madana Mohanji and spoke to Him, “O Madana Gopala Deva! If, by Your mercy my boat is freed, then whatever profit is realized from the sale of its cargo, I will give to this Gosvami to be engaged in Your service.” Praying this way, Kapoor Seth took leave from Sanatan Gosvami. That afternoon there was such a downpour of rain that the boat very easily floated off the sand bar and on to Mathura. Krishna dasa could understand that this was the mercy of Lord Madana Gopala Deva. His goods were sold at a very handsome profit and with this money he constructed a temple and kitchen and made all the necessary arrangements for the royal execution of Sri Madana Gopala’s worship. Seeing this arrangement, Sanatana Gosvami was very happy and after some period initiated Krishna dasa Kapoor as his disciple. Sri Madana Mohana Deva is presently worshiped at Karauli, Rajasthan. When the daugher of the king of Jaipur was offered in marriage to the king of Karauli, she very insistently requested that her father send Lord Madana Mohana with her as a dowry, as she was very attached to Him. Her father was very reluctant and agreed only after stipulating one condition: “Madana Mohana would be placed in a room with many other Deities. Whoever she chose while blindfolded could go with her to Karauli.” Madana Mohana reassured her by telling her that would be able to recognize Him by the soft touch of His arm. By this stragem, she easily recognized Madana Mohana who still resides in Karauli till this day. There is a direct bus to Karauli from Jaipur. Otherwise, one can go by train from Mathura to Hindaun and then from there to Karauli by bus. One day Sanatana Gosvami came to Radha-kunda to meet Sri Rupa and Sri Raghunatha dasa Gosvami. Upon his arrival they both got up to greet him and after respectfully seating him, they immersed themselves in discussion of the nectarean pastimes of Sri Sri Radha-Krishna. At that time Srila Rupa Gosvami was composing some hymns in praise of Srimati Radharani, collectively known as “Catu Puspanjali”. Sanatan Gosvami, while reading these, came across one verse: <center>nava-gorocanA-gaurI pravarendrIvarAmbarAm maNi-stavaka-vidyoti-veNI-vyAlAGgaNA-phaNAm</center> Here “vyalangana phanam” means that the braids of Radharani’s hair appeared very beautiful like the hoods of a snake. Sanatana Gosvami reflected, “Is that a proper comparison ‘like the hood of a poisonous snake’?” At noon Sanatan came to the banks of Radha-kunda, and after offering prayers there, he began to take his bath. Then, on the opposite bank of the kunda, he noticed some cowherd girls playing under the shade of a large tree. As he watched them from the distance, it appeared that a black snake, hanging from the tree, was about to wrap itself around the neck and shoulders of one of those cowherd girls. Sensing some danger he called out to her, “Ohe Lali! Look out! There is a snake just behind you!” But the girls were absorbed in their play and didn’t take notice of him. So he immediately took off running to save them from the impending danger. Seeing him approaching them, Srimati Radharani and Her friends began to laugh. Then they disappeared. Sanatana was completely stunned but then gradually the understanding came to him that Sri Rupa’s comparison was appropriate. Coming to the banks of Pavan Sarovar, Sanatana Gosvami entered into some woods there, and giving up food and water, he became absorbed in intense meditation on the lotus feet of Sri Sri Radha-Govinda. Sri Krishna, who is within the heart of everyone, could understand that His devotee was going without food, so He came there in the dress of a cowherd boy, with a pot of milk in His hand, and stood smiling before Sanatana Gosvami. [b.R. 5/1303] “Baba! I brought some milk for you.” “Oh Lala! Why have you gone to such trouble for me?” “I saw you are sitting here for so long without any food.” “How do you know that I am not eating anything?” “I come here to pasture my cows and I watch you to see what you are doing. But you never take any food.” “You should have sent someone else, you are just a small boy. You have suffered some difficulty in bringing this milk here for me.” “Na, na, Baba. It was no trouble. At home everyone else was busy, so I was happy to be able to come myself.” Sanatan Gosvami requested the boy to sit down while he transfered the milk into another container. “Na Baba! I can’t sit down now. It is almost sunset. I have to milk my cows now. I will come to get the pot tomorrow.” When when Sanatana looked up there was no one there. He could understand Sri Krishna Himself had brought him this milk. With tears of love streaming down his cheek, he drank the milk. From that day he gave up fasting and would go to beg some foodstuffs from the Brijabasis. The Brijabasis also built him a small hut. One day Rupa Gosvami had a desire to cook some sweet rice for his elder brother, Sanatana, but he had none of the necessary ingredients. Sri Radha Thakurani, who fulfills the desires of her devotees, could understand everything. Dressing Herself as a cowherd girl, she came there carrying a basket containing rice and sugar with a pot of milk in her other hand. “Svamin! Svamin! Please accept this offering which I have brought”. Hearing someone calling in such a sweet voice, he opened the door of the kutir and saw an extremely beautiful cowherd girl standing there with a present of rice, sugar and milk in her hands. “Lali! What brings you here so early this morning?” “Svamin, I came to bring you this present.” “Oh! But you have gone to so much trouble.” “What trouble? I have come to serve the sadhus.” Sri Rupa requested her to sit down, but she replied that there was much work at home, so she couldn’t sit down just now. And then she was gone. Sri Rupa looked up and saw that there was no one there and was a little startled. “Now where did she run off to so quickly?” He prepared the sweet rice and after offering to Sri Giridhari, he gave the prasadam to Sri Sanatana. Sanatana was in total ecstasy while accepting this prasadam and inquired, “From where did you get the rice and milk?” Sri Rupa replied, “One cowherd girl brought everything.” Sanatana asked, “Just like that? Suddenly she brought everything?” “Yes. This morning I was thinking to make some sweet rice for you. Just after that I saw one cowherd girl standing before our kutir with all the ingredients in her hands.” As Sanatana heard this, tears began to glide down his cheeks. “The taste of this sweet rice is from another world. Who else could have brought such ingredients but Srimati Radha Thakurani herself. Don’t desire like this again.” [b.R. 5.1322] Everyday Sri Sanatana Gosvami would circumambulate the fourteen mile circumference of Govardhan hill. As he became advanced in years this became somewhat difficult, but he was not inclined to give up his vow. Krishna, however could understand that it was difficult for him, so He came to him one day dressed as a cowherd boy. “Baba! You have become old now, so I think it isn’t necessary for you to circumambulate Govardhan hill anymore.” “No Lala! This is my regular vow, my worship.” “You can renounce this vow in your old age.” “No Lala. One should never renounce his vows.” “Baba. I have a very good idea, if you will accept it.” “If it is acceptable surely I will accept it.” Then Sri Krishna presented him a stone from Govardhan hill with the imprint of His foot, a calf’s foot print and the impressions of a stick and flute in it. “Baba! This is a Govardhan sila.” “What will I do with this?” “You can circumambulate this sila, and that will be the same as circumambulating Giri-Govardhan.” Saying this much the cowherd boy disappeared. Then Sanatana could understand that Giriraja Himself had presented His worshippable form to him and from that day he would circumambulate this sila. Sometimes Sri Sanatana used to stay at Mahaban. One day he saw some cowherd boys playing on the banks of the Yamuna, and amongst them was one boy whom he thought was Madana Gopala. “Is that my Madana Gopala playing there? No it must be one of the local village boys.” Then on another day as he was passing by the Yamuna, there again he saw that same boy and thought, “This time let me wait and see where he goes.” Finally as the evening approached the boys finished playing and set out for their respective homes. Following behind that particular boy, sure enough, Sanatana saw him enter the temple. Then he could understand that Madana Gopala goes every day to the banks of the Jamuna to play with the other boys. Wherever Sri Sanatana and Sri Rupa would go throughout Vraja, in all the various villages the two brothers were much adored by the Brajabasis, who would feed them milk and yogurt. They in turn would see the Vrajavasis as Krishna’s own family members and respect them in that way. Though it was not their business to engage in ordinary gossip, with the Brajavasis they would inquire about their well-being, e.g. how many sons and daughters they had and who had been married where, what everyone’s various names were, how their cows were giving milk, how the bulls were working in the fields, how the harvest was going on, who had fallen ill and if they were getting better or not. In this way Rupa and Sanatana became the life of the villagers and the Brijabasis also became the life of Rupa and Sanatana. Sri Sanatana would sometimes stay at Cakreswar, near Govardhan. At that place there were many mosquitos, which was a great disturbance. When he was one day being harassed by these insects, Sanatan remarked, “I won’t stay here anymore. It is impossible to concentrate on anything. Neither can I write, nor chant.” That night, Lord Siva came to Sanatan and told him, “Sanatan! Please continue your service here in a happy frame of mind. From tomorrow there will be no more disturbance from mosquitos.” After that there were no more mosquitos and Sanatana continued his bhajan free from disturbance. Sri Sanatana Gosvami compiled many scriptures. These include: Sri Brhat-bhagavatmrta, Sri Hari-bhakti-vilasa and its Dig-darsani-tika, Sri Krishna-lila-stava (dasam carita), Sri Bhagavata-tipani (commentary on Srimad Bhagavatam) and Brhat-vaisnava-tosani. Sri Sanatan Gosvami was born 1488 (Christian); 1410 (Sakabda). At the age of 27 he came to live at Braja where he remained for 43 years. He thus lived to be 70 years old. His disappearance was on the full moon day of Asar in the year 1558 (Christian calendar). His name in Vraja-lila is Labanga-manjari.

<table width="100%"><tr><td bgcolor="#C6B3A4"><table width="100%" cellpadding=0 cellspacing=1><tr><td bgcolor="#C6B3A4"><center></td></tr></table><table width="100%" cellpadding=20 cellspacing=1><tr><td bgcolor="#C6B3A4"></td><td bgcolor="#C6B3A4"><center><font face=Georgia color=white size=2>.: Welcome to Vrindavan Art! :. This website is an exhibit of art displaying the pastimes of Radha and Krishna in Vraja. These exquisite pastimes are the quintessence of celestial ecstacy and the foremost object of contemplation for everyone desirous of attaining the treasure of divine prema. Vrindavan Das, the artist, is based at Radha Kund, the most sacred among all holy places of India. He has been living there since several years, dedicated to expressing the divine vision of lila through the medium of his exquisite paintings. The paintings are divided into several galleries according to the theme in the painting. You can browse the galleries using the menu bar on the bottom of the screen. New paintings have been recently added!</center></td><td bgcolor="#C6B3A4"></td></tr></table> <font face=Georgia><center><big> http://www.gaudiya.com/art/ </big> </center></td></tr></table>

And don't forget to wash your hands after eating or being in contact with impure items before touching anything in the temple (except the tap for washing hands of course).

Shivaji, could you insert a space between the paragraphs please? It is difficult to read.

Now, where are those videos?

Today (Vamana Masa/Sasti/Variyana/Uttara-Phalguni) we are remembering the disappearance of Vakresvara Pandit. His appearance day was celebrated some two weeks prior to today, on the Pancami. You can read more about Vakresvara here. <hr><hr> <font face=Georgia color=#0E334D><center>VAKRESVARA AND DEVANANDA PANDIT</center> When Lord Caitanya was still in family life in Navadvipa, where He performed many transcendental pastimes, Devananda Pandita had not the desire then to come and meet the Lord. He did not possess sufficient faith in the Lord so he avoided coming in contact with Him. Yet although having the required piety to see Him again, why did he not come accros tha Lord earlier? All such arrangements are actually in Krsna's hands. So when Lord Caitanya had accepted the sannyasa order and left home, Devananda Pandita had the good fortune to closely associate with Vakresvara Pandita. Vakresvara Pandita was very dear to Lord Caitanya. He was such an elevated soul that he could purify the entire universe. He was always totally absorbed in relishing devotional mellows with Lord Krsna. When he danced, both the demigods and the demons were captivated. In fact, as soon as he would begin to dance, by Lord Caitanya's mercy all the ecstatic symptoms like crying, shivering, perspiring, laughing, horripilation, roaring, and swooning in divine bliss would all appear on his person. It is impossible to describe all the devotional symptoms in Vakresvara Pandita. By some provedential arrangement Vakresvara Pandita came to stay in Devananda Pandita's house, attracted by his devotional qualities. Devananda Pandita was very pleased and impressed with Vakresvara Pandita's radiant appearance and his unalloyed devotion to yhe Supreme Lod. He began to serve Vakresvara Pandita with sincere devotion. When Vakresvara Pandita would dance, he would walk around him with a cane keeping the crowd away from disturbing him. And when on ocassion Vakresvara would fall swooning in ecstacy Devananda Pandita rushed to catch himin his arms. He would take the dust from Vakresvara's body and feet and smear it all over his own body with much humility and devotion. In this way, serving him and seeing his elevated devotional characteristics, there developed a strong faith in devananda Pandita for Lord Caitanya. From this incident one can understand the words from the Puranas where it states that devotion to the Supreme Lord is developed only through serving the pure devotees of the Lord. Devananda Pandita was a very pious and noble person. From his childhood he was studying the Srimad-Bhaavatam. He was calm and peaceful, in control of his senses, unattached to material things, and had so many other good qualities. Inspite of these qualities he could not develop attraction to Lord Caitanya's lotus feet. But by Vakresvara's grace, his perverted intelligence became rectified. Therefore we find in Srimad-Bhagavatam that service to a pure devotee is even higher than service to the Supreme Lord Himself. Thus in the Bhagaavtam it is stated, “There may exist some doubt about the success in attaining perfection by serving the Supreme personality of Godhead, but there is absolutely no doubt whwtever in achieving perfection by serving the pure devoteed of the Supreme Lord.” Therefore it is clear that to gain the mecy of Lord Krsna one must serve His unalloyed and surrendered devotee. Devananda Pandita developed the right devotional attachment for Lord Gauranga due to his intimate association with Vakresvara Pandita. Now he lay supine, hugging the Lord's lotus feet in great awe and humility. The Lord was very pleased to see Devananda Pandita's mood of devotion and humility. He reached out to him and made him sit. In this way He forgave all his previous offences and blessed him. The Lord said, “Because you have served Vakresvara Pandita so well, I am able to see you here today. Vakresvara is a manifestation and embodiment of Krsna's transcendental potency, hence whosoever serves him well immediately attains the lotus feet of Krsna. Lord Krsna's favorite residence is the heart of Vakresvara Pandita. When Vakresvara dances, Krsna Himself is induced to dance. Vakresvara Pandita's presence converts any place into a place of holy pilgrimage - into the spiritual abode of Krsna, Vaikuntha.” <center>(Caitanya Bhagavata, Antya-lila, Chapter three)</center>

Go to www.granthamandira.org , then click on the "Smrti" link on the left side, then scroll down until you see the title "Hari Bhakti Vilasa". Click on it to open a new window, and you'll be linked with the files. Otherwise, here's a direct link to the page: http://www.granthamandira.org/gm/sub_haribhaktivilasa.html . If for some reason the download doesn't start, try again in a few minutes -- the network may be bogged down for some reason. I just checked that the file is there and working. Are you working on something in particular?

Here is a macro for converting Balaram to Harvard-Kyoto:

You can use the following Word macro for converting Harvard-Kyoto into Balaram encoding.

Your search could be more fruitful if you sought for "Hari Bhakti Vilasa" instead of "Hari Bhakta Vilasa". At any rate, there are currently no complete translitterated editions of Hari Bhakti Vilasa, either with diacritics or without. You can find the first and the tenth vilasa with diacritics at www.granthamandira.org in the "Smriti" section, and some translitterations without diacritics are found at http://scriptorium.serveftp.com under "Gopala Bhatta Gosvami" > "Hari Bhakti Vilasa". Whoever knows enough sanskrit to understand plain text with diacritics will also understand without them. If anyone takes up the task of translitterating the original sanskrit text of the HBV, please be so kind and drop us a note at info@granthamandira.org to have it included in our archives. Versions with Devanagari are also most welcome.

<font face=Georgia color=#24545A><center> SRI SVARUP DAMODARA</center> Svarup Damodar, previously known as Purusottama, was born in Bhitadia. His father’s name was Padmagarbha Acarya and his maternal grandfather was Jayarama Cakravarti. Jayarama Cakravarti, a resident of Navadvipa, arranged his daughters marriage to Padmagarbhacarya and the couple settled in Navadvipa. Shortly thereafter Svarupa Damodara was born. Padmagarbha left his family in the care of his father-in-law and went to various holy places, such as Mithila, Kasi, etc. to study the Veda and Vedanta. In Benares Padmagarbha happened to meet Laksmipati, the guru of Madhavendra Puri, and took diksa from him. When he returned home he accepted a second wife named Kamala devi, who gave birth to Laksminatha Lahidi at Bhitadia. Purusottama (Svarupa Damodara) was brought up in Navadvipa at his maternal uncle’s house. He was extremely loyal to Lord Gauranga. He was always present with Mahaprabhu. When Sri Caitanya Mahaprabhu exhibited His pastimes of accepting sannyasa, Swarup Damodar became like a madman and, journeying to Varanasi he also accepted sannyasa from a sannyasi named Caitanyananda Bharati. Caitanyananda ordered him: “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 Swarup (a brahmacari name). Thereafter, after taking permission from Caitanyananda, he came to Jagannatha Puri, 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, Swarup Damodar 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 Swarup 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 Candidas 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 Srivas and others. When Sri Swarup Damodar 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 Candrodoy Natak.) Seeing that Swarup Damodar 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 as a blind man finds unlimited happiness by regaining his eyesight, so I am feeling by regaining your association.” Swarup Damodar 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.” [C. C. Mad 10] Hearing these words of Swarup Damodar, spoken in such humility, Mahaprabhu again embraced him and said: “Krsna is very kind. He has very mercifully brought us together again.”? Mahaprabhu kept Swarup Damodar close to Him. Whenever Mahaprabhu became immersed in a particular ecstatic emotion, Swarup Damodar would perform a kirtan in that particular mood. During this period Sri Ray Ramananda also arrived from Vidyanagar in South India. Thus the two of them, Swarup Damodar and Ramananda Ray 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, Swarup Damodar and Ray Ramananda were similarly intimate with Caitanya Mahaprabhu. Swarup Damodar’s place of residence in Puri was the “Satasan Math”. This is located near Bhaktivinode Thakur’s “Bhakti kutir”, near the ocean at Svarga Dwar. Mahaprabhu entrusted Svarupa to look after and instruct Raghunath Das Goswami. In the nitya-lila, Svarupa Damodara plays the part of Lalita Sakhi. Swarup Damodar disappeared on the second day of the bright fortnight in the month of Asar.

The Ecstatic Dancing of Sri Caitanya at the Ratha Yatra Festival

<font face=Georgia color=#930E0A><center> THE RATHA YATRA FESTIVAL</center> May the Supreme Personality of Godhead, Sri Krsna Caitanya, who danced in front of the car of Sri Jagannatha, be all glorified! By seeing His dancing, not only was the whole universe held in wonder, but Lord Jagannatha Himself became very much astonished. All glories to Sri Krsna Caitanya and Prabhu Nityananda! All glories to Advaitacandra! And all glories to the devotees of Lord Sri Caitanya Mahaprabhu! All glories to the listeners of Sri Caitanya-caritamrta! Please hear the description of the dancing of Lord Caitanya Mahaprabhu at the Ratha-yatra festival. His dancing is very enchanting. Please hear of it with great attention. The next day, Sri Caitanya Mahaprabhu and His personal associates got up in the dark and attentively took their early-morning baths. Sri Caitanya Mahaprabhu and His personal associates then went to see the ceremony of Pandu-vijaya. During this ceremony, Lord Jagannatha leaves His throne and gets up onto the car. King Prataparudra in person, as well as his entourage, allowed the Pandu-vijaya ceremony to be seen by all the associates of Sri Caitanya Mahaprabhu. Sri Caitanya Mahaprabhu and His prominent devotees—Advaita Acarya, Nityananda Prabhu and others—were very happy to observe how Lord Jagannatha began the Ratha-yatra. The very strongly built dayitas [carriers of the Jagannatha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannatha from the throne to the car. While carrying the Deity of Lord Jagannatha, some of the dayitas took hold of the shoulders of the Lord, and some caught His lotus feet. The Lord Jagannatha Deity was bound at the waist by a strong, thick rope made of silk. From two sides the dayitas caught hold of this rope and raised the Deity. Strong, puffed-up cotton pads called tulis were spread out from the throne to the car, and the heavy Deity of Lord Jagannatha was carried from one pillowlike pad to the next by the dayitas. While the dayitas carried the heavy Jagannatha Deity from one pad to the next, some of the pads broke, and the cotton contents floated into the air. When they broke, they made a heavy cracking sound. Lord Jagannatha is the maintainer of the whole universe. Who can carry Him from one place to another? The Lord moves by His personal will just to perform His pastimes. While the Lord was transported from the throne to the car, tumultuous sounds were made on various musical instruments. Sri Caitanya Mahaprabhu was chanting “Manima! Manima!” but He could not be heard. While the Lord was being carried from the throne to the car, King Prataparudra personally engaged in the Lord’s service by cleansing the road with a broom that had a golden handle. The King sprinkled the road with sandalwood-scented water. Although he was the owner of the royal throne, he engaged in menial service for the sake of Lord Jagannatha. Although the King was the most exalted respectable person, still he accepted menial service for the Lord; he therefore became a suitable candidate for receiving the Lord’s mercy. Upon seeing the King engaged in such menial service, Caitanya Mahaprabhu became very happy. Simply by rendering this service, the King received the mercy of the Lord. Everyone was astonished to see the decorations on the Ratha car. The car appeared to be newly made of gold, and it was as high as Mount Sumeru. The decorations included bright mirrors and hundreds and hundreds of camaras [white whisks made of yak tails]. On top of the car were a neat and clean canopy and a very beautiful flag. The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang. For the pastimes of the Ratha-yatra ceremony, Lord Jagannatha got aboard one car, and His sister, Subhadra, and elder brother, Balarama, got aboard two other cars. For fifteen days the Lord had remained in a secluded place with the supreme goddess of fortune and had performed His pastimes with her. Having taken permission from the goddess of fortune, the Lord came out to ride on the Ratha car and perform His pastimes for the pleasure of the devotees. The fine, white sand spread all over the path resembled the bank of the Yamuna, and the small gardens on both sides looked just like those in Vrndavana. As Lord Jagannatha rode in His car and saw the beauty on both sides, His mind was filled with pleasure. The pullers of the car were known as gaudas, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow. Sometimes the car would stand still and not move, even though it was pulled very vigorously. The chariot therefore moved by the will of the Lord, not by the strength of any ordinary person. As the car stood still, Sri Caitanya Mahaprabhu gathered all His devotees and, with His own hand, decorated them with flower garlands and sandalwood pulp. Paramananda Puri and Brahmananda Bharati were both personally given garlands and sandalwood pulp from the very hands of Sri Caitanya Mahaprabhu. This increased their transcendental pleasure. Similarly, when Advaita Acarya and Nityananda Prabhu felt the touch of the transcendental hand of Sri Caitanya Mahaprabhu, They were very pleased. The Lord also gave garlands and sandalwood pulp to the performers of sankirtana. The two chief performers were Svarupa Damodara and Srivasa Thakura. There were altogether four parties of kirtana performers, comprising twenty-four chanters. In each party there were also two mrdanga players, making an additional eight persons. When the four parties were formed, Sri Caitanya Mahaprabhu, after some consideration, divided the chanters. Sri Caitanya Mahaprabhu ordered Nityananda Prabhu, Advaita Acarya, Haridasa Thakura and Vakresvara Pandita to dance in each of the four respective parties. Svarupa Damodara was chosen as the leader of the first party and was given five assistants to respond to his chanting. The five who responded to the singing of Svarupa Damodara were Damodara Pandita, Narayana, Govinda Datta, Raghava Pandita and Sri Govindananda. Advaita Acarya Prabhu was ordered to dance in the first group. The Lord then formed another group with Srivasa Thakura as the chief man. The five singers who responded to the singing of Srivasa Thakura were Gangadasa, Haridasa, Sriman, Subhananda and Sri Rama Pandita. Sri Nityananda Prabhu was appointed as a dancer. Another group was formed consisting of Vasudeva, Gopinatha and Murari. All these were responsive singers, and Mukunda was the chief singer. Another two persons, Srikanta and Vallabha Sena, joined as responsive singers. In this group, the senior Haridasa [Haridasa Thakura] was the dancer. The Lord formed another group, appointing Govinda Ghosa as leader. In this group the younger Haridasa, Visnudasa and Raghava were the responding singers. Two brothers named Madhava Ghosa and Vasudeva Ghosa also joined this group as responsive singers. Vakresvara Pandita was the dancer. There was a sankirtana party from the village known as Kulina-grama, and Ramananda and Satyaraja were appointed the dancers in this group. There was another party that came from Santipura and was formed by Advaita Acarya. Acyutananda was the dancer, and the rest of the men were singers. Another party was formed by the people of Khanda. These people were singing in a different place. In that group, Narahari Prabhu and Raghunandana were dancing. Four parties chanted and danced in front of Lord Jagannatha, and on either side was another party. Yet another was at the rear. There were altogether seven parties of sankirtana, and in each party two men were beating drums. Thus fourteen drums were being played at once. The sound was tumultuous, and all the devotees became mad. All the Vaisnavas came together like an assembly of clouds. As the devotees chanted the holy names in great ecstasy, tears fell from their eyes like rain. When the sankirtana resounded, it filled the three worlds. Indeed, no one could hear any sounds or musical instruments other than the sankirtana. Lord Caitanya Mahaprabhu wandered through all seven groups chanting the holy name, “Hari, Hari!” Raising His arms, He shouted, “Jaya Jagannatha!” Lord Caitanya Mahaprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups. Everyone said, “Lord Caitanya Mahaprabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us.” Actually, no one could see the inconceivable potency of the Lord. Only the most confidential devotees, those in pure, unalloyed devotional service, could understand. Lord Jagannatha was very much pleased by the sankirtana, and He brought His car to a standstill just to see the performance. King Prataparudra was also astonished to see the sankirtana. He became inactive and was converted to ecstatic love of Krsna. When the King informed Kasi Misra of the glories of the Lord, Kasi Misra replied, “O King, your fortune has no limit!” The King and Sarvabhauma Bhattacarya were both aware of the Lord’s activities, but no one else could see the tricks of Lord Caitanya Mahaprabhu. Only a person who has received the mercy of the Lord can understand. Without the Lord’s mercy, even the demigods, headed by Lord Brahma, cannot understand. Sri Caitanya Mahaprabhu had been very satisfied to see the King accept the menial task of sweeping the street, and for this humility the King received the mercy of Sri Caitanya Mahaprabhu. He could therefore observe the mystery of Sri Caitanya Mahaprabhu’s activities. Although the King had been refused an interview, he was indirectly bestowed causeless mercy. Who can understand the internal potency of Sri Caitanya Mahaprabhu? When the two great personalities Sarvabhauma Bhattacarya and Kasi Misra saw Caitanya Mahaprabhu’s causeless mercy upon the King, they were astonished. Lord Sri Caitanya Mahaprabhu performed His pastimes for some time in this way. He personally sang and induced His personal associates to dance. According to His need, the Lord sometimes exhibited one form and sometimes many. This was being executed by His internal potency. Indeed, the Personality of Godhead forgot Himself in the course of His transcendental pastimes, but His internal potency [lila-sakti], knowing the intentions of the Lord, made all arrangements. Just as Lord Sri Krsna formerly performed the rasa-lila dance and other pastimes at Vrndavana, Lord Sri Caitanya Mahaprabhu performed uncommon pastimes moment after moment. Sri Caitanya Mahaprabhu’s dancing before the Ratha-yatra car could be perceived only by pure devotees. Others could not understand. Descriptions of Lord Krsna’s uncommon dancing can be found in the revealed scripture Srimad-Bhagavatam. In this way Sri Caitanya Mahaprabhu danced in great jubilation and inundated all the people with waves of ecstatic love. Thus Lord Jagannatha mounted His car, and Lord Sri Caitanya Mahaprabhu inspired all His devotees to dance in front of it. Now please hear about Lord Jagannatha’s going to the Gundica temple while Sri Caitanya Mahaprabhu danced before the Ratha car. The Lord performed kirtana for some time and, through His own endeavor, inspired all the devotees to dance. When the Lord Himself wanted to dance, all seven groups combined together. The Lord’s devotees—including Srivasa, Ramai, Raghu, Govinda, Mukunda, Haridasa, Govindananda, Madhava and Govinda—all combined together. When Sri Caitanya Mahaprabhu desired to jump high while dancing, He placed these nine people in the charge of Svarupa Damodara. These devotees [svarupa Damodara and the devotees in his charge] sang along with the Lord, and they also ran beside Him. All the other groups of men also sang. Offering obeisances to the Lord with folded hands, Sri Caitanya Mahaprabhu raised His face toward Jagannatha and prayed as follows:<blockquote><font color=darkblue><center>namo brahmaNya-devAya go-brAhmaNa-hitAya ca jagad-dhitAya kRSNAya govindAya namo namaH</center> “Let me offer my respectful obeisances unto Lord Krsna, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brahmanas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Krsna and Govinda.” <center>jayati jayati devo devakI-nandano ’sau jayati jayati kRSNo vRSNi-vaMza-pradIpaH jayati jayati megha-zyAmalaH komalAGgo jayati jayati pRthvI-bhAra-nAzo mukundaH</center> “All glories unto the Supreme Personality of Godhead, who is known as the son of Devaki! All glories to the Supreme Personality of Godhead, who is known as the light of the dynasty of Vrsni! All glories to the Supreme Personality of Godhead, whose bodily luster is like that of a new cloud, and whose body is as soft as a lotus flower! All glories to the Supreme Personality of Godhead, who appeared on this planet to deliver the world from the burden of demons, and who can offer liberation to everyone!” <center>jayati jana-nivAso devakI-janma-vAdo yadu-vara-pariSat svair dorbhir asyann adharmam sthira-cara-vRjina-ghnaH susmita-zrI-mukhena vraja-pura-vanitAnAM vardhayan kAma-devam</center> “Lord Sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all-glorious and happy!” <center>nAhaM vipro na ca nara-patir nApi vaizyo na zUdro nAhaM varNI na ca gRha-patir no vanastho yatir vA kintu prodyan-nikhila-paramAnanda-pUrnAmRtAbdher gopI-bhartuH pada-kamalayor dAsa-dAsAnudAsaH</center> “I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor am I a brahmacari, a householder, a vanaprastha or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Sri Krsna, the maintainer of the gopis. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.”</blockquote><font color=#930E0A>Having recited all these verses from scripture, the Lord again offered His obeisances, and all the devotees, with folded hands, also offered prayers to the Supreme Personality of Godhead. When Sri Caitanya Mahaprabhu danced and jumped high, roaring like thunder and moving in a circle like a wheel, He appeared like a circling firebrand. Wherever Sri Caitanya Mahaprabhu stepped while dancing, the whole earth, with its hills and seas, appeared to tilt. When Caitanya Mahaprabhu danced, He displayed various blissful transcendental changes in His body. Sometimes He appeared as though stunned. Sometimes the hairs of His body stood on end. Sometimes He perspired, cried, trembled and changed color, and sometimes He exhibited symptoms of helplessness, pride, exuberance and humility. When Sri Caitanya Mahaprabhu fell down with a crash while dancing, He would roll on the ground. At such times it appeared that a golden mountain was rolling on the ground. Nityananda Prabhu would stretch out His two hands and try to catch the Lord when He was running here and there. Advaita Acarya would walk behind the Lord and loudly chant “Haribol! Haribol!” again and again. Just to check the crowds from coming too near the Lord, the devotees formed three circles. The first circle was guided by Nityananda Prabhu, who is Balarama Himself, the possessor of great strength. All the devotees headed by Kasisvara and Govinda linked hands and formed a second circle around the Lord. Maharaja Prataparudra and his personal assistants formed a third circle around the two inner circles just to check the crowds from coming too near. With his hands on the shoulders of Haricandana, King Prataparudra could see Lord Caitanya Mahaprabhu dancing, and the King felt great ecstasy. While the King beheld the dancing, Srivasa Thakura, standing in front of him, became ecstatic as he saw the dancing of Sri Caitanya Mahaprabhu. Seeing Srivasa Thakura standing before the King, Haricandana touched Srivasa with his hand and requested him to step aside. Absorbed in watching Sri Caitanya Mahaprabhu dance, Srivasa Thakura could not understand why he was being touched and pushed. After he was pushed again and again, he became angry. Srivasa Thakura slapped Haricandana to stop him from pushing him. In turn, this made Haricandana angry. As the angered Haricandana was about to speak to Srivasa Thakura, Prataparudra Maharaja personally stopped him. King Prataparudra said, “You are very fortunate, for you have been graced by the touch of Srivasa Thakura. I am not so fortunate. You should feel obliged to him.” Everyone was astonished by the dancing of Caitanya Mahaprabhu, and even Lord Jagannatha became extremely happy to see Him. The car came to a complete standstill and remained immobile while Lord Jagannatha, with unblinking eyes, watched the dancing of Sri Caitanya Mahaprabhu. The goddess of fortune, Subhadra, and Lord Balarama both felt great happiness and ecstasy within their hearts. Indeed, they were seen smiling at the dancing. When Caitanya Mahaprabhu danced and jumped high, eight wonderful transformations indicative of divine ecstasy were seen in His body. All these symptoms were visible simultaneously. His skin erupted with goose pimples, and the hairs of His body stood on end. His body resembled the simuli [silk cotton tree], all covered with thorns. Indeed, the people became afraid just to see His teeth chatter, and they even thought that His teeth would fall out. Sri Caitanya Mahaprabhu’s whole body flowed with perspiration and at the same time oozed blood. He made the sounds “jaja gaga, jaja gaga” in a voice choked with ecstasy. Tears came forcefully from the eyes of the Lord, as if from a syringe, and all the people surrounding Him became wet. Everyone saw the complexion of His body change from white to pink, so that His luster resembled that of the mallika flower. Sometimes He appeared stunned, and sometimes He rolled on the ground. Indeed, sometimes His legs and hands became as hard as dry wood, and He did not move. When the Lord fell to the ground, sometimes His breathing almost stopped. When the devotees saw this, their lives also became very feeble. Water flowed from His eyes and sometimes through His nostrils, and foam fell from His mouth. These flowings appeared to be torrents of nectar descending from the moon. The foam that fell from the mouth of Sri Caitanya Mahaprabhu was taken and drunk by Subhananda because he was very fortunate and expert in relishing the mellow of ecstatic love of Krsna. After Sri Caitanya Mahaprabhu had performed His devastating dance for some time, His mind entered into a mood of ecstatic love. After abandoning the dancing, the Lord ordered Svarupa Damodara to sing. Understanding His mind, Svarupa Damodara began to sing as follows:<blockquote><font color=darkblue><center>sei ta parANa-nAtha pAinu yAhA lAgi’ madana-dahane jhuri’ genu</center> “‘Now I have gained the Lord of My life, in the absence of whom I was being burned by Cupid and was withering away.’”</blockquote><font color=#930E0A>When this refrain was loudly sung by Svarupa Damodara, Sri Caitanya Mahaprabhu again began rhythmically dancing in transcendental bliss. The car of Lord Jagannatha began to move slowly while the son of mother Saci went ahead and danced in front. While dancing and singing, all the devotees in front of Lord Jagannatha kept their eyes on Him. Caitanya Mahaprabhu then went to the end of the procession with the sankirtana performers. His eyes and mind fully absorbed in Lord Jagannatha, Caitanya Mahaprabhu began to play the drama of the song with His two arms. When Caitanya Mahaprabhu was dramatically enacting the song, He would sometimes fall behind in the procession. At such times, Lord Jagannatha would come to a standstill. When Caitanya Mahaprabhu again went forward, Lord Jagannatha’s car would slowly start again. Thus there was a sort of competition between Caitanya Mahaprabhu and Lord Jagannatha in seeing who would lead, but Caitanya Mahaprabhu was so strong that He made Lord Jagannatha wait in His car. While Sri Caitanya Mahaprabhu was dancing, His ecstasy changed. Raising His two arms, He began to recite the following verse in a loud voice.<blockquote><font color=darkblue><center>yaH kaumAra-haraH sa eva hi varas tA eva caitra-kSapAs te conmIlita-mAlatI-surabhayaH prauDhAH kadambAnilAH sA caivAsmi tathApi tatra surata-vyApAra-lIlA-vidhau revA-rodhasi vetasI-taru-tale cetaH samutkaNThate</center>“That very person who stole my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.”</blockquote><font color=#930E0A>This verse was recited by Sri Caitanya Mahaprabhu again and again. But for Svarupa Damodara, no one could understand its meaning. I have already explained this verse. Now I shall simply describe it in brief. Formerly, all the gopis of Vrndavana were very pleased when they met with Krsna in the holy place Kuruksetra. Similarly, after seeing Lord Jagannatha, Sri Caitanya Mahaprabhu awoke with the ecstasy of the gopis. Being absorbed in this ecstasy, He asked Svarupa Damodara to sing the refrain. Sri Caitanya Mahaprabhu spoke thus to Lord Jagannatha:<blockquote><font color=darkblue><center>avazeSe rAdhA kRSNe kare nivedana sei tumi, sei Ami, sei nava saGgama</center> “You are the same Krsna, and I am the same Radharani. We are meeting again in the same way that We met in the beginning of Our lives. <center>tathApi AmAra mana hare vRndAvana vRndAvane udaya karAo Apana-caraNa</center> “Although We are both the same, My mind is still attracted to Vrndavana-dhama. I wish that You will please again appear with Your lotus feet in Vrndavana. <center>ihAG lokAraNya, hAtI, ghoDA, ratha-dhvani tAhAG puSpAraNya, bhRGga-pika-nAda zuni</center> “In Kuruksetra there are crowds of people, elephants and horses, and also the rattling of chariots. But in Vrndavana there are flower gardens, and the humming of the bees and chirping of the birds can be heard. <center>ihAG rAja-veza, saGge saba kSatriya-gaNa tAhAG gopa-veza, saGge muralI-vAdana</center> “Here at Kuruksetra You are dressed like a royal prince, accompanied by great warriors, but in Vrndavana You appeared just like an ordinary cowherd boy, accompanied only by Your beautiful flute. <center>vraje tomAra saGge yei sukha-AsvAdana sei sukha-samudrera ihAG nAhi eka kaNa</center> “Here there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Vrndavana. <center>AmA laJA punaH lIlA karaha vRndAvane tabe AmAra mano-vAJchA haya ta’ pUraNe</center> “I therefore request You to come to Vrndavana and enjoy pastimes with Me. If You do so, My ambition will be fulfilled.”</blockquote><font color=#930E0A>I have already described in brief Srimati Radharani’s statement from Srimad-Bhagavatam. In that ecstatic mood, Sri Caitanya Mahaprabhu recited many other verses, but people in general could not understand their meaning. The meaning of those verses was known to Svarupa Damodara Gosvami, but he did not reveal it. However, Sri Rupa Gosvami has broadcast the meaning. While dancing, Sri Caitanya Mahaprabhu began to recite the following verse, which He tasted in the association of Svarupa Damodara Gosvami.<blockquote><font color=darkblue><center>Ahuz ca te nalina-nAbha padAravindaM yogezvarair hRdi vicintyam agAdha-bodhaiH saMsAra-kUpa-patitottaraNAvalambaM gehaM juSAm api manasy udiyAt sadA naH</center> “[The gopis spoke thus:] ‘Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.’”</blockquote><font color=#930E0A>Speaking in the mood of Srimati Radharani, Caitanya Mahaprabhu said:<blockquote><font color=darkblue><center>anyera hRdaya mana, mora mana vRndAvana, ‘mane’ ‘vane’ eka kari’ jAni tAhAG tomAra pada-dvaya, karAha yadi udaya, tabe tomAra pUrNa kRpA mAni</center> “For most people, the mind and heart are one, but because My mind is never separated from Vrndavana, I consider My mind and Vrndavana to be one. My mind is already Vrndavana, and since You like Vrndavana, will You please place Your lotus feet there? I would deem that Your full mercy. <center>prANa-nAtha, zuna mora satya nivedana vraja AmAra sadana, tAhAG tomAra saGgama, nA pAile nA rahe jIvana</center> “My dear Lord, kindly hear My true submission. My home is Vrndavana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life. <center>pUrve uddhava-dvAre, ebe sAkSAt AmAre, yoga-jJAne kahilA upAya tumi vidagdha, kRpAmaya, jAnaha AmAra hRdaya, more aiche kahite nA yuyAya</center> “My dear Krsna, formerly, when You were staying in Mathura, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jnana-yoga or dhyana-yoga. Although You know Me very well, You are still instructing Me in jnana-yoga and dhyana-yoga. It is not right for You to do so. <center>citta kADhi’ tomA haite, viSaye cAhi lAgAite, yatna kari, nAri kADhibAre tAre dhyAna zikSA karAha, loka hAsAJA mAra, sthAnAsthAna nA kara vicAre</center> “I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions. <center>nahe gopI yogezvara, pada-kamala tomAra, dhyAna kari’ pAibe santoSa tomAra vAkya-paripATI, tAra madhye kuTinATI, zuni’ gopIra Aro bADhe roSa</center> “The gopis are not like the mystic yogis. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogis. Teaching the gopis about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more and more angry with You. <center>deha-smRti nAhi yAra, saMsAra-kUpa kAhAG tAra, tAhA haite nA cAhe uddhAra viraha-samudra-jale, kAma-timiGgile gile, gopI-gaNe neha’ tAra pAra</center> “The gopis have fallen into the great ocean of separation and are being devoured by the timingila fish of their ambition to serve You. The gopis are to be delivered from the mouths of these timingila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopis do not want that liberation desired by yogis and jnanis, for they are already liberated from the ocean of material existence. <center>vRndAvana, govardhana, yamunA-pulina, vana, sei kuJje rAsAdika lIlA sei vrajera vraja-jana, mAtA, pitA, bandhu-gaNa, baDa citra, kemane pAsarilA</center> “It is amazing that You have forgotten the land of Vrndavana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamuna and the forest where You enjoyed the rasa-lila dance? <center>vidagdha, mRdu, sad-guNa, suzIla, snigdha, karuNa, tumi, tomAra nAhi doSAbhAsa tabe ye tomAra mana, nAhi smare vraja-jana, se AmAra durdaiva-vilAsa</center> “Krsna, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You. Yet Your mind does not even remember the inhabitants of Vrndavana. This is only My misfortune, and nothing else. <center>nA gaNi Apana-duHkha, dekhi’ vrajezvarI-mukha, vraja-janera hRdaya vidare kibA mAra’ vraja-vAsI, kibA jIyAo vraje Asi’, kena jIyAo duHkha sahAibAre?</center> “I do not care for My personal unhappiness, but when I see the morose face of mother Yasoda and the hearts of all the inhabitants of Vrndavana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering? <center>tomAra ye anya veza, anya saGga, anya deza, vraja-jane kabhu nAhi bhAya vraja-bhUmi chADite nAre, tomA nA dekhile mare, vraja-janera ki habe upAya</center> “The inhabitants of Vrndavana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vrndavana, and without Your presence, they are all dying. What is their condition to be? <center>tumi vrajera jIvana, vraja-rAjera prANa-dhana, tumi vrajera sakala sampad kRpArdra tomAra mana, Asi’ jIyAo vraja-jana, vraje udaya karAo nija-pada</center> “My dear Krsna, You are the life and soul of Vrndavana-dhama. You are especially the life of Nanda Maharaja. You are the only opulence in the land of Vrndavana, and You are very merciful. Please come and let all the residents of Vrndavana live. Kindly keep Your lotus feet again in Vrndavana.”</blockquote><font color=#930E0A>After hearing Srimati Radharani’s statements, Lord Krsna’s love for the inhabitants of Vrndavana was evoked, and His body and mind became very much perturbed. After hearing of their love for Him, He immediately thought Himself to be always indebted to the residents of Vrndavana. Then Krsna began to pacify Srimati Radharani as follows:<blockquote><font color=darkblue><center>prANa-priye, zuna, mora e-satya-vacana tomA-sabAra smaraNe, jhuroG muJi rAtri-dine, mora duHkha nA jAne kona jana</center> “My dearest Srimati Radharani, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vrndavana. No one knows how unhappy this makes Me.” <center>vraja-vAsI yata jana, mAtA, pitA, sakhA-gaNa, sabe haya mora prANa-sama tAGra madhye gopI-gaNa, sAkSAt mora jIvana, tumi mora jIvanera jIvana</center> Sri Krsna continued: “All the inhabitants of Vrndavana-dhama—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vrndavana, the gopis are My very life and soul. And among the gopis, You, Srimati Radharani, are the chief. Therefore You are the very life of My life. <center>tomA-sabAra prema-rase, AmAke karila vaze, Ami tomAra adhIna kevala tomA-sabA chADAJA, AmA dUra-deze laJA, rAkhiyAche durdaiva prabala</center> “My dear Srimati Radharani, I am always subservient to the loving affairs of all of you. I am under your control only. My separation from you and residence in distant places have occurred due to My strong misfortune. <center>priyA priya-saGga-hInA, priya priyA-saGga vinA, nAhi jIye, e satya pramANa mora dazA zone yabe, tAGra ei dazA habe, ei bhaye duGhe rAkhe prANa</center> “When a woman is separated from the man she loves or a man is separated from his beloved woman, neither of them can live. It is a fact that they live only for each other, for if one dies and the other hears of it, he or she will die also. <center>sei satI premavatI, premavAn sei pati, viyoge ye vAJche priya-hite nA gaNe Apana-duHkha, vAJche priyajana-sukha, sei dui mile acirAte</center> “Such a loving, chaste wife and loving husband desire all welfare for each other in separation and do not care for personal happiness. Desiring only each other’s well-being, such a pair certainly meet again without delay. <center>rAkhite tomAra jIvana, sevi Ami nArAyaNa, tAGra zaktye Asi niti-niti tomA-sane krIDA kari’, niti yAi yadu-purI, tAhA tumi mAnaha mora sphUrti</center> “You are My most dear, and I know that in My absence You cannot live for a moment. Just to keep You living, I worship Lord Narayana. By His merciful potency, I come to Vrndavana every day to enjoy pastimes with You. I then return to Dvaraka-dhama. Thus You can always feel My presence there in Vrndavana. <center>mora bhAgya mo-viSaye, tomAra ye prema haye, sei prema parama prabala lukAJA AmA Ane, saGga karAya tomA-sane, prakaTeha Anibe satvara</center> “Our love affair is more powerful because of My good fortune in receiving Narayana’s grace. This allows Me to come there unseen by others. I hope that very soon I will be visible to everyone. <center>yAdavera vipakSa, yata duSTa kaMsa-pakSa, tAhA Ami kailuG saba kSaya Ache dui-cAri jana, tAhA mAri’ vRndAvana, AilAma Ami, jAniha nizcaya</center> “I have already killed all the mischievous demons who are enemies of the Yadu dynasty, and I have also killed Kamsa and his allies. But there are two or four demons still living. I want to kill them, and after doing so I shall very soon return to Vrndavana. Please know this for certain. <center>sei zatru-gaNa haite, vraja-jana rAkhite, rahi rAjye udAsIna haJA yebA strI-putra-dhane, kari rAjya AvaraNe, yadu-gaNera santoSa lAgiyA</center> “I wish to protect the inhabitants of Vrndavana from the attacks of My enemies. That is why I remain in My kingdom; otherwise I am indifferent to My royal position. Whatever wives, sons and wealth I maintain in the kingdom are only for the satisfaction of the Yadus. <center>tomAra ye prema-guNa, kare AmA AkarSaNa, Anibe AmA dina daza bize punaH Asi’ vRndAvane, vraja-vadhU tomA-sane, vilasiba rajanI-divase</center> “Your loving qualities always attract Me to Vrndavana. Indeed, they will bring Me back within ten or twenty days, and when I return I shall enjoy both day and night with You and all the damsels of Vrajabhumi.”</blockquote><font color=#930E0A>While speaking to Srimati Radharani, Krsna became very anxious to return to Vrndavana. He made Her listen to a verse which banished all Her difficulties and which assured Her that She would again attain Krsna. Sri Krsna said:<blockquote><font color=darkblue><center>mayi bhaktir hi bhUtAnAm amRtatvAya kalpate diSTyA yad AsIn mat-sneho bhavatInAM mad-ApanaH</center> “Devotional service unto Me is the only way to attain Me. My dear gopis, whatever love and affection you have attained for Me by good fortune is the only reason for My returning to you.”</blockquote><font color=#930E0A>Sri Caitanya Mahaprabhu would sit in His room with Svarupa Damodara and taste the topics of these verses day and night. Sri Caitanya Mahaprabhu danced completely absorbed in ecstatic emotion. While looking at the face of Lord Jagannatha, He danced and recited these verses. No one can describe the good fortune of Svarupa Damodara Gosvami, for he is always absorbed in the service of the Lord with his body, mind and words. The senses of Lord Sri Caitanya Mahaprabhu were identical with the senses of Svarupa. Therefore Caitanya Mahaprabhu used to become fully absorbed in tasting the singing of Svarupa Damodara. In emotional ecstasy, Caitanya Mahaprabhu would sometimes sit on the ground and, looking down, would write on the ground with His finger. Fearing that the Lord would injure His finger by writing in this way, Svarupa Damodara checked Him with his own hand. Svarupa Damodara used to sing exactly according to the ecstatic emotion of the Lord. Whenever a particular mellow was being tasted by Sri Caitanya Mahaprabhu, Svarupa Damodara would personify it by singing. Sri Caitanya Mahaprabhu looked upon the beautiful lotuslike face and eyes of Lord Jagannatha. Lord Jagannatha was garlanded, dressed with nice garments and adorned with beautiful ornaments. His face was glittering from the rays of sunshine, and the entire atmosphere was fragrant. An ocean of transcendental bliss expanded in the heart of Lord Sri Caitanya Mahaprabhu, and symptoms of madness immediately intensified like a hurricane. The madness of transcendental bliss created waves of various emotions. The emotions appeared like opposing soldiers staging a fight. There was an increase in all the natural emotional symptoms. Thus there were awakening emotions, peacefulness, joined, mixed, transcendental and prevalent emotions, and impetuses for emotion. Sri Caitanya Mahaprabhu’s body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming. The sight of all these symptoms attracted everyone’s mind and consciousness. Indeed, the Lord sprinkled everyone’s mind with the nectar of transcendental love of Godhead. He sprinkled the minds of the servants of Lord Jagannatha, the government officers, the pilgrim visitors, the general populace and all the residents of Jagannatha Puri. Upon seeing the dancing and ecstatic love of Sri Caitanya Mahaprabhu, everyone became astonished. In their hearts they became infatuated with love of Krsna. Everyone danced and chanted in ecstatic love, and a great noise resounded. Everyone was overwhelmed with transcendental bliss just to see the dancing of Sri Caitanya Mahaprabhu. Apart from the others, even Lord Jagannatha and Lord Balarama, with great happiness, began to move very slowly upon seeing the dancing of Sri Caitanya Mahaprabhu. Lord Jagannatha and Lord Balarama sometimes stopped the car and happily observed Lord Caitanya’s dancing. Anyone who was able to see Them stop and watch the dancing bore witness to Their pastimes. When Lord Sri Caitanya Mahaprabhu was dancing and wandering in this way, He fell down in front of Maharaja Prataparudra. Maharaja Prataparudra picked the Lord up with great respect, but upon seeing the King, Lord Caitanya Mahaprabhu came to His external senses. After seeing the King, Sri Caitanya Mahaprabhu condemned Himself, saying, “Oh, how pitiful it is that I have touched a person who is interested in mundane affairs!” Not even Lord Nityananda Prabhu, Kasisvara or Govinda took care of Lord Caitanya Mahaprabhu when He fell down. Nityananda was in great ecstasy, and Kasisvara and Govinda were elsewhere. Sri Caitanya Mahaprabhu had already been satisfied by the King’s behavior, for the King had accepted the service of a sweeper for Lord Jagannatha. Therefore Lord Caitanya Mahaprabhu actually desired to see the King. However, just to warn His personal associates, the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, externally expressed feelings of anger. King Prataparudra became frightened when Lord Caitanya showed external anger, but Sarvabhauma Bhattacarya told the King, “Don’t worry.” Sarvabhauma Bhattacarya informed the King, “The Lord is very satisfied with you. By pointing you out, He was teaching His personal associates how to behave with mundane people.” Sarvabhauma Bhattacarya continued, “I shall submit your petition when there is an opportune moment. It will then be easy for you to come and meet the Lord.” After circumambulating Jagannatha, Sri Caitanya Mahaprabhu went behind the car and began pushing it with His head. As soon as He pushed, the car immediately started to move, making a rattling noise. The people all around began to chant the holy name of the Lord, “Hari! Hari!” As the car began to move, Sri Caitanya Mahaprabhu took His personal associates in front of the cars occupied by Lord Balarama and Subhadra, the goddess of fortune. Greatly inspired, He then began to dance in front of them. After finishing the dance before Lord Baladeva and Subhadra, Sri Caitanya Mahaprabhu came before Lord Jagannatha’s car. Upon seeing Lord Jagannatha, He began to dance again. When they reached the place called Balagandi, Lord Jagannatha stopped His car and began to look left and right. On the left side, Lord Jagannatha saw a neighborhood of brahmanas and a coconut-tree grove. On the right side, He saw nice flower gardens resembling those in the holy place Vrndavana. Sri Caitanya Mahaprabhu and His devotees were dancing in front of the car, and Lord Jagannatha, having stopped the car, watched the dancing. It was customary that food be offered to the Lord at vipra-sasana. Indeed, innumerable dishes of food were offered, and Lord Jagannatha tasted each one of them. All kinds of devotees of Lord Jagannatha—from neophytes to the most advanced—offered their best cooked food to the Lord. These devotees included the King, his queens, his ministers and friends and all other big and small residents of Jagannatha Puri. All the visitors who had come from different countries to Jagannatha Puri, as well as the local devotees, offered their personally cooked food to the Lord. The devotees offered their food everywhere—in front of the car and behind it, on the two sides and within the flower garden. Wherever possible, they made their offering to the Lord, for there were no hard and fast rules. While the food was being offered, a large crowd of people gathered. At that time Sri Caitanya Mahaprabhu stopped His dancing and went to a nearby garden. Sri Caitanya Mahaprabhu entered the garden and, immersed in great ecstatic emotion, fell flat on a raised platform there. The Lord was very much fatigued from the hard labor of dancing, and there was perspiration all over His body. He therefore enjoyed the fragrant, cool breeze of the garden. All the devotees who had been performing sankirtana came there and took rest under each and every tree. Thus I have described the great performance of congregational chanting by Lord Sri Caitanya Mahaprabhu as He danced in front of Lord Jagannatha. In his prayer known as the Caitanyastaka, Srila Rupa Gosvami has given a vivid description of the Lord’s dancing before the car of Jagannatha.<blockquote><font color=darkblue><center>rathArUDhasyArAd adhipadavi nIlAcala-pater adabhra-premormi-sphurita-naTanollAsa-vivazaH sa-harSaM gAyadbhiH parivRta-tanur vaiSNava-janaiH sa caitanyaH kiM me punar api dRzor yAsyati padam</center> “Sri Caitanya Mahaprabhu danced down the main road in great ecstasy before Lord Jagannatha, the master of Nilacala, who was sitting on His car. Overwhelmed by the transcendental bliss of dancing and surrounded by Vaisnavas who sang the holy names, He manifested waves of ecstatic love of Godhead. When will Sri Caitanya Mahaprabhu again be visible to my vision?”</blockquote><font color=#930E0A>Anyone who hears this description of the car festival will attain Sri Caitanya Mahaprabhu. He will also attain the elevated state by which he will have firm conviction in devotional service and love of Godhead. Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps. <center>(From the BBT edition of Caitanya Caritamrita, Madhya-lila, chapter 13)</center>

If someone likes, I'd be happy to contribute more "miracles" from the lives of Vaishnava saints.

If we set out to compare the level of purity in devotees, since the other folks did not walk on water, bring dead people back to life, etc, one can say Jesus was a *better* devotee than them. <hr> I'd like to contribute an excerpt from the life of Barha Baba from "The Saints of Bengal". This incident was not unique in his life. <hr> <font color=darkblue>Sri Radharamana Carana Dasa Deva was popularly known as ‘Barha Baba’, which means ‘Baba the Great.’ He was so called because he was truly great-great in heart, great in love, great in power to do things, which our men of reason and science would not believe even if they see. He was like a stream of love running its course and sweeping along with it every soul that came in its way toward the boundless and bottomless Ocean of Love and Peace and Transcendental Bliss. He carried Sri Caitanya Mahaprabhu’s message of love from place to place, door to door and person to person, singing and dancing, laughing and weeping in rapturous ecstasies like Mahaprabhu Himself. A veritable dynamo of love, he lovingly embraced whomsoever he met and by his mere touch transmitted a wave of love into his heart. He was like an angel that came down to earth to alleviate our suffering and deliver us from bondage by telling us how all our suffering could be easily removed and we could attain the highest goal of life, the attainment of the Lotus Feet of the Lord, only by chanting His Name. Since we, the jivas of Kali would not easily believe, he took it upon himself to demonstrate to us the inconceivable power of the Divine Name by curing diseases, melting stones, making the trees dance and the animals behave like devout Vaishnavas and even by bringing the dead back to life by chanting His Name. Yes, he brought even the dead back to life by chanting Harinama on a number of occasions. The most glaring example was that of the dead body of a lady, whom he brought back to life on the cremation ground itself before a crowd of thousands of people in Calcutta. The dead body of a young lady was brought by some maravaris to the cremation ground on the bank of Ganges, when Sri Radharamana Carana Dasa Baba Mahasaya was bathing in the river along with Jogen Babu and a number of other disciples. As Baba saw this he was for sometime lost within himself. He said to himself, “Ah! The lady is going without hearing the Name of the Lord. Poor thing! She will have to suffer the unending cycle of birth and death.” Then he said to Radhavinoda and Phani, “Go and see what the maraviris are doing with the body. Ask them not to burn it until I come.” Radhavinoda and Phani went and saw that the maravaris had placed the dead body on the pyre and were about to set fire to it. They said to them, “Our Guru Maharaja has requested that you may please wait till he comes.” They did not heed. Baba Mahasaya then sent Jogen Babu, who said to them entreatingly, “Please for God’s sake wait a while, our Gurudeva is coming. The maravaris looked amazingly at Jogen Babu and at each other and did not know what to do. In the meantime Baba Mahasaya came. He said, “Brethren, please bring the corpse down from the pyre.” As he said this his heart was full of compassion, his eyes beamed with affection and his voice rang with a note that was divine and benedictory. They brought the body down. Baba Mahasaya asked Rama Dasa to sit behind the head of the body and Radhavinoda and Phani Dasa to sit on its either side. He himself sat near its feet, holding its great toes with both of his hands. He then began to chant, ‘Bhaja Nitai-Gaura Radhe-Syama, Japa Hare Krishna Hare Rama, and asked all others to join him in the chanting. A crowd gathered on the scene. Everybody was chanting and looking eagerly and expectantly now at Baba Mahasaya, now at the dead body. This continued for half an hour. Then suddenly Baba Mahasaya exclaimed, “Jai Nitai!”, and pulled the toes of the lady with a jerk. And lo! The lady opened her eyes. The maravaris sprang with joy. Everyone shouted, “Haribol!”- while the lady looked all round with bewilderment. Baba Mahasaya said to her, “Do you recognize your relatives?” She replied in the affirmative by a gesture of the eye. Baba Mahasaya asked the maravaris to bring some milk. The lady was made to drink milk. She drank it little by little. As she drank the cries of “Haribol!” again rent the sky. The news spread like wildfire that a sadhu had brought a dead body back to life at Nimtala Ghata. Crowd after crowd of people began to pour in from different directions. This continued for about an hour and a half. Then Baba Mahasaya ceased to hold the lady’s toes. She also ceased to breathe and closed her eyes. Her relations fell at Baba’s feet and prayed that she might be made to live and sent back home. But Baba Mahasaya said, “How can I do what Caitanya Mahaprabhu Himself did not think it proper to do with the son of Srivasa? Could He not make him live longer after He had brought him back to life for a short while? He did not because He did not think it proper to undo what fate had done or God had willed. Now, God willed to demonstrate to the people, who would not believe without seeing, that the power of the Name is infinite and that it can even bring the dead back to life. So He has done it. One must know that the Name of God is even more powerful than God. It can do easily what God cannot. If one believes in the power of the Name, nothing else remains to be done. Without the mercy of the Name one can neither achieve prema nor enter the realm of the Divine lila.” With these words Baba Mahasaya soothed every one and then went back to bathe again in the Ganges.

<font face=Georgia color=darkblue><center> THE CLEANING OF THE GUNDICA TEMPLE</center> Some of the prominent devotees like Advaita Acarya used to invite Sri Caitanya Mahaprabhu to take His meals at their homes. The Lord accepted such invitations accompanied by His devotees. In this way, the Lord passed some days in great jubilation. Then the car festival of Lord Jagannatha approached. Sri Caitanya Mahaprabhu first of all called for Kasi Misra, then for the superintendent of the temple, then for Sarvabhauma Bhattacarya. When these three people came before the Lord, He begged them for permission to wash the temple known as Gundica. Upon hearing the Lord’s request for permission to wash the Gundica temple, the padicha, the superintendent of the temple, said, “My dear Sir, we are all Your servants. Whatever You desire is our duty to perform. The King gave a special order for me to do without delay whatever Your Lordship orders. My dear Lord, washing the temple is not service befitting You. Nonetheless, if You wish to do so, it is to be accepted as one of Your pastimes. To wash the temple, You need many waterpots and brooms. Therefore order me. I can immediately bring all these things to You.” As soon as the superintendent understood the desire of the Lord, he immediately delivered a hundred new waterpots and a hundred brooms for sweeping the temple. The next day, early in the morning, the Lord took His personal associates with Him and, with His own hand, smeared sandalwood pulp on their bodies. He then gave each devotee a broom with His own hand, and taking all of them personally with Him, the Lord went to Gundica. In this way the Lord and His associates went to cleanse the Gundica temple. At first they cleansed the temple with the brooms. The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place [simhasana], cleansed it and again put it in its original place. Thus the Lord and His companions cleansed and swept all the temple’s buildings, big and small, and finally cleansed the area between the temple and the kirtana hall. Indeed, hundreds of devotees were engaged in cleansing all around the temple, and Sri Caitanya Mahaprabhu was personally carrying out the operation just to instruct others. Sri Caitanya Mahaprabhu washed and cleansed the temple in great jubilation, chanting the holy name of Lord Krsna all the time. Similarly, all the devotees were also chanting and at the same time performing their respective duties. The entire beautiful body of the Lord was covered with dust and dirt. In this way it became transcendentally beautiful. At times, when cleansing the temple, the Lord shed tears, and in some places He even cleansed with those tears. After this, the place where the Deity’s food was kept [bhoga-mandira] was cleansed. Then the yard was cleansed, and then all the residential quarters, one after the other. After Sri Caitanya Mahaprabhu collected all the straw, dust and grains of sand in one place, He gathered it all in His cloth and threw it outside. Following the example of Sri Caitanya Mahaprabhu, all the devotees, in great jubilation, began to gather straws and dust with their own cloths and throw them outside the temple. The Lord then told the devotees, “I can tell how much you have labored and how well you have cleansed the temple simply by seeing all the straw and dust you have collected outside.” Even though all the devotees collected dirt in one pile, the dirt collected by Sri Caitanya Mahaprabhu was much greater. After the inside of the temple was cleansed, the Lord again allotted areas for the devotees to cleanse. The Lord then ordered everyone to cleanse the inside of the temple very perfectly by taking finer dust, straws and grains of sand and throwing them outside. After Sri Caitanya Mahaprabhu and all the Vaisnavas cleansed the temple for the second time, Sri Caitanya Mahaprabhu was very happy to see the cleansing work. While the temple was being swept, about a hundred men stood ready with filled waterpots, and they simply awaited the Lord’s order to throw the water from them. As soon as Sri Caitanya Mahaprabhu called for water, all the men immediately brought the hundred waterpots, which were completely filled, and delivered them before the Lord. In this way, Sri Caitanya Mahaprabhu first washed the main temple and then thoroughly washed the ceiling, the walls, the floor, the sitting place [simhasana] and everything else within the room. Sri Caitanya Mahaprabhu Himself and His devotees began to throw water onto the ceiling. When this water fell, it washed the walls and floor. Then Sri Caitanya Mahaprabhu began to wash the sitting place of Lord Jagannatha with His own hands, and all the devotees began to bring water to the Lord. All the devotees within the temple began to wash. Each one had a broom in his hand, and in this way they cleansed the temple of the Lord. Someone brought water to pour into the hands of Sri Caitanya Mahaprabhu, and someone poured water on His lotus feet. The water that fell from the lotus feet of Sri Caitanya Mahaprabhu was drunk by someone who hid himself. Someone else begged for that water, and another person was giving that water in charity. After the room was washed, the water was let out through an outlet, and it then flowed and filled the yard outside. The Lord mopped the rooms with His own clothes, and He polished the throne with them also. In this way all the rooms were cleansed with a hundred waterpots. After the rooms had been cleansed, the minds of the devotees were as clean as the rooms. When the temple was cleansed, it was purified, cool and pleasing, just as if the Lord’s own pure mind had appeared. Since hundreds of men were engaged in bringing water from the lake, there was no place to stand on the banks. Consequently someone began to draw water from a well. Hundreds of devotees brought water in the pots, and hundreds took the empty pots away to fill them up again. With the exception of Nityananda Prabhu, Advaita Acarya, Svarupa Damodara, Brahmananda Bharati and Paramananda Puri, everyone was engaged in filling the waterpots and bringing them there. Many of the waterpots were broken when people collided with one another, and hundreds of men had to bring new waterpots to fill. Some people were filling the pots, and others were washing the rooms, but everyone was engaged in chanting the holy name of Krsna and Hari. One person begged for a waterpot by chanting the holy names “Krsna, Krsna,” and another delivered a pot while chanting “Krsna, Krsna.” Whenever anyone had to speak, he did so by uttering the holy name of Krsna. Consequently, the holy name of Krsna became an indication for everyone who wanted something. As Sri Caitanya Mahaprabhu was vibrating the holy name of Krsna in ecstatic love, He Himself was performing the work of hundreds of men. It appeared as though Sri Caitanya Mahaprabhu were cleansing and washing with a hundred hands. He approached every devotee just to teach him how to work. When He saw someone doing nicely, the Lord praised him, but if He saw that someone was not working to His satisfaction, He immediately chastised that person, not bearing him any grudge. The Lord would say, “You have done well. Please teach this to others so that they may act in the same way.” As soon as they heard Sri Caitanya Mahaprabhu say this, everyone became ashamed. Thus the devotees began to work with great attention. They washed the Jagamohana area and then the place where food was kept. All other places were also washed. In this way the meeting place was washed, the entire yard, the raised sitting places, the kitchen and every other room. Thus all places around the temple were thoroughly washed within and without. After everything was thoroughly washed, a Vaisnava from Bengal, who was very intelligent and simple, came and poured water on the lotus feet of the Lord. The Gaudiya Vaisnava then took that water and drank it himself. Seeing that, Sri Caitanya Mahaprabhu felt a little unhappy and was also outwardly angry. Although the Lord was certainly satisfied with him, He became angry externally in order to establish the etiquette of religious principles. The Lord then called for Svarupa Damodara and told him, “Just see the behavior of your Bengali Vaisnava. This person from Bengal has washed My feet within the temple of the Personality of Godhead. Not only that, but he has drunk the water himself. I now do not know what My destination is because of this offense. Indeed, your Bengali Vaisnava has greatly implicated Me.” At this point Svarupa Damodara Gosvami caught the Gaudiya Vaisnava by the neck and, giving him a little push, ejected him from the Gundica Puri temple and made him stay outside. After Svarupa Damodara Gosvami returned within the temple, he requested Sri Caitanya Mahaprabhu to excuse that innocent person. After this incident, Sri Caitanya Mahaprabhu was very satisfied. He then asked all of the devotees to sit down in two lines on both sides. The Lord then personally sat down in the middle and picked up all kinds of straw, grains of sand and dirty things. While Sri Caitanya Mahaprabhu was picking up the straws and grains of sand, He said, “I shall gather everyone’s collection, and I shall ask whoever has collected less than all the others to pay a fine of sweet cakes and sweet rice.” In this way all the quarters of the Gundica temple were completely cleansed and cleared. All quarters were cool and spotless, like one’s cleansed and pacified mind. When the water from the different rooms was finally let out through the halls, it appeared as if new rivers were rushing out to meet the waters of the ocean. Outside the gateway of the temple, all the roads were also cleansed, and no one could tell exactly how this was done. Sri Caitanya Mahaprabhu also cleansed the Nrsimha temple inside and outside. Finally, He rested a few minutes and then began dancing. All around Sri Caitanya Mahaprabhu all the devotees performed congregational chanting. The Lord, just like a maddened lion, danced in the middle. As usual, when Caitanya Mahaprabhu danced, there were perspiration, trembling, fading, tears, jubilation and roaring. Indeed, the tears from His eyes washed His body and those before Him. In this way Sri Caitanya Mahaprabhu washed the bodies of all the devotees with the tears from His eyes. The tears poured like the rains in the month of Sravana. The sky was filled with the great and loud chanting of sankirtana, and the earth shook from the jumping and dancing of Lord Caitanya Mahaprabhu. Sri Caitanya Mahaprabhu always liked the loud chanting of Svarupa Damodara. Therefore when Svarupa Damodara sang, Sri Caitanya Mahaprabhu danced and jumped high in jubilation. The Lord thus chanted and danced for some time. Finally, understanding the circumstances, He stopped. Sri Caitanya Mahaprabhu then ordered Sri Gopala, the son of Advaita Acarya, to dance. While dancing in ecstatic love, Sri Gopala fainted and fell to the ground unconscious. When Sri Gopala fainted, Advaita Acarya hastily took him upon His lap. Seeing that he was not breathing, He became very much agitated. Advaita Acarya and others began to chant the holy name of Lord Nrsimha and sprinkle water. The roaring of the chant was so great that it seemed to shake the entire universe. When the boy did not regain consciousness after some time, Advaita Acarya and the other devotees began to cry. Then Sri Caitanya Mahaprabhu placed His hand on the chest of Sri Gopala and said loudly, “Gopala, stand up.” As soon as Gopala heard the voice of Sri Caitanya Mahaprabhu, he immediately came to his senses. All the devotees then began to dance, chanting the holy name of Hari. This incident has been described in detail by Vrndavana dasa Thakura. Therefore I have described it only in brief. <center>(From the BBT edition of Caitanya Caritamrita, Madhya-lila, chapter 12)

<font face=Georgia color=#196D62><center> SRI GADADHARA PANDITA </center> Sri Gadadhara was the constant companion of Mahaprabhu from the time of their childhood. His father’s name was Sri Madhva Misra and his mother’s name Sri Ratnavati-devi. They lived very near the house of Sri Jagannatha Misra in Mayapura. Ratnavati-devi thought of Saci-devi as her own sister, and always used to visit her. During their childhood, Sri Gaura Hari and Gadadhara would play together, sometimes at Mahaprabhu’s house and sometimes at Gadadhara’s house. They both studied together at the same school. Gadadhara was a few years younger then Nimai. Nimai couldn’t remain without Gadadhara even for a moment and Gadadhara likewise couldn’t stand to be separated from Nimai. In the Gaura-ganoddesa-dipika, it is described that that person who in Vraja was the daughter of Sri Vrsabhanu Raja, namely Srimati Radharani, is now celebrated as Sri Gadadhara Pandita. Svarupa Damodara has written in his diary: <center>avani sura bavah sri panditakhyo jatindrah sa khalo bhavati radha srila gauravataro</center> Sri Vasudeva Ghosa Thakura has written:<blockquote><center>agam agocar gora akhil brahma-par, veda upar, najane pasandi mati bhora nitya-nityananda caitanya govinda pandit gadadhar radhe caitanya yugala-rupa kebol raser kup avatar sadasiva sadhe antare nave-ghana bahire gaura tanu yugalrupa parkase kahe vasudeva ghose yugal bhajan base janame janame rahu asa</center> “Lord Gaurasundara, who is beyond the perview of the scriptures, beyond the entire Brahman, and above even the Vedas, can never be known by the atheists whose intelligence is dull. Lord Nityananda is His eternal self. Lord Caitanya is Lord Govinda Himself and Pandita Gadadhara is none other than Sri Radha. The divine couple, who are present in Sri Caitanya, are a well of rasa. Advaita Acarya (Sadasiva) has prayed for His descent. Within He is blackish but of a golden hue without, the manifestation of the divine couple. Thus Vasudeva Ghosa sings of the beauty of this divine couple - Sri Gaura-Gadadhara - in whose worship he has been completely subjugated. He prays that he will desire to serve them birth after birth.”</blockquote>In Sri Caitanya-caritamrta (Antya 7.163) we likewise find:<blockquote><center>panditer bhav mudre kahan na jay gadadhar pran nath nam hoila jay panditer krpa prasad lehan na jay gadai gauranga kari sarvaloke gay</center> “The emotions and expressions of Pandita Gadadhara are not possible to describe. Another name of Lord Gauranga is the ‘Lord of the life of Gadadhara.’ Who can understand what mercy has been bestowed upon him? Their glories are sung by everyone as Gadai-Gauranga.”</blockquote>During the time when Sri Isvara Puri was present for a few months in Navadwipa at the house of Sri Gopinath Acarya, he taught Gadadhara from the book he had composed, Sri Krsna Lilamrta. <center>gadadhar panditere apnar krt punthi parayan nam krsna lilamrta [C.B. Adi 11.100]</center> Gadadhara was from his very childhood very serene, patient, calm, quiet, fond of solitude and very renounced. Nimai Pandit during the time of His precocious youth would ask his fellow students meaningless, fallacious questions in logic. Gadadhara however, was not especially fond of this pastime, and therefore he sometimes used to remain at some distance from Nimai. But Nimai wouldn’t allow him to get away. He would tell him - “Gadadhar! In a very short time I’ll become such a Vaisnava that Lord Brahma and Lord Siva themselves will come to My door.” Sri Gadadhara Pandita was very affectionate towards Mukunda Datta. Whenever any Vaisnava came to Navadwipa, Mukunda would inform Gadadhara and they would both go to have darsana. One time Pundarika Vidyanidhi came from Cattagram to Navadwipa and Mukunda invited Gadadhara to come along and meet him. Gadadhara was very excited to meet such a Vaisnava and thus the two of them happily set out together to take advantage of sadhu-sanga with the famous Pundarika Vidyanidhi. However, when Gadadhara saw that Pundarika Vidyanidhi dressed and acted like a wealthy materialist, he lost whatever reverence he had previously felt even before speaking with him. Gadahara thought to himself, “How can a Vaisnava look and act as if he was so addicted to sense enjoyment?” However, Mukunda knew the real character of Pundarika Vidyanidhi, and he could also sense the doubts in the mind of Gadadhara Pandita. Thus he recited some slokas from the Srimad-Bhagavatam in a very sweet voice. When Pundarika Vidyanidhi heard his beautiful recitation of these slokas, in a fit of ecstasy he began to cry while calling, “Krsna, Krsna”, and finally fainted away on the floor. [C.B. Mad 7.78-79]. Gadadhara now felt very remorseful in his mind. He thought to himself, “Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, what an offense I have committed! In order that I might be saved from the reaction of this offense, I think the only solution is to accept initiation from him.” Gadadhara Pandita submitted his proposal to Mukunda, who presented it to Pundarika Vidyanidhi with a full account of the Pandita’s high qualifications. “Hearing this proposal, Pundarika became very happy. ‘Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn’t have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this.’“ [C.B. Madhya 7.117-118]. On an auspicious day, Sri Gadadhara Pandita received the divine mantra from Pundarika Vidyanidhi. Sri Caitanya Mahaprabhu, upon going to Gaya Dham, first began to manifest Krsna-prema. There he enacted the pastime of accepting the shelter of Sri Isvara Puri. After returning to His house He began to exhibit a new life. Day and night He floated in the ocean of love of Krsna. Gadadhara, upon seeing the Lord showering of tears in love for Krsna, also began to cry in ecstatic love. From this time, Gadadhara Pandita was always at Mahaprabhu’s side. One day Sri Gadadhara brought some pan to Sri Gauranga, Who, in an exuberance of emotion asked him, “Gadadhara! Where is that beautiful blackish boy Who is dressed in yellow garments?” After asking this, He began to shed tears. Gadadhara couldn’t immediately think of what to say. He finally respectfully suggested, “He is in your heart.” Hearing this, Mahaprabhu began to tear at his chest with his nails, but Gadadhara quickly grabbed his hands. Prabhu said to him, “Gadadhara! Let go of My hands. I cannot remain a moment more not seeing Krsna.” Gadadhara replied, “Just try to be a little patient and calm Yourself. Krsna will come any minute now.” Hearing this, Mahaprabhu became somewhat composed. Sacimata heard all this from a distance and then came running there. Being very pleased with Gadadhara, she declared, “Though He is just a boy, He is very intelligent. I am frightened to go before my son when He is in these moods. But Gadadhara has very cleverly pacified him.”<blockquote><center>mui bhoye nahi painu sammukhe noite sisu hoi kemon prabodhila bhalo mate [C.B. Mad 2/210]</center> “Sacimata told Gadadhara, ‘Gadadhara! You must, please, remain with Nimai always. If you stay with Him then I won’t have to worry.’”</blockquote>One day, Sri Gadadhara, having heard that Mahaprabhu will speak Krsna-katha at Suklambara Brahmacari’s house, went there and sat down inside. Meanwhile, Mahaprabhu arrived outside on the verandah and began to speak about Krsna to an audience of devotees there; Gadadhara Prabhu listened from within the house. Soon Mahaprabhu became totally absorbed in the ecstacy of Krsna-prema, which quickly spread to the assembly of devotees. For some time they continued to taste the mellows of love of Krsna together and then becalmed themselves. Gadadhara, however, couldn’t restrain his ecstacy. With his head bowed down, he continued to cry very loudly. Hearing his pitiful sobbing, Mahaprabhu inquired, “Who is crying within the room?” Suklambara Brahmacari replied, “Your Gadadhara.” Mahaprabhu exclaimed, “Gadadhara! You are so pious and virtuous. Since your very childhood you were so devoted to Krsna. My life has been wasted. Due to my previous evil activities I cannot get the association of the Lord of my life, Sri Krsna.” Saying this, Prabhu embraced Gadadhara in great love. When Mahaprabhu began His pastimes in Navadvipa, Gadadhara was his chief companion. Radha Krsna of Vraja are now sporting on the banks of the Ganga as Gadai-Gauranga, and the cowherd boyfriends of Vraja are assisting in His pastimes of kirtana. One day after roaming throughout the town of Navadwipa, Mahaprabhu came to a forest and seated Himself there. Then He began to remember His pastimes in Vraja. Mukunda began to sing the purva-vag (courtship) songs in a very sweet voice while Gadadhara collected some flowers from that forest and after stringing a garland placed it on Prabhu’s neck. Previously, in the way that Sri Radha used to decorate Sri Krsna, Gadadhara began to dress Prabhu in that exact same manner. Some were singing beautiful songs, while others began to dance in a very graceful style. Then Sri Gaurasundara taking Gadadhara by His side seated Himself on a dais at the base of one tree, while Advaita Acarya began to offer arati. Nityananda seated Himself on Prabhu’s right side and Srivasa Pandita began to decorate everyone with flower garlands. Narahari was fanning that Divine couple with a whisk made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premadhvani. Madhava, Vasudeva, Purusottama, Vijaya, and Mukunda began to sing songs in the various ragas. Then Prabhu closed his pastimes in Nadiya and as per his mother’s request he took up his residence at Nilacala. Gadadhara also went there to live at this time. He engaged himself in the service of Sri Tota Gopinatha. Mahaprabhu would very often visit His dear friend Gadadhara and lose Himself in discussions on the topics of Sri Krsna. The temple of Sri Tota Gopinathji is located near the ocean at Yameshvar. When Lord Caitanya traveled to Sri Vrindavana, Gadadhara, not being able to bear separation from Him, wanted to go also but Mahaprabhu reminded him of his vow of ksetra-sannyasa (by which he was to remain constantly in Sri Ksetra in the service of Sri Gopinatha) and sent him back. Sri Gadadhara Pandita would regularly recite Srimad Bhagavatam. Sri Gaurasundara, along with His associates, would listen. <center>gadadhar pandit prabhu age bosi pare bhagavat - sudha dhale rasi rasi [b.R. 3/107]</center> After enacting His pastimes on this planet for forty-eight years, Sri Gaurasundara merged into the body of Sri Gopinathji, who was served by Sri Gadadhara Pandita. <center>nyasi siromani cesta bujhe sadya kar? akasmat prithini karila andhakar pravesila ei gopinatha mandire hoila adarsan, punah na aila bahire [b.R. 8.356-357]</center> In the diary of one Orissan devotee, Mahaprabhu is said to have first went missing inside the Gundica Mandira. Then the devotees began to comb the four directions in search of their Beloved Lord. Finally, outside of Tota Gopinatha Mandira, at Yameswar, the outer garment of Mahaprabhu was found lying on the ground. A slight crack which is still to be found near the right knee of Sri Gopinathji is the spot where Mahaprabhu is said to have entered the Deity. His appearance is on the amavasya (new moon) of the month of Vaisakha.<blockquote><center>smara gaura-gadadhara keli kalam bhava gaura-gadadhara paksa caram srnu gaura-gadadhara caru katham bhaja godruma-kanon kunja-vidhum [srila Bhaktivinoda Thakura]</center> “Remember Gaura-Gadadhara during the time of Their pastimes, meditate on Gaura-Gadadhara, the Divine couple, the par-excellence of beauty. Hear beautiful discussions on the topics of Gaura-Gadadhara, and worship Them in the forest grove of Godruma, bathed in the light of the moon.”</blockquote> <hr><hr><center>MORE ACCOUNTS FOM THE LIFE OF GADADHARA PANDITA</center><hr><hr>

<font face="Georgia" color=darkblue><center> <big>Shrivasa Thakura </big></center> That person who was the Vyasa of Chaitanya Mahaprabhu's pastimes—Shrimad Vrindavan Das Thakura—speaks of Shrivas Pandit in his Shri Chaitanya Bhagavata: <center>“In Navadwip Dham lived the holy Pandit Shri Shrivas, And at his temple Caitanya performed his sweet vilas. Srivas and his brothers always sang the holy name, And did their Krishna-puja and Ganges bath three times a day.”</center> Shrivas, Shrirama, Shripati and Shrinidhi were four brothers. They used to live in Shri Hatta, but after some time they moved to Navadwip Dham and lived there. The four brothers used to go to the house of Advaita Acharya to listen to the Bhagavatam class, to perform Nam-sankirtan, and to participate in different Vaishnava activities. They were all great friends with Shri Jagannatha Mishra, the father of Shri Chaitanya. The four of them used to love to hear the Bhagavatam and perform sankirtan together. As a result of their devotion, they could understand that Shri Krishna Himself would soon appear in the house of Jagannatha Mishra. Shrivas Pandit's wife was Malinidevi. She was the constant friend of Sachidevi and the two of them would derive great satisfaction in one another's company. Seeing the terrible situation of the living entities in Kaliyuga, the devotees were greatly distressed, and, in order to deliver the fallen souls, began to pray for the appearance of God Himself. The Lord heard the prayers of his devotees. In 1407 Saka era, in the month of Phalguana, on the full moon night, Shri Hari Himself advented in the home of Jagannatha Mishra in Mayapura. With His appearance in this world, everything became auspicious. The world was filled with the holy name. When Shri Advaita, who came from Shantipura, could understand that Shri Hari himself had appeared, he went to Shrivasa and all the other devotees and made them understand as well the importance of His divine appearance. Shrivas Pandit's wife Malini was devoted to Sachidevi and took care of her like a personal nurse. Shrivas Pandit was constantly at the house of Jagannatha Mishra; it was as if he was Jagannatha Mishra's shadow. What the Supreme Lord may do from one moment to the next even he himself may not know; how than can anyone else understand his movements? At the time of Mahaprabhu's childhood, he exhibited many supernatural pastimes, but being bewildered by the Lord's Yogamaya potency, the devotees could not understand them. At the time of his advent all the hearts of the devotees were filled with parental affection. Shrivas Pandita and Malini Devi, in nurturing and raising up the darling boy of Sachi Devi and Jagannatha Mishra, gave Him instruction on many subjects. And so, Shri Gaurasundara came to accept Shrivasa Pandit and Malini Devi as a second mother and father. One day, during the time of Mahaprabhu's impudent schoolboy pranks and his pastimes of scholarship, Shrivasa Pandit came to the boy and instructed him as follows: “Why do people study? What do they really want to know and understand? What is the true object of knowledge? Krishna and Krishna-bhakti. For if one studies so many subjects, but has no understanding of Krishna, all his learning is useless. You are reading and studying and hearing so many lectures on different subjects. But you should perform Krishna-bhajan and apply your intelligence to that.” Hearing this, Mahaprabhu smiled and said, “By your mercy it shall certainly come to pass. By your mercy I shall certainly attain Krishna bhakti.” At length, Mahaprabhu, having gone to the holy city of Gaya where He accepted mantra initiation from Ishvara Puri, began to play the role for which he had come to this world. He began to manifest prema-bhakti within this world. One day, Mahaprabhu, manifesting his mood of the Supreme Controller, God Himself, came to the house of Shrivas Thakura and spoke as follows: “To whom have you performed worship? On whom have you meditated? Now see Him! Look upon the object of your worship! Shirvasa! Who have you worshipped? Look directly upon Him whom you have worshipped.” Saying these words, Mahaprabhu entered the Deity room of Vishnu and boldly sat upon the altar, manifesting a four-armed form with conch, lotus, club, and chakra. Upon seeing Chaitanya Mahparabhu in this divine form, Shrivas Pandit was shocked and paralyzed with wonder. At that time the Lord told Shrivas, “I have heard your loud Sankirtan and Advaita's roaring of the holy name of Krishna! And hearing their calls I have left Vaikuntha and appeared here in this material world with my eternal associates. I have come to punish the wicked and deliver the saintly. If you want to become fearless perform my sankirtan. Listening to these fearless words of Mahaprabhu Shrivasa Pandit fell to the earth offering his prostrated obeisances and recited the following prayers: <center>“Unto the lotus feet of Shri Chaitanya Vishvambhara (whose dress is like a yellow cloud) I make my namaskara. I bow before that Krishna (who is mother Sachi's son) Bedecked with gunja-mala and peacock plume, bright as the sun, Bright as a million moons whose cooling rays eclipse the stars; To Ganga Das Pandit's Nimai, a hundred namaskaras. With horn of buffalo, and cowherd stick, and bamboo flute, Lord Krishna played, and you are He, the Godhead, Supreme Truth. The Vedas sing the glories of Krishna—Nanda Kumara; And thou art he, and so before your feet, my namaskara. My birth and work have reached complete fulfillment here today. My life has dawned anew, auspiciousness is mine today. My ancestors have surely found salvation on this day. My home and wealth have reached their true perfection on this day. My fortune knows no earthly bounds upon this holy day— The blissful vision of your holy feet blessed me today.”</center> In this way, Shrivasa offered different prayers and hymns. Shri Chaitanya Maharpabhu was very kind to Shrivas, and within the house of Shrivasa he gave darshan of his divine form to all his eternal associates and devotees. When Shrivasa Pandit's niece Narayani came before him, Mahaprabhu, upon seeing her, said, “Narayani, chant Krishna, Krishna!” Chaitanya Bhagavata records, “Although she was only a four year old girl, her behavior was unusual. Chanting “Krishna, Krishna!” again and again, she fell on the ground stunned in ecstasy with tears in her eyes.” The little girl, Narayani, was stunned in ecstasy and chanted Krishna again and again with tears in her eyes. Seeing her tears of ecstasy, Shrivasa Pandit's wife as well as all the other devotees also cried tears of ecstasy. As a consequence, Shrivasa Angana was filled with a wonderful and beautiful impression of Krishna-prema. In the house of Shrivasa there was a maidservant named Dukhi (unhappy). Every day she would bring water to bathe Mahaprabhu. One day the Lord asked Shrivasa, “Who is bringing this water?” Shrivasa said, “Dukhi is bringing the water.” The Lord said, “From now own her name will be Sukhi (happy). Since she is engaged in service to Bhagavan and the Vaishnavas, she cannot be Dukhi (unhappy). She must be Sukhi (happy). Chaitanya Mahaprabhu performed many different pastimes in the house of Shrivasa. Gradually, Nityananda Prabhu came to Nabadwip dham and met Shri Chaitanya. In the company of Shri Nityananda Prabhu, Shri Chaitanya Mahaprabhu began performing different Sankirtana pastimes. Their Sankirtana headquarters was Shrivas Angan. Shri Nityananda Prabhu Himself personally resided at Shrivasa Angan, and Shri Malini Devi, the wife of Shrivasa served Him as if he were her very own son. Nityananda Prabhu is Baladev Himself. He used to perform the pastimes of an avadhuta. He would dwell in the plane of Krishna prema, always overwhelmed by divine ecstasy. He was never burdened by any consideration of bodily ornamentation. Thus he was known as an avadhuta. One day, Shri Chaitanya Mahaprabhu, along with his personal expansions and eternal associates, went to the house of Shrivasa to perform Sankirtan and dance. At that time the only son of Shrivasa became stricken with some unusual ailment and passed away. Within the ladies chambers all the women were crying and lamenting with great sobs and weeping and wailing. Shrivasa Pandit, understanding everything, entered into the ladies chambers. There he saw that his son had passed away, returning to the spiritual abode. With supreme gravity, this great knower of divine truth consoled the women. “You all know the glories of Krishna,” he said, “Therefore, please don't cry. Check your tears. Even a great sinner who hears the holy name at the time of death attains the divine abode of Krishna. That very Krishna Himself—whose glories are sung by his servants like Brahma and Shiva—is dancing among you. It is certain, therefore, that this boy has returned to the Lord's supreme abode. Why then should there be any cause for lamentation. At this time you should rather honor this boy as one who was blessed with the supreme good fortune of attaining the ultimate goal of life.” In this way, Shrivasa Thakura, after giving many different instructions on divine truth to the ladies, finally said, “If you are unable to check your family sentiment and stop crying right now, I will give you good reason to cry later. At this moment, Shri Gaurasundara, the Lord of Gokula Himself, is performing sankirtan with his devotees in my house. If by your crying you disturb his happiness for one moment, then I shall immediately go jump in the Ganges and give up my life by drowning!” “It is by Krishna's will alone that every blade of grass moves. Nothing comes to pass without his will. Whatever we may imagine to be good, bad, knowledge, or ignorance is all his will. Knowing whatever Krishna wants to be divine good, reject your own desires as so much useless garbage. Lord Krishna gives, and Krishna takes away. Krishna protects and nurtures all. Krishna gives life and takes it away according to his will. According to his will everything lives and dies. To contradict the will of God will be a useless attempt. It will only bring sorrow. Therefore, giving up all your lamentation, listen to the holy name of Krishna; by doing so you will attain the highest ecstasy and completely fulfill your heart's desire. After giving all these instructions, Shrivasa Thakura went outside and rejoined the great kirtan of Shri Chaitanya Mahaprabhu in which the Lord was absorbed in singing the holy name of Krishna and dancing. Leaving the thought of their dead child behind, the ladies listened to the kirtan of Shri Caitanya Mahaprabhu. In this way the kirtan continued until late at night. The sankirtan gradually came to an end and everyone rested. At that time Shri Chaitanya Mahaprabhu said, “Today within my mind I felt that some great sorrow has struck this house.” Shrivasa Pandit said, “O my Lord, how can there be any sorrow here? You have brought the highest delight to this house by the sweet kirtan that has emanated from your lotus mouth.” The Lord said, “Shrivasa, how is it that there was no ananda in the kirtan today? Has something inauspicious befallen your family?” Shrivasa said, “O my Lord! You are all-auspicious. As long as you are present here how can anything inauspicious take place? At last the devotees came to know that Shrivasa Thakur's only son had just died. Upon hearing this, Lord Gauranga cried, “Alas, alas! The thought of this great tragedy pains me worse than death. Why did you not tell me of this most unfortunate event?” At this, Shrivasa Pandit said, “Hear me, O Lord; I could not break the flow of your rasa-kirtan. A body died, O Lord, what need is there for sorrow? If everyone in the universe had died, I would still experience the greatest happiness just by looking upon You. If I had broken the flow of your kirtan and stopped you from dancing, that would have been a fate worse than death. And so I did not want to disturb your kirtan, for fear of the great disaster that would have taken place as a result of such ugly talk.” Seeing such deep determination in Shrivasa Thakura, Shri Chaitanya Mahaprabhu began to weep. He said, “Not knowing of this lamentation for the son of Shrivasa, but bewildered by the ecstasy of Krishna-prema, how could I renounce such association?” Hearing these words, everyone thought deeply within themselves. After this, Mahaprabhu went to the place where the dead child lay and touched him, saying, “O boy! Why did you renounce Shrivasa Pandit and go away?” At his touch, life returned to the boy and, after offering obeisances to Shri Chaitanya Mahaprabhu, the boy said, “O my Lord! You are the creator and destroyer of everything. You give life and take it away. You are the Supreme Lord of all. Nothing can be done without your decree. As long as it is decreed by you, one can stay here; when you decree, they can no longer remain. When your sanction for our short stay on earth is removed we must move on. O Lord. Many times I have taken birth, and many times I have died. But this time is different. This time I died while having darshan of your beautiful lotus feet, and so I have left this earth in complete happiness.” Saying this, the boy fell silent, having satisfied the inquiry of Shri Gauranga Mahaprabhu. Hearing this unprecedented discourse from the mouth of the dead child, everyone was astonished and all the devotees floated in the waves of the ocean of bliss. In this way, beholding the wondrous pastimes of Shri Chaitanya Mahaprabhu, Shrivasa Pandit fell before the lotus feet of the Lord and wept tears of ecstasy. Whereupon Shri Chaitanya Mahaprabhu said, “Nityananda and I are your two sons. Always think of this and you will never experience the sorrow of having lost a son. Nityananda and I are your sons. Therefore why should you lament?” Hearing these words of mercy, the devotees filled the four directions with cries of joy. Shri Chaitanya Mahaprabhu and Shri Nityananda Prabhu were indebted to Shrivasa on account of his devotion and service. This is proof that The Lord becomes indebted to his devotees. When Chaitanya Mahaprabhu took sannyasa, Shrivasa Pandit returned to Kumara Hatta and lived there. Now and then he and his brothers would go to Jagannatha Puri to have darshan of Mahaprabhu. Sometimes he would go to Nabadwipa-Mayapura to see Sachidevi, and at that time he would stay in his house there for a few days. When Chaitanya Mahaprabhu returned to Bengal from Jagannatha Puri after five years of his sannyasa, he would take darshan of Sachimata and the Ganges he went by Kumarhatta and visited the house of Shrivasa Thakura there. Chaitanya Bhagavata says, “After staying for a few days at the house of Advaita, Shri Chaitanya Mahaprabhu visited the home and temple of Shrivasa. Shri Chaitanya Mahaprabhu gave Shrivasa a boon, saying, “There shall never be any poverty or shortage in your home.” Shrivasa Pandit with his three brothers always served Shri Chaitanya Mahaprabhu with great happiness. Shrivasa Pandit is the avatara of Narada Muni. He is a constant associate of the Lord who plays a role in all of the Lord's important pastimes. <center>(Adapted from "Lives of the Saints")</center>

Both views are incorrect. Radha is the eternal, complete shakti of Krishna, who is essentially nondifferent from Him, but for the sake of relishing lila-rasa both in separation and in union, They have manifest in two separate forms.

appearance=birth; disappearance=departure.

<font face="Georgia" color=#513038> <center><big>SRI VAKRESVARA PANDITA</big> </center> Sri Vakresvar Pandit took birth in the village of Guptipara near Triveni. He was present with Sriman Mahaprabhu during His pastimes in Navadwipa, and after His acceptance of sannyasa Vakresvar also accompanied Him to Jagannath Puri. During the time of the Lord's residence in Puri he continued to live with Him there as well. He was an especially proficient dancer and kirtaniya and could dance continously for 72 hours. When Sri Caitanya Mahaprabhu began His pastimes of congregational chanting of the Holy Name of Sri Hari in Navadwip, Sri Vakresvar Pandit was an important singer and dancer in that assembly. It was by His mercy that Devananda Pandit was delivered from the wrath of Mahaprabhu. He was also present during the Lord's journey to Ramakeli. Devananda Pandit was, at one time, known as the foremost lecturer on the Bhagavat. One day Srivas Pandit went to hear his discourse, and being moved in ecstatic love by hearing the Bhagavatam, he began to cry. Some of the ignorant students of Devananda Pandit, thinking that this was creating a disturbance, removed Srivas Pandit from the assembly and left him outside. Though this was done in front of Devananda, he didn't restrain his students from this act of disregard to the devotee-Bhagavat. There are two types of Bhagavat - the book bhagavat and the devotee bhagavat. For this reason, Devananda Pandit became implicated in an offense to a great devotee (maha-bhagavat). When Sri Caitanya Mahaprabhu came to hear how his dear devotee, Srivas Pandit, had been disrespected, he gave many instructions concerning the Bhagavat. He told that those who read the book Bhagavat but don't offer respects to the devotee-Bhagavat, are simply offenders, though they may read the Bhagavat for eons, still they will never attain love of Godhead. The devotee bhagavata and the book bhagavata are non-different. In order to understand the book-bhagavat one must first sincerely serve the devotee-bhagavata. Therefore Mahaprabhu neglected Devananda and didn't bestow His mercy on him. One evening Vakresvar Pandit came to perform dancing and chanting of the Holy Name at the house of one devotee from Kulia, across the bank of the Ganga from Nadia. Receiving this auspicious news Devananda proceeded there, and upon seeing the appearance of the symtoms of divine love in the person of Sri Vakresvar Pandit he became charmed. Gradually a great crowd gathered at that place, and Devananda Pandit, taking a cane in his hand, kept the crowd in order so as not to obstruct the ecstatic dancing of Sri Vakresvar Pandit. In this way, Vakresvar Pandit performed chanting, and dancing for two praharas (six hours), on into the night. When he finished dancing and sat down, Devananda came and offered dandavats at the lotus feet of Sri Vakresvar Pandit, who became pleased with this service and blessed Devananda with the words "Krsna-bhakti hauk" - "May you attain devotion to Sri Lord Krsna." From that day devotion was awakened in the heart of Devananda by the mercy of Vakresvar Pandit. Thereafter when Mahaprabhu came to Nadia to have darsan of his mother and mother Ganges, he bestowed His mercy on Devananda at Kulia. "Because you have served Vakresvar, I have noticed you. Vakresvar is fully imbued with the Lord's transcendental energy, and whoever becomes devoted to him, attains to the lotus feet of Sri Krsna. His heart is the personal abode of Sri Krsna and as Sri Krsna dances, so Vakresvar also dances. Wherever one can get the association of Vakresvar, that place is the sum total of all Holy places and is as good as Sri Vaikuntha." Vakresvar Pandit's disciple was Gopal Guru Goswami and Gopal Guru Goswami's disciple was Sri Dhyancananda Goswami. In his Paddhati Dhyan Candra Goswami has written, "That person who was previously very expert in the arts of singing and dancing, the gopi, Tungavidya, is presently renowned in the world as Vakresvar Pandit. He has appeared on the fifth day of the dark fortnight of the month of Asar and he closed his pastimes in this world on the sixth day of the bright fortnight of the month Asar. While Vakresvar danced, Mahaprabhu Himself would sing and Vakresvar would catch hold of His lotus feet, saying: "O moon-faced one, give me 10,000 Gandharvas, and let them sing while I dance. Then I will be happy." Mahaprabhu answered, "You are one of my wings. If I had another (like you) I could fly in the sky." [C. C. Adi 10.17]. Vakresvar Pandit's worshippable deity is Sri Sri Radha-kanta, whom he worshipped in Kasi Misra's house, which was also the residence of Sri Caitanya Mahaprabhu (Gambhira). These deities are still being worshipped there to this day.

According to Visvanatha (Raga Vartma Candrika 1.5): <hr><font color=blue> Sri Rupa Gosvamipada himself has described the symptoms of greed as follows (BRS 1.2.292): "If, upon hearing about the sweetness of loving emotions, one experiences a longing in his mind for attaining the same, from that moment onwards he no longer depends on scriptural injunctions and logic; such is the symptom of greed." After hearing about the sweetness of the loving emotions of Sri Krishna's associates in Vraja-lila headed by the ones in sringara-rasa, one may think, "I wish they would be mine". Upon the arising of greed, scriptural injunctions and logic no longer remain as an impetus, and if it does, the greed is not actual. No-one develops greed because of scriptural injunctions, and for the one in whom greed is manifest, in him there is no consideration of qualification or disqualification in obtaining the object of his greed. Rather greed arises only by hearing about or seeing the object of one's greed. (RVC 1.5)