1.

Abhirama Gopala Thakura

(According to Gaura-Ganodesha-Dipika (12) in Krishna-lila he was Shridama, one of the 12 prominent boy cowherd
friends of Shri Krishna.)

Shri Abhirama Gopal Thakura was also known as Shri Rama

Das. He was a great Devotee of Lord Nityananda. On the order
of Shri Nityananda Prabhu, he became a great acharya and
preacher of Gaudiya Vaishnavism. He was a very influential
personality, and atheists and blasphemers were very much afraid
of him. Empowered by Shri Nityananda Prabhu, he was always in
ecstasy and was kind to all fallen souls. It is said that if he offered
obeisances to any stone other than a shalagram-shila, it would
immediately burst into pieces. According to
Gaura-Ganodesha-Dipika (12) in Krishna-lila he was Shridama,
one of the 12 prominent boy cowherd friends of Shri Krishna. He
was Nityananda's dearmost Devotee. Abhiram Gopal's wife's
name was Shri Malini devi.

Abhirama Gopala Thakura lived in Khanakul Krishnanagar.

Khanakula Krishanagar may be visited by taking the narrow
gauge train from Howrah Station in Calcutta to Amta. It is located
in the present Hooghly District of West Bengal. There, in
Khanakul Krishnanagar, near the bank of the Khana river, is the
Temple of Abhirama Thakura. Because it is a town (nagara) with
a Krishna Temple, the town is called Krishna-nagara, and
because the Temple is on the kula (banks) of the Khana, it is
called Khanakula-krishnanagar. Just outside the Temple is a
bakula tree. This place is known as Siddha-bakula-kunja. It is said
that Abhirama Thakura used to like sitting beneath this tree.

The story of how the Gopinath Deity of Khanakula

Krishnanagara was established is as follows. One day, the Deity
of Gopinatha appeared to Abhiram Gopal in a dream, and
informed him that he wanted to manifest Himself in Khanakul
Krishnanagar. It is said that he was buried in the earth, and that in
the dream he ordered Abhirama Gopal to excavate him and
inaugurate His worship. Abhirama Gopal went to the place where
the Lord had indicated he would be found, and began excavation.
There, after digging for some time, he found the mind-enchanting
Deity of Shri Gopinatha. The place where this discovery was
made is now called Rama kunda, and there is a small lake there.
The Bhakti Ratnakara says, "After having excavated the
Gopinatha Deity, all the Devotees headed by Rama Dasa
(Abhirama Gopala) bathed in the sacred waters of the kunda near
the spot where the Deity had been found. From that day on the
kunda became famous as Rama Kunda. Whoever bathes there
becomes free from repeated birth and death."

One day Shri Abhirama Gopala was overwhelmed with the

ecstasy of sakhya rasa, and had a desire to play the flute of a
cowherd boy. Intoxicated by the bliss of Krishna-prema, he began
searching the four directions for a suitable flute. As he searched
through the forest for a suitable instrument all at once he saw
before him a big log. The log was so huge that sixteen men could
not move it. Grabbing hold of that log, he turned it into a flute and
began to play upon it. The Chaitanya Charitamrita says, "Rama
dasa was one of the principle branches of the Nityananda branch
of the Chaitanya tree of bhakti. He was full of
sakhya-prema—love of Krishna saturated with the mellow of
friendship. He once picked up a log that sixteen men couldn't lift
and used it as a flute."

Shri Abhirama Thakura had a bullwhip that was imbued with

divine power. Its name was "Jayamangal." Whoever was struck
with this whip became filled with Krishna prema. One day
Shrinivasa Acharya went to take darshan of Abhiram Gopala. At
that time, Abhiram Gopal touched him three times with
Jayamangal. The Thakur's good wife, Malini, cried out, "My Lord!
Do not touch him again. Calm yourself. Shrinivas is only a boy. If
you touch him again he will lose consciousness." As a result of
coming in contact with the whip of Abhirama Thakura, Shrinivasa
Acharya became filled with Shri Krishna prema.

When Shri Chaitanya Mahaprabhu ordered Nityananda Prabhu

to preach in Bengal, he sent Abhirama Gopal and Gadadhara Das
along with him. Simply upon seeing Abhiram Gopal, atheists and
blasphemers would flee in terror. He was a remarkable scholar,
well-versed in all the scriptures. He married his wife, Malini, upon
the order of Shri Nityananda Prabhu. His disappearance day is
on the seventh day of the dark moon in the month of Chaitra, and
on that day a great festival attended by thousands of Devotees is
held every year in Khanakul-Krishnanagar.
2. Anupama Mallika
("Vallabha was given the name Anupama by Sri Gaurasundara, but he was always absorbed in the devotional service
of Lord Ramacandra. He did not know anyone but Sri Ramacandra, but he knew that Chaitanya Gosai was the same
Lord Ramacandra.")

He belonged to the descending line from Lord Chaitanya. He was

the youngest brother of Rupa and Sanatana Goswami.
Kumardeva was the name of their father. Jiva Goswami of
Vrindavan was the son of Anupama. Anupama was the Chief of
the Mint, under the rule of Hussain Shah, the King of Gauda
(Bhaktiratnakara 1.665 669 and CC 3.4.43) He was a worshipper
of Rama, this may be why his name has not been mentioned
separately in Gauraganoddesadipika and Vaishnava Vandana.

anupama-vallabha, sri-rupa, sanatana

ei tina sakha vrksera pascime sarvottama

"On the western side were the forty-third, forty-fourth and

forty-fifth branches – Sri Sanatana, Sri Rupa and Sri Anupama.
They were the best of all." [Cc. Adi 10.84]

Sri Anupama was the father of Srila Jiva Gosvami and youngest
brother of Sri Sanatana and Sri Rupa Gosvami. His former name
was Vallabha, but after Lord Chaitanya met him He gave him the
name Anupama. Because of working in the Mohammedan
government, these three brothers were given the title Mallik.
Mallik means "lord."

The genealogical table of Vallabha Gosvami can be traced back

to the Twelfth Century sakabda, when a gentleman of the name
Sarvajna appeared in a very rich and opulent brahmana family in
the province of Karnataka. He had two sons named Aniruddhera
Rupesvara and Harihara, who were both bereft of their kingdom
and were thus obliged to reside in the highlands.

The son of Rupesvara, who was named Padmanabha, moved

to a place in Bengal known as Naihati on the bank of the Ganges.
There he had five sons, of whom the youngest, Mukunda, had a
well behaved son named Kumaradeva, who was the father of
Rupa, Sanatana and Vallabha.

Kumaradeva lived in Baklacandradvipa, which is in the district of

Yasohara and is now known as Phateyabad. Of his many sons,
three took to the path of Vaishnavism. Later Sri Vallabha and his
elder brothers Sri Rupa and Sanatana came from Chandradvipa
to the village in the Maldah district of Bengal known as Ramakeli.
It is in this village that Srila Jiva Gosvami took birth, accepting
Vallabha as his father.

When Lord Chaitanya Mahaprabhu visited the village of

Ramakeli, He met Vallabha there. Later, Sri Rupa Gosvami, after
meeting Sri Chaitanya Mahaprabhu, resigned from government
service, and went to Vrindavana to meet Lord Chaitanya, Vallabha
accompanied him. The meeting of Rupa Goswami and Vallabha
with Chaitanya Mahaprabhu at Allahabad is described in the
Madhya-lila, Chapter Nineteen.

Actually, it is to be understood from the statement of Sanatana

Gosvami that Sri Rupa Goswami and Vallabha went to
Vrindavana under the instruction of Sri Chaitanya Mahaprabhu.
First they went to Mathura, where they met a gentleman named
Subuddhi Raya who maintained himself by selling dry fuel wood.
He was very pleased to meet Sri Rupa Gosvami and Anupama,
and he showed them the twelve forests of Vrindavan. Thus they
lived in Vrindavana for one month and then again went to search
for Sanatana Goswami.

Following the course of the Ganges, they reached Allahabad, or

Prayaga-tirtha, but because Sanatana Goswami had come there
by a different road, they did not meet him there, and when
Sanatana Goswami came to Mathura he was informed of the visit
of Rupa Goswami and Anupama by Subuddhi Raya. When Rupa
Goswami and Anupama met Chaitanya Mahaprabhu at Benares,
they heard about Sanatana Goswami's travels from Him, and thus
they returned to Bengal, adjusted their affairs with the state and,
on the order of Sri Chaitanya Mahaprabhu, went to see the Lord
at Jagannatha Puri.

In the year 1436 Sakabda, the youngest brother, Anupama, died

and went back home, back to Godhead. He went to the abode in
the spiritual sky where Sri Ramachandra is situated. At
Jagannatha Puri, Sri Rupa Goswami informed Sri Chaitanya
Mahaprabhu of this incident. Vallabha was a great Devotee of
Lord Ramacandra; therefore he could not seriously consider the
worship of Radha-Govinda according to the instructions of Sri
Chaitanya Mahaprabhu. Yet he directly accepted Sri Chaitanya
Mahaprabhu as an incarnation of the Supreme Personality of
Godhead Ramacandra.
In the Bhakti-ratnakara there is the following statement:
"Vallabha was given the name Anupama by Sri Gaurasundara,
but he was always absorbed in the devotional service of Lord
Ramacandra. He did not know anyone but Sri Ramacandra, but
he knew that Chaitanya Gosai was the same Lord Ramacandra."

3. Akincana Krishna Dasa Babaji Maharaja

"Srila Prabhupada said that Krishna Dasa Babaji was akincana

(free from all material attachments and possessions) and a
paramahamsa (a swan-like pure Devotee). He was attached only
to chanting the Holy Name of Krishna. Born in E. Bengal, he
began Krishna consciousness in college, joined the Gaudiya
Math, and took initiation from Srila Bhaktisiddhanta Sarasvati
Thakura.

"His sole engagement in the Temple was chanting Hare Krishna

day and night. His Godbrothers, however, complained to Srila
Bhaktisiddhanta Sarasvati Thakura. He told them his chanting
was fine and that they should encourage him. He further said that
they should place one newspaper ad, inviting all sincere men who
were willing to chant Krishna's name all day and night to join the
Gaudiya Math. A few men came, chanted, and left. But Krishna
Dasa remained steady in his chanting. Srila Bhaktisiddhanta
Sarasvati ordered his men to provide all facilities to the babaji.

"Continually chanting Hare Krishna, Krishna Dasa Babaji began

wandering all over India, especially in Mayapur and Vrindavana.
He was fond of repeating the last instruction of Srimad
Bhagavatam, 'Always chant Hare Krishna and offer obeisances to
the Lord.' Before singing, which he liked, he would always glorify
the previous acaryas.

"While he was performing kirtana at Srila Prabhupada's

sannyasa initiation in Mathura, Srila Prabhupada told him to chant
more. At that time, Krishna Dasa realized that Srila Prabhupada
would lead a worldwide Hare Krishna movement. When
remembering Srila Prabhupada, Krishna Dasa would often tell us:
'Your spiritual master is the greatest spiritual master who has
ever existed, more than any other spiritual master. More miracles,
more work than anyone before. Why? Because no other spiritual
master was such a great servant of the Holy Name. And because
he took the Holy Name all over the world.'

"Krishna Dasa would never accept any honor or gifts. Although

he would accept maha-prasadam garlands, and then immeditately
remove them. Near the end of his life, a reputable doctor
examined his heart with a stethoscope. The surprised doctor and
several other witnesses heard the most incredible: and
unbelievable sound. Instead of hearing the normal heartbeat,
lub-dub lub-dub lub-dub, they heard the maha-mantra vibrating
from within Krishna Dasa Babaji's heart, Hare Krishna Hare
Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama
Rama Rama Hare Hare. On this day of his divine disappearance,
we should pray to Krishna Dasa Babaji Maharaja for the blessings
of attraction for chanting the Holy Name of Krishna." (B.B.
Govinda Maharaja memoirs)

Srimad Bhaktisiddhanta Dasa, a disciple of Srila Prabhupada and

an acquaintance of Krishna Dasa Babaji Maharaja, gives this
account:

"Krishna Dasa Babaji Maharaja was a close friend of Srila

Prabhupada and a great well-wisher of his disciples. Whenever
we would ask him questions, his usual answer was Hare Krishna
Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama
Rama Rama Hare Hare. Although highly educated and fluent in
both English and Bengali, he mostly just kept chanting Hare
Krishna. When a Devotee would offer him obeisances and ask,
'Krishna Dasa, please give me your mercy?' Babaji Maharaja
would reply,
'No, you please give me your mercy. I need it more.'

"He was always absorbed in hearing and chanting Krishna's

Holy Names. He had no disciples. Being dear to all Devotees of
the Lord, he was warmly received wherever he traveled. He was
always jolly. Regardless of what was happening, he would
respond by saying, Hare Krishna Hare Krishna, and chuckle
slightly or laugh.
 "Despite his old age and seemingly frail body, whenever he
picked up a mrdanga to glorify Krishna he would play the drum
with masterful expertise. He would sing with intense devotional
concentration, his voice expressing his deep inner feelings of love
for Krishna. He would wander around Vraja mandala visiting the
places of Krishna's pastimes. He would sit down at one and chant
Krishna's glories with tears of ecstatic love in his eyes.

"We brought him to Pavana Sarovara in Nandagrama to spend

his last days absorbed in bhajana. When we asked him for any
last instruction, he just laughed and said, 'My only instruction is to
chant Hare Krishna. That's all there is.'

In a small songbook, in which he kept notes, Krishna Dasa

Babaji made this last entry before leaving this world:

'Chanting the Holy Name of Krishna is the true nectar. The Holy
Name is like honey. Hare Krishna Hare Krishna Krishna Krishna
Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.' His
samadhi is in Nandagrama at Pavana Sarovara within the
Gaudiya Math Temple at Sri Sanatana Gosvami's bhajan sthali.
4. Achyutananda
(Some say that he was Karttikeya in his previous incarnation.)

yogamaya bhagavati grihini tasya sampratam

sitarupenavatirna shrinamna tat-prakashatah
tasya putro’cyutanandah krishna-caitanya-vallabhah
shrimat-pandita-gosvami-shishyah priya iti shrutah
yah karttikeyah prag asid iti jalpanti kecana
kecid ahu rasavido “cyuta-namni tu gopika
ubhayam tu samicinam dvayor ekatra sangatat
karttikeyah krishna-mishras tat-samyad iti kecana

The goddess Yogamaya was Advaita Acharya’s wife, having

appeared as Sita; his other wife Sri was her expansion. Advaita’s
son Achyutananda was very dear to Sri Krishna Chaitanya. He
became a dear disciple of Srila Gadadhara Pandit Goswami.
Some say that he was Karttikeya in his previous incarnation, while
others who are knowledgeable about sacred rapture say that he
was the gopi named Achyuta. Both opinions are reasonable
because both identities are joined in him. Some people hold that
his brother Krishna Mishra was also Karttikeya, due to his
similarity to him.
Achyutananda was born as the son of Advaita Acharya and
Sitadevi in the town of Shantipur in the year 1428 Shaka (1506
AD). He was Advaita’s oldest son and is counted as a Chaitanya
branch of the tree of devotion.

shri-caitanyamarataror dvitiya-skandha-rupinah
shrimad-advaita-chandrasya shakha-rupan numah

I offer my obeisances to all the branches of Sri Advaita Candra,

who is the second trunk of the eternal Chaitanya tree.
(Chaitanya Charitamrita 1.12.3)
Achyutananda was one of Advaita Prabhu’s major branches;
from his very birth, he served Chaitanya’s lotus feet.
(Chaitanya Charitamrita 1.12.13)

Advaita’s Six Sons

Advaita Acharya had six sons, of whom three, Achyutananda,

Krishna Mishra and Gopal Mishra are considered to have
understood the essence of spiritual life, while the other three,
Balaram, Svarupa and Jagadisa, did not. The book Advaita-carita
describes this as follows:
acyutah krishna-mishrash ca gopala-dasa eva ca
ratna-trayam idam proktam sitagarbhadi-sambhavam
acarya-tanayeshvete trayo gaura-ganah smritah
caturtho balaramash ca Svarupah païcamah smritah
shashthas tu jagadishakhya acarya-tanayo hi shat
 The three sons Achyuta, Krishna Mishra and Gopal Das were
born in the womb of Sitadevi and are called the three jewels.
Amongst Advaita’s sons, these three were members of Gaura’s
inner circle. His fourth son was Balaram, his fifth son Svarupa and
the sixth, Jagadisa.
Srila Bhaktivinoda Thakur paraphrases Krishnadas Kaviraj’s
explanation in his Amrita-pravaha-bhashya: “At first, all of Advaita
Prabhu’s followers were of a common opinion, but in the course of
time, some unfortunately adopted differing doctrines. Those who
followed the opinions of Advaita himself are considered to be pure
Vaishnavas; those who under some fateful influence rejected his
teachings and invented a new doctrine are considered useless.
We have no need of knowing the names of the useless sons of
Advaita Prabhu, but have listed them together in order to be able
to distinguish them. Just as the useful rice grain is separated from
the chaff by winnowing, so have the useful sons of Advaita been
separated from the useless.”

The doctrines of Advaita Acharya are the essential teachings of

spiritual life; those who ignored his orders became useless.
(Chaitanya Charitamrita 1.12.10)

All those who took Achyutananda’s opinion belong to the group

of Advaita Acharya’s associates. They are great Devotees who
received his mercy and easily attained the lotus feet of Chaitanya
Mahaprabhu.
(Chaitanya Charitamrita 1.12.73-4)

Mahaprabhu’s Mercy on the Child Achyutananda

 After taking sannyas in Katwa, Mahaprabhu descended on
Shantipur. Achyutananda was either three or five years old (as
Vrindavan Das Thakur gives both ages in different places).
Advaita’s son Achyutananda, a gloriously effulgent naked child,
was omniscient by the Lord’s inconceivable power. Greatly
fortunate, he was Advaita’s worthy heir. His entire body was
covered with dust, but knowing the Lord had arrived he came to
see him, his face covered with laughter. He fell at the Lord’s feet
and the Lord picked him up, dust and all, and held him on his lap.
(Chaitanya Bhagavat 3.1.213-6)

While holding him, Mahaprabhu said to Achyutananda: “Since

Advaita is my father, you are my brother.” When he heard this,
Achyuta responded by displaying a profound understanding of
Mahaprabhu’s spiritual identity by saying that the Lord was the
friend of every single living being, and that all scriptures say that
he is the father of all the creation. The Devotees were astonished
when they heard Achyuta say this.

The Wisdom of Achyutananda at Five

In the fourth chapter of the Antya-khanda, Vrindavan Das

Thakur writes about Achyutananda’s single-minded devotion to
Chaitanya Mahaprabhu in the following way: One day, a sannyasi
came to visit Advaita Prabhu’s house and asked him what the
relationship between Chaitanya Mahaprabhu and Keshava
Bharati was. Advaita answered in a conventional way, saying that
Keshava Bharati was the Lord’s sannyas guru. The five year old
child interjected angrily, “The Lord is the spiritual master of all the
gurus of the world; he is the Supreme Lord Himself. How could
anyone be His guru?” When Advaita heard this wisdom from the
mouth of his five-year old son, he said, “This boy is my father and
I am his son!” And he asked his son forgiveness for his
offense–causing the lad to hang his head with embarrassment.
Krishnadas Kaviraj Goswami has also summarized this story
beautifully:
When Achyutananda heard from his father that Keshava Bharati
was Lord Chaitanya Mahaprabhu’s spiritual master, he was very
unhappy. He told his father, “Your teaching about the supreme
teacher, Chaitanya Mahaprabhu, will wreak havoc in the country.
Lord Chaitanya Mahaprabhu is the spiritual master of the fourteen
worlds, but you say that someone else is his spiritual master. This
is not supported by any revealed scripture.” When Advaita
Acharya felt great satisfaction to hear his five-year-old son
Achyutananda display such an understanding of doctrine.
(Chaitanya Charitamrita 1.12.14-7)

Mahaprabhu appeared at Advaita’s house just when the entire

household was and gave his blessings to Achyutananda. Prior to
this occasion, Achyutananda accompanied his father to Navadwip
when he was summoned by the Lord through Srirama Pandit just
before his great epiphany (Maha-prakasha). He also witnessed
the Lord’s punishment of his father for teaching impersonalism. In
his Anubhashya, Srila Bhaktisiddhanta Saraswati Goswami
Thakur writes the following: “Sri Achyuta was the Lord’s Devotee
from childhood. There is no information that Achyutananda ever
married, but he is described as the foremost of the disciples of
Advaita Acharya. On the other hand, in Yadunandana Das’s book
describing the disciples of Gadadhara Pandit Goswami,
Shakha-nirnayamrita, it is said that Achyutananda was a disciple
and branch of Gadadhara. The passage there is as follows:

maharasamritanandam
acyutananda-namakam
gadadhara-priyatamam
shrimad-advaita-nandanam

[I offer obeisances to] Advaita Acharya’s son named

Achyutananda, who takes great joy in the ocean of nectarean
sacred rapture. He is Gadadhara’s dearest disciple.

Achyutananda in Puri

Near the end of Mahaprabhu’s life, Gadadhara remained

permanently in Jagannath Puri. Achyutananda and Advaita’s
other sons also came to stay in Puri to be near him.
Achyutananda, the son of Advaita Acharya, lived in Jagannath
Puri, taking shelter of Lord Chaitanya Mahaprabhu.
(Chaitanya Charitamrita 1.10.150)

Achyutananda came to Puri every year to celebrate the

Rathayatra festival during which he danced in the sixth kirtan
group that came from Shantipur. (Chaitanya Charitamrita 2.13.45)
He was also participated as a dancer in the beria-sankirtan, when
the Lord danced around the Temple.
The kirtan around the Temple started and the seven groups began to sing. In each of the
seven groups, one Devotee was the designated dancer: Advaita Acharya, Nityananda
Prabhu, Vakresvara, Achyutananda, Srivasa Pandit, Satyaraj Khan, and Narahari Das. The
Lord wandered from group to group, but all the Devotees thought that he was with them
alone.
(Chaitanya Charitamrita 3.10.58-61)

Achyutananda also participated in the cleaning of the Gundicha

Temple. When Lord Jagannath was in the Gundicha Temple,
Mahaprabhu would go there with the devotees to see him after his
morning bath. They would go three times a day and perform
sankirtan in the Gundicha temple courtyard. At the Lord’s behest,
either Advaita Acharya, Nityananda Prabhu, Vakresvara Pandit,
Achyutananda, or Hari Das Thakur would dance.

After bathing in the morning, the Lord would go to see

Jagannath, taking the Devotees and dancing in sankirtan. He
would sometimes make Advaita dance, sometimes Nityananda,
sometimes Hari Das and sometimes Achyutananda, sometimes
Vakresvara and sometimes other Devotees. The Lord performed
sankirtan three times a day in the courtyard of the Gundicha
temple.
(Chaitanya Charitamrita 2.14.70-72)

According to Narahari Chakravarti’s Narottama-vilasa,

Achyutananda remained in Puri until Mahaprabhu’s
disappearance. In Narahari’s opinion, he spent the rest of his life
living at the family home in Shantipur. He also participated in the
Kheturi festival.

[Excerpted from “Sri Chaitanya: His Life & Associates” by Srila

Bhakti Ballabh Tirtha Maharaj]

5. Baladeva Vidyabhusana

Sri Baladeva Vidyabhusana (Sri Govinda Dasa) appeared in the

1600's near Remuna, Orissa. In his youth, he mastered Sanskrit
grammar, poetry, and logic. After carefully studying the
commentries of Sankara and Madhva he took initiation in the
Tattva-vadi disciplic succession of Sripad Madhvacarya. Baladeva
Vidyabhusana became a dig vijaya pandit (conqueror of all
opponents) and began visiting the holy places. Wherever he went
he defeated the local sages, scholars, and sannyasis.
 In Jagannatha Puri, he learned the superexcellent philosophy of
Sri Krishna Chaitanya from Sri Radha-Damodara Goswami, and
took initiation after converting to Gaudiya Vaishnavism. In
Vrindavana, he studied Shrimad Bhagavatam under Srila
Vishvanatha Cakravarti Thakura and worshiped
Radha-Syamasundara.

In 1706 A.D. Vishvanatha Cakravarti Thakura sent him to Gulta

(near Jaipur,Rajasthan) to uphold the credibility of Mahaprabhu's
movement. The local Ramanandis (a branch of Sri Vaishnavas)
were claiming that the Bengali Vaishnavas had no right to worship
Govindaji because they had no commentary on the
Vedanta-sutra.

Lord Govindaji Himself directly revealed the Govinda-bhasya (a

Vaishnava commentary on Vedanta) to Baladeva Vidyabhusana.
Using it, Baladeva solidly established Gaudiya Vaishnavism as an
independent philosophy. He also reinstated the Bengali
Vaishnavas in Govindaji's service in Jaipura. Govinda-bhasya is
the only bhakti commentary on Vedanta-sutra.

Sri Baladeva Vidyabhusana was a niskincana-parama

bhagavata, fully-renounced topmost Devotee of Lord Krishna. His
more than twenty-four books and commentaries have helped
thousands of Vaishnavas understand the sublime philosophy of
Krishna consciousness and the intimate writings of the six
Goswamis. Since he was devoid of false prestige, he never wrote
about his birth, parents, lineage, personal life. According to Sri
Bhaktivinoda Thakura in Navadvipa-dhama mahatyam, in
Chaitanya lila Baladeva Vidyabhusana is Sri Gopinatha Acarya,
the brother-in-law of Sri Sarvabhauma Bhattacarya. In Vraja he
serves as Sri Radha's eternal maidservant Ratnavali Devi.

6. Basudev Bipra

Mahaprabhu had just started on his pilgrimage to the South from

Nilachal. On the way He came to a holy place called Kurmasthan.
He spent a whole day there, singing and dancing in ecstasy, the
entire populace joining Him in singing the Lord’s name.
Next morning, He left the place and proceeded onward on his
pada-yatra. Immediately after His departure, a Brahmin named
Basudev Bipra came there to see the Lord.

Basudev was a very devout man, but was afflicted with leprosy.
But he was totally oblivious of his condition, as he used to be
absorbed in his devotion to God and his faith was very strong. His
body was of no concern to him although it was full of sores that
were seeping and infested with maggots.
 The worms were his only companions, as the foul odour from
his body kept people far away from him.

If one of the maggots would fall off his body, he would carefully
pick it up and place it back on his body.

One night he heard that the Lord Himself had come in the guise
of a sannyasi, singing the Lord’s name and roaming from place to
place. Desperate to have a glimpse of the Lord, Basudev Bipra
started moving towards Kurmasthan.

Feeble and ill, his progress was slow, as he sometimes walked,

sometimes sat and sometimes crawled towards his destination.

By the time he arrived Mahaprabhu had already left that place.

On finding Him gone, Basudev wept “O Lord, I could not get your
darshan!” In the agony of his despair, he fainted.

At that very moment, somewhere on the road, Mahaprabhu

stopped in his tracks, as if He was carefully hearing something. “I
am coming” He said and turned around and started back towards
Kurmasthan.

Fast as lightning, He reached that place where Basudev was

lying on the ground, sobbing in disappointment. Lifting him up with
both His arms, Mahaprabhu locked Basudev in a tight embrance.

On the Lord’s divine touch, Basudev’s leprosy was immediately

cured and he was released from all bondage. Basudev found that
his body had been transformed into a lustrous golden colour, with
no trace of his disease!

Falling at the feet of Mahaprabhu, he wept, “Lord of Mercy, what

have you done. No one dares to come close to me and you have
held me close to your heart, which is the residence of Sri
Lakshmi!! Only the Supreme God is capable of such action, as
both the deserving and undeserving are both dear to You. But
now, I am in anxiety. As long as I was an untouchable my mind
was free of pride, which is why I could attain You. But now that I
have got a beautiful body, I am afraid that I will not remain humble
anymore. Once pride enters my mind, then I will lose You.”

Hearing these words of Basudev, Mahaprabhu’s heart melted

and tears streamed down his eyes. He thought, “Today Basudev
has defeated me.”

He addressed Basudev, “A Devotee like you will never be

overtaken by arrogance. Your duty now is to serve the people of
Utkal with devotion, bringing them close to God. Your life should
be a seva yagya.” Saying this, He departed.

Basudev Bipra was a physician by profession. Thus directed by

Mahaprabhu, he spent the rest of his life bringing succour to the
sick and needy in Orissa.
7. Bhagavan Acarya

Bhagavan Acharya was said to be Gauranga Mahaprabhu’s

expansion.

acaryam bhagavantam tu tejomaya-kalevaram

yasya smarana-matrena gaura-prema prajayate

[I offer obeisances to] Bhagavan Acharya, whose powerful body is

filled with effulgence. Just by remembering him, one will develop
love for Gauranga Mahaprabhu.
(Shakha-nirnayamrita)

Bhagavan Acharya was originally from the town of Halisahar,

which is in the 24 Pargana district. Krishnadas Kaviraj Goswami
writes that he is considered to be Chaitanya’s branch along with
Brahmananda Bharati, Shikhi Mahiti and Murari Mahiti.
(Chaitanya Charitamrita 1.10.136)

It is written in the Gaudiya Vaishnava Abhidhana that Bhagavan

Acharya appeared in Sri Dham Nabadwip, but left to live in
Halisahar. His father Shatananda Khan was a wealthy materialist,
while he himself was a scholar and a great Vaishnava who
worshiped in the mood of friendship. Bhagavan Acharya was a
householder. His son was named Raghunath Acharya. Both he
and his son accompanied Jahnava Mata to Kheturi.
(Bhakti-ratnakara 10.382)

The following further information is found in the Gaudiya

Vaishnava Abhidhana: "Bhagavan Acharya was particularly
advanced in the study of logic, so much so that he received the
title of Nyayacharya. When his father saw that he was developing
the renounced spirit at a young age, he arranged for his marriage
with the daughter of Nabadwip’s Madhusudana Ghataka. Despite
this, Bhagavan Acharya overcame the entanglements of his
householder life to go to live in Puri with the Lord. Mahaprabhu
enjoined him to return to his wife, however, and so he came back
to Bengal. He had two sons Raghunath and Ramanatha.
Nevertheless, Bhagavan Acharya was unable to remain for long
in householder life and he ultimately gave the responsibility for his
wife and children to his brother-in-law and disciples. He then took
the renounced order and returned to Puri to live with the Lord."

Bhagavan Acharya in Puri

When the Devotees heard that Mahaprabhu had returned from

South India, they rushed to see Him. Bhagavan Acharya
renounced everything and came to live there near the Lord.
Ramabhadra Acharya and Bhagavan Acharya came to live near
the Lord, giving up all other duties.
(Chaitanya Charitamrita 2.10.184)

Bhagavan Acharya was a great Devotee, a scholar and a man

of refined habits. He came to Purushottam to be with the Lord. He
was an incarnation of a cowherd who served Krishna in the mood
of friendship. His dealings with Svarupa Damodar were also those
of a close friend. He was completely surrendered to the Lord’s
lotus feet, and he occasionally invited him to eat at his residence.
He made various vegetable preparations which he personally
served to the Lord.
(Chaitanya Charitamrita 3.2.84-7)

(Bhagavan Acarya was present when Mahaprabhu went to greet Advaita Acharya, along with Kashishvara Pandit,
Pradyumna Mishra and others. He was also present when Mahaprabhu went into an ecstatic trance and fell into the
ocean, after taking the dunes on the beach to be Govardhana.)

Bhagavan Acharya would not brook any materialistic

conversation, only listening to Krishna’s name, form, qualities and
pastimes (Chaitanya Bhagavat 3.3.188). He was one of the many
Devotees who came to meet Mahaprabhu in Puri after the Lord
delivered Sarvabhauma Bhattacharya.

The great personality Bhagavan Acharya arrived. Mundane

topics never entered his ears.
(Chaitanya Bhagavat 3.3.188)

He was present when Mahaprabhu went to greet Advaita

Acharya, along with Kashishvara Pandit, Pradyumna Mishra and
others. He was also present when Mahaprabhu went into an
ecstatic trance and fell into the ocean, after taking the dunes on
the beach to be Govardhana.
 Paramananda Puri, Brahmananda Bharati and others ran to the
beach while Bhagavana Acharya, being lame, followed them as
quickly as he could.
(Chaitanya Charitamrita 3.14.90)

One day Bhagavan Acharya wanted to feed Mahaprabhu nicely

and sent Chota Hari Das to beg for fine rice from Madhavi Devi.
While eating, Mahaprabhu learned of this and became angry and
ostracized Chota Hari Das. He said that for a renunciate to talk to
a woman is worse than drinking poison.

prabhu kahe – vairagi kare prakriti sambhashana

dekhite na paron ami tahara vadana

The Lord said, "I cannot look upon the face of a someone who
after taking the vows of renunciation continues to converse with
women."
(Chaitanya Charitamrita 3.2.117)

Bhagavan Acharya’s Brother, Gopal

Bhagavan Acharya was a generous and unpretentious

Vaishnava. Because of these qualities he was particularly dear to
Mahaprabhu. The following account of his simplicity is given in the
Chaitanya Charitamrita:

Bhagavan Acharya’s younger brother, Gopal Bhattacharya, had

been to Kashi where he had studied Vedanta. After finishing his
studies, he came to Puri to see his older brother who was quite
pleased to hear that he had become learned in the field. With
great enthusiasm, Bhagavan Acharya to introduce him to
Mahaprabhu. The Lord, being the indweller of all beings, knew
that Gopal was a mayavadi, so he was not delighted to meet Him.
Even so, he formally showed a polite affection.

The simple, straightforward Bhagavan Acharya went to Svarupa

Damodar and asked him to hear his brother speak on Shankara’s
Vedanta-bhashya: "Gopal, my younger brother, has come here
after finishing his study of Vedanta philosophy. Please come and
hear the Vedanta commentary from him."

Svarupa Damodar Goswami, however, somewhat angry due to

his love for Bhagavan Acharya, chastised him as follows:

"You have lost your intelligence in the association of Gopal, and

now you are eager to hear the Mayavada philosophy. When a
Vaishnava listens to the Shariraka-bhashya, the Mayavada
commentary upon Vedanta-sutra, he gives up the attitude that the
Lord is the master and the living entity is his servant. Instead, he
considers himself to be the Supreme Lord. The Mayavada
philosophy is so dangerous that even a highly elevated Devotee
who has accepted Krishna as his life and soul changes his
attitude if he studies it."
(Chaitanya Charitamrita 3.2.94-6)

Bhagavan Acharya continued, even though he had been

chastised by Svarupa Damodar: "The Devotees are all fixed at
the lotus feet of Krishna in heart and soul. Listening to the
Shariraka-bhashya could not possibly have a negative effect on
them."
 Svarupa Damodar answered with a furhter warning about the
dangerous effects of the Mayavada philosophy. He said, "When
we hear the Mayavada philosophy, not only do we hear that
Brahman is the only spiritual reality and that the universe of maya
is false, but we gain no spiritual understanding. When a Devotee
hears the Mayavadi say that the living entity is only imaginary and
that the Supreme Lord is a manifestation of ignorance, it breaks
his heart and soul."
(Chaitanya Charitamrita 3.2.98-99)

Svarupa Damodar’s remarks made Bhagavan Acharya

ashamed and a little afraid, so sent his brother Gopal back to
Bengal.

The poet from East Bengal

One day a poet came to Puri from eastern Bengal who wrote
poetry according to his own whim. He had also written a play
about Mahaprabhu. Since he knew Bhagavan Acharya personally,
he read the play to him and afterwards to the other Devotees, all
of whom praised his work. They felt that Mahaprabhu should hear
his play, being under the impression that he would enjoy it.
Svarupa Damodar would normally censor literary works before
allowing them to be read to the Lord, however; he would examine
them for improper presentation of devotional sentiment and
doctrine. Only if he approved could any work of poetry be
presented to Mahaprabhu for his enjoyment. Since his friend
Bhagavan Acharya had praised the literary qualities of the play,
Svarupa Damodar finally agreed to read it after repeated
requests. As soon as the poet read the invocation verse and
explained it, however, and even though all the Devotees were
pleased, Svarupa Damodar pointed out two faults which had an
offensive character.

The poet’s explanation was as follows:

"Lord Jagannath is a most beautiful body, and Sri Chaitanya

Mahaprabhu, who is exceptionally grave, is the owner of that
body. Sri Chaitanya Mahaprabhu has appeared here in Puri to
spiritualize the entire dull material world."
(Chaitanya Charitamrita 3.5.114-5)

Hearing this glorification of the Lord, everyone present was

delighted. Svarupa Damodar alone was not and he began to
speak in great anger.

"You are a fool and have brought ill fortune upon yourself, for
you have no faith in either of the two Lords, Jagannathdeva or Sri
Chaitanya Mahaprabhu. Lord Jagannath is completely spiritual
and full of transcendental bliss, but you have said that he is
nothing but a dull, destructible body composed of the inert,
external energy. At the same time, you have said that Sri
Chaitanya Mahaprabhu, who is the Supreme Personality of
Godhead, full in six opulences, is an ordinary living being, a spark
of spiritual energy rather than the supreme fire. You have
committed offenses to both Lords. This is what happens when
someone who knows no theology tries to glorify the Lord.
 "Furthermore, you have made another great error. You have
made a distinction between the Lord and His body. Such a
distinction does not exist, for the Lord’s body and his identity are
one. This is a great offense. At no time is there a distinction
between the body and soul of the Supreme Personality of
Godhead. His personal identity and His body are made of blissful
spiritual energy. There is no distinction between them."
(Chaitanya Charitamrita 3.5.117-122)

When he saw the poet’s distress at being criticized, Svarupa

Damodar became compassionate and told him to take shelter of a
pure Devotee,

jaho bhagavata pario vaishnavera sthane

ekanta ashraya karo caitanya-carane
caitanyera bhakta-ganera nitya karo sanga
tabe to janiba siddhanta-samudra-taranga
(Chaitanya Charitamrita 3.5.131-2)

Go and study the Bhagavat from a Vaishnava. Take exclusive

shelter of Chaitanya Mahaprabhu’s lotus feet. Associate
constantly with the devotees of Chaitanya Mahaprabhu. Only then
will you be able to understand all the waves of the ocean of
Vaishnava philosophy.

The Brahmin poet was amazed, ashamed and afraid, all at

once. Svarupa Damodar was kind to him and showed him how his
own verse could be reinterpreted to glorify Krishna. When he
gave an elaborate explanation to the poet, he had a change of
heart and surrendered to the Lord’s Devotees.
9. Bhagavan Pandita

prabhura atipriya dasa bhagavan pandita

yanra dehe krsna purve haila adhisthita

The thirtieth branch was Bhagavan Pandita. He was an extremely

dear servant of the Lord, but even previously he was a great
Devotee of Lord Krishna who always kept the Lord within his
heart.
(Cc. 1.10.69)

10. Bhavananda Raya

Sri Bhavananda Raya dedicated himself and his entire family of

five sons (Ramananda Raya, Gopinatha, Vaninatha, Kalanidhi,
Sudhanidhi) to the lotus feet of Sri Chaitanya Mahaprabhu. Once
the Lord happily embraced him saying, "Bhavananda, you are
Pandu. And your five sons are the five Pandavas. I consider your
sons to be like My relatives. These five brothers are all My eternal
servants life after life."

An ideal father, Bhavananda led his sons on the path of liberation

from repeated birth and death. He fully engaged them in pure
devotional service of Radha Giridhari's combined form of beauty,
love, and mercy — Sri Gauranga Mahaprabhu. His Nam
Samadhis is in the 64 samadhis area.
("Bhavananda, you are Pandu. And your five sons are the five Pandavas. I consider your sons to be like
My relatives. These five brothers are all My eternal servants, life after life." (In the image: Krishna is
protecting 5 Pandavas).

11. Bhugarbha Goswami

Just as there is very little mentioned in the scriptures about the life
of Srila Lokanatha Goswami, in the same way, there is little
written about his dear friend Srila Bhugarbha Goswami. Srila
Lokanatha and Sri Bhugarbha Goswami were of one heart and
mind. On the order of Chaitanya Mahaprabhu they went to live in
Vrindavana. Bhugarbha Goswami was a disciple of Gadadhara
Pandita. Among his disciples were Sri Govindadeva's pujari
Chaitanya Dasa, as well as Mukundananda Chakravarti, Premi
Krishnadasa and others.
Sri Krishnadasa Kaviraja Goswami writes: "The eleventh branch
of Gadadhara Goswami was Bhugarbha Goswami and the twelfth
was Bhagavata Dasa. Both of them went to Vrindavana and
resided there for life."

Sri Kavikarnapura writes in his Gaura-ganodesa-dipika that

Bhugarbha Goswami was formerly the gopi named Prema Manjari
in Vrindavana. While in Vrindavana, Bhugarbha Goswami passed
away and entered into the unmanifest pastimes of the Lord on the
fourteenth day of the full moon in the month of Kartika.

Lokanatha Goswami and Bhugarbha Goswami lived together in

Vrindavana as one. Srila Narahari Cakravarti Thakura writes
about them in his Bhakti-ratnakara: "Bhugarbha Goswami and
Lokanatha Goswami were world-preachers; they were so close
and affectionate to one another that they were like one body."

In Vrindavana, Bhugarbha Goswami and Lokanatha Goswami

were regarded as among the principle Goswamis, as they were
senior by age and experience to many. The foremost among the
subsequent followers of Rupa Goswami, Narottama Dasa
Thakura, writes about Bhugarbha Goswami, with whom he had
much affectionate association: "O Hari! Why am I addicted to this
abominable path of karma? I didn't worship Radha-Krishna in
Vraja even one iota, nor could I understand the position of
spontaneous devotion – raga-marga. Svarupa Damodara,
Sanatana Goswami, Raghunatha Bhatta, Raghunatha dasa,
Gopala Bhatta Goswami, Bhugarbha Goswami, Jiva Goswami,
and Lokanatha Goswami – I never offered a drop of service to
their lotus feet. How then shall I attain the goal of life?

Krishnadasa Kaviraja is among the most exalted

rasika-bhaktas, Devotees whose sole interest is in relishing the
mellows of devotion to Radha-Govinda and Mahaprabhu. He
compiled the Chaitanya-Charitamrita which describes the
pastimes of Sri Chaitanya and the Govinda-lilamrita, describing
the pastimes of Radha-Krishna. Hearing the pastimes of
Gaura-Govinda would melt even stone, but it had no effect on my
consciousness. Not only have I failed to take advantage of the
association of all these great souls, but I have also neglected their
associates and followers. What a sad story my life has become.
My life and birth are all useless. Shame on me. Alas, alas. Thus
laments Narottama Dasa."

12. Bijali Khan

Sri Bijali Khan was a Pathan Muslim. Even so, after receiving
Mahaprabhu’s mercy, he became well-known as a Vaishnava. His
father was a rich man. Krishnadas Kaviraj Goswami has
described how he met the Lord and received His mercy in the
eighteenth chapter of the Madhya-lila.

That year, Mahaprabhu took the Jharikhanda route to Vrindavan

after the Rathayatra festival. Ramananda Raya and Svarupa
Damodar Goswami arranged for two people to accompany him,
Balabhadra Bhattacharya and another Brahmin servant. As he
travelled, his absorption in ecstatic love increased a hundredfold
over that which he experienced in Puri. Upon arriving in Mathura,
it increased a thousandfold, and when he went through the twelve
forests of Vraja, it increased a hundred-thousandfold.

As he was wandering through the twelve forests, the Lord came

to the place known as Akrura Ghat on the Yamuna. The Lord
jumped into the water and remained immersed for a long time.
Krishna Das, a Rajaputa who had been attracted by the Lord and
was accompanying Him, became afraid that the Lord had
drowned and started to cry out for help. Balabhadra Bhattacharya
heard his shouts and quickly dove into the water to pull the him
out.

Balabhadra was anxious about the Lord’s great distraction due

to his divine ecstasies and so he discussed with Madhavendra
Puri’s disciple, the Sanoriya Brahmin, about what could be done
to protect him. After some discussion, they decided that the best
thing to do was to propose to Mahaprabhu that he go to
Soro-kshetra on the banks of the Ganges for the full-moon bath at
the end of the month of Magh, known also as Makara-sankranti.
From there, they could take him on to Prayag. The Rajaputa
Krishna Das and the Mathura Brahmin were well acquainted with
the route along the Ganges and so they remained with the Lord
and the two Brahmins as guides.

As they tired from walking, the Lord sat down underneath a tree.
Nearby, a herd of cows was grazing which reminded the Lord of
Krishna’s Vrindavan lila. Suddenly, the cowherd began to play his
flute causing Mahaprabhu to faint in ecstasy. He fell to the
ground, his breathing stopped and foam accumulated around his
mouth.
(The Pathan immediately bound the Lord’s four companions, intending to kill them, causing the two
Bengali Brahmins to tremble in fear. The two others, however, were fearless and quickly thought of a way
out of the situation. The Sanoriya Brahmin explained to the Pathan as follows: "I am a Brahmin from
Mathura and I know hundreds of people in the Emperor’s court. This sannyasi is my Guru and he
happens to be ill, which makes him faint from time to time. Tie us up and wait for a few minutes. He will
regain consciousness and you will hear the truth from Him.")

At this very moment, the Muslim soldier, Bijali Khan was passing
by with a troop of ten cavalrymen. His immediate suspicion on
seeing the Lord’s condition was that the four men accompanying
him had poisoned him with datura in order to steal his money.

The Pathan immediately bound the Lord’s four companions,

intending to kill them, causing the two Bengali Brahmins to
tremble in fear. The two others, however, were fearless and
quickly thought of a way out of the situation. The Sanoriya
Brahmin explained to the Pathan as follows: "I am a Brahmin from
Mathura and I know hundreds of people in the Emperor’s court.
This sannyasi is my Guru and he happens to be ill, which makes
him faint from time to time. Tie us up and wait for a few minutes.
He will regain consciousness and you will hear the truth from
Him."

The Pathan listened and said, "I can understand what you two
are saying. You are from Mathura, but these two Bengalis are
trembling with guilt. They must have done something wrong."

The Rajaputa Krishna Das was acutely aware of the danger of

the situation and said, "I live in the neighboring village. I have two
hundred Turkish mercenaries with a hundred cannons at my
command. I only have to shout and they will come here and take
your horses and equipment. I think that you must be highwaymen,
not these two Bengalis. You are only interested in robbing pilgrims
like us."

The Muslim cavalrymen were cast into doubt by these fearless

words. Meanwhile, the Lord came back to consciousness and in a
transport of ecstasy, shouted out the names "Hari! Hari!" and
began to dance. The Pathan soldiers were overcome by fear
when they heard the Lord bellow and saw his ecstatic dancing.
They immediately liberated their four prisoners and the Lord never
saw his Devotees tied up. They were attracted by the Lord’s
physical beauty and by his spiritual mood and they asked him the
question which had been troubling them: were these four people
robbers who had drugged Him in order to steal His possessions?

The Lord answered, "I am a sannyasi and I live by begging. I

have no wealth. These four men are my followers. I sometimes
suffer from epilepsy and fall unconscious as a result. These four
companions mercifully stay with me when this happens to protect
me and take care of me."

The Lord Discusses Religion with a Sufi

In the group of cavalrymen, one Muslim dressed all in black

introduced himself as a Sufi practitioner. He was pleased by the
Lord’s appearance and wished to discuss scriptures with him. He
established that the Supreme Truth was impersonal on the basis
of the Islamic scriptures. The Lord, however, displayed his own
knowledge of the Qur’an and demonstrated the invalidity of the
Sufi’s arguments, establishing the personal nature of the
Supreme Truth and the Supreme Lord’s transcendental qualities.
Then the Lord went on to show that the philosophies of karma,
jïana and yoga did not hold the answers to the supreme goal of
life, which is nothing other than pure love of God.

All the Pathans were enchanted by the Lord’s physical

appearance and were even more attracted when they heard him
speak on spiritual life and its goal. The Sufi Pathan began
spontaneously to chant the names of Krishna. When Mahaprabhu
hear the saintly Muslim chant the Lord’s names, he was pleased,
thinking that all the sins that he had accumulated over millions of
births had all been destroyed and that he had been purified. The
Lord told them all to chant, which they did. He initiated the Sufi
Pathan in the Holy Name and gave him the name Rama Das.
When the prince Bijali Khan saw the good fortune of his own
servant, he fell down at the Lord’s feet and repeated the name,
"Krishna, Krishna." The Lord also blessed him.
 "After bestowing his mercy upon them in this way, Mahaprabhu
continued on his way. All the Muslim soldiers then became
mendicants and were celebrated as the Pathan Vaishnavas. They
toured all over the country, glorifying Mahaprabhu’s activities.
Bijali Khan became a greatly advanced Devotee, and his fame
was sung at every holy place of pilgrimage."
(Chaitanya Charitamrita 2.18.210-2)

13. Bilvamangala Thakura

Although born in a South Indian brahmana family, Sri

Bilvamangala Thakura fell down with a prostitute named
Cintamani, who ultimately satisfied his deepest desire. He
became attached and rabid with lust. Even immediately after
performing the sraddha rituals for his deceased father he ran to
enjoy her. A raging storm and tossing waves could not deter him.
In lustful delusion, he held a corpse to cross a turbulent river.
Finding the gate locked, he scaled the wall by grabbing a cobra,
which he foolishly saw as a rope.

Seeing Bilvamangala soaking wet, burning with desire, totally

exhausted, Chintamani advised him, "You're so much attached to
this lowly bag of flesh and bones. Better you become attached to
serving the blissful Lord Govinda. Go to Vrindavana and there you
will find complete satisfaction and eternal happiness."
On the way to Vrindavana Bilvamangala's material desires
seized him. He lusted after a brahmana's wife. Ashamed of his
polluted desires, he gouged out his eyes with the lady's hairpin.
Blind Bilvamangala was determined not to be distracted from the
spiritual path by any material object.

Receiving diksha from Somagiri, he got the name Lilasuka for his
expertise in describing the madhurya lila of Radha and Krishna.
He felt so much ecstasy from singing about Govinda's pastimes
and playing his vina that millions of sense objects became
insignificant.

In Vrindavana, Sri Krishna would personally give Bilvamangala

Prasadam and lead him to a safe resting place. At first Lilasuka
didn't know the identity of this sweet Vrajavasi boy. Then one day
Bihari Lal played his captivating flute for the blind man. Suddenly,
Bilvamangala became mad with desire to behold the beautiful
sweet form of Syamasundara. Realizing that this "Vrajavasi boy"
was actually the Lord of his life and the love of his heart, he
reached out to touch Krishna. Playful Gopala touched
Bilvamangala's hand, laughed lovingly, and ran away. Singing,
Bilvamangala said, "You can run away from my hand, but You can
never leave my heart."

Lilasuka wrote many verses and songs full of Krishna prema.

Krishna-karnamrta, his most famous work, was one of the first
authentic books to reveal the supreme position of Srimati
Radharani in Sri Krishna's Vrindavana madhurya lila. The later
writings of the six Gosvamis, Ramananda Raya, Prabodhananda
Sarasvati, Krishna Dasa Kaviraja, Vishvanatha Chakravarti, and
Bhaktivinoda Thakura expanded this idea. They developed the
concept of exclusively serving and worshiping Srimati
Radharani–the Queen of Vrindavana and the supreme controller
of even Krishna Himself.
Srila Thakura Bhaktivinoda writes in Saranagati: "By serving the
lotus feet of Sri Radha, the daughter of Vrishabhanu, I will
become a maidservant of one of the gopis in Vraja. I will always
try to bring happiness to Sri Radha. Within my heart, I know that
Radha's pleasure is Krishna's source of joy. Therefore, I never
desire to abandon Radha's lotus feet for Krishna's solitary
company. The sakhis are, my best friends and teachers about the
love uniting Radha and Krishna. As one of their maidservants, I
will serve Radha's lotus feet, which fulfill all desires. I myself am
partial. I always support Radhika. There may be some who live
apart from Her. Let them live as they prefer But I will always
remain fixed at the lotus feet of Srimati Radharani."

Krishna-karnamrta is an extremely exalted scripture meant for

the most advanced Devotees. But the most merciful Krishna Dasa
Kaviraja wrote Sarangarangada. This commentary helps
Devotees savor the sublime nectar of Krishna-karnamrta. Simply
by reading it one will become attracted to Radha-Govinda's Vraja
lila. His samadhi is in Gopinatha Bazaar.

14. Biracandra Prabhu

("Biracandra Prabhu was an incarnation of Kshirodakashayi Vishnu. He is non-different from Sri
Chaitanya Mahaprabhu, in that he is Vishnu-tattva, God Himself," said Kavi Karnapura.)

Sri Biracandra Prabhu (Biracandra Goswami) was the son of

Lord Nityananda's second wife Vasudha Devi, and the disciple of
Sri Jahnava Devi. "He was an incarnation of Kshirodakashayi
Vishnu. He is non-different from Sri Chaitanya Mahaprabhu, in
that he is Vishnu-tattva, God Himself," said Kavi Karnapura.

"After Sri Nityananda Prabhu, who is the topmost branch of

Lord Chaitanya's indestructible tree of eternal love of Godhead,
the greatest branch is Birachandra Prabhu. Although he was the
Supreme Personality of Godhead, he presented Himself as a
great Devotee. And although the Supreme Godhead is
transcendental to all Vedic injunctions, he strictly followed the
Vedic rituals. He is the main pillar in the hall of devotional service
erected by Sri Chaitanya Mahaprabhu. It is by the glorious mercy
of Sri Birachandra that people all over the world can chant the
names of Chaitanya and Nityananda. I therefore take shelter of
the lotus feet of Sri Birachandra Prabhu." (Sri
Chaitanya-charitamrta)

"When Birachandra Prabhu visited Vrindavana, everyone came

out to see him. They were delighted to have his darshana.
Everyone was overwhelmed by seeing the ecstatic devotion
exhibited by Birachandra Prabhu. He took darshana of Madana
Mohana, Radha-Govinda, Radha-Gopinatha. On the order of Sri
Jahnava Devi he toured Vraja Mandala. During his extensive
pilgrimage he showed many amazing and wonderful
manifestations of divine love." (Bhakti-ratnakar) His pushpa
samadhi is in the 64 Samadhis Area.
15. Buddhimanta Khan
(...One night, Suvarna Sena saw Gaura and Gadadhara with all their associates in a dream. When he
awoke, the King cried out in distress from the loss of the vision. Suddenly, he heard a voice from the sky
which told him that when Mahaprabhu appeared again in the Age of Kali, then the King would also take
birth as Buddhimanta Khan in order to expand the Lord’s pastimes. (In the image: Lord Gouranga and
Gadadhara Pandit and Their associates perfroming Sankirtana yagya)

Buddhimanta Khan was very dear to Lord Chaitanya

Mahaprabhu. He was one of the Lord’s greatest servants who
obeyed him from the time of his birth.
(Chaitanya Charitamrita 1.10.74)

Buddhimanta’s Previous Life

Buddhimanta Khan is considered to be one of Chaitanya’s

branches. In his Nabadvipa-dhama-mahatmya, Srila Bhaktivinoda
Thakur has written the following in connection with the village of
Suvarna Bihar in Godrumadvipa: “In the Satya Yuga, a pious king
named Suvarna Sena lived in this village of Suvarna Bihar.
Through the blessings of Narada Muni, this king obtained love for
Radha and Krishna as well as for their joined form, Sri Gauranga
Mahaprabhu. One night, Suvarna Sena saw Gaura and
Gadadhara with all their associates in a dream. When he awoke,
the King cried out in distress from the loss of the vision. Suddenly,
he heard a voice from the sky which told him that when
Mahaprabhu appeared again in the Age of Kali, then the King
would also take birth as Buddhimanta Khan in order to expand the
Lord’s pastimes.”

Buddhimanta's Charitable Works

 Buddhimanta lived in Navadwip. He and Mukunda Sanjaya
were amongst the richest people in the town. They performed
charitable works such as providing medicines and treatment for
the poor who fell ill. Once, when the Lord was undergoing ecstatic
transformations as a householder, the other Devotees called
Buddhimanta Khan in order to see to his treatment.

Buddhimanta paid for all the costs of Mahaprabhu’s wedding

when he married for the second time, to Vishnupriya, the
daughter of a local zamindar’s priest, Sanatan Mishra. He
participated in all of Mahaprabhu’s Navadwip pastimes–in the
kirtans at Shrivasa Angana, at Chandrasekhara’s house, in the
public kirtans, the liberation of Jagai and Madhai, and the water
sports in the Ganges.

Buddhimanta at Chandrasekhara’s House

One day Mahaprabhu revealed his desire to put on a play about

Vraja lila and dance in the mood of Maha Lakshmi. He told
Buddhimanta Khan that he wanted him to take responsibility for
the costumes and decorations. He himself dressed Mahaprabhu.

Mahaprabhu said: "Buddhimanta Khan! Go quickly and arrange

for costumes for today I shall dance.” Upon receipt of the order,
Sadashiva [and] Buddhimanta Khan immediately returned home,
feeling unlimited joy. The Devotees immediately put up an awning
of bamboo and cloth and there started dressing the actors in the
play. Buddhimanta brought the costumes and placed them before
the Lord.
(Chaitanya Bhagavat 2.18.13-16)
 Look here. This is the house of Chandrasekhara Acharya. The
Lord came here with his dearest associates. Sadashiva and
Buddhimanta Khan took charge of the costumes and dressing the
actors.
(Bhakti-ratnakara 12.2902-3)

When Mahaprabhu took sannyasa in Katwa, he went to

Shantipur where he met with all the Navadwip Devotees,
including Buddhimanta Khan. He also accompanied the Bengali
Devotees to Puri to see the Lord. The Lord also lovingly accepted
Buddhimanta Khan and the Bengali Devotees’ gifts of foodstuffs,
etc., which they brought to Puri for him.

Buddhimanta Khan, for whom the Lord’s order had been the
only interest from his very birth, also went.
(Chaitanya Bhagavat 3.8.30)

16. Chandrashekhara Acharya

Shri Chandrashekhara Acharya (Acharyaratna) lived in
Navadwipa near the house of Sri Nimai Pandit, his nephew. Since
Chandrashekhara had no children, he accepted Nimai Pandit as
his own and often entertained the Lord within his home. After the
disappearance of Sri Jagannatha Mishra, Acharyaratna served as
Gauranga's guardian and father Sri Gaurasundara would
regularly hold kirtans and once enacted a play in
Chandrashekhara's house. Dressed as Sri Laksmi Devi, Lord
Chaitanya played the part so expertly that even Mother Sachi
couldn't recognize Him.
 Overcome with intense pangs of separation, Chandrashekhara
fell down on the ground when he heard Lord Gauranga's plan to
take sannyasa. "Are You going to plunge Nadia into darkness by
going away?" he asked the Lord.

(Overcome with intense pangs of separation, Chandrashekhara fell down on the ground when he heard Lord
Gauranga's plan to take sannyasa. "Are You going to plunge Nadia into darkness by going away?" he asked the Lord.
(In the image: Lord Chaitanya is going to take sannyasa because of that Devotees are in great pain).

With tears spilling out of His lotus eyes Lord Gauranga embraced
him and replied, "Acharyaratna, although I may accept sannyasa,
I will forever remain bound within the Temple of your heart. Please
be patient, for you must assist in My sannyasa ceremony."

Sri Chandrashekhara was one of the main branches of Sri

Chaitanya's sankirtana movement. From the beginning of Sri
Chaitanya's Navadwipa lila he and his innumerable disciples
faithfully served the Lord. In Sridhama Mayapur, Srila
Bhaktisiddhanta Sarasvati Thakura established the headquarters
of Sri Chaitanya Matha at the site of Chandrasekhara Acharya's
original home. His samadhi is behind the Madana Mohana
Temple and next to Sanatana Gosvami's samadhi. He is
Subhadra or Candra-deva (moon god) in Krishna's divine
pastimes.

This is the original place where Chandrashekhar Acharya's house is, Mayapur.
17. Chiranjiva

Chiranjiva was an important branch of Chaitanya tree.

Srila Krishnadas Kaviraja Goswami writes:

Shri Khandavasi Mukunda and his son Raghunandana were the

thirty-ninth branch of the tree, Narahari was the fortieth, Chiranjiva
the forty-first and Sulochana the forty-second. They were all big
branches of the all-merciful tree of Chaitanya Mahaprabhu. They
distributed the fruits and flowers of love of Godhead anywhere
and everywhere. (C.C. Adi 10.78-79)

18. Damodar Pandit

shaivyo yasid vraje candi sa Damodar-panditah

kutashcit karyato devi pravishat tam sarasvati

The terrible-tempered gopi named Shaivya became Damodar

Pandit in Gaura lila, though occasionally the goddess Saraswati
also entered into him for some special purpose.
(Gaura-ganoddesha-dipika 159)
Damodar Pandit is considered to be one of Chaitanya
Mahaprabhu’s branches.
Damodar Pandit is another branch of the Chaitanya trunk. His
love for the Lord was so intense that he even chastised Him. This
verbal punishment so satisfied the Lord that he sent him to
Nadiya. I will tell this story later.
(Chaitanya Charitamrita 1.10.31-2)

Damodar Accompanies the Lord to Puri

 After the Lord took sannyasa in Katwa, Nityananda Prabhu
tricked Him into coming to Advaita Prabhu’s house in Shantipur.
Many people came from Navadwip to see Him there, one of
whom was Damodar Pandit. Mahaprabhu stayed ten days in
Shantipur, after which He was asked by His mother to stay in Puri
where she could always have news of Him. Damodar Pandit was
one of the Devotees who accompanied the Lord on His trip to
Jagannath Puri. The others were Nityananda Prabhu, Mukunda
Datta and Jagadananda Pandit.

When Mahaprabhu arrived in Puri, He immediately went to the

Jagannath Temple where He fainted in ecstasy upon seeing Lord
Jagannath. Vasudeva Sarvabhauma then took Him to his own
house to take care of Him. At that time, Sarvabhauma was
convinced of the mayavada philosophy, but by Chaitanya
Mahaprabhu’s mercy, he gave up his predilection for these
doctrines and took up the path of devotion. He then had a vision
of Mahaprabhu in a six-armed form which inspired him to
compose a Sanskrit hymn to the Lord in a hundred verses. He
wrote the first two verses glorifying Mahaprabhu on a palm leaf
and gave it to Jagadananda Pandit and Damodar Pandit to show
to the Lord. Mukunda Datta was there when they came from
Sarvabhauma’s house, and he took the precaution of copying the
two verses down on the wall in front of the Lord’s residence
before Jagadananda carried it in to show Him. As soon as
Mahaprabhu saw the verses, which glorified Him as an
incarnation of the Supreme Lord, He tore up the palm leaf, but
because Mukunda had preserved the verses, the Devotees were
able to memorize them. [Note: The verses are as found in the
chapters on Jagadananda Pandit and Sarvabhauma
Bhattacharya.]

Mahaprabhu took sannyasa during the fortnight of the waxing

moon of Magh. He arrived in Puri in the month of Phalgun and
delivered Sarvabhauma Bhattacharya in the following month of
Chaitra. He departed alone on his pilgrimage to Southern India in
the month of Vaishakh. Nityananda Prabhu and the other
Devotees He left behind in Puri they suffered greatly in His
separation. Nitai had tried to persuade the Lord to take one of
them as a companion, but He refused. He then apparently
criticized them, while in fact praising them. Of Damodar Pandit He
said:

Even though I am a sannyasi and Damodar just a brahmachari,

he is always telling me what to do, holding the rod of
chastisement over me. He does not like me to act independently
and so I do not know how to behave in front of him. By Krishna’s
mercy, he does not care for public opinion whereas I cannot be
indifferent to what people think.
(Chaitanya Charitamrita 2.7.25-7)

When Mahaprabhu returned from South India, getting as far as

Alalanath, He sent His servant companion Krishna Das to inform
Nityananda and the other Devotees that He had arrived. Damodar
Pandit joined Jagadananda, Nityananda and Mukunda joyfully
rushed onto the main road where they met Him.

As soon as he heard that the Lord had arrived, Nityananda got

up and started off to meet Him, as nothing could hold back his
love. Jagadananda, Damodar Pandit and Mukunda all danced
down the road, bursting with joy.
(Chaitanya Charitamrita 2.9.339-40)

Once he had settled back in Puri, Mahaprabhu told

Sarvabhauma Bhattacharya about the behavior of Krishna Das
Vipra. While in the South, Krishna Das had been seduced away
from his service to the Lord by a group of Bhattathari women.
Mahaprabhu somehow managed to free him from their clutches
and brought him back to Puri. He then told him that he was free to
go wherever he liked as he was no longer welcome to stay in his
company. Krishna Das started to cry at this rejection, and out of
sympathy for him, Nityananda, Damodar Pandit, Jagadananda
and Mukunda discussed what to do with him. Finally, they
recommended to the Lord that he be sent to Navadwip with news
of the Lord’s return from His pilgrimage. The Lord approved the
proposal and Kala Krishna Das set off, delighting everyone in
Bengal with the good news. Later, when Damodar Pandit went
back to Bengal himself, he met Kala Krishna Das.

Damodar’s Brother Shankara Pandit

Mahaprabhu had a mixture of respect and affection for

Damodar Pandit. Towards Damodar’s younger brother Shankara
Pandit, however, he had pure affection unseparated by any
distance. However, for his own good, he put Shankara in the care
of his older brother because he knew that Damodar would keep
him under strict discipline.
 Seeing Shankara, the Lord turned to Damodar Pandit and said,
"My love for you is mixed with reverence, whereas I love
Shankara with all my heart. For this reason I am putting him under
your care."
(Chaitanya Charitamrita 2.11.146-7)

Damodar answered, "Shankara is younger than me, but from

this day on, by your grace, I will treat him as my elder." During
Mahaprabhu’s later pastimes, Shankara stayed in His direct
association, sleeping in the same room. The Lord would even
sleep sometimes with His feet resting on Shankara’s body, as a
result of which he received the nickname prabhu-padopadhana –
"Mahaprabhu’s foot pillow".

Damodar’s Tendency to Criticize the Lord’s Behavior

One day, the Lord Himself began serving Prasad to His

Devotees. Since He was engaged in serving, He was not eating.
The other Devotees raised their hands and sat silently, refusing to
eat until the Lord did so. Finally, Svarupa Damodar asked the
Lord to sit down with Nityananda and to take Prasad. Svarupa
Damodar, Jagadananda, Damodar Pandit and others then served.
Only then did the Devotees feel capable of eating.

When the Lord returned from the South, Maharaj Prataparudra

asked several times for permission to meet with Him. When
Mahaprabhu refused, he became so distraught that he threatened
to give up his kingdom and become a beggar. The Lord’s
Devotees were all impressed by the King’s show of devotion and
wished to intervene on his behalf. Sarvabhauma Bhattacharya
suggested that instead of directly asking the Lord to meet with the
King, they should simply praise his faith and devotion in the hope
that this would change the Lord’s attitude. Following this policy,
Nityananda told the Lord of the King’s intention to become a yogi
beggar if he could not have a personal audience with him.
Mahaprabhu was somewhat mollified upon hearing this, but
nevertheless maintained a hardline attitude. He named Damodar
Pandit as a reason for such strict behavior:

"It is your wish to take Me to Cuttack to meet with the King. Not
only will my spiritual practice be affected by such an action, but
people will criticize Me. If they do, that does not bother Me so
much, but I am afraid that Damodar Pandit will chastise Me. I will
not go to meet the King on your order alone. I will only go if
Damodar tells Me to."
(Chaitanya Charitamrita 2.12.23-5)

Srila Bhaktivinoda Thakur comments on these verses in the

following way: "Mahaprabhu said, 'I will not grant an audience to
the King on your order alone. Only if Damodar Pandit commands
Me shall I consider it.' These words had a particular significance:
though the Lord appreciated Damodar’s devotion, his criticisms of
the Lord’s behavior were often unnecessary. The Lord was thus
hinting that Damodar should stop this tendency to unnecessary
criticism."
(Amrita-pravaha-bhashya, 2.12.25)

When Damodar Pandit heard the Lord’s words, he muttered in

response, "Mahaprabhu is the supremely independent Lord. He
knows what should or should not be done. No insignificant jiva is
going to dictate to Him what to do. The Lord is subject to devotion
and the King is devoted to him, so He will surely meet with him
some day. He may be supremely independent, but He is
controlled by His Devotee’s love."

Other Pastimes in Puri

Damodar Pandit was also the Lord’s companion during the

Rathayatra festival. He was one of the chorus singers in one of
the seven kirtan groups in which Svarupa Damodar was the lead
singer. Advaita Acharya danced in the same group.

When Mahaprabhu set off for Vrindavan through Gaudadesha

with many of His associates, including Damodar Pandit. On this
occasion, the Lord did not make it all the way to Vraja, as He
changed His mind on Sanatana Goswami’s advice.

The following year, Mahaprabhu traveled through northern

India, going as far as Vrindavan. He then returned to Puri with
Balabhadra on the path through Jhariikhanda. When they
received the news of the Lord’s arrival in Atharo Nala, all the
Lord’s Devotees rushed there to welcome Him back. The Lord’s
affectionately embraced each one of them.

Mahaprabhu and the Widow’s Son

There was an Orissan widow living in Puri while Mahaprabhu

was there. She had a handsome young son who would come to
visit the Lord daily. He would pay his obeisances to the Lord and
then engage Him in a lengthy, affectionate conversation. The boy
came to love the Lord as he loved himself and was not able to go
through a day without seeing Him. The Lord also treated the boy
with great warmth. Damodar Pandit, however, could not tolerate
seeing the affectionate relationship between the Lord and this
boy. Though he repeatedly forbade him, the boy continued to
come to see the Lord. A child will naturally go where he receives
affection and the Lord was indeed very affectionate to him.
One day, Damodar Pandit finally exploded and said sarcastically
to the Lord,

"Everyone says You are very learned because of the

instructions You so generously give to others. I shall see what
kind of master You really are. Now people will glorify You for being
a great master and You will truly be famous as a master
throughout Puri."
(Chaitanya Charitamrita 3.3.11-12)

The Lord did not understand at first what Damodar was getting
at and made him explain himself. The Pandit made himself more
explicit, "Lord, You do as You like. No one has the authority to
dictate to You. Even so, this is a world full of gossips whose
speech no one can stifle. You are learned, so why don’t You
Yourself see the implications of Your acts? Why do You behave so
affectionately towards a widow’s child? She may be an austere
and chaste Brahmin woman, but she has the fault of being young
and beautiful. You too are a young and handsome man. Such a
close relationship with her son gives the world occasion to
whisper. Do You think that this is intelligent behavior?" With that,
Damodar fell silent. Mahaprabhu was satisfied with his sentiments
and said:
 "This is what I call a wave of pure love! No one is as intimate an
associate as Damodar."
(Chaitanya Charitamrita 3.3.17)

Mahaprabhu Sends Damodar to Nadiya

One day Mahaprabhu called Damodar Pandit and asked him to

go to Sachi Mata in Navadwip and to help supervise her material
affairs.
"No one is more suited than you to act in her protection, for you
have warned even Me. Amongst My associates, there is no one
more impartial than you. Religious principles can only be
defended by someone who is free from bias or prejudice."
(Chaitanya Charitamrita 3.3.22-3)

After telling Damodar to return to Navadwip, He then consoled

him by telling him to return to Puri from time to time. He also told
him to pay repeated obeisances to His mother and gave him a
confidential message to deliver to her:

"Tell her that I am happy, as this will give her happiness. Tell her
that I have sent you to tell you of My personal activities. After you
have warmed her heart in this way, remind her of one most secret
event: I come to her home repeatedly to eat all the sweetmeats
and vegetables she offers. She experiences My coming and
eating of the offerings to be real, but because of external
separation, she thinks that it is nothing but a dream. During the
last Magh-sankranti festival, she cooked a variety of vegetables,
condensed milk, cakes and sweet rice for Me. She then offered
the food to Lord Krishna, and while in meditation, I suddenly
appeared and her eyes filled with tears. When she saw Me come
there in great haste and eat everything, she felt great happiness.
But a moment later, after she had wiped her eyes, she saw that
the plate she had offered Me was empty and thought, 'I dreamt
that Nimai was eating everything.'"

"In the condition of external separation, she again became

bewildered, thinking that she had not offered any food to Lord
Vishnu. She went back to the kitchen to look at the cooking pots
and found that every one of them was still filled with food. So she
cleansed the altar and made the offering once again. This is how I
come again and again to eat everything she offers me, for I am
attracted by her pure love. I reside in Nilachala only because she
told Me to. Even still, she repeatedly pulls Me back to her out of
her great love for Me."
(Chaitanya Charitamrita 3.3.19-39)

Mahaprabhu then gave some Jagannath Prasad to Damodar

Pandit and told him to give it to Sachi Mata and the other
Navadwip Devotees. Damodar set off and carried out the Lord’s
instructions to the letter. With the Pandit there in Navadwip, the
Devotees became very careful about their behavior. No one dared
to act in an independent manner. If anyone of Mahaprabhu’s
followers made even the slightest transgression in etiquette,
Damodar Pandit would establish the standards of behavior by
verbally punishing the offender.

The ignorance of atheism will flee from anyone who hears this
history of Damodar Pandit’s chastisement of the Lord which has
just been described.
(Chaitanya Charitamrita 3.3.46)
 Damodar Pandit is thus one of the great Devotees through
whose preaching, the glories of the Holy Name have spread
throughout the universe. Mahaprabhu glorified these great souls
when He said,

"I have come to possess devotion to Krishna through the grace

of all these great Devotees who have preached love for the Holy
Name throughout the world."
(Chaitanya Charitamrita 3.7.50)

In the Bhakti-ratnakara, Narahari Chakravarti says that

Narottama Das Thakur met Damodar Pandit in Navadwip.
Narottama paid his obeisances to his feet in excitement at
meeting a direct associate of the Lord.
(Bhakti-ratnakara 8.93)

("... During the last Magh-sankranti festival, she cooked a variety of vegetables, condensed milk, cakes and sweet
rice for Me. She then offered the food to Lord Krishna, and while in meditation, I suddenly appeared and her eyes
filled with tears. When she saw Me come there in great haste and eat everything, she felt great happiness. But a
moment later, after she had wiped her eyes, she saw that the plate she had offered Me was empty and thought, 'I
dreamt that Nimai was eating everything.'" (In the image: Lord Chaitanya is eating the offerings of Sachi Mata).
(As soon as he heard that the Lord had arrived, Nityananda got up and started off to meet Him, as nothing could hold
back his love. Jagadananda, Damodar Pandit and Mukunda all danced down the road, bursting with joy. (Chaitanya
Charitamrita 2.9.339-40) (In the image: Lord Sri Chaitanya and Lord Sri Nityananda are embracing each other).

19. Devakinandana Dasa Thakur

Devakinandana Dasa Thakur was the one of the three disciples of

Purushottama dasa Thakura. Devakinandana dasa was a great
Vaishnava poet. He composed many devotional songs and
specifically a book glorifying all the Vaishnavas name Vaishnav
Vandane.

20. Devananda Pandit

Living in Kuliya during Sri Chaitanya's pastimes, Sri Devananda

Pandit gave professional readings of Srimad Bhagavatam tainted
with Mayavada philosophy. One day Shrivasa Pandit heard his
Bhagavata-katha, began crying, and fell to the ground. Becoming
disturbed by this display, the foolish disciples of Devananda threw
Shrivasa out of the assembly. By silently observing this
misbehavior of his disciples Devananda committed the hati-mata
aparadha, the mad elephant offense of blaspheming a pure
Devotee of Lord Chaitanya.

Later, by the mercy of Vakreshvara Pandit, an intimate Devotee

of Sri Gaura Raya, Devananda understood the divinity of Sri
Krishna Chaitanya and surrendered to Him. The Lord pardoned
his offense and blessed him with bhakti. He serves in Krishna lila
as Bhaguri Muni.

20. Dhananjaya Pandit

Sri Chaitanya Bhagavata describe Dhananjaya Pandit as

vilaksana mahanta, "having all the characteristics of a great
personality." He took part in Lord Gaurachandra's Navadwipa
kirtana pastimes before moving to Vrindavana on Mahaprabhu's
order.

Carrying only a kamandalu–but remaining absorbed in love of

Sri Krishna and Sri Chaitanya–he traveled widely and preached.
He established Deities of Gaura-Nitai, Sri Gopinatha, and
Damodara. In Vraja lila he is Vasudama, one of Lord Balarama's
dvadasa gopalas. His samadhi is in the 64 Samadhis Area.

21. Dvija Haridasa

The seventy-second branch of Chaitanya tree was Dvija

Haridasa. Srila Bhaktisiddhanta Sarasvati Thakura writes in his
Anubhasya, “There is some question about whether Dvija
Haridasa was the author of Ashtottara-sata-nama. He had two
sons, named Shri Dasa and Shri Gokulananda. Their village,
Kanchana-gadiya, is situated within five miles of the Bajarasau
station, the fifth station from Azimganj in the district of
Murshidabad [in West Bengal].” (C.C. Adi 10.112)

Initiation from Shyamananda Pandita

Shyamananda went to the city of Kesiari where he arranged for a

Thakurani Deity for Shyama Raya. Then on the occasion of the
marriage ceremony of Shyama Raya he held three joyful festivals
which delighted the local citizens. At that time Shri Purushottama,
Damodara, Mathura dasa, Hara Ghosha, Mahapatra and Dvija
Haridasa took initiation and dedicated themselves to the service
of Shyamananda. (Rasika-mangala – The Western Part – The
First Wave)

Some time later, on the Krishna Ekadashi in the month of Magh

they had a festival honoring the disappearance of Dvija Haridasa
in Kanchangari Nagara. To attend the festival Shrinivasa went to
Kanchangari Nagara. At that festival there was a great crowd. It
was on the day of the festival, that Dvija Haridas's sons Shri Dasa
and Shri Gokulananda took initiation from Shrinivasa Acharya.

Observance of the death ceremony of Dvija Haridasa Acharya

(Bhaktiratnakara – Ch 10 by Narahari Chakravarti Thakura)

When Shrinivasa Acharya Thakura returned to Jajigrama from

Shri Khanda with all of his followers he began once again to teach
 his pupils from the books of the Goswamis. He silenced the
heretics by boldly preaching that devotion was the best path. Shri
Acharya was pleased with his disciples because they could
quickly grasp the philosophy of the Goswami books, and the
pupils were happy to have been trained by their Guru. He decided
to give diksha to Shri Gokulananda, Shri Dasa and other
followers.

As Gokula sat amongst the other students, Shrinivasa told him

how his heart burned because of the disappearance of Sarkara
Thakura and Shri Dasa Gadadhara. Because of his unhappy state
of mind he had left Jajigrama and gone to Vrindavana only to find
that on the Krishna Ekadashi day in the month of Magha Dvija
Haridasa Acharya had also disappeared. Thus he had sunk
deeper in the ocean of misery. The Goswamis of Vrindavana were
equally depressed, but they had requested Shrinivasa to
Gaudadesh.

Shrinivasa advised the two brothers to patiently take

responsibility for the proper observance of the death anniversary
of the Acharya. He ordered them to go to Kanchanagaria and
make arrangements for various necessities, assuring them that he
would also go there within two to four days. He advised them not
to worry about anything because everything would be done easily
by the mercy of the Acharya.

Shri Gokulananda and his brother left immediately for

Kanchanagaria where the inhabitants greeted him warmly. The
brothers approached wealthy persons and requested them to help
arrange the festival. Those wealthy people gave various useful
 items, built houses for the invited guests and informed the two
brothers when their arrangements were completed. Shri
Gokulananda and Shri Dasa were pleased with the arrangements.

The people of the village speculated in various ways about the

reason for the festival arrangements. One person clarified it by
telling others that Dvija Haridasa Acharya was a great disciple of
Shri Mahaprabhu. After Mahaprabhu's disappearance in Nilachala
it became difficult for Dvija Haridasa to pass his days. He
gradually dwindled to half life and then decided to leave this world
forever. But according to the wish of Mahaprabhu, he checked
himself for sometime and called his own two sons Shri
Gokulananda and Shri Dasa to his side. He told them about the
character of Shrinivasa Acharya and advised to take initiation
from him. The next morning Dvija Haridasa left alone for
Vrindavana.

In Vrindavana Dvija Haridasa chose a very lonely place to live

and Shrinivasa once went there to meet him. At that time Dvija
Haridasa repeatedly requested Shrinivasa to give diksha mantra
to his two sons. Shrinivasa returned to Gauda but as he was
travelling to Vrindavana for his second visit he learned of the
disappearance of Dvija Haridasa during the month of Magha.
Shrinivasa was grief-stricken but Dvija Haridasa consoled him in a
dream. When Shrinivasa reached Vrindavana everyone came to
welcome him. At that time he met Shri Gokulananda and Shri
Dasa and talked with them affectionately. He ordered them to go
to Kanchanagaria and assured them that he would also go there
after sometime. He also assured them that on the day of Krishna
Ekadashi in the month of Magha he would give them diksha
mantra. All these festival arrangements were made for observing
the auspicious day of the disappearance of Dvija Haridasa
Acharya.

The man continued to claim that many great Bhagavatas would

come for the festival and the entire village would float in the ocean
of sweet san kirtana. He told them that although he had come to
the village for some interaction with his relatives, he had heard
about this festival and had decided to stay for the entire period.

At that time some commotion was noticed and the loud shouting
of Lord Hari's name was heard. People began to move in the
direction of the commotion asking one another what was
happening. One man explained that Acharya Thakura had arrived
from Jajigrama, so they all decided to go and meet him. They
found that the house of Shri Gokulananda was already
overcrowded with people who wanted to meet the Acharya.

Shri Dasa and Shri Gokulananda were very glad to get the
association of Shri Acharya Thakura and they cordially welcomed
Ramachandra Kaviraja and others. Vaishnavas from many
different places came and all the invited guests were taken to
their respective houses. Gokula and Shri Dasa were happy to
receive them all and the village Devotees engaged themselves
willingly in the service of the respected guests. Other villagers
brought many useful items for the guests.

The people of the village had never seen such an attractive

group of Vaishnava Devotees. They were charmed by the
appearance of Shrinivasa, the perfect Vaishnava mahanta. They
 were disappointed only because the guests would leave
Kanchanagaria the next day. One man reassured them that they
need not worry about the immediate departure of the mahantas
because the next day would be Krishna Ekadashi in the month of
magha and on that day the Vaishnavas would behave in a way
which was beyond the comprehension of the heretics. The
Vaishnavas knew how to observe the days of Ekadashi and
Dwadashi. They would take food only once today (i.e the day
before Ekadashi) and they would observe the day of ekadashi
with full fast. They would not even drink water. On Dwadashi they
would again take food only once after making a variety of
preparations and offering them to Lord Krishna. That offered food
would be kept in different containers and then offered again
before the feet of Shri Dvija Haridasa Acharya.

One of the villager asked this educated man how he, an

ignorant person could learn these various Vaishnava customs.
The educated felt pity for the humble villager and encouraged him
to remain there for another five days and observe the grand
festival to be held at the house of Shri Gokula. He knew that the
mahantas would stay there for five days so he advised the man to
enjoy the nama sankirtana of the Bhagavatas.

Everyone appreciated the sincere behavior of Shri Gokulananda

and Shri Dasa. On the day of dasami they and there followers
engaged themselves in sankirtana. They were joyful because they
knew they would receive mantra diksha on the month of
Ekadashi. As he promised, Shrinivasa Acharya did grant them
diksha in Radha Krishna mantra and then dedicated his two new
disciples to the feet of Radha Krishna and Shri Chaitanya. As they
 cried joyfully, Shrinivasa Acharya embraced then affectionately
and those who observed the ceremony praised the occasion by
calling out the name of Lord Hari.

On Dwadashi Shri Dasa and Gokulananda cooked many

delicious food preparations and Shri Acharya offered the food to
Lord Krishna. When sufficient time had passed, Shrinivasa
offered betel leafs and water for the Lord to wash His mouth and
then transferred the food to other containers and offered them
again to Shri Dvija Haridasa Acharya in a solitary place. Again,
when sufficient time had passed, he offered water for Dvija
Haridasa to wash his mouth. Shri Dasa then reported to Shri
Acharya that he had arranged seats for the guests and eat. Shri
Acharya requested the Vaishnavas to take their seats and
ordered the serving men to serve the fine food on banana leaves.
The aroma of the fine food filled the air, and having invoked the
name of Lord Hari, the mahantas relished the offered foodstuffs.
After washing their mouths, they all took rest.

Thereafter, many people from Kanchanagaria crowded around

that place, eager to get maha Prasada. When all the other
mahantas had eaten, Shrinivasa Acharya took a portion of the
maha Prasada but Shri Gokulananda and Shri Dasa ate only
scrapes of foods left by Shri Acharya. Then they all assembled in
the courtyard to take part in san kirtana.

Before beginning the san kirtana, they loudly invoked the name
of Lord Hari. In the ecstasy of their chanting and dancing
accompanied by various musical instruments, the Bhagavatas did
not notice the passing of days and nights. In this way they joyfully
spent five days and nights.

At last the time for Shri Acharya's departure arrived and not only
the two brothers but all the people of that village lamented. The
mahantas who participated in the festival all praised the behavior
of the two brothers and then returned to their own homes. But on
the request of his two new disciples Shrinivasa Acharya decided
to stay there for another four days. He greatly appreciated their
dedication and devotion to their guru.
The man continued to claim that many great Bhagavatas would
come for the festival and the entire village would float in the ocean
of sweet sankirtana. He told them that although he had come to
the village for some interaction with his relatives, he had heard
about this festival and had decided to stay for the entire period.

22. Gadadhara Dasa Goswami

Sri Chaitanya Mahaprabhu has basically two groups of

associates. One group such as the dvadasa gopalas (Abhirama
Gopalas, Gauridasa Pandit, Dhananjaya and others) serve Sri
Nityananda Prabhu in the mood of sakhya rasa (Friendship). The
second group always stays merged in the mellow of madhurya
rasa (conjugal love).
Sri Gadadhara Goswami is a united form of Chandrakanti gopi
(an expansion of Radharani's effulgence) and Purnanada (an
expansion of Lord Balarama's dear girlfriend). Thus, Gadadhara
Dasa was an associate of both Sri Chaitanya Mahaprabhu and Sri
Nityananda Prabhu. Krishna Dasa Kaviraja describe Lord
Chaitanya as radha-bahva-dyuti suvalita, "characterized by the
 emotions and bodily luster of Shrimati Radharani." Gadadhara
Dasa is this dyuti, luster. Gadadhara Dasa is sometimes called
"the personification of Sri Radhika's divine effulgence."

While traveling with Lord Nityananda Gadadhara would

sometimes become absorbed in madhurya prema and begin
acting and speaking like a Vraja gopi. Putting a clay pot of
Ganges water on his head, as if he were a gopi, he would call out,
"Who wants to buy milk? Who wants to buy yogurt?"

As one of Lord Nityananda's chief preachers in Bengal

Gadadhara Dasa delivered countless sinners, and yavanas once
while tasting Krishna prema he began dancing madly and
chanting Krishna's Holy Names outside the Kazi's mansion. The
irate Muslim magistrate stormed out of his house to chastise him
for "disturbing the peace." But beholding the dazzlingly attractive
form of Gadadhara Dasa, the Kazi became stunned and dropped
his anger.

Gadadhara affectionately embraced the Kazi and said,

"Gaura-Nityananda have appeared to deliver everyone with divine
love by distributing the sweet nectar of the Holy Name of Hari.
Why don't you chant this sweet name of Hari?"

"Tomorrow I shall chant the name of Hari," replied the Kazi.

Hearing the Kazi inadvertently chant the Holy Name filled
Gadadhara with happiness. He said, "Why tomorrow? You have
already chanted today. And this powerful name of Hari will destroy
your sins and purify your existence." From that day on the Kazi
took shelter of Sri Gadadhara Dasa Goswami. His samadhi is in
the 64 Samadhis Area.

23. Ganga Dasa Pandit

Ganga Das’s Previous Identity

purasid raghunathasya yo vashishtha-munir guruh
sa prakasha-visheshena gangadasa-sudarshanau

Ramachandra’s guru, Vasishtha Muni, appeared in two

expansions in Gaura-lila as Ganga Das Pandit and Sudarshana.
(Gaura-ganoddesha-dipika 53)

acaryah shri-jagannatho gangadasa prabhu-priyah

asin madhuvane prag yo durvasa gopika-priyah

Jagannath Acharya and Ganga Das Pandit were previously

Durvasa, who was so dear to the gopis in Madhuvana.
(Gaura-ganoddesha-dipika 199)

Ganga Das was very dear to Lord Chaitanya Mahaprabhu.

Anyone who remembers him will be freed from all material
bondage.
(Chaitanya Charitamrita 1.10.29)

In his Chaitanya Bhagavat, Vrindavan Das Thakur equates

Ganga Das Pandit with Krishna’s guru Sandipani Muni:

There was in Navadwip a wonderful professor named Ganga

Das Pandit, who resembled Krishna’s guru, Sandipani Muni.
 (Chaitanya Bhagavat, 1.8.26)

In the Gaudiya Vaishnava Abhidhana, Hari Das Das suggests

that Ramachandra’s guru Vasishtha entered into Sandipani Muni
during Krishna-lila. Thus, these apparently conflicting statements
can be true. In verse 52 of Gaura-ganoddesha-dipika, Kavi
Karnapura identifies Keshava Bharati with Sandipani Muni.

Advaita Acharya is Mahavishnu’s incarnation. Out of a desire to

see the salvation of all creatures in this world, he prayed and
called to Krishna to descend to this earth. Indeed, it was through
the heartfelt cries of Advaita that Chaitanya Mahaprabhu became
incarnate. It was the Lord’s desire that all his eternally perfected
associates from his previous incarnations who played the role of
His seniors descend prior to His own appearance. Ganga Das
Pandit was one of these elders who preceded the Lord.

Nityananda Prabhu appeared in the land of Rarha while Ganga

Das Pandit, Murari Gupta and Mukunda also appeared
elsewhere.
(Chaitanya Charitamrita 1.13.61)

Many other associates of the Lord remained hidden in

Navadwip, taken birth there prior to Him on His order. They
included Chandrashekhara, Jagadisha, Gopinath, Shriman,
Murari, Shri Garuda and Ganga Das.
(Chaitanya Bhagavat 1.9.98-9)

Nimai’s Vidya-Vilasa Lila

 Jagannath took little Nimai to Ganga Das when the child
expressed His desire to study with him. Ganga Das lived in the
neighborhood known as Ganganagara. It is said that when
Bhagiratha brought down the Ganges, the goddess waited on this
spot for the arrival of Gauranga Mahaprabhu. During the
parikrama of Navadwip Dham, the Devotees sit down at a spot
near the Yoga Pith Temple to hear the glories of Ganga Das’s
home, even though it is in fact situated in Simantadvipa.

In his commentary to Chaitanya Bhagavat, Shrila

Bhaktisiddhanta Saraswati Goswami Thakur writes:
"Gaura-Narayan is the Lord of Vaikuntha, the Supreme
Personality of Godhead. He is therefore the only reservoir of all
scriptural knowledge, as well as the embodiment of the opulence
of wisdom. Even so, it is his wont to accept human limitations
during His incarnation and thus He desired to learn grammar and
other arts and sciences just as Krishna did when He studied with
Sandipani Muni. He did this to show that those who make a living
as teachers should have genuine learning and not make a
pretense of possessing knowledge."
(Gaudiya-bhashya, 1.8.24)

When Jagannath Mishra brought Nimai to Ganga Das, the

scholar was overjoyed to accept Him as his student. He began to
teach Him with as much care as if He were his own son. He was
astounded by Nimai’s powerful memory and His intelligence.
Though he had taught thousands of students, he had never had a
pupil of such caliber. A student of quality brings glory to his
teacher.
 Nimai would ask trick questions of his fellow students Murari
Gupta, Krishnananda, Kamala Kanta and others. He was able to
explain a sutra in one way and then in a completely different way,
thus baffling His classmates who were nevertheless impressed by
His scholarship. Thus, the Lord’s education pastimes took place
in the home of Ganga Das Pandit.

This is the house of Ganga Das Pandit, where the son of Sakhi
studied grammar. Ever day he took delight in this study, even
making his own explanatory comments on the codes. With a
twinkle in his eye, he would ask tricky questions of Murari Gupta,
Krishnananda, Kamala Kanta, and his classmates. Gaurasundara
immersed Himself completely in the joys of learning — such
pastimes are beyond the ken of the great gods themselves.
(Bhakti-ratnakara 12.2185-8)

The Lord studied grammar from Ganga Das Pandit. After

hearing a lesson just once he would memorize both the sutra and
its explanation.
(Chaitanya Charitamrita 1.15.5)

Mahaprabhu After His Return from Gaya

After Nimai’s return from Gaya in 1509, all the Navadwip

Devotees, Shrivasa Pandit, Shriman Pandit, Gadadhara Pandit,
Sadashiva, and Shuklambara Brahmachari were amazed to see
the transformation in His character. They also felt great joy to see
how He had abandoned His attachment to His studies to turn to
devotion to Krishna and preaching.
 Even so, Mahaprabhu continued to set an example of how to
serve the spiritual master, going to Ganga Das’s house and
paying obeisances to his feet. Ganga Das also displayed the
suitable behavior of a guru for His dear disciple by embracing Him
with respect and affection. If one’s education does not lead to
devotion to Krishna, then it is certainly a waste of time. Through
devotion to Krishna, one’s ancestors, both on the father and
mother’s side, are delivered. Ganga Das Pandit was also happy
to see Nimai’s transformation, but he told Him to continue
teaching.

Nimai’s guru said, "Your life is blessed, my child. Your mother

and father’s forefathers have all been delivered. Neither You nor
your students should open a book today, even if Brahma himself
tells You to do so. You have now revealed Yourself, so go home
today. Come back tomorrow, however, and continue teaching."
(Chaitanya Bhagavat 2.1.122-4)

Nimai paid His obeisances to Ganga Das Pandit’s feet, even

though He Himself was the Lord of the Vedas and the husband of
the Goddess of Learning as His disciples. What goals could be
left for Ganga Das to achieve? His disciple is worshipable to the
fourteen worlds. (Chaitanya Bhagavat 2.1.283-4)

Ganga Das at Shrivasa Angan

Nityananda Prabhu, the savior of the most fallen, also visited

Ganga Das Pandit’s house one day after having been worshiped
in Shrivasa Pandit’s house, when He was wandering through
 Navadwip in the mood of a child, playing with the boys of the
town.

On the day that Mahaprabhu sat on Vishnu’s throne in the

house of Shrivasa Pandit, displaying His effulgent form for 21
hours in the Mahaprakasha, He called all His Devotees one by
one to give them His blessings. On this occasion He called Ganga
Das as well, reminding him of the following event from the past.

One day, Ganga Das had left his home with his wife and
children due to fear of the Muslim rulers. He was standing by the
banks of the Ganges with his family, waiting for a ferry to come to
take them across the river, but none came. This was causing him
no small amount of anxiety, but even after waiting almost the
whole night, no ferry docked at the quay. He began to cry in the
fear that the Muslims would touch his family members and
contaminate them. He thought that he would have to drown
himself in the Ganges if this should happen.

At that very moment, Mahaprabhu Himself took the form of a

ferry man and arrived at the riverbank. Ganga Das was so glad to
see Him that he said:

Oh Brother! Please save me this time. My caste, my life, my

wealth and my body are all dependent on You. Help me by taking
my family and me across the river. I will give You a silver coin and
a pair of new garments.
(Chaitanya Bhagavat 2.9.116)
 The Lord then took them on board and across the river after
which He returned to His abode in Vaikuntha. When Ganga Das
heard the Lord recount this event, which only he had known, he
fainted in ecstasy.

Ganga Das Pandit in Puri

After the Lord took sannyas at Katwa, Nityananda Prabhu

tricked Him into going to Shantipur to Advaita’s house. Ganga
Das came there with the rest of the Navadwip Devotees to see
Him. He was also one of the first Bengali Devotees to go to Puri
to see the Lord there. The first time that the Devotees went there,
the Lord was in Alalanatha due to His feelings of separation from
Jagannath, who cannot be seen for a period following the
Snana-yatra. The Lord returned to Puri to meet the Bengali
Devotees. Sarvabhauma Bhattacharya pointed out these
Devotees to King Prataparudra, naming them one by one,
including Ganga Das.
(Chaitanya Charitamrita 2.11.85)

When the Lord met Ganga Das on that occasion, He praised

him to the Orissan Devotees and embraced him respectfully
(Chaitanya Charitamrita 2.11.159-60). Ganga Das also
participated in the kirtan before the Jagannath cart as a member
of the chorus in the second kirtan group. Shrivasa Pandit was the
lead singer in this group and Nityananda the chief dancer. Hari
Das Thakur, Shriman Pandit, Shubhananda, Shrirama Pandit
were some of the others in the same group.
(Chaitanya Charitamrita 2.13.38-9)
 Nimai would ask trick questions of his fellow students Murari Gupta, Krishnananda, Kamala Kanta and
others. He was able to explain a sutra in one way and then in a completely different way, thus baffling His
classmates who were nevertheless impressed by His scholarship. Thus, the Lord’s education pastimes
took place in the home of Ganga Das Pandit. (In the image: Nimay Pandit teaching His students).

24. Ganga Narayana Cakravarti

When Shri Ganga Narayana Chakravarti, a renowned brahmana,
took initiation from Shri Narottama Dasa Thakura the smarta
brahmanas became outraged. They complained to King
Narasimha that the "audacious sudra," Narottama Dasa, had
brazenly initiated a brahmana into the fold of Gaudiya
Vaishnavism. The king, the smartas, and the dig vijaya pandit
(world class scholar) went to challenge and conquer the "upstart"
Narottama Dasa.

Krishna's Devotees peacefully tolerate all insults and abuses to

themselves. But they strike like fire against offenders to their
beloved guru or worshipable Lord Krishna.
 Ganga Narayana Chakravarti and Ramachandra Kaviraja felt
disturbed upon hearing of the imminent attack against their
gurudeva.

Disguising themselves as a potter and a pan walla (betel nut

vendor), they opened shops in a neighboring village. Upon
arriving there, the smartas sent their students to buy pan and clay
pots for cooking. Both the potter (Ramachandra Kaviraja) and the
pan walla (Ganga Narayana) spoke pure Sanskrit with the
students. Soon an argument stirred the ethers. The smartas, King
Narasimha and Shri Rupa Narayana (the dig vijaya pandit) joined
the furious debate. The two "wallas" quickly silenced the
opposition. When he understood they were Narottama Dasa's
disciples, the King told the smarta pandits, "If you can't even
defeat these two common ordinary disciples of Narottama Dasa
Thakura, how will you even defeat Narottama Dasa himself?"

Humiliated, the pandits headed home. That night in a dream

Durga Devi told King Narasimha and the Dig Vijaya pandit, "Take
initiation from Narottama Dasa Thakura, or else I'll cut off your
heads." The next day they surrendered and received
Radha-Krishna mantra diksha from Narottama Dasa Thakura.

The samadhi of Ganga Narayana Chakravarti is next to

Narottama Dasa Thakura's samadhi in the Radha-Gokulananda
Temple courtyard.

25. Gangamata Goswamini

From her childhood Princess Sachi devi, the daughter of King
Naresh Narayana of Bengal, showed unalloyed devotion to Lord
Sri Krishna. She even refused to marry on account of her genuine
attachment to Krishna. After her father's demise she ruled the
kingdom. But she soon renounced it to find a bona fide spiritual
master. Princess Sachi devi met Shri Haridasa Pandit, a leading
guru in Vrindavana, and began performing devout bhajana to
Govindaji. Although she became frail from undereating, she would
always sleep on the Yamuna's sandy bank, and rise before
sunrise to clean Govindaji's Temple. Daily she would hear
Bhagavata-katha, see Govindaji's arotika, circumambulate
Radha-Shyamasundara's lila sthanas (pastime places) such as
Vamishivata, Seva Kunja, Nidhu vana, Rasa Sthali.Receiving
encouragement from Shri Haridasa Pandit, Sachi devi completely
dropped her false ego, put on rags, and went house-to-house in
Vraja begging alms. The Vrajavasis were astonished by her
severe renunciation. Taking her guru's suggestion, she went to
Radha-Kunda to associate with Shri Lakshmipriya devi dasi, a
dear disciple of Shri Haridasa.
Following Thakura Haridasa's perfect example, Lakshmipriya
devi daily chanted 3,00,000 names (192 rounds) of Krishna.
Everyday the two ladies would circumambulate Govardhana Hill
and worship Krishna.

On her guru's order, Sachi devi went to the home of

Sarvabhauma Bhattacharya in Jagannatha Puri. Sarvabhauma
Bhattacharya and most of Lord Gauranga-sundara's eternal
associates had already returned to Goloka Vrindavana. Sachi
devi restored Sarvabhauma's house, and established first-class
worship of Shri Shyama Raya, a Deity given to her by a Jaipur
brahmana. Everyday she lectured on Shrimad Bhagavatam. Her
classes became popular attracting eager listeners from miles
 around. Many people, including brahmanas and King Mukunda
Deva, took initiation from Sachi devi.

In Sri Navadwipa Dhama Parikrama, Sripad B.V. Narayana

Maharaja explains how Sachi devi got the name "Gangamata."

"On the day of Ganga Sagara Mela, Sachi devi, who was
residing in Jagannatha Puri, desired to bathe in the Ganges. That
night the Ganges flowed from the lotus feet of Lord Jagannatha
and came to Sachi's ashrama. Entering Ganga Devi's waters,
Sachi floated to the lotus feet of Jagannatha Swami inside the
Temple. After unlocking the doors the next morning the pujaris
were surprised to find her inside the Temple. Thinking she was a
thief, they immeditately put Sachi devi in jail. Seeing this mistake,
Lord Jagannatha appeared simultaneously in a dream to both the
Puri King and the head pujari. The Lord ordered them to release
Sachi devi dasi and take initiation from her. From then on she
became famous as Gangamata Gosvamini:"
"On the day of Ganga Sagar Mela, Sachi devi, who was residing in Jagannatha Puri, desired to bathe in
the Ganges. That night the Ganges flowed from the lotus feet of Lord Jagannatha and came to Sachi's
ashrama. Entering Ganga Devi's waters, Sachi floated to the lotus feet of Jagannatha Swami inside the
Temple..." (In the image: Sachi Devi).

26. Gauridasa Pandit

"Gauridasa Pandit, the emblem of the most elevated devotional
service in love of Godhead, had the greatest potency to receive
and deliver such love. Making Lord Chaitanya and Lord
Nityananda the Lords of his life, Gauridasa Pandit sacrificed
everything for the service of Lord Nityananda."(
Chaitanya-charitamrta).

Before taking sannyasa, Lord Chaitanya and Lord Nityananda

visited Gauridasa Pandit in Ambika Kalna. Fearing their
impending separation, Gauridasa cried and begged the Lord to
 stay longer. Mahaprabhu made life-like neem wood Deities of
Gaura-Nitai to console his loving servant. "Gauridasa, My Murti
form is as good as I am," said Lord Gauranga, "We will forever
remain in your home to accept your service."
Gauridasa Pandit worshiped Gaura Nitai in many intimate
ways–talking sweetly to Them, tooking a variety of tasty foods,
discussing shastra with Them, attending to Their every need
throughout the day. Even when old and feeble, Gauridasa
ceaselessly served his worshipable Lords Shri-Shri Gaura-Nitai.

Although poor, he desired to decorate Gaura-Nitai with costly

beautiful ornaments. Knowing his mind, Gaura-Nityananda
lavishly adorned Themselves. Beholding Their exquisite beauty
Gauridasa became astonished. "Where did They get these
ornaments?" he thought. Shri-Shri Gaura-Nitai would often enact
such transcendental pastimes in the home of Their pure Devotee,
Shri Gauridasa Pandit.

One time, Chaitanya Dasa, Gauridasa's foremost disciple,

organized a huge sankirtana festival on the bank of the Ganges.
Enraptured by the kirtana, Gauridasa's Deities jumped off the altar
and joined the Devotees in chanting and dancing. Discovering the
Deities missing from the Temple, Gauridasa grabbed a stick and
ran to catch Gaura-Nitai. Seeing his angry mood, Gaura-Nitai
vanished. At that moment, Gauridasa watched in amazement to
see Gaura-Nitai enter the heart (hrdaya) of Chaitanya Dasa.
Gauridasa embraced his beloved disciple, bathed him with tears,
and said, "You are most fortunate. From today your name will be
Hrdaya Chaitanya, one who holds Shri Chaitanya within his
heart."
 Since then Gaura-Nitai's darshan at Gauridasa Pandit's Temple
is offered in many brief intervals like Banke-bihariji in Vrindavan.
To keep Gaura-Nitai from jumping off the altar, the pujaris open
and quickly close the curtain throughout the darshana time.

While doing bhajana in Dhira Samira Kunja in Vrindavana,

Gauridasa Pandit entered the eternal go carana lila (cowherding
pastimes) of Krishna-Balarama, In Vraja he is Subala, a dvadasa
gopala. His samadhi is within the Shyama-Raya Temple
compound in Dhira Samira, Vrindavana.

27. Gopala Guru Goswami

As a young boy, Gopala came to the lotus feet of Shri Chaitanya

Mahaprabhu. Shri Vakreshvara Pandit trained and initiated him.
Lord Chaitanya loved Golpala and often joked with him. Once
Mahaprabhu humorously called the boy "guru." The name stuck
and he became known as Gopala Guru Goswami.

By studying under Shri Svarupa Damodara Goswami and Shri

Raghunatha Dasa Goswami he became an expert in rasa tattva
(the science of Radha-Govinda's loving mellows). He enlightened
Shri Dhyan Chandra Goswami, his disciple, in the same. Dhyana
Chandra's books explain in detail how to worship Gauranga and
Radha-Govinda in raganuga bhakti.
Gopala Guru lived with and served his guru, Shri Vakreshvara
Pandit, in Jagannatha Puri in Kashi Mishra's house, where Lord
Chaitanya previously stayed. Beside the Gambhira, he
established a Temple for worshiping Shri-Shri Radha-Kanta. His
unusual samadhi in Vrindavana is in the Dhira Samira area.
 28. Gopinath Pattanayaka
Gopinath Pattanayaka was Bhavananda Raya’s second son.
According to the tenth chapter of the Adi-lila of Chaitanya
Charitamrita, Mahaprabhu says that Bhavananda Raya was
formerly the king Pandu and that his sons were the five
Pandavas. All of these five sons were very dear to the Lord.

Your sons, Ramananda Raya, Gopinath Pattanayaka,

Kalanidhi, Sudhanidhi and Vaninatha Nayaka, are all objects of
my affection. Ramananda and I are different in body only, in spirit
we are one.
(Chaitanya Charitamrita 1.10.133-4)

Brahmagiri or Alalanath is about 12 miles west of Jagannath

Puri. Bentapura is a small village not far from there. Bhavananda
Raya was a landowner living in this village. His descendants, who
nowadays use the surname Chaudhuri-Pattanayaka continue to
reside in this village.

Gopinath Falls in Arrears

Gopinath Pattanayaka was King Prataparudra’s tahsildar in

Malajathya Dandapata, which is now the district of Midnapur in
West Bengal. The tahsildar’s duty is to collect taxes. On one
occasion, there was a shortfall of 200,000 kahans of cowries. [FN:
a kahan = 16 panas, 1 pana = 20 gandas, 1 ganda = 4 cowries.]
In the Orissan language, the crown prince is known as Baria
Jana. At that time, capital punishment was given by throwing the
prisoner down from a scaffold to be impaled on swords. This
system was known in Orissan as the canga. When Gopinath
 Pattanayaka could not come up with the tax moneys, King
Prataparudra’s son, the Baria Jana, decided to punish him by
having him thrown from the canga.

When they saw Gopinath in this dangerous situation, some of

Bhavananda Raya’s well-wishers came to Mahaprabhu to appeal
to him to intervene. When Mahaprabhu asked what the reason for
Gopinath’s punishment was, one of the supplicants answered,
"Gopinath owes the government treasury 200,000 kahanas in
back taxes and is unable to make a cash payment." He offered to
pay back the money by selling some of his possessions and for
that reason he brought a dozen fine horses to the palace. The
King sent one of his princes who is an expert in evaluating
horses, but he offered a price far below what the horses were
actually worth. This prince had a physical quirk in that he
repeatedly stretched his neck, looking upward and then from side
to side. Gopinath was angry at the attempt to cheat him and so he
responded by mocking the prince, saying, "My horses lift their
necks, but at least they don’t keep looking up in the air! I don’t see
how they can be worth so little." In other words, he suggested that
his horses were more valuable than the prince himself.

"The prince was insulted by this comment and decided to take

revenge. He went to the King and got permission to put Gopinath
on the canga in order to extract the money which he owed. He
has now put him on the scaffold and is prepared to throw him
down on the swords."

Upon hearing this account, Shri Chaitanya Mahaprabhu took an

attitude of impartiality and replied with affectionate anger, asking
how the King could be at fault if Gopinath Pattanayaka did not pay
his dues. How could the King be at fault for punishing someone
who has committed an offense? What could he do about that?

The Lord Saves Gopinath

However, subsequently, the news came that Bhavananda Raya

and his entire family had been imprisoned and Svarupa Damodar
Goswami and other close companions of the Lord appealed to
Him to do something. Mahaprabhu, who as the Supreme Lord is
capable of doing anything, or changing anything that has been
done, or of remaining inactive if He so wishes, instructed
everyone to take shelter of Jagannath Deva’s lotus feet and that
He would take care of the problem.

As the Supersoul within the heart, the Lord inspired

Harichandana Patra, one of King Prataparudra’s ministers, to
recount Gopinath’s entire story to the King, asking him to repeal
the death sentence which had been condemned. The King was
surprised that he had not been informed of events and
immediately had the death sentence repealed and Gopinath was
released.

Gopinath Pattanayaka was Ramananda Raya’s brother. By the

Lord’s grace, he was delivered from a sentence of death given by
the King.
(Chaitanya Charitamrita 2.1.265)
 Mahaprabhu inquired about how Vaninatha and the other
members of Gopinath’s family reacted when they were
imprisoned. The messenger replied,

"Vaninatha was without fear; he was constantly chanting the

maha-mantra-Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. He
counted each mantra on the fingers of his hands, and after he had
finished chanting a thousand times, he would make a mark on his
body." Mahaprabhu was pleased to hear that Vaninatha was
acting in this way. Who can understand the mysterious workings
of the Lord’s mercy? (Chaitanya Charitamrita 3.9.56-9)

Mahaprabhu complained to the King’s priest, Kashi Mishra,

however, that people were repeatedly coming to disturb Him,
trying to get Him to intercede on behalf of Bhavananda Raya’s
family which was misappropriating state funds. He told him that
He was thinking of moving to Alalanath where He could get some
peace. Kashi Mishra talked Him out of going, but told Maharaj
Prataparudra of how the Lord had been affected by these events.
As a result, in order to please the Lord, the King not only
pardoned Gopinath Pattanayaka but he forgave him his debt and
doubled his salary. Appreciative of the Lord’s mercy, Gopinath
came and placed his head, which had been honored with a silken
turban personally wrapped around his head by the King, at the
Lord’s lotus feet and said:

"The King has pardoned my tax arrears. He has reappointed me

to my post and doubled my salary, while honoring me with this
silken turban. All of this is due to your mercy. What a difference!
One moment I am on the canga, preparing myself to die, the next
I am being given honors like the silk turban. When on the canga, I
began meditating on your lotus feet, and this is the result of that
meditation. People are amazed at this turn of events and they
sing the glories of your mercy. I know, however, my Lord, that
these are not the principal results of meditating upon your lotus
feet, but are simply a secondary effect. Material gains are only
temporary. Your real mercy has been granted to Ramananda
Raya and Vaninatha Raya, for you have granted them freedom
from material sensual entanglements, a blessing that you have
not given to me. I pray, O Lord, that you bestow your pure mercy
upon me so that I may also become renounced. I no longer wish
for material enjoyment."
(Chaitanya Charitamrita 3.9.133-9)

The Lord heard Gopinath’s heartfelt prayer and answered:

"Whether you are involved in material activities or become

completely renounced, you and your brothers are my eternal
servants, birth after birth. But I ask you to obey one order of Mine.
Do not spend money which belongs to the King. Pay the King his
dues and then spend the balance for religious and fruitive
activities. Don't spend a farthing for sinful activities, otherwise you
will be the loser both in this life and the next."
(Chaitanya Charitamrita 3.9.141-4)
 Gopinath Pattanayaka was Ramananda Raya’s brother. By the Lord’s grace, he was delivered from a
sentence of death given by the King. (Chaitanya Charitamrita 2.1.265) (In the image: Lord Shri Chaitanya
embracing Ramananda Raya).

29. Govinda

A Kayastha by caste, he descended from the disciple-line of

Lord Chaitanya. He was a chosen attendant of Lord Chaitanya,
as well as a trusted watchman. Both Govinda and Kashishvara
brahmachari were disciples of Ishvara Puri and were fully
 dedicated to the service of their guru. Later, at the time of his
death, Ishvara Puri directed these two to serve Lord Chaitanya.
(Chaitanya Bhagavat)

Govinda met Lord Chaitanya at Nilachala first and conveyed the

instruction of Ishvara Puri. Initially, Lord Chaitanya refused to
accept service from his guru's attendants but later Sarvabhauma
convinced Him that "The guru's command should prevail." At this
Lord Chaitanya allowed Govinda and Kashishvara seva-adhikara.
Govinda came in contact with Lord Chaitanya after the latter's
return from pilgrimage in the south. (Cc. 3.10.94-95, 55-56,
3.15.82-100, 3.19.56, 3.20.118., Bhaktiratnakara 3.189-190)

CC Adi 10.138: Brahmachari Kashishvara was a disciple of

Ishvara Puri, and Shri Govinda was another of his dear disciples.

CC Adi 10.139: In the list of prominent Devotees at Nilachala

[Jagannatha Puri], Kashishvara was the eighteenth and Govinda
the nineteenth. They both came to see Chaitanya Mahaprabhu at
Jagannatha Puri, being thus ordered by Ishvara Puri at the time of
his passing away.

CC Adi 10.140: Both Kashishvara and Govinda were

Godbrothers of Shri Chaitanya Mahaprabhu, and thus the Lord
duly honored them as soon as they arrived. But because Ishvara
Puri had ordered them to give Chaitanya Mahaprabhu personal
service, the Lord accepted their service.
 CC Adi 10.141: Govinda cared for the body of Shri Chaitanya
Mahaprabhu, whereas Kashishvara went in front of the Lord when
He went to see Jagannatha in the Temple.

Lord Chaitanya is taking a nap and Govinda wants to serve Him

.CC Adi 10.142: When Chaitanya Mahaprabhu went to the

Temple of Jagannatha, Kashishvara, being very strong, cleared
the crowds aside with his hands so that Chaitanya Mahaprabhu
could pass untouched.

CC Adi 10.143: Ramai and Nandai, the twentieth and

twenty-first among the important Devotees in Jagannatha Puri,
 always assisted Govinda twenty-four hours a day in rendering
service to the Lord.

CC Adi 10.144: Every day Ramai filled twenty-two big

waterpots, whereas Nandai personally assisted Govinda.

CC Antya 1.64: When they received the remnants of Shri

Chaitanya Mahaprabhu's Prasadam through Govinda, they
respected it, and then they both began to dance in ecstasy.

CC Antya 4.50: Having said this, Shri Chaitanya Mahaprabhu

got up and left, and through Govinda He sent Prasadam for them
to eat.

CC Antya 4.121: Govinda gave Sanatana Gosvami the plate

with the remnants of Lord Chaitanya's food. After taking the
Prasadam, Sanatana Gosvami approached Lord Shri Chaitanya
Mahaprabhu.

CC Antya 6.206: I cannot properly express the affection of Shri

Chaitanya Mahaprabhu for His Devotees. Being merciful toward
Raghunatha dasa, the Lord spoke as follows to Govinda.

CC Antya 6.207: "On the way, Raghunatha dasa has fasted and
undergone hardships for many days. Therefore, take good care of
him for some days so that he may eat to his satisfaction."

CC Antya 6.208: Then Shri Chaitanya Mahaprabhu told

Raghunatha dasa, "Go bathe in the sea. Then see Lord
Jagannatha in the Temple and return here to take your meal."
 CC Antya 6.209: After saying this, Shri Chaitanya Mahaprabhu
got up and went to perform His midday duties, and Raghunatha
met all the Devotees present.

CC Antya 6.210: Having seen the causeless mercy of Shri

Chaitanya Mahaprabhu upon Raghunatha dasa, all the Devotees,
struck with wonder, praised his good fortune.

CC Antya 6.211: Raghunatha dasa took his bath in the sea and
saw Lord Jagannatha. Then he returned to Govinda, the personal
servant of Shri Chaitanya Mahaprabhu.

CC Antya 6.212: Govinda offered him a plate with the remnants

of food left by Shri Chaitanya Mahaprabhu, and Raghunatha dasa
accepted the Prasadam with great happiness.

CC Antya 6.213: Raghunatha dasa stayed under the care of

Svarupa Damodara Goswami, and Govinda supplied him
remnants of Shri Chaitanya Mahaprabhu's food for five days.

CC Antya 8.52: After hearing this criticism, Shri Chaitanya

Mahaprabhu was doubtful and apprehensive. Therefore He called
Govinda and instructed him as follows.

CC Antya 8.53: “From today on it will be a rule that I shall

accept only one-fourth of a pot of Lord Jagannatha’s Prasadam
and five gandas’ worth of vegetables.
 CC Antya 8.54: "If you bring any more than this, you will not see
Me here anymore."

CC Antya 8.60: Thus both Shri Chaitanya Mahaprabhu and Govinda ate only half the food they needed.
Because of this, all the other Devotees gave up eating. (In the image: Ramachandra Puri chastising Lord
Chaitanya seeing ants in His room...).

CC Antya 8.55: Govinda relayed this message to all the

Devotees. When they heard it, they felt as if their heads had been
struck by thunderbolts.

CC Antya 8.56: All the Devotees condemned Ramachandra

Puri, saying, "This sinful man has come here and taken our lives."

CC Antya 8.57-58: That day, a brahmana extended an invitation

to Shri Chaitanya Mahaprabhu. When Govinda accepted only five
gandas’ worth of vegetables and a fourth of a pot of rice, the
 brahmana, in great despair, struck his head with his hand and
cried, “Alas! Alas!”

CC Antya 8.59: Shri Chaitanya Mahaprabhu ate only half of the

rice and vegetables, and whatever remained was taken by
Govinda.

CC Antya 8.60: Thus both Shri Chaitanya Mahaprabhu and

Govinda ate only half the food they needed. Because of this, all
the other Devotees gave up eating.

CC Antya 8.61: Shri Chaitanya Mahaprabhu ordered Govinda

and Kashishvara, "You may both take alms elsewhere to fill your
bellies."

CC Antya 8.62: In this way, some days passed in great

unhappiness. Hearing of all this, Ramachandra Puri went to Shri
Chaitanya Mahaprabhu.

CC Antya 10.55: Raghava Pandita delivered the bags of

eatables to Govinda, who kept them in a corner of the dining
room.

CC Antya 10.56: Govinda thoroughly emptied the bags from the

previous year and kept them in another room to fill them with
other goods.

CC Antya 10.82: Shri Chaitanya Mahaprabhu lay down at the

door of the Gambhira, and Govinda came there to massage His
legs.
 CC Antya 10.83-84: It was a steady, long-standing rule that Shri
Chaitanya Mahaprabhu would lie down to rest after lunch and
Govinda would come to massage His legs. Then Govinda would
honor the remnants of food left by Shri Chaitanya Mahaprabhu.

CC Antya 10.85: This time when the Lord lay down, He

occupied the entire doorway. Govinda could not enter the room,
and therefore he made the following request.

CC Antya 10.86: Govinda said, "Kindly turn on one side. Let me

pass to enter the room."However, the Lord replied, "I don't have
the strength to move My body."

CC Antya 10.87: Govinda made his request again and again,

but the Lord replied, "I cannot move My body."

CC Antya 10.88: Govinda repeatedly requested, "I want to

massage Your legs."But the Lord said, "Do it or don't do it. It
depends upon your mind."

CC Antya 10.89: Then Govinda spread the Lord's wrapper over

His body and in this way entered the room by crossing over the
Lord.

CC Antya 10.90: Govinda massaged the Lord's legs as usual.

He pressed the Lord's waist and back very softly, and thus all the
Lord's fatigue went away.
 CC Antya 10.91: As Govinda stroked His body, the Lord slept
very nicely for about forty-five minutes, and then His sleep broke.

CC Antya 10.92: When Shri Chaitanya Mahaprabhu saw

Govinda sitting by His side, He was somewhat angry. "Why have
you been sitting here for so long today?" the Lord asked.

CC Antya 10.93: "Why didn't you go to take your meal after I fell
asleep?" the Lord asked.Govinda replied, "You were lying down,
blocking the door, and there was no way to go."

CC Antya 10.94: The Lord asked, "How did you enter the room?
Why didn't you go out to take your lunch in the same way?"

CC Antya 10.95: Govinda mentally replied, "My duty is to serve,

even if I have to commit offenses or go to hell.

CC Antya 10.96: "I would not mind committing hundreds and

thousands of offenses for the service of the Lord, but I greatly fear
committing even a glimpse of an offense for my own self."

CC Antya 10.97: Thinking in this way, Govinda kept silent. He

did not reply to the Lord's inquiry.

CC Antya 10.98: It was Govinda's practice to go take lunch

when the Lord was asleep. On that day, however, seeing the
Lord's weariness, Govinda continued massaging His body.
 CC Antya 10.99: There was no way to go. How could he leave?
When he thought of crossing over the Lord's body, he considered
it a great offense.

CC Antya 10.100: These are some of the finer points of

etiquette in devotional service. Only one who has received the
mercy of Shri Chaitanya Mahaprabhu can understand these
principles.

CC Antya 10.101: The Lord is very interested in manifesting the

exalted qualities of His Devotees, and that is why He engineered
this incident.

CC Antya 11.16: One day Govinda, the personal servant of Shri

Chaitanya Mahaprabhu, went in great jubilation to deliver the
remnants of Lord Jagannatha’s food to Haridasa Thakura.

CC Antya 11.17: When Govinda came to Haridasa, he saw that

Haridasa Thakura was lying on his back and chanting his rounds
very slowly.

CC Antya 11.18: “Please rise and take your Maha-prasadam,”

Govinda said. Haridasa Thakura replied, “Today I shall observe
fasting.

CC Antya 11.19: "I have not finished chanting my regular

number of rounds. How, then, can I eat? But you have brought
Maha-prasadam, and how can I neglect it?"
 CC Antya 11.20: Saying this, he offered prayers to the
Maha-prasadam, took a little portion, and ate it.

CC Antya 12.37: When Shrikanta offered obeisances to the

Lord, he was still wearing his shirt and coat. Therefore Govinda
told him, "My dear Shrikanta, first take off these garments."

CC Antya 12.38: As Govinda was warning Shrikanta, Shri

Chaitanya Mahaprabhu said, "Don't bother him. Let Shrikanta do
whatever he likes, for he has come here in a distressed state of
mind."

CC Antya 13.5: Because He was very thin, when He lay down

to rest on the dry bark of plantain trees, it caused Him pain in His
bones.

CC Antya 13.6: All the Devotees felt very unhappy to see Shri
Chaitanya Mahaprabhu in pain. Indeed, they could not tolerate it.
Then Jagadananda Pandita devised a remedy.

CC Antya 13.7: He acquired some fine cloth and colored it with

red oxide. Then he filled it with cotton from a simula tree.

CC Antya 13.8: In this way he made a quilt and a pillow, which

he then gave to Govinda, saying, "Ask the Lord to lie on this."

CC Antya 13.9: Jagadananda said to Svarupa Damodara

Goswami, "Today please personally persuade Shri Chaitanya
Mahaprabhu to lie down on the bed."
 CC Antya 13.10: When it was time for the Lord to go to bed,
Svarupa Damodara stayed nearby, but when Shri Chaitanya
Mahaprabhu saw the quilt and pillow, He was immediately very
angry.

CC Antya 13.11: The Lord inquired from Govinda, “Who has

made this?” When Govinda named Jagadananda Pandita, Shri
Chaitanya Mahaprabhu was somewhat fearful.

CC Antya 13.12: After asking Govinda to put aside the quilt and
pillow, the Lord lay down on the dry plantain bark.

CC Antya 13.82: Govinda ran very quickly behind the Lord, who
did not feel any pain from the pricking of the thorns.

CC Antya 13.83: Shri Chaitanya Mahaprabhu was running very

rapidly, and the girl was only a short distance away. Just then
Govinda caught the Lord in his arms and cried, "It is a woman
singing!"

CC Antya 13.84: As soon as He heard the word "woman," the

Lord became externally conscious and turned back.

CC Antya 13.85: "My dear Govinda," He said, "you have saved

My life. If I had touched the body of a woman, I would certainly
have died.

CC Antya 13.86: "I shall never be able to repay My debt to

you."Govinda replied, "Lord Jagannatha has saved You. I am
insignificant."
 CC Antya 13.87: Shri Chaitanya Mahaprabhu replied, "My dear
Govinda, you should stay with Me always. There is danger
anywhere and everywhere; therefore you should protect Me very
carefully."

CC Antya 13.104: The Lord asked Govinda to arrange for

Raghunatha Bhatta’s accommodations and then introduced him
to all the Devotees, headed by Svarupa Damodara Goswami.

CC Antya 14.21: When Govinda saw that the Lord had not yet
risen, he awakened Him. Understanding that He had only been
dreaming, the Lord was somewhat unhappy.

CC Antya 14.22: Shri Chaitanya Mahaprabhu performed His

customary daily duties, and at the usual time He went to see Lord
Jagannatha in the Temple.

CC Antya 14.23: As He viewed Lord Jagannatha from behind

the Garuda column, hundreds and thousands of people in front of
Him were seeing the Deity. , do not forbid this woman to climb the
Garuda-stambha. Let her see Lord Jagannatha to her
satisfaction.” (In the image: Woman who raised to the shoulders
of Lord Chaitanya in order to see Lord Jagannath).”]
 CC Antya 10.96: "I would not mind committing hundreds and thousands of offenses for the
service of the Lord, but I greatly fear committing even a glimpse of an offense for my own self."
(In the image: Govinda serving Lord Chaitanya).

CC Antya 14.24: Suddenly, a woman from Orissa, unable to see

Lord Jagannatha because of the crowd, climbed the column of
Garuda, placing her foot on Shri Chaitanya Mahaprabhu’s
shoulder.

CC Antya 14.25: When he saw this, Chaitanya Mahaprabhu's

personal servant, Govinda, hastily got her down from her position.
Shri Chaitanya Mahaprabhu, however, chastised him for this.

CC Antya 14.26: Shri Chaitanya Mahaprabhu said to Govinda,

“O adi-vasya [uncivilized man], do not forbid this woman to climb
the Garuda-stambha. Let her see Lord Jagannatha to her
satisfaction.”

CC Antya 16.40: Shri Chaitanya Mahaprabhu would regularly

visit the Temple of Jagannatha every day, and at that time
Govinda, His personal servant, used to carry His waterpot and go
with Him.
 CC Antya 16.43: Shri Chaitanya Mahaprabhu ordered His
personal servant Govinda that no one should take the water that
had washed His feet.

CC Antya 16.55: Kalidasa was standing outside the door,

expecting the remnants of food from Shri Chaitanya Mahaprabhu.
Knowing this, Mahaprabhu gave an indication to Govinda.

CC Antya 16.56: Govinda understood all the indications of Shri

Chaitanya Mahaprabhu. Therefore he immediately delivered the
remnants of Shri Chaitanya Mahaprabhu's food to Kalidasa.

CC Antya 16.92: Shri Chaitanya Mahaprabhu tasted a portion of

the Prasadam. Govinda took the rest and bound it in the end of
his wrapper.

CC Antya 16.105: Following the indications of Shri Chaitanya

Mahaprabhu, Govinda brought the Prasadam of Lord Jagannatha.
The Lord sent some to Paramananda Puri and Brahmananda
Bharati.

CC Antya 17.9: Shri Chaitanya Mahaprabhu’s personal servant,

Govinda, lay down at the door of His room, and the Lord very
loudly chanted the Hare Krishna Maha-mantra all night.

CC Antya 17.13: Meanwhile, not hearing any sounds from Shri

Chaitanya Mahaprabhu, Govinda immediately sent for Svarupa
Damodara and opened the doors.
 CC Antya 19.56: After the Lord was made to lie down,
Ramananda Raya returned home, and Svarupa Damodara and
Govinda lay down at the door of the Gambhira.

CC Antya 19.61: Lighting a lamp, Svarupa Damodara and

Govinda entered the room. When they saw the Lord's face, they
were filled with sorrow.

Glory to Lord Chaitanya, the master of the doorkeeper Shri

Govinda dasa! O Lord, please place Your glance of mercy on the
conditioned souls.

30. Govinda Dasa Kaviraja

Govinda Dasa (1535–1613) was a Bengali Vaishnava poet known

for his body of devotional songs addressed to Krishna. Living in
an atmosphere of Krishna-bhakti preached by Shri
Chaitanya(1486–1533), he composed extensively on the
Radha-Krishna love legend. He is also known as Govinda Das
Kaviraja. His grandfather (Sulochana's father) Damodar Sen was
also a poet, the author of Sangit Damodar. His brother
Ramachandra Sen was a noted philosopher-poet.

"Chiranjiva and Sulochana were both residents of Shrikhanda,

where their descendants are still living. Of Chiranjiva's two sons,
the elder, Ramachandra Kaviraja, was a disciple of Shrinivas
acharya and an intimate associate of Narottama dasa Thakura.
The younger son was Govinda dasa Kaviraja, the famous
Vaishnava poet. Chiranjiva's wife was Sunanda, and his
father-in-law was Damodara Sena Kaviraja. Chiranjiva previously
lived on the bank of the Ganges River in the village of
Kumaranagara. The Gaura-ganoddesa-dipika, verse 207, states
that he was formerly Chandrika in Vrindavana."
(Chaitanya-charitamrta, Adi lila 10:78-79)

According to the Chaitanya Charitamrita, in his early life,

Govinda Dasa was at a shakta, a worshiper of the goddess
Shakti, (Durga / Kali). He and his brother Ramchandra were both
initiated into Vaishnavism by Shrinivasa Acharya. Govinda
Kaviraja also resided first in Shrikhanda and then in
Kumara-nagara, but later he moved to the village known as Teliya
Budhari, on the southern bank of the river Padma. Since Govinda
Kaviraja, the author of two books, Sangita-madhava and
Gitamrta, was a great Vaishnava kavi, or poet, Shrila Jiva
Gosvami gave him the title "Kaviraja". He is described in the
Bhakti-ratnakara (Ninth Wave)."
Chaitanya-charitamrta, Adi lila 12:51

He was a very excellent writer and poet, and after he wrote

"Bhajahu re mana, sri nanda-nandana abhaya-caranaravinda re,"
he sent it to Shrila Jiva Gosvami. When Jiva Gosvami heard the
bhajana of Govinda dasa Kaviraja, he appreciated it so much that
he told him, "Continue to compose kirtanas like these. You are
very qualified, so you should compose more and send them to me
in Vrindavana." Shrila Govinda dasa Kaviraja then composed
many poems about Shri Chaitanya Mahaprabhu and Shri
Radha-Krishna.
 31. Govinda Datta

He belonged to the lineage of Lord Chaitanya. Govinda Datta

was the principal singer in Lord Chaitanya's kirtana party (Cc
1.10.64). He was one of the Devotees who took part in kirtana
with Lord Chaitanya in front of the Ratha cart of Lord Jagannatha
(Cc. 2.13.37,73). According to Vasinavacaradarpana his Shripata
was at Sukhchara on the bank of the Ganges in district
Twenty-four Parganas, between Khaddaha and Panihati, where
the Deities of Shri Shri Nitai Gauranga were installed by Govinda
himself. This Temple now lies within the precinct of the Devalaya
owned by Mahendranatha Chattopadhyaya, who spent a
considerable amount for the upkeep of the Temple and Deva-seva
Govinda Datta spent the final stage of his life in Vrindavana.

prabhu-priya govindananda mahabhagavata

prabhura kirtaniya adi sri-govinda datta
(C.C. 1.10.64)

Govindananda and Govinda Datta, the twenty-fifth and

twenty-sixth branches of the tree, were performers of kirtana in
the company of Shri Chaitanya Mahaprabhu. Govinda Datta was
the principal singer in Lord Chaitanya’s kirtana party.

damodara, narayana, datta govinda

raghava pandita, ara sri-govindananda
(C.C. 2.13.37)
 The five who responded to the singing of Svarupa Damodara
were Damodara Pandita, Narayana, Govinda Datta, Raghava
Pandita and Shri Govindananda.

advaitere nrtya karibare ajña dila

srivasa—pradhana ara sampradaya kaila
(C.C. 2.13.38)

Advaita Acharya Prabhu was ordered to dance in the first group.

The Lord then formed another group with Shrivasa Thakura as
the chief man.

Shrila Prabhupada writes in the Purport: In the first group,

Damodara Svarupa was appointed chief singer, and the
responding singers were Damodara Pandita, Narayana, Govinda
Datta, Raghava Pandita and Govindananda. Shri Advaita Acharya
was appointed as a dancer. The next group was formed, and the
chief singer was Shrivasa Thakura.

srivasa, ramai, raghu, govinda, mukunda

haridasa, govindananda, madhava, govinda
(C.C. 2.13.73)

The Lord’s Devotees—including Shrivasa, Ramai, Raghu,

Govinda, Mukunda, Haridasa, Govindananda, Madhava and
Govinda—all combined together.
Govindananda and Govinda Datta, the twenty-fifth and twenty-sixth branches of the tree, were
performers of kirtana in the company of Shri Chaitanya Mahaprabhu. Govinda Datta was the
principal singer in Lord Chaitanya’s kirtana party. (In the image: Sankirtana Movement).

32. Govinda Ghosh

Shri Govinda Ghosh was known for his sweet kirtans at the
annual Jagannatha Ratha-Yatra festival. He and his two brothers,
Vasudeva and Madhava, are eternal associates of Shri Chaitanya
and Shri Nityananda. The Lord would immeditately begin dancing
whenever the Ghosh brothers would sing. The Ghosh brothers
preached throughout their lives with music and song.

Since he had no children, Govinda wondered who would

perform his funeral rites. Shri Gopinatha, Govinda Ghosh's Deity,
appeared in a dream promising that He Himself would do
 everything. Still today, the Gopinatha Deity arranges for the
tirobhava mahotsava (disappearance day festival) of His pure
Devotee, Govinda Ghosh.

As Kalavati-sakhi, Govinda Ghosh sings sweetly for

Radha-Govindaji in Goloka Vrindavana. His samadhi is in the 64
Samadhis Area.

As Kalavati-sakhi, Govinda Ghosh sings sweetly for Radha-Govindaji in Goloka Vrindavana. (In the
image: Sakhis are singing for Shrimati Radharani).

33. Govindananda
prabhu-priya govindananda mahabhagavata
prabhura kirtaniya adi sri-govinda datta
(C.C. 1.10.64)

Govindananda and Govinda Datta, the twenty-fifth and

twenty-sixth branches of the tree, were performers of kirtana in
the company of Shri Chaitanya Mahaprabhu. Govinda Datta was
the principal singer in Lord Chaitanya’s kirtana party.

Shrila Prabhupada writes in purport: Govinda Datta appeared in

the village of Shukhachara, near Khadadaha.

The name Govindananda mentioned in possibly refers to this

Govinda Ghosh.

Govindananda, who is always overcome with ecstatic love, and

the memory of whom purifies the ten directions, came. (Chaitanya
Bhagavat 3.8.16)

kalavati rasollasa gunatunga vraje sthitah

shri-vishakha-kritam gitam gayanti smadya ta matah

govinda-madhavananda-vasudeva yatha-kramam

Govinda, Madhava and Vasudeva were three gopis in Vraja,

namely Kalavati, Rasollasa and Gunatunga, who used to sing the
songs composed by Vishakha.
(Gaura-ganoddesha-dipika 188)

All three brothers were singers famed for the sweetness of their
voices.

The meritorious Madhava Ghosh devoted himself to kirtan. There

was no singer on earth who was his equal. It was said of him that
he was a singer from Vrindavan. He was most dear to Nityananda
 Prabhu. The three brothers, Govinda, Madhava and Vasudeva
began to sing while Lord Nityananda danced.
(Chaitanya Bhagavat 3.5.257-9)

Chaitanya Mahaprabhu and Nityananda Prabhu danced to the

kirtan of the three brothers, Govinda, Madhava and Vasudeva.
(Chaitanya Bhagavat 1.15.115)

Shrila Govinda Ghosh Thakura is known for his most sweet

kirtans at the annual Ratha-Yatra festival celebrated by Lord
Chaitanya at Jagannatha Puri.

Govinda Ghosh participated in Mahaprabhu’s lilas in Shrivasa

Angan, in the nagara-sankirtan to the Kazi’s house, and in the
house of Raghava Pandit. During the Rathayatra festival, he was
the lead singer in the fourth kirtan group, accompanied by his two
brothers, Junior Hari Das, Vishnu Das and Raghava Pandit.
Vakreshvara Pandit joined this group as the principal dancer.

He was born in a Kayastha family in the north Radhi clan. His

Shripata was at Agradwipa. Also known as Ghosha Thakura,
Govinda was the brother of the well-known Vaishnava poet
Vasudeva Ghosh. Govinda belonged to the lineage of Lord
Chaitanya and was instrumental in installing the Deity Shri
Gopinatha at Agradwipa.

govinda, madhava, vasudeva—tina bhai

yan-sabara kirtane nace caitanya-nitai
(CC. 1.10.115)
 The three brothers Govinda, Madhava and Vasudeva were the
eighty-second, eighty-third and eighty-fourth branches of the tree.
Lord Chaitanya and Nityananda used to dance in their kirtana
performances.
The three brothers Govinda, Madhava and Vasudeva Ghosa all
belonged to a kayasthafamily. Govinda established the Gopinatha
Temple in Agradwipa, where he resided.

prabhura ajñaya nityananda gaude calila

tanra sange tina-jana prabhu-ajñaya aila
(CC. 1.10.117)
By the order of Shri Chaitanya Mahaprabhu, three Devotees
accompanied Lord Nityananda Prabhu when He returned to
Bengal to preach.

ramadasa, madhava, ara vasudeva ghosa

prabhu-sange rahe govinda paiya santosa
(CC. 1.10.118)
These three were Ramadasa, Madhava Ghosha and Vasudeva
Ghosha. Govinda Ghosha, however, remained with Shri
Chaitanya Mahaprabhu at Jagannatha Puri and thus felt great
satisfaction.
Among the three brothers, each had his Shripata as follows:
Vasudeva at Tamluk, Madhava Ghosh at Dainhat, and Govinda at
Agradwipa. According to Visvakosa, Ghosha Thakura (Govinda)
lived at Kashipur Vishnutala near Agradwipa. Some believe that
he was born at Vasinavatala where to this day a number of
Kayastha families holding the surname Ghosh, continue to live.
 Govinda accompanied Lord Chaitanya and His Devotees when
they left Nilachala for Vrindavana. In this context Achyutacharana
Chaudhuri writes in Shrihattera Itivrtta: "One day after finishing
His lunch, Lord Chaitanya looked for some mouth-freshener (a
fruit called Haritaki). Govinda rushed to the village, collected
some fruits,and offered one to the Lord. Upon receiving the fruit
so promptly, Lord Chaitanya glanced inquisitively after Govinda.
Understanding that Govinda had stored Haritaki, Lord Chaitanya
admonished him saying, "Govinda, since you have not been able
to give up the habit of saving things, perhaps you had better stay
back and take charge of installing the Deity Gopinatha." Following
the command of the Lord, Govinda continued to stay at
Agradwipa. However, despite the Lord's reassuring words, he felt
miserable to have been left behind by Lord Chaitanya.

Shrila Prabhupada writes (C.C. 2.24.280): It is not necessary for a

Vaishnava to keep a stock of food for the next day. He should
receive only sufficient grain to last one day. The next day, he must
again depend on the Lord's mercy. This is the instruction of Shri
Chaitanya Mahaprabhu. When His personal servant Govinda
sometimes kept a stock of haritaki (myrobalan), Shri Chaitanya
Mahaprabhu chastised him, saying, "Why did you keep a stock for
the next day?" Shrila Rupa Goswami and others were begging
daily from door to door for their sustenance, and they never
attempted to stock their ashrama with food for the next day. We
should not materially calculate, thinking, "It is better to stock food
for a week. Why give the Lord trouble by having Him bring food
daily?" One should be convinced that the Lord will provide daily.
There is no need to stock food for the next day.
 A few days later, when Ghosha Thakura was taking a dip in the
Ganges, some floating object touched his back. It appeared to be
some sort of wood, although considerably heavy. That night he
received divine directions in a dream to preserve that piece of
wood with care and to hand it over to Lord Chaitanya when he
arrived there. During the night when Govinda went to fetch the
wood, he realized that it was a Krishnashila. The next morning
Lord Chaitanya turned up in Govinda's house and said, "Look
here Govinda! You have nothing to worry about anymore.
Tomorrow one sculptor will come here to chisel a Deity from this
shila and you should install that Deity. The Deity of Shri
Gopinatha was thus installed.

Later, at the command of the Lord, Govinda married and

continued to serve the Deity jointly with his wife. Govinda was
blessed with a son, however, both his wife and son passed away
one after another. Govinda was so deeply grieved by the loss of
his family that he stopped serving Gopinatha. Lord Krishna
appeared to Govinda in a dream and asked him, "Govinda! Do
you think it is proper that when a person loses one son he should
starve his other son to death also?"

To this Govinda replied, "It was my hope that I had my son

survived he would have performed the necessary rituals in
remembrance of my deceased soul and those of my forefathers.
Tell me, what do I gain by serving You?"

Lord Krishna explained, "I hereby promise to celebrate your

death anniversary in a fitting manner forever. Now please can I
have some food to eat?" Govinda was delighted to hear this and
immediately returning to serving Gopinatha.

In course of time, when Govinda breathed his last, Gopinathaji

held kusha grass in His fingers to perform the shradha ceremony,
a practice continued even today. Govinda left word during the last
moments of his life that his body should not be cremated, but
should be buried under the ground near Dolaprangana.

Two Songs Written by Govinda Ghosh

pranera mukunda he
ki aji shunilu acambite?
kahite parana jaya mukhe nahi bahiraya
shri gauranga chariibe navadvipa
ihato na jani mo rasakale milinun gora
avanata mathe ache basi
nijhare nayana jhare buka bahi dhara parie
malina haiyache mukha shashi

dekhite takhana prana sada kare ana cana

sudhaite nahi avasara
kshaneka sambita haila tabe mui nivedila
shuniya dilena e uttara

ami ta vivasha haiya tare kichu na kahiya

dhaiya ailun tuwa pasha
ei ta kahilun amije karite para tumi
mora nahi jivanera asha
 shuniya mukunda kande hiya thira nahi bandhe
gadadharera vadana heriya
e govinda ghosha kaya iha jena nahi haya
tabe muïi jainu mariya

Oh Mukunda! My life! What did I suddenly hear today? If I say it

I will die… the words do not want to come out of my mouth.
Gauranga is really going to leave Navadwip.
We didn’t know this, but we saw Gora this morning; He was
sitting with His head bowed in thought. Streams of tears flowed
from His eyes and washed over His chest, and His moon-like face
had lost its luster.

When we saw Him like that, our own hearts fluttered and we
could not ask Him anything. For a moment I regained
consciousness and humbly asked Him the question and that is
what He told me.

Becoming disturbed, I ran here to you right away without saying

anything further to Him. I have told you this and now do what you
can. As far as we are concerned, I don’t think that we have any
hope of continuing to live.

When he heard this, Mukunda started to cry. He could no longer

keep his calm as he looked at Gadadhara. Govinda Ghosh says,
Let it not be, for if He leaves, I will die.

hede re nadiya vasi kara mukha cao

bahu pasariya goracande phirao
to sabare ke ara karibe nija kore
 ke jaciya dibe prema dekhiya katare
ki shela hiyaya haya ki shel hiyaya
parana putali nabadvipa charii jaya
ara na jaiba mora gaurangera pasha
ara na kariba mora kirtana vilasa
kandaye bhakata-gana buka vidariya
pashana govinda ghosha na jaya miliya

Oh people of Navadwip, at whom are you staring?

Spread your arms to stop Gora, make Him come back!
Who is there now who will clasp you to His chest?
Who will come and beg you to take love of Krishna?
A shaft has pierced my heart! A shaft has pierced my heart!

The image of my life has abandoned Navadwip and gone.

No longer will we be able to go and sit with Gauranga;
no longer will we be able to enjoy kirtan the way we did.
All the Devotees are crying; their hearts are bursting
and, like a stone, Govinda Ghosh does not go to join them.

34. Hemalata Thakurani

Shri Hemalata Thakurani, the daughter of Shrinivasa Acharya,
was a pure Devotee of Lord Krishna and Lord Chaitanya. She
lived in Gaura mandala and initiated many disciples.
Yadunandana Dasa, her disciple, wrote Shri Karnanandana and
other Vaishnava books. Her samadhi is in Dhira Samira Kunja,
next to her father's.
 35. Hiranya Pandita

Hiranya Mahasaya was one of the most humble Devotees of the

Lord. He was devout brahmana of Navadwipa and a great
renunciate. His house was in a lonely place in Navadwipa.

Lord Chaitanya in His childhood had bestowed causeless on

Hiranya Mahasaya.
(C.C. Adi 10.70)

Regarding Hiranya Pandita, it is said that once when Lord

Nityananda, decorated with valuable jewels, was staying at his
home, all night long a great thief attempted to plunder these
jewels but was unsuccessful. Later he came to Nityananda
Prabhu and surrendered unto Him.
(C.C. Adi 10.70)

There was a pious brahmana called Hiranya Pandita who lived

in Navadwipa. He was a most humble Devotee of the Lord. Shri
Nityananda Prabhu stayed at the house of this fortunate soul
since his house was in a lonely place.
(Lord Nityananda delivers the gang of thieves at the house of
Hiranya Pandita from Antya Khanda of Nityananda Charitamrita)

In his past incarnation he was Yajnapatni of Vraja

(Gauraganoddesadipika 192).

The episode of Lord Gauranga eating naivedya offered to the

Deity took place in Hiranya's house.
 "Another story narrated here is how the Lord ate all the food
offered to Vishnu in the house of Jagadisa and Hiranya on
Ekadashi day."
(Caitanya Bhagavat Adi Lila Chapter One)

Other sources inform that this Hiranya Pandita had two other
brothers named Jagadisha and Mahesha Pandita. He is the
thirty-second branch of Chaitanya tree.

35. Hridaya Chaitanya

Shri Gauridas Pandit's dearmost disciple was Shri Hridaya

Chaitanya. Gauri Das was Subala in Krishna-lila.

Once around the time of the appearance day of Shri Gauranga,

Gauridasa went to the house of one of his disciples. At that time,
he entrusted the service of Shri Gaura and Nityananda in the care
of Hridaya Chaitanya. Hridaya Chaitanya, in great ecstasy,
rendered service to those Deities. The festival of Chaitanya
Mahaprabhu's appearance day drew near. When only three days
remained before the big festival that was to take place, Gauridas
Pandita still had not returned. Hridaya Chaitanya became very
worried. Acting on his own, he arranged to send a written
message to the different Devotees and disciples inviting them to
the festival that would soon be held. Just at that time, Gauridasa
Pandita arrived at his ashram. Hridaya Chaitanya told his guru
about how he had sent out invitations of his own, worried that
Gauridasa Pandit would not return in time to do so. Although
Gauridasa Pandit was internally very happy, externally he showed
 himself to be very angry with Hridaya Chaitanya's acting
independently.

Gauridasa scolded his disciple, saying, "In my presence you are

acting independently, sending invitations here and there as you
please and summoning my disciples at your will. This cannot go
on. You cannot stay here."

Hearing this, Hridaya Chaitanya fell at the feet of his guru and
offered his pranams. He went to stay under a tree on the banks of
the Ganges. A short time later a rich merchant came by on a boat
and gave a large donation to Hridaya Chaitanya, saying, "Give
this to your guru, Gauridas Pandit." After he went to Gauridasa
and gave him the donation, Hridaya Chaitanya was told by his
guru to hold a big festival on the banks of the Ganges. Taking the
order of his guru on his head, Hridaya Chaitanya began a big
festival on the banks of the Ganges. Gradually all the Vaishnavas
in the surrounding areas began to assemble there. Taking those
great souls with him, Hridaya Chaitanya began a wonderful and
super excellent performance of dancing and chanting the Holy
Name. In the midst of this kirtan Gaura and Nityananda
Themselves appeared, singing and dancing. Hridaya Chaitanya
saw it with his own eyes. In this way Gauridasa Pandita arranged
for a great festival to be held. Ganga Dasa Pandit, entered the
Temple he saw that Gaura and Nityananda were not on the
simhasana, the Deity throne on the altar. He went immediately to
Gauridas Pandit to report this incident. The pujari could
understand that to increase the prema of Hridaya Chaitanya,
Gaura and Nityananda had gone off and joined the kirtan. Seeing
the amazement of his pujari, Gauridasa Pandit smiled sweetly.
Then, to stop the two brothers from getting away, he took a club in
his hand and went off to the banks of the Ganges to the place
where Gaura and Nityananda had joined in the great kirtan that
was going on there. He soon arrived at the banks of the Ganges
where the kirtan was going on. He could see the two brothers
dancing in ecstasy. But when the two brothers, Gaura and
Nityananda saw the angry mood of Gauridas Pandita, they
became invisible.

Shri Gauridas Pandit could see that Gaura and Nityananda had
entered into the temple of Hridaya Chaitanya's heart. Beholding
this in great wonder and ecstasy, Gauridasa Pandit could not hold
himself back—he began crying tears of ecstasy. He forgot his
external show of anger at the two brothers, and holding his
disicple Shri Hridaya Chaitanya Prabhu in his arms, he said, "You
are truly fortunate. From today on your name will be will be
"Hridaya Chaitanya:" one who has Shri Chaitanya within his heart.
He drenched Hridaya Chaitanya Prabhu with the water of his
tears.

In great humility and overwhelmed with Krishna-prema, Shri

Hridaya Chaitanya fell at the feet of Shri Gauridasa Pandit. After
this, Gauridasa took Hridaya Chaitanya back to his house where
they danced and chanted in the courtyard in the ecstasy of
sankirtan. The Devotees filled the ten directions with the loud
chanting of "Hari! Hari!" In this way the great festival of the
appearance day of Shri Gauranga came to a close. After this, Shri
Gauridasa Pandita blessed Shri Hridaya Chaitanya with the
adhikara or qualifications for divine seva.
 On the Shukla Ekadashi in the month of Shravana, Shri
Gauridasa Pandita passed away from this earth and entered into
the eternal unmanifest pastimes of Shri Gauranga and
Nityananda. His most important disciple was Hridaya Chaitanya,
whose most important disciple was Shri Shyamananda prabhu.
Shri Narahari Chakravarti Thakura records all the history of Gauri
Das Pandit's life and extols his glories in the seventh taranga or
wave of his book, Bhakti-Ratnakara.

Hridaya Chaitanya's most important disciple was Shri

Shyamananda Prabhu. Shri Shyamananda Prabhu was a servant
of a servant of Subala in Krishna-lila.

yam loka bhuvi kirtayanti hridayanandasya shishyam priyam

sakhye shri-subalasya yam bhagavatah preshthanushishyam
tatha
sa shriman rasikendra-mastaka-manish citte mamaharnisham
shri-radhapriya-narma-marmasu rucim sampadayan bhasatam

Shri Shyamananda was known in this world as Hridayananda’s

dear disciple; he was the grand-disciple of Subala sakha, the
most dear friend of the Supreme Lord; he was the crest-jewel of
the enjoyers of sacred rapture. May he appear day and night in
my mind, bringing an appreciation for the essence of the joys of
the beloved of Shri Radha.
(Shyamananda-shataka)
Hridaya Chaitanya's most important disciple was Shri Shyamananda Prabhu. Shri Shyamananda Prabhu
was a servant of a servant of Subala in Krishna-lila. (in the image: Shri Shyamananda Pandit).
 Shri Gauridas Pandit's dearmost disciple was Shri Hridaya Chaitanya. Gauri Das was Subala in
Krishna-lila. (In the image: Sakha Subal).

36. Ishan Thakur

Ishan Thakur was Jagannath Mishra’s household servant. Only

an eternal associate of the Supreme Lord could have the good
fortune to render him personal service in his own home. The Lord
 accepts the service of his own confidential associates. When
Mahaprabhu was born, Ishan had the chance to take the Lord on
his lap and to hold Him affectionately. He tolerated all of little
Nimai’s childhood pranks and answered His every whim. Nimai
was unable to go without Ishan for even a moment.

Ishan Thakur is counted as one of Chaitanya Mahaprabhu’s

branches:

Shrinath Mishra, Subhananda, Shri Rama, Ishan, Shrinidhi, Shri

Gopikanta, Bhagavan Mishra [were branches of Chaitanya’s tree].
(Chaitanya Charitamrita 1.10.110)

How can I understand the activities of Ishan Thakur, whom

Nimai used to lovingly call “father”? The son of Sachi, Nimai
Chand, was his very life and Nimai would not go anywhere
without him. In his childhood, Nimai was very naughty and He
would make all kinds of capricious demands that Ishan would do
his best to fulfill. (Bhakti-ratnakara 12.95-7)

Ishan Thakur also had the chance to serve Nityananda Prabhu,

Shri Chaitanya Mahaprabhu’s other self. Before the two sat down
to eat in Sachi’s house, Ishan Thakur would bring water to wash
their feet. The Lord would plead with His mother to be able to
invite Nitai and when she finally agreed would go Himself to invite
him.

Ishan gave water for Gaura and Nitai to wash their feet and then
they sat down to eat.
(Chaitanya Bhagavat 2.8.59)
As one of the Lord’s eternal associates, Ishan Thakur was fully
aware of His divine nature. He knew that the worship of the
Devotee is more important than even the worship of the Lord
Himself. Thus he performed all kinds of service to Sachi Devi,
who is none other than Yashoda Devi and was blessed by her
affection. The Lord too blesses His Devotees through His
Devotee’s merciful attitude. The Lord’s mercy follows upon the
mercy of the Devotee. Ishan Thakur glories are described in the
work known as the Vaishnava-vandana:

vandiba ishana-dasa kara-joria kari

shaci-thakurani yare sneha kaila vari

I pay obeisances to Ishan Das with folded hands, for Sachi

Thakurani was very affectionate towards him.
(Bhakti-ratnakara 12.94)

The Brahmin said, “Look, here comes Ishan. What can I say, no
one really understands his great qualifications. He has the
reputation of knowing all the truths about the Lord, and he served
Sachi by doing whatever she needed having done. Because he
rendered such service to the Lord’s mother, Ishan is uniquely
fortunate in the fourteen worlds. Even though I saw with my own
eyes how much affection she had for him, I am unable to find the
words to describe it."
(Bhakti-ratnakara 12.90-3)

Ishan, most fortunate in the fourteen worlds, served the Lord’s

mother constantly.
 (Chaitanya Bhagavat 2.8.74)

When Mahaprabhu took sannyasa and left for Puri, Ishan was
left with the responsibility of taking care of his mother Sachi and
his wife Vishnupriya Devi and supervising their household. In his
commentary to the Chaitanya Bhagavat (2.8.73), where it is said
that Ishan Thakur did all the cleaning of the house, etc., Shrila
Bhaktisiddhanta Saraswati Goswami Thakur writes: “Ishan was
the servant in Mahaprabhu’s house. He gathered up the rice that
had been thrown all over [by Nityananda] and made the house
proper. There was no limit to Ishan’s good fortune. He was able to
render service to the Lord’s mother throughout his entire life.
Even after the Lord took sannyasa, he was engaged in the
service of the Lord’s mother and His wife, showing the extent of
the blessings he had received. He is therefore described as ‘most
blessed’ or ‘the most fortunate amongst the blessed.’”

Ishan Thakur lived a very long life. He was still living even after
the disappearance of Vishnupriya Devi and all the other Devotees
of Mahaprabhu in Navadwip. Thus when Shrinivas Acharya,
Narottama Thakur and Ramachandra Kaviraj came to Navadwip
on pilgrimage, only Ishan was able to show them where all the
places of the Lord’s pastimes were. In the Bhakti-ratnakara, it is
said that when Ishan showed these Devotees the holy places,
they were already old and in a state of disrepair. This gives some
idea of how old he must have been.

Nearly everyone has disappeared from Navadwip. No one but

the Lord’s servant Ishan remains here.
(Bhakti-ratnakara 11.721)
Shrinivas Acharya, Narottama Thakur and Ramachandra Kaviraj
received Ishan Thakur’s blessings in Navadwip Dham and were
embraced by him before leaving to visit Shrikhanda where they
met with Raghunandan Thakur. When they arrived there, they
received the news that Ishan had died.

I heard from some people while on my way here that Ishan has
disappeared.
(Bhakti-ratnakara 13.21)

After Mahaprabhu and Sachi Mata had disappeared,

Vamshivadanananda Thakur served Vishnupriya Devi and Ishan
Thakur.

Other than this Ishan, there were several other associates of the
Lord who had the same name. (1) Sanatan Goswami’s servant
was named Ishan. (2) There was a Devotee in Vrindavan of that
name. He is mentioned in the Bhakti-ratnakara as a member of
the party of Devotees who accompanied Rupa Goswami to the
house of Vitthaleshvara to have darshan of Govardhanadhari
Gopal. He also is said to have blessed Shrinivas Acharya,
Narottama Das Thakur and Shyamananda Prabhu when they
started their voyage to Bengal with the Goswamis’ books. (3) In
the Gaudiya Vaishnava Abhidhana, there is mention of a certain
Ishan Acharya who is identified as Vraja’s Yauna Manjari. (4) The
author of the Advaita-Prakasha was named Ishan Nagara.

37. Jagadananda Pandit

kenavantara-bhedena bhedam kurvanti satvatah

 satyabhama-prakasho’pi jagadananda-panditah

Devotees make no inner distinction between Satyabhama and

Jagadananda Pandit.
(Gaura-ganoddesha-dipika 51)

Jagadananda Pandit is the very life of the Lord. He is known

everywhere as being a manifestation of Satyabhama. (Chaitanya
Charitamrita 1.10.29)

All glories to Gauranga, the life of Jagadananda and

Shrigarbha! All glories to the wealth of Vakreshvara Pandit!
(Chaitanya Bhagavat 2.7.3)

The date and place of Jagadananda Pandit’s birth are unknown.

Devotees who are seeking devotion as the goal of their lives do
not consider detailed information about a spiritual master’s
material identity to be essential. From Chaitanya Bhagavat we
learn that Jagadananda Pandit was present at Shrivasa Angan
and at Chandrasekhara’s house after Mahaprabhu returned from
Gaya and participated in the beginnings of the sankirtan
movement.

All the Vaishnavas felt great enthusiasm when they heard that
Mahaprabhu had begun His sankirtan movement. Every night,
these kirtans took place in the house of Shrivasa Pandit, and on
certain occasions, in the house of Chandrashekhara Acharya.
Nityananda, Gadadhara, Advaita, Shrivasa, Vidyanidhi, Murari,
Hiranya, Hari Das, Ganga Das, Vanamali, Vijaya, Nandana,
Jagadananda, Buddhimanta Khan, Narayan. These were some of
 the personalities who stayed with the Lord as He danced. Other
than such intimate associates, no one was allowed entrance into
the sankirtan.
(Chaitanya Bhagavat 2.8.110-113, 117)

Thus from Vrindavan Das’s account, we know that Jagadananda

Pandit is an eternal associate of the Lord and participated with
Him in His Navadwip sankirtan pastimes. From this we can
surmise that he was born somewhere in Bengal.

Jagadananda Accompanies the Lord to Puri

According to the Chaitanya Bhagavat, Jagadananda Pandit was

in the group of Devotees who accompanied Mahaprabhu from
Shantipur to Puri after He took sannyas, the others being
Nityananda Prabhu, Gadadhara Pandit, Mukunda Datta, Govinda
and Brahmananda. The Chaitanya Charitamrita version has the
Lord being accompanied by Nityananda, Jagadananda, Damodar
and Mukunda.
On their way to Puri, as they travelled through Atisara,
Chatrabhog, Northern Orissa, Suvarnarekha, Jaleshvara,
Remuna, Yajpur, Vaitarani, Katak (Cuttack), Sakshigopala,
Bhuvaneshvara, Kamalapura, Atharanala, etc., Mahaprabhu gave
his companions many lessons in how to depend on the Lord and
other matters. In one place named Gangaghata, just across the
frontier into Orissa, Mahaprabhu himself told His companions to
wait in a Temple while He went to the village to beg. He came
back with rice and vegetables in His cloth which He gave to
Jagadananda to cook. When He had finished preparing the meal,
Mahaprabhu and His other companions ate His cooking with great
relish.

According to the Chaitanya Bhagavat, Mahaprabhu gave His

danda (staff) to Jagadananda to carry as they walked. One day,
Jagadananda gave the danda to Nityananda Prabhu to hold as he
went to collect foodstuffs. Nityananda Prabhu is non-different from
Balaram and he took this opportunity to break Mahaprabhu’s staff
into three pieces, so, teaching his followers to take the tridanda, a
staff of three branches. According to the Chaitanya Bhagavat,
Jagadananda took the broken staff to Mahaprabhu, and He
became extremely unhappy to have lost His only possession.
Mahaprabhu then told His companions that He wished to travel
alone, giving them the choice of whether He would walk in front or
behind them. The Devotees answered that they would walk
behind Him, not in front.

Leaving Nityananda Svarupa in one place, Jagadananda went to

look for food. Jagadananda carried the Lord’s danda, and he left it
with Nityananda when he went. He said, "Take care of the Lord’s
danda. I will be right back after begging foodstuffs."
(Chaitanya Bhagavat 3.2.202-4)

While walking in front of the other Devotees, from Atharanala

Mahaprabhu saw a vision of Krishna playing His flute on the
pinnacle of the Jagannath Puri Temple. He ran toward the Temple
and entered to behold the form of Jagannath, whereupon He fell
into a swoon. Sarvabhauma Bhattacharya noticed Him and took
Him to his own house where he saw to His care. Nityananda,
Jagadananda, Mukunda and Damodar arrived at the Jagannath
Temple not long afterwards. There they heard that the Lord was at
Sarvabhauma’s residence and they immediately went there. This
was Jagadananda’s first meeting with Sarvabhauma
Bhattacharya.

A Permanent Associate of the Lord at Puri

The first time that Mahaprabhu wished to go to Vrindavan, He

came to Gauda-mandala from Puri. He stayed in Vidyanagara for
five days; from there He went on to Kuliya, and then through
Maldah district to the village of Ramakeli where He met with Rupa
and Sanatan. Jagadananda was amongst the associates of
Mahaprabhu present on that occasion along with Nityananda,
Hari Das, Shrivasa, Gadadhara, Mukunda, Murari and
Vakreshvara.
(Chaitanya Charitamrita 2.1.219)

Jagadananda Pandit was a permanent associate of the Lord at

Puri: Gadadhara Pandit, Vakreshvara, Damodar, Shankara, Hari
Das, Jagadananda, Bhavananda, Govinda, Kashishvara,
Paramananda Puri and Svarupa Damodar, all came and made
their residence in Puri. They, along with Ramananda Raya and
other long-time residents of Shri Kshetra, were Mahaprabhu’s
permanent companions.
(Chaitanya Charitamrita 2.1.252-4)

Jagadananda Pandit’s mood was primarily that of

madhura-rasa, which was very pleasing to Mahaprabhu and won
His heart. In the Chaitanya Charitamrita, this is described as
follows:
 Paramananda Puri had parental affection for Mahaprabhu;
Ramananda Raya had love for Him in pure friendship; Govinda
Das’s love for Him was as a servant. Gadadhara, Jagadananda
and Svarupa Damodar worshiped in the ecstasy of the chief rasa.
Mahaprabhu's heart was won by these four different loving
attitudes.
(Chaitanya Charitamrita 2.2.78)

By Mahaprabhu’s mercy, Saravabhauma Bhattacharya gave up

his predilection for the impersonal philosophy of Mayavada and
took up the path of devotion. He then had a vision of Mahaprabhu
in a six-armed form which inspired him to compose a Sanskrit
hymn to the Lord in a hundred verses. He wrote the first two
verses glorifying Mahaprabhu on a palm leaf and gave it to
Jagadananda to bring to the Lord. Mukunda Datta was there
when Jagadananda came from Sarvabhauma’s house, carrying
Jagannath Prasad and the palm leaf. He took the precaution of
copying the two verses down on the wall in front of the Lord’s
residence before Jagadananda carried it in to show Him. As soon
as Mahaprabhu saw the verses, which glorified Him as an
incarnation of the Supreme Lord, he tore up the palm leaf.
Because Mukunda had preserved the verses on the wall,
however, the Devotees were able to obtain great joy from reading
them. The verses are as follows:

vairagya-vidya-nija-bhakti-yoga-
shikshartham ekah purushah puranah
shri-krishna-caitanya-sharira-dhari
kripambudhir yas tam aham prapadye
 kalan nashtam bhakti-yogam nijam yah
pradushkartum krishna-caitanya-nama
avirbhutas tasya padaravinde
gadham gadham liyate citta-bhringah

Let me take shelter of the Supreme Personality of Godhead, the

ocean of transcendental mercy, Shri Krishna, who has descended
in the form of Lord Chaitanya Mahaprabhu to teach us
detachment, real knowledge and His own devotional service.

The Supreme Personality of Godhead, who has taken the name

of Shri Krishna Chaitanya, has appeared to reveal the ancient
system of devotional service to Himself which had almost been
lost due to the influence of time. I pray that the honey bee of my
mind will drink deeply of the honey of His lotus feet.
(Chaitanya Charitamrita 2.6.253-4;
Chaitanya-candrodaya-nataka 6.74)

Mahaprabhu took sannyas during the fortnight of the waxing

moon of the month of Magh (January-February). He arrived in
Nilachala in the month of Phalguna (February-March). In the
month of Chaitra (March-April), he converted Sarvabhauma
Bhattacharya to Vaishnavism. In the month of Vaishakh
(April-May), He left for His pilgrimage to the south of India. When
Mahaprabhu said that He wanted to go on this pilgrimage alone,
Nityananda Prabhu told Him that He should not travel by Himself
and suggested that he would accompany Him. At this time,
Mahaprabhu showed His great affection for His companions
(Nityananda Prabhu, Damodar Brahmachari, Jagadananda
 Pandit, etc.) by remonstrating with them and refusing their
company on this pilgrimage. Of Jagadananda, he said:

"Jagadananda wants me to enjoy sense gratification. I try to do

whatever he tells Me because I am afraid of him. Whenever I act
contrary to his wishes, he gets angry and stops talking to Me for
three days at a time."
(Chaitanya Charitamrita 2.7.21-2)

While Mahaprabhu was travelling in the South, the Devotees

waited for Him in great distress caused by His absence. The
deeper one’s love, the more one feels the pain of separation. The
sign of real love is in the intensity of the joy one feels at being
united with someone from whom one has been separated. After
travelling for several months, the lord arrived in Alalanath, near
Puri, and sent His servant Krishna Das to tell Nityananda and the
other Devotees that He had returned. The enthusiasm that they
all felt for seeing Him again knew no bounds and they all rushed
to Alalanath. Krishnadas Kaviraj Goswami describes their reaction
to the news of His arrival in his Chaitanya Charitamrita as follows:

"As soon as Nityananda heard of Mahaprabhu’s arrival, he

immediately got up to go to see Him. Indeed, his love for the Lord
made him very impatient. Jagadananda, Damodar Pandit and
Mukunda, danced as they went to greet the Lord, their bodies
unable to hold back their ecstasy."
(Chaitanya Charitamrita 2.9.339-40)

Nityananda Prabhu, Jagadananda and the others advised

Mahaprabhu to send Krishna Das to Gauda to tell Sachi that the
 Lord had returned from His pilgrimage to South India.
Mahaprabhu approved of the idea out of a desire to give pleasure
to His Devotees. Gradually, in the company of Jagadananda,
Mahaprabhu met with all the Devotees who had come to live in
Puri, including Svarupa Damodar, Raya Ramananda, Hari Das
Thakur, etc. One of Jagadananda’s most enjoyable services to
the Lord and His Devotees was to satisfy them with the foodstuffs
that He had Himself cooked.

The Bengal Devotees came annually during the Chaturmasya

period to be with the Lord in Nilachala. They did this three years
in a row before Mahaprabhu announced His determination to go
to Vrindavan. On this occasion, Jagadananda was amongst His
companions when He travelled through Orissa and Gauda. They
went to Panihati, Kumarahatta, Kuliya village, Ramakeli, etc.,
before finally turning back from the village of Kanair Natshala to
return to Puri, abandoning the pilgrimage to Vrindavan because of
the large crowd of companions which had gathered around Him.
The Lord vowed that the next time He would travel to Vrindavan
alone. When He did go again, He took the path through the
Jharikhanda jungles, accompanied only by a servant named
Balabhadra Bhattacharya. When He returned by the same path,
He was once again reunited with His loving Devotees including
Jagadananda, who had once again been suffering greatly in His
absence. This reunion was so joyful that it is beyond description.

Sanatan Comes to Puri

Once Sanatan Goswami took the Jhariikhanda route to

Nilachala from Vraja. On the way, he developed blistering sores
 all over his body due to drinking bad water and fasting. Sanatan
became extremely troubled by the disease because his physical
impurity would make him an obstacle to the servants of
Jagannath. In view of this potential offense, he decided that he
would throw himself under the wheels of Jagannath’s chariot
during the Rathayatra festival. Mahaprabhu, the indweller of all
beings, knew that he had made this decision and said to him,
"You cannot attain Krishna through suicide. You can only attain
Him through bhajana. You have no right to destroy the body which
has been given to you so that you can render service."

These instructions had an effect on Sanatan and he changed his

mind. The Lord Himself does not concern Himself with the purity
or impurity of a Devotee’s external body; He is attracted by the
inner purity of His desire for service. Therefore Mahaprabhu did
not hesitate to embrace Sanatan, again and again. When He did
so, the pus leaking from Sanatan’s sores touched the Lord’s body
which embarrassed and shamed him. Sanatan turned to
Jagadananda Pandit for advice and Jagadananda told him that he
should leave for Vrindavan immediately after the Rathayatra.
Sanatan thought that this was the best solution and went to
Mahaprabhu to ask Him permission to depart. When Mahaprabhu
heard this, He became angry and chastised Jagadananda,
saying:

"Jagadananda is just a newcomer, a boy. Yet, he has become

so proud that he thinks that he can give even you advice. You are
his guru in every respect, both in material and spiritual terms. Yet
he gives you advice? Doesn’t he know his own worth? You are
My teacher; you are an authority. And yet, like an impudent child,
 he is giving instruction to even someone as qualified as you."
(Chaitanya Charitamrita 3.4.158-60)

The Devotee and the Lord occasionally chastise their intimates.

If the Devotee is chastised by the Lord, he should consider it a
great good fortune. Sanatan reacted to Mahaprabhu’s criticism of
Jagadananda as a sign of His great fortune and his own
misfortune.

You accept Jagadananda into Your inner circle, while You

venerate me. It is as though You were giving him ambrosia to
drink and me the bitter juice of neem and tobacco leaves.
(Chaitanya Charitamrita 3.4.163)

Even though Mahaprabhu had long been won over by

Jagadananda’s devotion to Him, He made a point of teaching all
of His followers Vaishnava etiquette and the importance of
offering the proper respect to senior Vaishnavas such as Sanatan
Goswami Prabhu through Him. He said to him:

"Jagadananda is not more dear to Me than you, but I cannot

tolerate transgressions of etiquette."
(Chaitanya Charitamrita 3.4.166)

When Mahaprabhu was telling Vallabha Bhatta about the

greatness of Devotees, He said that through the association of
preachers of the Holy Name like Jagadananda Pandit, one could
attain devotion to Krishna.
 Acharyaratna, Acharyanidhi, Gadadhara Pandit, Jagadananda,
Damodar, Shankara, Vakreshvara, Kashishvara, Mukunda,
Vasudeva, Murari and so many other great Devotees have
appeared in Gaudadesha. They have preached the glories of the
Holy Name throughout the world. It is through their association
that I have a little devotion to Krishna.
(Chaitanya Charitamrita 3.7.48-50)

Jagadananda as Satyabhama

Jagadananda is the incarnation of Satyabhama, thus because of

his refractory nature, he and Mahaprabhu would often quarrel.

Jagadananda Pandit had a deep and pure love for the Lord, like
that of Satyabhama for Krishna. He was moody, being possessed
of the vamya nature. He would repeatedly provoke loving
arguments with the Lord and there always seemed to be some
misunderstanding between them.
(Chaitanya Charitamrita 3.7.142-3)

In the Chaitanya Charitamrita, at the beginning of the eighth

chapter of the Antya-lila, Krishnadas Kaviraj Goswami contrasts
the sincere loving attitude of Jagadananda Pandit with the
hypocrisy of Ramachandra Puri. Even though Ramachandra Puri
was officially a disciple of Madhavendra Puri, he had no proclivity
for service. Because of his lack of sincerity and his false piety, he
was ultimately deprived of his guru’s mercy.

Jagadananda was present at Hari Das Thakur’s funeral

celebration, serving Prasad to the senior associates of the Lord.
 By his behavior, he showed that giving Prasad to the Devotees
was an important element of devotional service.

During the Chaturmasya all the Devotees would come to meet the
Lord in Nilachala and would return at the end of the four month
period. In the same year that Mahaprabhu told Nityananda not to
come to Puri, He also sent Jagadananda to Navadwip with a
message for His mother. Jagadananda recounted that which
Mahaprabhu had told him about the exact times when Sachi Mata
thought that she had dreamt or hallucinated His coming and
eating her food offerings. When she heard this from
Jagadananda, she believed that these secret visits were not
hallucinations, but had in fact been real–He really had come.
When the other Devotees met Mahaprabhu’s intimate associate,
Jagadananda, they all were submerged in an ocean of happiness.

Jagadananda then went to Shivananda Sena’s house where he

collected a fragrant sandalwood oil for rubbing on Mahaprabhu’s
head. He filled an earthen jug with the oil and brought it back with
him to Puri where he gave it to Govinda, the Lord’s servant.
Govinda then told Mahaprabhu, "Jagadananda Pandit has
brought aromatic sandalwood oil back from Gaudadesha with
him. If you rub it on Your head, it will relieve the symptoms of
disturbed bile and wind." In order to set a proper example,
Mahaprabhu answered, "Sannyasis are forbidden the use of body
oils. It is even more reprehensible to use aromatic oils. Since he
has gone to the trouble of bringing the oil all the way here, you
can give it to the Jagannath temple. They can use the oil to light
lamps for the Deity. That will make all his troubles worthwhile."
 Govinda told Jagadananda of Mahaprabhu’s decision.
Jagadananda began to sulk and stopped talking. After ten days,
Govinda again told Mahaprabhu that Jagadananda still wished
him to use the oil. Mahaprabhu became angry and in order to
teach the world, said:

"Why don’t we hire a masseur to give me massage. Are these the

pleasures for which I have taken the renounced order? You will all
be very amused at seeing my downfall. As I walk along the road,
people will get a whiff of my perfumes and say, there goes a
womanizing monk."
(Chaitanya Charitamrita 3.12.112-4)

Govinda was speechless at Mahaprabhu’s tirade. The next

morning, Jagadananda Pandit came to Mahaprabhu who again
said to him, "A sannyasi shouldn’t use fragrant oils. The best thing
to do is to offer it to Jagannath for His service." Jagadananda
became angry and proudly said, "Who told You I brought this oil
all the way from Gauda? It’s a lie." He then threw down the
earthen jug in the courtyard and broke it. Then he went to his own
room, locked the door and lay down.

After he had fasted for three days, Mahaprabhu finally went

Himself to assuage him, knocking on his door and saying gently,
"Jagadananda! Open the door. I am going now to bathe and then
to the Temple for darshan of Jagannath. When I come back I will
take whatever food you have prepared for Me. So start cooking."
Out of his love for the Lord, Jagadananda immediately got up,
bathed and started preparing the Lord’s lunch. After performing
His noonday rituals, the Lord returned, let Jagadananda wash His
 feet and then sat down to eat. Jagadananda set a banana leaf
before Him and then covered it with fine rice soaked in clarified
butter, numerous vegetable preparations and then cakes and
sweet rice. Mahaprabhu told Jagadananda to set another banana
leaf and fill it with food as he had done so that he could eat beside
Him. He lifted His hands in the air and refused to eat a bite until
Jagadananda sat down and ate with Him. Finally, Jagadananda’s
pride melted and he agreed to take the Lord’s Prasad once he
had finished. As he ate, Mahaprabhu repeatedly praised the food
that Jagadananda had cooked in his loving anger.

"This is the kind of nectar that you offer to Krishna. Who can
estimate the extent of your good fortune?"
(Chaitanya Charitamrita 3.12.133)

Jagadananda kept serving more and more vegetables to the

Lord, who out of fear refused nothing, eating everything that he
was given. He was afraid that if He refused even a single
preparation Jagadananda would again start fasting, so on that
day, He ate ten times as much as He did normally. After the meal,
Jagadananda gave Him some aromatic spices, sandalwood and a
garland. Mahaprabhu then insisted that he sit down and take his
meal in front of Him. Jagadananda pleaded with Mahaprabhu to
go and rest, as he was well aware of the demands of etiquette.
Ramai and Raghunath Bhatta had also helped with the cooking,
so he wanted them to eat also before sitting down himself, but he
assured the Lord that he would. Mahaprabhu was still not
convinced and so he told Govinda to remain there and report to
Him whether or not Jagadananda had eaten. But Jagadananda
immediately told Govinda to go and massage the Lord’s feet.
 After he had given Ramai, Nandai, Govinda and Raghunath
Bhatta to eat, Jagadananda took the remnants of Mahaprabhu’s
plate. When Mahaprabhu heard that Jagadananda had finally
eaten, He was able to rest peacefully.

Jagadananda’s love for the Lord was just like the descriptions of
Satyabhama’s love for Krishna in the Bhagavat. Who can
describe the extent of Jagadananda’s good fortune? His love is
the standard by which that of others is to be compared. Anyone
who hears about the loving exchanges (prema-vivarta) between
Jagadananda Pandit and Shri Chaitanya Mahaprabhu will know
the characteristics of prema and will attain the wealth of pure love.
(Chaitanya Charitamrita 3.12.152-4)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur writes that

the words prema-vivarta in this verse can mean both the kind of
confused transformations of love that Jagadananda underwent
with the Lord, or the book of that name which he wrote.

The Lord Sleeps on Plantain Bark

Due to His intense feelings of separation from Krishna,

Mahaprabhu started to increase His vows of renunciation. He
decided to sleep on a bed of dried plantain bark, which caused
Him pain by rubbing against His bones. The Devotees were
greatly distressed to see the Lord’s suffering. Jagadananda
decided to take steps to alleviate the Lord’s pain by getting some
cloth and dying it saffron, and then filling it with cotton from the
silk cotton tree. In this way he made both a mattress and a pillow
for the Lord’s comfort. Jagadananda then asked Govinda Das to
give the mattress and pillow to the Lord and Svarupa Damodar to
convince Him to use them. When it was time for the Lord to go to
bed, He saw the cotton pillow and became angry. However, when
He heard that Jagadananda Pandit had givrsquo;s house,
carrying Jagannath Prasad and the palm leaf. He took the
precaution of copying the two verses down on the wall in front of
the nbsp; Lord en it, He hesitated. So He made a pretense of
anger, "A mattress and pillow? Why don’t you just go and get Me
a bed? A sannyasi is nbsp;su/divpp osed to sleep on the ground.
Jagadananda wants Me to become a sense enjoyer. This is
shameful." Jagadananda was saddened when he heard from
Svarupa Damodar that Mahaprabhu had refused the bedding.
However, Svarupa Damodar cleverly made some bedding out of
dried banana leaves which the Lord accepted. This satisfied all
the Devotees with the exception of Jagadananda.

Though he said nothing about it, Jagadananda was angry and

asked Mahaprabhu for permission to go to Vrindavan. The Lord
was able to understand the real reason for his dissatisfaction and
said to him in a consoling voice, "You are angry and blame Me for
it. And so you want to go to Mathura and become a beggar?" The
petulant Jagadananda hid his true feelings and simply said, "I
have wanted to go to Vrindavan for a long time. Previously You
wouldn’t give me permission, so I could not go."

Mahaprabhu out of His affection for Jagadananda would not

give him permission even though he asked Him repeatedly.
Finally, Jagadananda asked Svarupa Damodar to intercede on his
behalf and get the Lord’s permission to go. Svarupa Damodar
went to Mahaprabhu and said, "Jagadananda’s desire to see
 Vrindavan is very strong. I think it would be a good idea if Tou
send him to Vrindavan just as You previously sent him to
Navadwip with a message for Sachi Mata." Thus, Mahaprabhu
finally allowed Himself to be persuaded and accorded permission
to Jagadananda to go to Vraja. Out of His affection for him,
however, He gave him elaborate instructions for his voyage. "The
road up to Varanasi is free from any problems. After Varanasi,
however, the road is full of robbers, so be careful. You should take
some soldiers with you for your protection. If the highwaymen see
a single Bengali on the road, they will be sure to attack and loot
him. When you get to Mathura, first go and see Sanatan. Offer
your respects to the Caube Brahmins of Mathura, but don’t
associate with them. You will not be able to understand their
behavior, so respect them at a distance. Do the Vraja-parikrama
with Sanatan, do not leave his side for even a moment. Don’t
climb Govardhana to see Gopal. Don’t stay in Vraja for a long
time. Hurry back."

Come back quickly! Do not stay there for a long time. Don’t
climb Govardhana to take darshan of Gopal."
(Chaitanya Charitamrita 3.13.39)

Jagadananda Chastises Sanatan

Jagadananda paid his obeisance to the Lord and left on foot for
Varanasi where he met with Tapana Mishra and
Chandrashekhara. From there he went on to Mathura where he
met Sanatan Goswami. Sanatan took him around the twelve
forests of Vraja and then they stayed together for some time in
Gokula Mahavana. Sanatan Goswami used to live on madhukari,
 begging for pieces of bread from the local people, but since
Jagadananda was not habituated to a wheat-based diet, he went
to a local Temple and cooked rice. One day, Jagadananda invited
Sanatan Goswami to eat. A certain sannyasi named Mukunda
Saraswati had given a saffron cloth to Sanatan which he would
wear wrapped around his head. When Jagadananda saw this, he
thought that the cloth must have been given to Sanatan by the
Lord and was overwhelmed with love. When he learned, however,
that the cloth had been given by someone else, he became so
angry that he was ready to hit Sanatan with the rice pot. He
criticized Sanatan:

"You are Mahaprabhu’s most important associate. No one is

dearer to Him than you. How could anyone tolerate you wearing
another sannyasi’s cloth around your head?" Sanatan answered,
"Well said! It is clear, Pandit Mahashaya, that you are unequalled
in your love for the Lord. Only from you could I have learned this
lesson, for you alone have such solid faith in the Lord. My
purpose in binding the cloth around my head has been realized,
for as soon as you saw it, I was able to witness the manifestations
of your love for the Lord. A Vaishnava should not wear a
saffron-colored cloth. I will give it to someone else, for I have no
further need for it."
(Chaitanya Charitamrita 3.13.56-61)

Jagadananda offered the food he had cooked to Mahaprabhu

and then took Prasad with Sanatan. After staying with him for two
months, he started to feel his absence from Mahaprabhu too
intensely and asked Sanatan for permission to return to Puri.
Sanatan bid him goodbye, giving him sand from the place where
Krishna held the rasa dance, a stone from Govardhana, a garland
of gunja berries and some dried ripe pilu fruits for Mahaprabhu.
Jagadananda was delighted to return to Puri and see
Mahaprabhu and the other Devotees again. Mahaprabhu
embraced him tightly and was extremely pleased with the gifts
sent by Sanatan. Most of the Devotees did not know how to eat
pilu fruits, but because they were from Vrindavan, they enjoyed
them anyway.

Advaita’s Message

Because of His love for His mother, Mahaprabhu would send

Jagadananda every year to Navadwip with a prasadi cloth for her.
Jagadananda would come and talk to her about Mahaprabhu and
thus somewhat alleviate her suffering in separation from her son.
The last time that he went, he went to Advaita Acharya's house to
ask permission to return to Puri. On that occasion, Advaita gave a
cryptic message to Jagadananda to deliver to Mahaprabhu. The
riddle went as follows:

Tell the Lord that I pay Him a million obeisances and that I
humbly submit to Him the following: Tell the Madman that
everyone has gone mad. Tell the Madman that they are no longer
selling rice in the market. Tell the Madman that the crazies are no
longer good for anything. Tell the Madman that this is what the
madman said.
(Chaitanya Charitamrita 3.19.19-21)

Bhaktivinoda Thakur explains this riddle in this way: "Tell

Mahaprabhu that everyone has become intoxicated with love for
 Krishna and so in the marketplace of love, no one is buying the
rice of Krishna prema any longer. Tell Mahaprabhu that the saintly
madmen (aul) are so intoxicated with love that they are no longer
involved in their material duties. Tell Mahaprabhu that Advaita
said this in a state of complete intoxication of prema. In short, the
message was that the purpose for which Mahaprabhu had been
called to earth by Advaita had been completed. Now the Lord may
do as He wills."

The date and place of Jagadananda Pandit’s departure from

this world are unknown.

"Why don’t we hire a masseur to give me a massage. Are these the pleasures for which I have taken the
renounced order? You will all be very amused at seeing my downfall. As I walk along the road, people will
get a whiff of my perfumes and say, "There goes a womanizing monk." (Chaitanya Charitamrita
3.12.112-4) (In the image: Jagadananda broke the pot with oil)
 .
Jagadananda Pandit had a deep and pure love for the Lord, like that of Satyabhama for Krishna. He was
moody, being possessed of the vamya nature. He would repeatedly provoke loving arguments with the
Lord and there always seemed to be some misunderstanding between them. (Chaitanya Charitamrita
3.7.142-3) (In the image: Lord Shri Krishna with His 3rd wife Satyabhama).

37. Jagadisha Pandit

apare yajna-patnyau shri-jagadisha-hiranyakau

ekadashyaà yayor annaà prarthayitva’ghasat prabhuh

The wives of the sacrificing Brahmins in Vraja took birth as

Jagadisha and Hiranya. The Lord (Mahaprabhu) asked for and
ate their Prasad on the Ekadashi day.
(Gaura-ganoddesha-dipika 192)

asid vraje chandrahaso nartako rasa-kovidah

so’yaà nritya-vinodi shri-jagadishakhyah panditah
 In Vraja there was a dancer named Chandrahasa who was very
expert in the tasting of rasa. In Chaitanya-lila, he became
Jagadisha Pandit who also took great pleasure in dancing for the
Lord.
(Gaura-ganoddesha-dipika 143)

Jagadisha Pandit is considered to be simultaneously both

Nityananda-shakha and Chaitanya-shakha, a branch both of
Chaitanya as well as Nityananda in the desire tree of devotion. He
was born in the town of Gauhati (Pragjyotishpur) in modern
Assam. His father’s name was Kamalaksha Bhatta. Both of his
parents were Devotees of Vishnu. When they died, he came with
his wife Duhkhini and his brother Hiranya to Mayapur on the
shores of the Ganga where they built a home near that of
Jagannath Mishra. Jagadisha Pandit became Jagannath Mishra’s
very close friend.

Jagadisha and his wife Duhkhini had the same kind of parental
affection for the little Nimai as Jagannath and Sachi themselves.
Duhkhini was like a mother to Nimai and even sometimes acted
as his wet-nurse. Nimai, the son of Sachi, is none other than the
son of Yashoda, the Supreme Lord Krishna incarnate. It is not
possible for anyone but an eternal associate of the Lord to have
the good fortune to treat Him like a son in this way.

Nimai begs for Jagadisha’s offering

Mahaprabhu showed through His pastimes just how dear He

considered Jagadisha Pandit to be. Shriman Mahaprabhu is the
father of sankirtan and even as a child He tricked everyone into
chanting the Holy Names. Sachi and all the other neighbors would
clap their hands and sing the names of the Lord in order to make
Him stop crying. One Ekadashi day, however, Nimai kept on
crying despite Sachi Mata and Jagannath Mishra’s chanting the
Names in the usual way. His parents became confused and
anxious, and in desperation asked Him, “What do You want,
child? What must we give You to make You to stop crying?” Nimai
answered, “Today, they have made a rice offering to Vishnu at
Jagadisa’s house. I want to eat some of that Prasad. Give Me
some of that Prasad and I will stop crying.”

Jagannath Mishra was amazed to hear Nimai say such things.

How could he know that Jagadisha Pandit made a rice offering on
Ekadashi? Jagannath Mishra immediately went to his neighbor’s
house and was surprised to see that a large offering had indeed
been made to their Vishnu Deity. Jagannath told Jagadisha of
Nimai’s request, adding that he was worried that it would not be
correct for Him to eat rice on Ekadashi day. But Gauranga’s
eternal associate Jagadisha Pandit knew that it was little Gopal in
the form of Nimai who was hungry. Without any hesitation, he
gave the entire offering to Jagannath Mishra. As soon as Nimai
received the plate, He immediately stopped crying and joyfully
started to eat.

Jagadisha Pandit and Hiranya [are Chaitanya’s branches of the

desire tree of devotion]. The merciful Lord gave them His grace
when He was a little boy. He ate the offerings to Vishnu at their
house on the Ekadashi day
(Chaitanya Charitamrita 1.10.70-71)
 Jagadisha Pandit purifies the entire universe because the
nectar of love for Krishna pours from him like torrents of rain.
(Chaitanya Charitamrita 1.11.30)

The above mentioned pastime is described in the Chaitanya

Bhagavat, Adi-khanda, chapter 4:

The Lord grabs the things of the Devotee even if he doesn’t

offer them, but he shows no interest whatsoever in the gifts of the
non-devotee.

Just as Mahaprabhu was conquered by the devotion of

Jagadisha Pandit, so too was His dearest companion Nityananda
Prabhu who considered him to be one of his own intimate
associates. Nityananda Prabhu was Jagadisha’s life and soul.
Jagadisha was present in Panihati for the Chira-dadhi Mahotsava.

Jagadisha and Jagannath

Before taking sannyas, Mahaprabhu ordered Jagadisha to go to

Nilachala to preach Krishna-bhakti and the religious practice of
the age, Harinama-sankirtan. The son of Nanda, Shri Krishna and
the son of Jagannath Mishra, Shri Gaurasundara, are the same
truth as Jagannath Himself. When He arrived in Puri, Jagadisha
went for Jagannath’s darshan and melted with love when he saw
Him. When on his way back to Bengal, however, he felt extreme
separation from Jagannath. Thousands and thousands of people
go on pilgrimage to Puri every single day. All of them take
darshan of Jagannath, but how many of them are overcome by
feelings of separation when returning home? Perhaps once in a
 while some fortunate individual is able to feel such emotions. If
one truly feels such pangs of separation, then this is a sign of
Jagannath’s mercy; if not, then one has not truly received the
grace of the Lord.

Jagannath Deva saw Jagadisha crying and so mercifully

appeared to him in a dream and told him to take His vigraha and
serve it. Simultaneously, He appeared to the king of Orissa and
ordered him that at the time of the nava-kalevara, when the
wooden Deity of Jagannath is changed, the outgoing form should
be given to Jagadisha Pandit. Thus, when He met Jagadisha, the
Maharaj considered it to be a great honor to give him Jagannath’s
outgoing form, which is known as the samadhi-stha-vigraha.

Jagadisha prayed to Jagannath, asking Him just how he could

possibly carry the heavy figure of the Deity all the way back to
Bengal. Jagannath answered him that He would become as light
as a cork; Jagadisha should simple cover him with a new cloth
and then carry him with the help of a staff. Jagadisha would have
to make permanent arrangements to stay wherever Jagannath
was set down on the ground. Jagadisha enlisted the aid of two
Brahmins, and they took turns carrying Jagannath as far as the
village of Jashora on the banks of the Ganges, near the town of
Chakdaha. Jagadisha left Jagannath with one of the Brahmins
and went to take his bath in the Ganges. Suddenly, the Brahmin
found that Jagannath was becoming very heavy and that He was
no longer able to hold Him up. Thus when Jagadisha came back
from his bath, he saw Jagannath sitting on the ground and
realized that the Lord wanted to stay in that very spot.
 Chakdaha is a historical site and ancient holy place. During the
Puranic age, it was known as Rathavarma. Pradyumna killed the
demon Sambara there during Krishna’s incarnation at the end of
the Dvapara age and thus it was known as Pradyumna-nagara.
Prior to that, when Bhagiratha was bringing down the Ganga in
order to save the Sagara dynasty, he buried the wheel of his
chariot here. Thus the town was also given the name
Chakradaha, which in time has been transformed into Chakdaha.
When the local people heard that the Jagannath Deity from Puri
had come to stay in Jashora, they flocked there in their thousands
to seek His darshan. This is how Jagadisha decided to remain in
Jashora rather than return to to his home in Mayapur.

Both Nityananda Prabhu and Chaitanya Mahaprabhu visited the

Jagannath Temple in Jashora on two occasions, being attracted
by Jagadisha Pandit and his wife’s parental devotion. They held
sankirtan and a feast both times. As the Lord was about to leave
Jashora to go to Puri, Duhkhini began to cry from the imminent
separation so intensely that the Lord agreed to remain behind in
the form of the Gaura-Gopal Deity. In the course of the couple’s
household life, they had a son named Ramabhadra Goswami.

The Jashora Temple after Jagadisha Pandit

At first, the Deity was kept under a bata tree near the Ganges,
and later the king of Krishnanagara, Krishnachandra, had a
Temple built there for Him. Jagadisha Pandit’s Temple is currently
being managed by the Shri Chaitanya Gaudiya Math.
 “The very same Jagannath Deity and Gaura Gopal who were
worshiped by Nityananda Prabhu’s dear associate, Jagadisha
Pandit, have displayed the wonderful pastime of voluntarily
offering themselves to the great Devotee, Tridandi Swami Srimad
Bhakti Dayita Madhava Maharaj, in order to accept his service.”

In the first year after taking over Jagannath’s service, my Guru

Maharaj came to the annual festival and personally sat several
thousand men and women in the neighboring field and fed them
with maha prasad. I still feel goose bumps when I remember the
ecstasy that flooded over Jashora on that day.
 The wives of the sacrificing Brahmins in Vraja took birth as Jagadisha and Hiranya. The Lord
(Mahaprabhu) asked for and ate their Prasad on Ekadashi day. (Gaura-ganoddesha-dipika 192) (In the
image: Wives of Brahmins are giving food to Krishna and His Friends).
 38. Jagannatha Tirtha

He belonged to Chaitanya-sakha.
(CC. 1.10.114)

He was Jayanteya, one of the nine Yogindras, in his past

incarnation.
(Gaurganoddeshadipika 98-100)

98-101. The nine Jayanteyas, who were fixed in celibacy and

equal vision, and who spoke the Shri Bhagavata-samhita to
Janaka Rshi, appeared on this earth as nine sannyasis, and
continually performed pastimes with Lord Chaitanya. Their names
were: Shri Nrsimhananda Tirtha, Shri Satyananda Bharati, Shri
Nrsimha Tirtha, Shri Chidananda Tirtha, Shri Jagannatha Tirtha,
Shri Vasudeva Tirtha, Shri Rama Tirtha, Shri Purushottama Tirtha,
and Shri Garuda Avadhuta, who was also known as Shri
Gopendra Ashrama.

39. Jayadeva Goswami

Three hundred years before the appearance of Shri Chaitanya
Mahaprabhu, Shri Jayadeva Goswami served as the court
pandita of Shri Lakshmana Sena, King of Bengal. Jayadeva and
Padmavati (his wife and an expert dancer) used to worship Lord
Shri Krishna with single-minded devotion. After some time, he left
the opulent royal life to live peacefully in a grass hut in
Champahatti, Navadwipa. Here Jayadeva wrote Gita Govinda.
One day while working on Gita Govinda Jayadeva felt inspired
to write, "Krishna bows down to touch the lotus feet of Shrimati
Radharani." Jayadeva was hesitant to say something which might
 diminish Lord Krishna's position as the Supreme Personality of
Godhead.

He went to refresh himself with a Ganges bath before honoring

Radha-Madhava's Maha-Prasadam. In his absence, Krishna
Himself, disguised as Jayadeva, wrote a line in the Gita Govinda:
dehi pada pallavam udaram. The Lord also accepted Prasadam
from Padmavati. Opon returning, Jayadeva was astonished to see
the line. Understanding the mystery, Jayadeva cried in spiritual
joy and said, "Padmavati, we are most fortunate. Shri Krishna
Himself has written the line, dehi pada pallavam udaram, and
taken Prasadam from your hand."

Gita Govinda expresses the intense feelings of separation that

Shri Radhika felt before the rasa dance. It also describes the most
intimate pastimes of Radha-Shyamasundara. During Lord
Chaitanya's Gambhira lila in Jagannatha Puri, He would
thoroughly relish hearing the Gita Govinda sung daily by Svarupa
Damodara and Mukunda.

The author Jayadeva Goswami describes Gita

Govinda:"Whatever is delightful in varieties of music, whatever is
graceful in fine strains of poetry, and whatever is exquisite in the
sweet art of Love-Let the happy and wise learn from the songs of
Jayadeva."

After finishing Gita Govinda Jayadeva visited Vrindavana and

then lived his last in Jagannatha Puri. He introduced daily
readings of Gita Govinda in the Temple for the pleasure of Lord
Jagannatha. His samadhi is in the 64 Samadhis Area.
 40. Kali Das

pulinda-tanaya malli kalidaso’dhunabhavat

Kali Das was previously the tribal girl named Malli in Vraja.
(Gaura-ganoddesha-dipika 190)

Mahaprabhu’s Devotee Kali Das was born in a kayastha family.

His home was in the village of Bheda or Bhaduwa in Hoogly
district. This village is about three miles south of Raghunatha Das
Goswami’s birthplace in Saptagram Krishnapura and one mile
west of the present-day Bandel Junction train station. Jharu
Thakur, who was born in a sweeper caste (bhuni-mali), lived in
the same village. These places are served by the Devanandapura
post office. Kali Das’s Deities used to be worshiped in
Shankhanagara village, but they have since been moved to
Triveni. Jharu Thakur’s Deity was named Madana Gopal and is
still being worshiped in Bhaduwa.

Krishnadas Kaviraj Goswami has glorified these two Devotees

in his Chaitanya Charitamrita, in the sixteenth chapter of the
Antya-lila. There we learn that Kali Das was related to
Raghunatha Das Goswami as a distant uncle.

He was related to Raghunatha Das as an uncle and he made a

vow of eating the remnants of the Vaishnavas throughout his life.
(Chaitanya Charitamrita 3.16.8)

Kali Das’s Devotion to the Remnants of the Devotees

 Kali Das was a great Devotee who constantly chanted the Holy
Names of Krishna. He used the words “Hare Krishna” throughout
all his activities. His devotion to eating the remnants of the
Vaishnavas resulted in his receiving extraordinary blessings from
Shri Chaitanya Mahaprabhu. The Lord gives so much mercy to
anyone who has faith in the Vaishnavas and eats their remnants
that he has nothing left to give.

Therefore, set aside your shame and disgust and eat the
Vaishnavas’ remnants, for by so doing you will be able to fulfill all
your desires. The remnants of Krishna’s food are called
Maha-Prasad, but the remnants of the Devotee are given the
name maha-maha-prasad. The dust of a Devotee’s feet, the water
that has washed his feet, and the remnants of his food are three
very powerful aids to spiritual practice. All revealed scriptures
loudly declare again and again that one can attain the supreme
goal of ecstatic love for Krishna through the use of these three
substances. So, my dear Devotees, please listen to me, for I insist
on this point: keep faith in these three substances and render
service to them with complete faith. Through these three
substances you will taste the joy of sacred love found in the Holy
Name of Krishna and you will win Krishna’s pleasure. This has
been proved by the experience of Kali Das. Chaitanya
Charitamrita 3.16.58-63)

While living in Bengal, Kali Das ate the remnants of all

Devotees, without taking their caste status into consideration. He
would go to their houses with gifts of the finest foodstuffs. After
they had finished eating, he would ask for their remnants. If any of
them were unwilling to give him their remnants, he would take
them without their knowledge. He would hide and wait for them to
throw away the leaf-plates on which they had eaten and lick them
clean.

Kali Das Visits Jharu Thakur

All Vaishnavas are worshipable, regardless of the caste in which

they were born. A Vaishnava is beyond the material qualities and
thus is not to be identified with his nationality or caste. Anyone
who makes a judgment of a Devotee on the basis of the caste into
which he was born is said to have a hellish mentality. Though
Jharu Thakur was born into the Bhuimali, one of Bengal’s
untouchable castes, he was a great Devotee.

One day, Kali Das went to Jharu Thakur’s house and paid him his
obeisances as he sat with his wife. He then made them a gift of
some ripe, sweet mangoes. Jharu Thakur recognized Kali Das to
be a guest of the highest order. He showed him the appropriate
respect and said, “Dear sir, I am of a low caste. Please let me
know how I can serve you. Just say the word and I will arrange for
food to be cooked for you in a Brahmin’s house. If you take
Prasad there, I will consider myself most fortunate.”

Kali Das recognized Jharu Thakur’s humility as being

appropriate to a Vaishnava and said, “I am extremely fallen. It is
only as a result of great good fortune that I have been able to
meet you today. If you would only be so kind as to place the dust
of your feet on my head.”
 Jharu Thakur was embarrassed and felt uneasy. Kali Das
recited a few verses that glorify the Devotees of the Lord:

na me’bhaktash catur-vedi
mad-bhaktah shva-pacah priyah
tasmai deyam tato grahyam
sa ca pujyo yatha hy aham

A scholar learned in the four Vedas is not dear to Me if he is not

My Devotee, whereas someone born as a dog-eater who is
devoted to Me is very dear to Me. All respect should be given to
such a person, and one should accept his gifts, for such Devotees
are as worshipable as I am. (Hari-bhakti-vilasa 10.29, Chaitanya
Charitamrita 3.16.25)

viprad dvi-shad-guna-yutad aravinda-nabha-

padaravinda-vimukhac chva-pacam varishtham
manye tad-arpita-mano-vacanehitartha-
pranam punati sa kulam na tu bhuri-manah

A person born in a Brahmin family and possessing all twelve

brahminical qualities, but adverse to the lotus-navelled Lord
Krishna’s lotus feet, is inferior to a dog-eater who has dedicated
his mind, words, activities, wealth and life to the service of the
Lord. Such a person purifies not only his own life but his whole
family, whereas one who is proud of his qualifications cannot.
(Shrimad Bhagavatam 7.9.10, Chaitanya Charitamrita 3.16.26)

aho bata shva-paco’to gariyan

yaj-jihvagre vartate nama tubhyam
 tepus tapas te juhuvuh sasnur arya
brahmanucur nama grinanti ye te

How wonderful it is that the dog-eater who always keeps your

Holy Name on his tongue is greater than a Brahmin! Despite his
low caste, anyone who chants Your names is understood to have
performed all kinds of austerities and the great Vedic sacrifices, to
have studied all the Vedas, and to have bathed in all the holy
places of pilgrimage. They are the real nobility.
(Shrimad Bhagavatam 3.33.7, Chaitanya Charitamrita 3.16.27)

Though Jharu Thakur accepted the truth of these scriptural

statements, he humbly stated that they were not applicable to
him. Kali Das respectfully paid his obeisances and withdrew, and
Jharu Thakur politely followed him a short distance before
returning to his home. Kali Das took this opportunity to take the
dust from the Jharu Thakur’s footprints and smeared it over his
entire body. Desiring to take the Thakur’s remnants, he then hid
not far from his house.

When Jharu Thakur entered his house, he placed the mangoes

in a banana-bark bowl and mentally offered them to Krishna. His
wife then took the mango Prasad from the bowl and gave them to
her husband. Jharu Thakur ate the mango, and after sucking the
seed, placed it back in the bowl. She herself took his remnants
and then took the mango seeds and skins and threw the bowl into
the refuse pit. When she had gone, Kali Das came and sucked on
the seeds and even licked the outside of the skins. As he tasted
the remnants of the Vaishnavas, Kali Das was overwhelmed with
ecstatic symptoms.
 This, then, was Kali Das’s procedure as he paid obeisances to
all the Vaishnavas in Bengal and ate their food remnants.

Kali Das Receives Mahaprabhu’s Mercy in Puri

Every year, the Bengali Devotees went to Puri to visit

Mahaprabhu. Kali Das went in the second year of this institution.
As the Supersoul, the Lord knew of Kali Das’s dedication to the
Devotees’ remnants and so He gave him profuse blessings.
Whenever Mahaprabhu went on His daily visit to the Jagannath
Temple, He would be accompanied by Govinda who carried His
kamandalu (water pot). Mahaprabhu would wash His feet before
entering the Temple and the water would run off into a pool
situated at the bottom of the twenty-two steps at the northern
entrance at the Simhadvara. Mahaprabhu had given Govinda the
strict order to not allow anyone to touch the water which washed
His feet. For this reason, no one dared to make the attempt. Only
a few intimate Devotees found ways to get some of this holy
liquid.

One day, as Mahaprabhu was washing His feet as usual, Kali

Das came there and stretched out his hand to take some of the
water. He drank not once, not twice, but three times as
Mahaprabhu watched. The Lord only stopped him when he
cupped his hands for the fourth time.

The all-knowing Supreme Lord, Chaitanya Mahaprabhu, knew

of the faith that Kali Das had in the Vaishnavas. Happy with him
for this great virtue, He allowed him to win a blessing impossible
for others to achieve. (Chaitanya Charitamrita 3.16.48-9)

Mahaprabhu returned to Kashi Mishra’s house after visiting

Jagannath to take His midday meal. Kali Das sat outside the door,
hoping to receive some of the Lord’s remnants. The Lord knew of
his desire and signaled Govinda to bring him His Prasad after He
had finished eating.

This is the wonderful result of eating Vaishnavas’ remnants:

through so doing, Kali Das attained Chaitanya Mahaprabhu’s
supreme mercy. Therefore, set aside your shame and disgust and
eat the Vaishnavas’ remnants, for by doing so you will be able to
fulfill all your desires. (Chaitanya Charitamrita 3.16.57-8)

41. Kaliya Krishna Dasa

"One will surely attain Shri Chaitanya and Shri Nityananda simply
by remembering Kaliya Krishna Dasa." (Chaitanya Bhagavata)
Completely devoted to Lord Nityananda, Kaliya Krishna Dasa
knew nothing but the lotus feet of Nitai.

His birthplace is in the Bardhaman (Burdwan) district of West

Bengal within a short distance from the Railway station at Katwa,
at the village called Akai Hatta. This village is situated on the old
king's road between Navadwipa and Katwa. Akai Hatta is a very
small village.

On the twelfth day of the dark moon in the month of Chaitra,

Shri Kaliya Krishna Dasa Thakura disappeared. He left his body
while doing bhajana in Vrindavana.
 This is not the same Kaliya Krishna dasa who accompanied
Shri Chaitanya Mahaprabhu to South India.

At present, Kaliya Krishnadas's descendents live in different

holy places in Bengal.
In Vraja lila he is Labanga, a cowherd boyfriend of
Krishna-Balarama.

"One will surely attain Shri Chaitanya and Shri Nityananda simply by remembering Kaliya Krishna Dasa." (Chaitanya
Bhagavata) Completely devoted to Lord Nityananda, Kaliya Krishna Dasa knew nothing but the lotus feet of Nitai.

42. Kamalakanta Vishvasa

Kamalakanta Vishvasa was born in a brahmana family. He was a
very confidential servant of Advaita Acharya.

‘kamalakanta visvasa’-nama acarya-kinkara

acarya-vyavahara saba—tanhara gocara
(C.C. Adi 12.28)
Advaita Acharya’s very confidential servant named
Kamalakanta Vishvasa knew all the dealings of Advaita Acharya.

Shrila Prabhupada writes in the purport:

The name Kamalananda mentioned in the Adi-lila (10.149) and
the name Kamalakanta mentioned in the Madhya-lila (10.94) both
refer to the same man. Kamalakanta, a very confidential servant
of Lord Chaitanya Mahaprabhu born in a brahmana family,
engaged in the service of Shri Advaita Acharya as His secretary.
When Paramananda Puri went from Navadwipa to Jagannatha
Puri, he took Kamalakanta Vishvasa with him, and they both went
to see Lord Chaitanya at Jagannatha Puri. It is mentioned in the
Madhya-lila (10.94) that one of the Devotees of Lord Chaitanya,
the brahmana Kamalakanta, went with Paramananda Puri to
Jagannatha Puri.

singabhatta, kamabhatta, dantura sivananda

gaude purva bhrtya prabhura priya kamalananda
(C.C. Adi 10.149)
Singabhatta was the thirty-first, Kamabhatta the thirty-second,
Shivananda the thirty-third and Kamalananda the thirty-fourth.
They all formerly served Shri Chaitanya Mahaprabhu in Bengal,
but later these servants left Bengal to live with the Lord in
Jagannatha Puri.

prabhura eka bhakta-’dvija kamalakanta’ nama

tanre laña nilacale karila prayana
(C.C. Madhya 10.94)
There was a Devotee of Shri Chaitanya Mahaprabhu’s named
Dvija Kamalakanta, whom Paramananda Puri took with him to
Jagannatha Puri.

43. Kamalakara Pippalai

"Kamalakara Pippalai, one of the dvadasha gopalas, was known

to the world as a miracle of love of God. Appreciating his
enthusiasm for preaching, Lord Nityananda made him the
"sankirtana leader" of the Saptagrama preaching center."
(Chaitanya-charitamrta) He is Mahabala sakha in
Krishna-Balarama's Vrindavana pastimes. His samadhi is in the
64 Samadhis Area.
 44. Kashishvara Pandit
Shri Ishvara Puri sent his disciples, Govinda and Kashishvara
Pandit, to Jagannatha Puri to humbly serve Lord Chaitanya.
Reluctant to accept service from His Godbrothers, Shri Chaitanya
finally agreed since it was His guru's wish. Named Kalavati and
Sasirekha in Vraja lila, Govinda and Kashishvara bring Yamuna
water to Lord Shri Krishna. Kashishvara Pandit, who was strong
and powerfully built, used to walk before Lord Chaitanya keeping
the crowds from touching Him. And after kirtans he would serve
Prasadam to all the Devotees.
Shri Gaurasundara asked Kashishvara to move to Vrindavana
for worshiping Shri Rupa Gosvami's Deity of Govindaji. Fearing
separation from Lord Chaitanya, Kashishvara said, "My Lord, if I
must give up Your association my heart will split in two." Out of
compassion for His Devotee Lord Gaurachandra gave him a Deity
of Himself that was so perfectly formed it exactly resembled the
Lord. "Gaura-Govinda," the Deity's name, is a golden form of
Krishna playing flute. Then Kashishvara Pandit happily went to
Vrindavana to serve Gaura-Govinda and Govindaji.

Shri Sadhana Dipika says, "I worship Shri Kashishvara Pandit

whose power of love and devotion brought Shri Chaitanya to
Western India as a Deity." Today the original Deities of
Gaura-Govinda and Govindaji are lovingly adored by thousands
of Devotees in Jaipur, Rajasthan.

Kashishvara Pandit's original samadhi is in 64 Samadhis Area.

 45. Kavi Karnapura Goswami
Shivananda Sena had three sons (Chaitanya Dasa, Shri Rama
Dasa, Kavi Karnapura) Before Kavi Karnapura appeared, Lord
Chaitanya gave him the name "Puri Dasa." Shivananda Sena
brought Puri Dasa to meet Lord Chaitanya in Jagannatha Puri.
Shivananda induced his infant son to offer dandavats to the Lord.
Suddenly, in great ecstasy, the baby grabbed Gauranga's foot and
sucked the Lord's lotus petal toe. Voicing their approval, the
assembled Devotees chanted Hari! Hari!

At age seven, Kavi Karnapura received nama mantra directly

from Shri Chaitanya Mahaprabhu. Ordered and empowered by
the Lord, the boy instantly composed a wonderfully sweet, poetic
Sanskrit verse. Everyone present felt deeply moved and satisfied
with his recitation.

Understanding that the boy had received Lord Chaitanya's

mercy, Shri Svarupa Damodara said: "Since this boy's poetry
pleases the heart, and completely fills the ears with nectar, his
name will be "Kavi Karnapura." (kavi means poetry; karna-ear;
pura-full).

At the age of sixteen, Kavi Karnapura started his prolific writing

career by producing Chaitanya-carita-mahakavya, a master-piece
of transcendental srngara rasa poetry. Kavi Karnapura defines
rasa: "That dearmost sentiment which is tasted in a purified heart,
absolutely purged of all worldiness by contacting suddha-sattva
(pure transcendental goodness). That which is the fountainhead
of that striking, varied, charming sweetness, and is way beyond
the realm of thought is rasa."
 He also wrote Chaitanya-cahndrodaya-nataka, Gaura and
Radha Krishna gannodesh dipikas, Alankara Kaustubha, Ananda
Vrindavana Champu. His samadhi is in the 64 Samadhi Area.

46. Kholavecha Shridhara

Although poor, living in a broken down hut with holes in the roof,
and drinking water from a cracked iron pot, Shridhar a Pandit
(Kholavecha Shridhara) had the fortune of Mahaprabhu's
affection. He would stay up at night chanting Hare Krishna. The
neighbors thought because of poverty he had hunger pains and
couldn't sleep. Everyday Nimai Pandit would buy banana-fruits,
roots, stalks, flowers; gourds, and pumpkins from Kholavecha
Shridhara. A sweet love quarrel would ensue because Nimai paid
only half the quoted price.

"If You don't like my prices," said Shridhara, "then please buy
Your banana flowers somewhere else." Then taking the banana
flowers, Mahaprabhu would just walk away without paying a
paisa.

Shridhara would snatch them back and chide the Lord, "I'm just
a poor old brahmana. And whatever little profit comes we use to
worship Ganga Devi." Finally, Shridhara agreed to give Nimai
Pandit some banana flowers everyday without charge.

Kholavecha Shridhara serves Krishna-Balarama in Vraja dhama

as Kusumasava sakha. His samadhi is located in the 64
Samadhis Area.
Kholavecha Shridhara serves Krishna-Balarama in Vraja dhama as Kusumasava sakha. (In the image:
Lord Chaitanya revealing His Krishna-Balarama form to Kolavecha Shridhar).

khola-becataya khyatah panditah shridharo dvijah

asid vraje hasya-karo yo namna kusumasavah
(Gaura-ganoddesha-dipika 133)
 One of the twelve Gopals in Krishna lila was named
Kusumasava. He appeared in Gaura-lila as Shridhara Pandit, who
was given the nickname khola-becha, “bark-seller.”

Shridhara Pandit was a resident of Navadwip. Navadwip is

composed of nine islands, of which the central island is known as
Antardwipa. He used to live at the northern extremity of Mayapur
and to the southeast of the Chand Kazi’s samadhi, in the place
that now goes by the name of Shridhara Angan. During his
lifetime, it was a banana orchard, which nowadays is no longer
the case, at least not to our mortal eyes. During this incarnation,
Shridhara played the role of a poor Brahmin who made his living
selling the produce of his banana garden. In order to keep the
memory of Shridhara Pandit alive, the founder of the world-wide
Chaitanya and Gaudiya Maths, Nitya-lila-pravishta Om
Vishnupada Shrila Bhaktisiddhanta Saraswati Goswami
Prabhupada, discovered and revealed this site of Chaitanya
Mahaprabhu’s pastimes. Deity worship was established there and
it continued until after Shrila Bhaktisiddhanta Saraswati Goswami
Thakur’s disappearance. Now, because of problems with local
people, the place is once again losing its beauty. Even so, during
the Navadwip parikrama, Devotees still pay their obeisances at
that spot to the memory of Shridhara Pandit.

Shrila Bhaktivinoda Thakur has written as follows in his

Nabadvipa-dhama-mahatmya: “Shridhara Pandit’s home comes
after the weavers’ neighborhood. Gauranga Mahaprabhu ended
the kirtan there.” Nityananda Prabhu says the following to Jiva
Goswami:
 “Out of His mercy, Mahaprabhu Gauranga Hari would end the
kirtan here so that the Devotees could rest. It is therefore known
as vishrama-sthana, or the Lord’s place of rest. So let us also
repose a while here at the house of Shridhara Pandit.”
(Navadwip-dhama-mahatmya)

According to this same book, there was previously a large tank

near Shridhara’s banana orchard, but this too is no longer visible.

Shridhara’s Poverty

Material wealth and prosperity are not the truest signs of the
Lord’s mercy on someone. Those who worship the gods and
goddesses are generally seen to prosper materially, but one who
is rich in the wealth of devotion to the Lord is the one who has
truly benefited from his mercy. Mahaprabhu gave this teaching to
His associates through Shridhara Pandit: a Devotee of Vishnu is
free from attachments to material possessions and enjoyments.

One day, the Lord went to Shridhara’s place and asked him why
he was so poor. He was worshiping the husband of the goddess
of fortune, Lakshmi, and yet he never had enough money for food
or clothing, and his house was dilapidated. On the other hand,
those who worshiped the bloodthirsty Kali always seemed to have
an abundance of material wealth. Shridhara answered that a bird
who made its nest in the trees and wandered from place to place
to find food was passing the time of day in the same way as a
king in his palace who enjoyed the best objects of gratification.
There was no difference of degree or amount of pleasure
experienced by the two. The Lord then said to Shridhara:
 “Externally, though you appear to be poor, you are actually the
true rich man. I will shortly reveal to the entire foolish world that
the Devotee is qualified to possess the greatest wealth, indeed
they are the owners of all things.”

Generally we call that person poor or unfortunate who is deprived

of wealth, possessions and a home. One who has these things is
called rich or fortunate. People try to accumulate wealth in order
to find happiness, and not the opposite. This happiness is the real
wealth, not the external possessions, etc. Shri Krishna is the
personification of happiness. Thus in actual fact, the difference
between wealth and poverty: the one who has love for Krishna is
rich; one who does not is poor. By way of example, during
Krishna’s lila, Vidura played the part of a poor man, but one who
was rich in love for Krishna. On the other hand, Duryodhana
possessed unlimited riches but had no love for Krishna, and thus
was truly poor. The Supreme Lord used Kholabecha Shridhara to
show the world who was truly wealthy and fortunate. The Lord is
conquered by loving devotion alone, and by nothing else.

bhaktyaham ekaya grahyah shraddayatma priyah satam

bhaktih punati man-nishtha shvapakan api sambhavat

Being very dear to the saintly, I am only attained through

devotion and unflinching faith. Devotion fixed on Me purifies even
a dog-eater from all faults due to low birth and circumstances
such as poverty. (Shrimad Bhagavatam 11.14.21)

patram pushpam phalam toyam yo me bhaktya prayacchati

tad aham bhakty-upahritam ashnami prayatatmanah
 I accept whatever anyone offers Me with devotion, whether it be
a leaf, a flower, a fruit or water, because of his pure
consciousness. (Bhagavad-gita 6.29)

The Lord accepts whatever is given to Him with devotion and

eats it, but does not accept that which is given by a non-Devotee.
He would not accept the invitation to eat the finest, most
expensive foods with Duryodhana in order to take a humble meal
prepared for him by Vidura and his wife.

The Lord Steals Shridhara’s Goods

The Supreme Lord Chaitanya Mahaprabhu showed the

amazing pastime of hungrily taking Shridhara’s foodstuffs without
even being invited to do so. While the Lord was engaged in His
student pastimes, Shridhara used to make his living by selling
banana flowers (mocja) and the core of the banana plant (thoria).
He would spend half of whatever little money he made in this way
on worshiping the Ganges, the other half on his own necessities.
Like Yudhisthira, he was a great Devotee of the truth and would
always tell the real price of an item he would sell. Everyone in
Navadwip knew this and so would not haggle with him. But
Mahaprabhu would come to Shridhara and give him only half the
amount that he was asking for his bananas, banana flowers or
thoria and then start to walk away with them. Every day, the two
of them would pull back and forth on a bunch of bananas or
something else, arguing for an hour or more over the price that
was to be paid.
 Every day they would argue for an hour and a half; then
Mahaprabhu would leave half the asked price and walk away with
the goods. Shridhara would always tell the truth and give the real
price of each item, but the Lord would still only give him half of the
amount he asked for and then take it. Shridhara would jump up
and grab the item, trying to take it back, even pushing and
shoving the Lord. (Chaitanya Bhagavat 2.9.163-5)

Even though He argued with Shridhara, when He saw that he

did not become angry, He would take all the goods that he was
selling. Even though this is the way that it looks from a superficial
point of view, the fact of the matter is that when Shridhara saw the
beautiful form of the Lord, he allowed Him to get away with
stealing his goods without getting angry. At the sight of the Lord’s
beauty, he would become enchanted and immersed in an ocean
of joy. While arguing with him, Mahaprabhu would call him names
in great satisfaction, sometimes subtly hinting at His own divine
identity:

“Every day you buy things to offer to the Ganga. Why don’t you
just give something to Me without charging anything? Don’t you
know that I am the father of the Ganga that you worship. I am
telling you the truth about this!” (Chaitanya Bhagavat 2.9.178-9)

They finally came to a settlement and Shridhara agreed to daily

give Mahaprabhu some bananas or other items from the banana
tree for free. From then on, the Lord would daily eat with great
satisfaction from the little bowls made of banana bark that had
been given to him by Shridhara.
 The Lord said, “Alright, alright. There is no necessity for
anything else.” And from that day on, He ate with great
contentment on banana leaves given Him by Shridhara. The Lord
thus eats anything that the Devotee offers Him, but He rejects
even rich items given Him by a non-Devotee. (Chaitanya
Bhagavat 2.9.184-6)

Shridhara Blessed at the Maha-prakasha

On that eventful night when the Lord sat on the altar in

Shrivasa’s home and revealed His divine form to His Devotees for
21 hours, showing them all the different incarnations of Vishnu,
one after the other, He told them to bring Shridhara there also.
Shridhara would regularly stay up the whole night chanting the
Holy Names and calling out to the Lord. This was a source of
happiness to the Devotees, but the non-Devotees would complain
that he was keeping them awake with his noise and they would
regularly criticize and rebuke him. As the Devotees were going to
his house on the Lord’s order, they could hear him chanting loudly
from a considerable distance prior to arriving.

When he came to Shrivasa Angan, Shridhara beheld the

glorious divine form of the Lord and fell to the ground in a faint.
He was brought back to consciousness by the Lord’s voice and
then, with the power that was given him through the Lord’s mercy,
began to recite hymns of glorification. Satisfied with Shridhara’s
hymns of praise, Mahaprabhu wished to give him the eight mystic
powers as a benediction, but Shridhara refused, saying that he
only wanted service to the Lord’s lotus feet.
 Lord Vishvambhara repeatedly urged Shridhara to ask for a
boon. Finally Shridhara said, “Lord, if You must give me
something, then I ask for this. May that Brahmin who used to
pinch my banana leaves and bark be my Lord, lifetime after
lifetime. May that Brahmin who used to argue with me be my
master, and I serve His lotus feet.” (Chaitanya Bhagavat
2.9.223-5)

Who can recognize all these servants of the Lord who want
neither wealth, nor followers, nor even scholarship. Of what use
are learning, wealth, beauty, fame or high birth? All of these
things simply increase one’s pride and are ultimately valueless. A
millionaire may try for millions of years to achieve what Shridhara
did, simply by selling bananas and banana products, and still not
be able to do so. (Chaitanya Bhagavat 2.9.233-5)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur comments

on these verses as follows: “Through empirical knowledge or
external analysis, no one can recognize the true character of a
Devotee. It should not be thought that the ability to collect great
amounts of money is a function of devotion, nor that someone
who is able to accumulate a great number of followers is a better
Vaishnava than someone who cannot. Furthermore, if someone is
a great religious scholar, this does not mean that he is a Devotee
of the Lord. A servant of Shri Chaitanya might have very little
money, may show no signs of having a great number of followers,
and may have no talent for argument or debate, and ordinary
people are unable to understand why he is indifferent to these
externals. These Devotees consider service to Shri Chaitanya to
be something more valuable than the accumulation of wealth,
 followers or learning. Thus, there is no possibility of the depth of
their wisdom, their glories and their superiority being perceived by
the general public.”

Who is capable of recognizing a Devotee? He may possess all

perfections, but we see only his poverty. The seller of banana
products, Shridhara Pandit, is a living example of this. He
disregarded the eight mystic perfections in order to simply accept
devotion as a benediction. However much misery you see in a
Devotee’s life, you should know that in fact he is enjoying divine
pleasure in devotional service. Those who are absorbed in sense
gratification and intoxicated by learning or wealth can never
recognize a Vaishnava. (Chaitanya Bhagavat 2.9.238-41)

Mahaprabhu Drinks from Shridhara’s Waterpot

When Mahaprabhu was leading the sankirtan party after having

delivered Chand Kazi, He returned through the quarter of the
conch shell merchants and that of the weavers to arrive finally at
Shridhara Pandit’s house. He then took a long drink of water from
Shridhara’s old, beaten iron water pot. When Shridhara saw
Mahaprabhu do this, he was mortified and fell unconscious.

Mahaprabhu’s action was meant to teach us that by drinking a

Devotee’s water, we can attain devotion. He wanted to show that
the water from a Devotee’s water jug, even though it is old and
rusty, is still like nectar to the Supreme Lord Himself. By way of
contrast, He ignores the proud non-Devotee’s water, even when
offered in a jeweled goblet.
 When the Lord saw Shridhara’s tumbledown shack of a home
from a distance, He laughed quietly from the inner joy He felt. He
led the company of Devotees along the path to Shridhara’s hut,
where He spotted an iron water pot full of holes. There was still a
little water in it, and the Lord drank it thirstily. The Lord is
bhakta-vatsala, ever affectionate toward His Devotees, and this
act overwhelmed Him with feelings of love. Tears poured from His
eyes like the currents of the Ganga, and a wonderful kirtan began
in Shridhara’s courtyard in which all the Devotees led by
Nityananda and Advaita Prabhus were crying. Ah, when I think of
the great joy they all experienced on that day here at Shridhara’s
house, my heart is torn. (Bhakti-ratnakara 12.3136-41)

The Lord drank water from Shridhara’s iron water pot and He
fulfilled the desires of every single Devotee. (Chaitanya
Charitamrita 1.17.70)

On the very day before He took sannyas, Mahaprabhu happily

accepted a gift of a gourd from Shridhara. Sachi Mata cooked the
gourd with milk, making one of the Lord’s favorite preparations.

The pious Shridhara came to see the Lord carrying a gourd

(lau). When Gaurasundara saw the gift He laughed and asked,
“Where did you get it?” But He knew that He would be leaving the
next day and would not be able to eat it then. But He did not want
to see the gift go unused and so He was determined to have it
prepared that very day. (Chaitanya Bhagavat 2.28.33-6)

After taking sannyas, Mahaprabhu wandered in the land of

Rarha for three days in an intoxicated state of love for Krishna
 until Nityananda tricked Him to come to Shantipur to Advaita
Acharya’s house. When the Lord met Sachi Mata and the other
Navadwip Devotees, He also met with Shridhara. Shridhara came
every year to Puri to meet with the Lord at the time of the
Rathayatra.

47. Krishnadasa Kaviraja Goswami

Appearing near Katva, Krishna Dasa Kaviraja left for Vrindavana

after Lord Nityananda told him in a dream: are are krishnadasa,
na karaha bhaya, Vrindavana yaha tanha, sarva larya haya, "0 my
dear Krishnadasa, do not be afraid. Go to Vrindavana. For there
you will attain all things." (Chaitanya-charitamrta Adi 5.195)

Krishna Dasa took diksha from Raghunatha Dasa Goswami. He

lived a renounced life at Syama-kunda near Manasa Pavana
Ghat, Radharani's midday bathing place.

Shri Jiva Goswami, as per his custom of giving titles of honor to

qualified Devotees, gave Krishna Dasa the title Kaviraja (the king
of poets) for his poetic masterpiece Govinda-lilamrta. Shri
Narottam a Dasa Thakura wrote in Prarthana: "Krishna Dasa
Kaviraja, who composed the Shri Chaitanya-charitamrta, is the
connoisseur among Devotees. His Govinda-lilamrta moves stones
to tears, but alas, my mind is not attracted to it."

During Krishna Dasa's time, all the Vaishnavas would gather at

Govindaji's Temple to hear Shri Haridasa Pandit read Shri
Chaitanya Bhagavata. The Devotees were eager to hear about
Lord Gauranga's later pastimes, so they asked Krishna Dasa
Kaviraja to write them. Krishna Dasa prayed to Madana Mohana
for ability and blessings. The Deity's flower garland fell down,
indicating divine sanction.

Krishna Dasa Kaviraja's Chaitanya-charitamrta is the most

accurate, authentic, and philosophical biography of Lord
Chaitanya. Every line is full of infinite humility, enthusiasm, and
devotion for Shri Chaitanya Mahaprabhu and Shri Nityananda
Prabhu. Krishna Dasa had the wonderful power of speaking
without offending, even when rebuking his opponents.

He had vast knowledge in all Vedic scriptures. His books show

his skill in the Srutis, Smrtis, Nyaya, Jyotir shastra, and the
culinary arts. Although he was an erudite scholar, a strict ascetic,
a paramahamsa rasika Vaishnava, Krishna Dasa writes about
himself, "I am deaf, dumb, wholly illiterate, worldly-minded, and
lower than a worm in stool." His personal humility automatically
attracts the heart of any reader of Chaitanya-charitamrta.

Krishna Dasa Kaviraja was a living example of "humbler than a

blade of grass, more tolerant than a tree." A Devotee will advance
spiritually and understand Shri Chaitanya's teachings on
Radha-Krishna prema bhakti by reading Chaitanya-charitamrta.

By associating with Shri Krishna Dasa Kaviraja, an eternally

liberated associate of Lord Chaitanya, one will develop the
Vaishnava qualities of humility, innocence, integrity, equanimity,
gentleness, purity, selflessness, patience, kindness, gravity,
freedom from material desires, mild temperament, control over
 the six passions, friendliness, honoring all beings, being silent,
expert, poetic, and absolute surrender to Shri Krishna.

In Vraja lila Krishna Dasa Kaviraja is Kasturi-manjari, one of the

eight most intimate maidservants of Srimati Radharani. His
samadhi is at Radha-kunda, and at the Radha-Damodara Temple
according to some.

Appearing near Katva, Krishna Dasa Kaviraja left for Vrindavana after Lord Nityananda told him in a
dream: are are krishnadasa, na karaha bhaya, Vrindavana yaha tanha, sarva larya haya, "0 my dear
Krishnadasa, do not be afraid. Go to Vrindavana. For there you will attain all things."
(Chaitanya-charitamrta Adi 5.195) (In the image: The dream of Krishnadasa Kaviraja Goswami).
 48. Kurma Vipra
When Mahaprabhu decided to deliver the people of the South, He
left Puri on the pretext of going on pilgrimage in the month of
Vaishakh. At Nityananda Prabhu’s request, He accepted
Krishnadas Vipra as a servant. Distributing prema to all as He
passed, He arrived in the place known as Kurmasthana where He
bestowed His blessings on the Vedic Brahmin also named Kurma.

Krishnadas Kaviraj Goswami has not given anything more than

this Brahmin’s name in his account of this event in his Chaitanya
Charitamrita. Though many Devotees descended to this world to
participate in the Lord’s pastimes, the worldly identity of many of
them remains unfortunately unknown. There is not much
possibility that historians will ever be able to unearth any more
informtion about this Kurma Vipra’s background. Detailed
knowledge about the Lord’s associates’ worldly identities is far
less important, however, than the lessons which we are taught
through their saintly lives.

Mahaprabhu was influenced by the intense devotion of Kurma

Vipra to accept his service. He was fortunate enough to be able to
take the Lord to his house, where he washed His feet and gave
the holy water to all his family members to drink. He gave the
Lord to eat and ate His remnants as Maha Prasad.

In that village there was a Vedic Brahmin named Kurma. He

respectfully invited Lord Chaitanya Mahaprabhu to his home. He
washed the Lord’s lotus feet and drank the water with his family
members. With great affection and respect, he gave Mahaprabhu
 all kinds of food to eat. After that, all the members of the family
shared His remnants. (Chaitanya Charitamrita 2.7.121-3)

The Brahmin glorified Mahaprabhu, pleasing Him, but as the

Lord left he was unable to bear the thought of being separated
from Him. He asked the Lord for permission to accompany Him,
but the Lord denied it, telling him to stay at home and chant the
names of Krishna and then to take the role of an acharya and
preach the Holy Names to others.

The Lord said, "Never make such a suggestion again. You

should rather remain at home and constantly chant the Holy
Name of Krishna. Instruct whomever you see in the religion of
Krishna. Become a spiritual master on my order and deliver
everyone in this land. Do this and you will never again be
entangled in the waves of materialistic life. Indeed, you will have
My company again, here in this very place." (Chaitanya
Charitamrita 2.7.127-9)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has

elaborated on this instruction to Kurma Vipra in his Anubhashya
as follows: "For those who are determined to abandon everything
to take shelter of the Supreme Lord Shri Chaitanya Mahaprabhu
and serve Him exclusively, the Lord here gives the instruction to
remain in the home, i.e., to give up the pride of being a heroic
performer of bhajana and to adopt a regular practice of chanting
the Holy Name of Krishna in the home and, with the humility
which is characterized by remaining in the householder life,
instruct others in chanting the Holy Names. If one takes up the
duties of a spiritual master in this way, he will never become
 entangled in the "waves of materialistic life" in the form of the
desire for self-aggrandizement. Many foolish people think that it is
an impediment to spiritual practice to teach through writing books
as Rupa Goswami, Sanatan Goswami, Jiva Goswami or
Raghunath Das Goswami have done, or by taking on large
numbers of disciples like Madhvacharya, Ramanujacharya or
Narottama Das Thakur. Indeed, these less intelligent persons
even claim that such activities are material entanglements. By
adhering to these erroneous ideas, they become offenders to
many unalloyed Devotees who have nothing to do with the
material world. This teaching of the Lord is intended for these
people, who, if they analyze it carefully, will come to give up their
false pride in a show of humility and, rather than demonstrating a
vengeful attitude towards those who are devoid of a devotional
attitude to the Lord, advance the cause of genuine bhajana."

49. Lochana Dasa Thakura

Shri Lochana Dasa Thakura was a disciple of Shri Narahari

Sarakara Thakura, a dearest associate of Lord Gaura Raya.

"My hope of hopes is to be near the lotus feet of Shri Narottama

Dasa Thakura and serve him with my very life. The cherished
desire of the fallen Lochana Dasa is to be allowed, by Narahari's
grace, to sing the glories of Lord Gauranga. My Lord is Shri
Narahari Thakura, I am His servant. Bowing before him I beg for
his service. This is my only aspiration." (Lochana Dasa, Chaitanya
Mangala)
 Lochana Dasa Thakura wrote Chaitanya Mangala which tells
many pastimes of Lord Chaitanya not revealed by Vrindavana
Dasa Thakura or Krishna Dasa Kaviraja. He mentions an
especially touching conversation Shri Gaurasundara had with
Vishnupriya Devi the night before He took sannyasa. Being a
talented musician, Lochana Dasa told Mahaprabhu's pastimes in
beautiful poetry filled with fire and rhythm. Common people could
easily understand the divine character of Shri Chaitanya and
awaken their religious feelings. As Devotees regularly chant the
Vedic epics Ramayana and Mahabharata, Gaudiya Vaishnava's
still wander through Bengal reciting the Chaitanya Mangala.

Lochana Dasa Thakura also wrote many songs praising Shri

Chaitanya Mahaprabhu, Shri Nityananda Prabhu, and Gauridasa
Pandit. Lochana Dasa stresses that raganuga bhaktas must take
shelter of Gadadhara Vrindavanishvari to attain Radha-Govinda
prema bhakti. Shrila Bhaktisiddhanta Saraswati Thakura used to
print and distribute Lochana Dasa Thakura's Shri Chaitanya
Mangala. Shrila Prabhupada was very fond of his bhajans. While
singing Parama Karuna Shrila Prabhupada would plunge into the
ocean of Gauranga prema. Prabhupada wrote an extensive
commentary on this bhajana: Bhajo bhajo bhai, Caitanya Nitai,
sudrdha visvasa kori … "Lochana Dasa asks everyone, 'My dear
brother, just worship Lord Chaitanya and Nityananda with firm
faith and conviction.' Don't think that this chanting and dancing will
not lead to the desired goal; it will. It is the assurance of Lord
Chaitanya Mahaprabhu that one will get all perfection by this
process. Therefore, one must chant with firm faith and
conviction." His samadhi is in 64 Samadhis Area.
 50. Lokanatha Goswami

A personal associate of Lord Gauranga, fully absorbed in pure

love, Shri Lokanatha Goswami was the eldest of the Goswamis
living in Vraja-bhumi. He shunned name and fame so much that
he asked Krishna Dasa Kaviraja to keep his name out of
Chaitanya-charitamrta.

His body and mind were completely attached to

Vrindavanadhama. The divine Was of Radha-Vinoda played in his
heart. His ears existed only to hear the Shrimad Bhagavatam.
"Anyone who reads the Shrimad Bhagavatam," said Lokanatha
Goswami, "he is my friend."
.
Once Shri Krishna Himself appeared and gave Lokanatha a
Deity of Radha-Vinoda. Lokanatha Goswami carried his Deity all
over Vraja in a cloth bag hung around his neck.

Although first rejecting, Lokanatha Goswami finally accepted

Narottama Dasa for initiation as his only disciple. He appreciated
his genuine humility and determination to serve. Every night for
one year Narottama Dasa secretly served his guru by carefully
cleaning the field where Lokanatha Goswami passed stool.
Lokanatha Goswamis original Deities of Radha-Vinoda are now
worshiped in Jaipur, Rajasthan. A prati-bhu murti (expanded form
of the original Deity) of Radha-Vinoda adorns the altar at the
Radha-Gokulananda Temple in Vrindavana. The samadhi of
Lokanatha Goswami is the largest one in the Temple courtyard.
He serves Shrimati Radharani as Manjuali-manjari in nitya
Vrindavana lila.
 srimad radha vinodaika, seva sampat samanvitam
padmanabh atma jam srimal, lokanatha prabhu bhaje

"I worship the lotus feet of Shri Lokanatha Goswami Prabhu, the
son of Shri Padmanabha. He is a storehouse of single-minded
service to the lotus feet of Radha-Vinode." (Narottama Dasa
Thakura)

51. Madhavendra Puri

Before Lord Chaitanya appeared He sent His eternal associates

like Shri Advaita Acharya, Shri Jagannatha Mishra, Sachi Mata,
Madhavendra Puri, Ishvari Puri to earth. Shri Madhavendra Puri
took initiation from Shri Lakshmipati Tirtha in the Madhvacharya
sampradaya. He had many but Shri Advaita Acharya and Shri
Ishvara Puri were the chief disciples of Madhavendra Puri. In one
way or another, all the Vaisnavas in Bengal and Kshetra mandala
(Jagannatha Puri) were connected with Shri Madhavendra Puri.
After Lord Chaitanya came many of his disciples joined
Mahaprabhu's sankirtana movement.
"Madhavendra Puri's body was completely full of divine love; so
were his followers. He displayed uncommon love of God. Seeing
a dark blue raincloud, he would fall down unconscious. Day and
night he was intoxicated from drinking the ambrosia of Krishna
prema." (Vrindavana Dasa Thakura)

After making an extensive pilgrimage of Bharata-bhumi (India)

he passed his life in Vrindavana and Orissa. He began the
 restoration work of Vrindavana that Shri Rupa and Sanatana
Goswamis continued later. Wandering from grove to grove,
remembering Radha-Krishna's sweet Vrindavana pastimes,
Madavendra Puri would faint in ecstasy.

In a dream, Shri Gopala ordered Madhavendra Puri to uncover

a buried Gopala Deity and install Him atop Govardhana Hill.
Madhavendra Puri celebrated Gopala's installation with an
annakuta (grand festival offering a mountain of foodstuffs to
Krishna). This Annakuta festival, also called Govardhana Puja, is
one of the most important Vaishnava festivals in Vrindavana, in
India, and around the world. The original Gopala Deity, known as
Shri Nathaji, is now worshiped in Nathadvara, Rajasthan.

Madhavendra Puri introduced the conception of madhurya bhava

(conjugal love) in the Madhvacarya sampradaya. Madhavendra
Puri sowed the seed of prema bhakti. And Sri Caitanya
Mahaprabhu became the towering tree dropping honey sweet
fruits of prema upon everyone. He also revealed viraha bhava,
the mood of love relished in separation from God. His branch of
the Madhva sect distinguished itself by this ecstatic love of God. It
is known as the Madhva-Gaudiya sampradaya.
In Jagannatha Puri, Shri Chaitanya Mahaprabhu showed an
intense mood of viraha bhava. This increased unlimitedly when
the Lord heard verses from Shrimad Bhagavatam tenth canto,
Krishna Karnamrta, Gita Govinda, Padyavali, and the love poems
of Chandidasa and Vidyapati. Mahaprabhu's viraha begins with a
single verse spoken by Madhavendra Puri, His param guru (grand
preceptor)
 ayi dina dayadra natha he
mathura natha kadavalokyase
hrdayam tvad aloka kataram
dayita bhramyati kim karoty aham

"0 compassionate Lord of the poor and humble! 0 Lord of

Mathura! When shall I see You again? Without seeing You, My
heart has become very much afflicted. Oh My beloved, I am
overwhelmed. What shall I do now?" (Chaitanya-charitamrta
Madhya 4.197)

Shri Krishna Dasa Kaviraja says that as the diamond kaustubha

jewel is the most precious amongst all rare valuable jewels, this
sloka is the rasa kavya (the best verse in the entire treasury of
rasa poetry). Actually, this verse was spoken by Shrimati
Radharani Herself. It was Radha's pathetic cry to
Shyamasundara, who had gone to Mathura leaving Her alone,
desperate in Vrindavana. Radharani's mercy brought this same
verse from the mouth of Madhavendra Puri.

Reciting even a few words of this shloka would tear open the
door of Mahaprabhu's ecstatic love, making Him swoon in ecstasy
falling unconscious. Peeling intense separation from Krishna,
Madhavendra Puri constantly chanted this verse when departing
this world.

Krishna Dasa Kaviraja says that with this verse Madhavendra

Puri teaches Devotees how to achieve Krishna prema by
cultivating intense feelings of separation from Shri Krishna.
 Gaudiya Vaishnavas accept that this verse expresses the
essence of the mood of separation.

The Gaudiya sampradaya teaches that worship of Radha and

Krishna in separation represents the highest level of devotional
service. At this stage of realization the Devotee feels completely
"vacant in the world in the absence of Krishna." A moment without
Madhava feels like a millenium. Shri Chaitanya Mahaprabhu
always swam in the ocean of divyonmada mahabhava, the
maddened ecstatic emotions shown by Shri Radha in Brahmar
Gita (Shrimad Bhagavatam 10.47). In this verse Madhavendra
Puri discloses similar emotions. The Gaudiya Vaishnavas
conclude that the mon-soon shower of ecstatic love exhibited by
Lord Gauranga during His manifest pastimes began with
Madhavendra Puri. It then came through Ishvara Puri, who played
the role of Lord Chaitanya's spiritual master.

Madhavendra Puri's samadhi is in Remuna, Orissa near the

Temple of Kshira-chora Gopinatha.

52. Madhavi Devi

Madhavi Devi was an elderly lady & one of the most confidential
Devotee of Shri Chaitanya Mahaprabhu. Her elder brother was
Sikhi Mahiti and brother Murari Mahiti. Along with her Sikhi Mahiti
and Murari Mahiti, she constantly associated with Chaitanya
Mahaprabhu while He resided in Jagannatha Puri.

In the Antya-lila of Chaitanya-charitamrta there is a description

of Madhavi Devi.
 mahitira bhagini sei, nama—madhavi-devi
vrddha tapasvini ara parama vaisnavi
(C.C.3.2.104)

Sikhi Mahiti’s sister was named Madhavi Devi. She was an

elderly lady who always performed austerities. She was very
advanced in devotional service.

Chaitanya Mahaprabhu had three and a half very confidential

Devotees. The three are mentioned below.

svarupa gosañi, ara raya ramananda

sikhi-mahiti—tina, tanra bhagini—ardha-jana
(C.C.3.2.106)

The three were Svarupa Damodara Goswami, Ramananda

Raya and Sikhi Mahiti, and the half a person was Sikhi Mahiti’s
sister, Madhavi Devi.

Shrila Prabhupad writes in purport: In the

Gaura-ganoddesa-dipika (189) it is said that Sikhi Mahiti was
formerly an assistant of Shrimati Radharani named Ragalekha.
His sister Madhavi was also an assistant of Shrimati Radharani
and was named Kalakeli. Sikhi Mahiti, Madhavi and their brother
Murari Mahiti were all unalloyed Devotees of Shri Chaitanya
Mahaprabhu. He and his brother and sister always engaged in
rendering service to the Lord.
prabhu lekha kare yare—radhikara ‘gana’
 jagatera madhye ‘patra’—sade tina jana

(C.C.3.2.105)

Shri Chaitanya Mahaprabhu accepted her as having formerly

been an associate of Shrimati Radharani. In the entire world,
three and a half people were His intimate Devotees.

53. Madhu Pandit Goswami

Vrajanabha, Lord Krishna's great-grandson, installed the original

Gopinatha Deity in Vrindavana over five-thousand years ago.
About five-hundred years ago, Paramananda Bhattacharya
discovered the Deity in the earth at Vamshivata on the banks of
the Yamuna. Madhu Pandit Goswami, a disciple of Shri
Gadadhara Pandit, worshiped the Gopinatha Deity.
Bhakti-ratnakar says that Shri Gopinathaji, who is an ocean of
mercy, forever sports along the enchanting banks of the Yamuna
at Vamshivata. His bodily luster steals the mind of whoever sees
Him. When the soothing sweetness of Gopinathaji's charming
form enters the heart it immeditately extinguishes the burning fire
of material existence. Now the original Gopinatha Deity stays in
Jaipur, Rajasthan.

Madhu Pandit Goswami blessed Shrinivasa Acharya with

Gopinatha's garland before Shrinivasa, Narottama, and
Shyamananda took the bullock cart of Goswami granthas from
Vrindavana. In Goloka Vrindavana, Madhu Pandit Goswami
serves as Mandali-sakhi in the group of Champakalata-sakhi. The
samadhi of Madhu Pandit Goswami is on the right side of the
entrance within the compound of the Radha-Gopinatha Temple in
Vrindavana.

54. Madhusudana Vachaspati

He was a famous scholar and the Vedanta teacher of Kashi. He

was the disciple of Vasudeva Sarvabhauma of Nilachala.
(Bhaktiratnakara 1.776-778)

The conclusions of Vedanta contained in Shrimad-Bhagavatam

that were expounded by Shri Chaitanya Mahaprabhu to
Sarvabhauma Bhattacharya in Puri had been in turn taught by the
Bhattacharya to Madhusudana Vachaspati.

Under Shri Madhusudana Vachaspati, Shrila Jiva Goswami

studied Vedanta, logic, philosophy and all kinds of scripture.

Taking leave of Nityananda Prabhu, Jiva went to the house of

Tapana Mishra at Kashi.

In that sense Madhusudana was Jiva's Vaidantika guru

(Bhaktiratnakara). Thereafter Jiva went to Vrindavana and Rupa
and Sanatana, Jiva's uncles, happily received their nephew. Jiva
then received diksha from Rupa Goswami.

Madhusudana Vachaspati is also considered guru of Shrila

Sanatana Goswami, who is Rati Lavanga-manjari in Krishna Lila.
 Madhusudana Vachaspati is also considered guru of Shrila Sanatana Goswami, who is Rati
Lavanga-manjari in Krishna Lila. (In the image: Rupa and Lavanga Manjaris).

55. Mahesh Pandit

"Shri Mahesh Pandit, the seventh of the twelve gopalas, tasting

Krishna prema, used to dance like a madman to the sound of a
huge kettledrum." Especially dear to Shri Nityananda Prabhu, he
traveled and preached with the Lord. He established Deities of
Nitai-Gauranga, Radha Madana Mohana, Radha Govinda,
Gopinatha.

In Vraja lila he serves Krishna-Balarama as the cowherd boy,

Mahabahu. His samadhi is in the 64 Samadhis Area.

56. Minaketana Rama Das

amum pravishatam karyat sahajau nishatholmukau

 minaketana-ramadir vyuhah sankarshano’parah

The two brothers Nishatha and Ulmuka entered into the

expansions of Nityananda as Minaketan and Rama, etc.
(Gaura-ganoddesha-dipika 68)

Rama Das, a Devotee of Nityananda

Though the Gaura-ganoddesha-dipika here indicates that

Minaketan and Rama Das are two different people, it is clear from
the Chaitanya Charitamrita and the Bhakti-ratnakara that
Minaketan Rama Das is one single individual. Perhaps both
Nishatha and Ulmuka, participants in Baladeva-lila, entered into
the body of Minaketan Rama Das during Gaura-lila.

Nothing is known about the details of Minaketan Rama Das's

birthplace or his parents. From the account of Krishnadas Kaviraj
Goswami, it would appear that his home was somewhere in the
vicinity of Krishnadas’s residence in Jhamatapura.

He was one of the associates of Nityananda who went to

Kheturi with Jahnava Devi. Narahari Chakravarti writes that the
three worlds are purified by the sight of Vaishnavas like
Minaketan Rama Das:

"The great Devotees all joined together to go to Kheturi. Seeing

them, the entire universe is sanctified. Minaketan Rama Das,
Abhiram Thakur, Murari Chaitanya, Jnana Das, Mahidhara,
Shankara, Kamalakara Pippalai, Nrisingha Chaitanya, Jiva and
Kanai Pandit." (Bhakti-ratnakara 10.372-5)
 Krishnadas Kaviraj Goswami recounts some details about
Minaketan Rama Das in his Chaitanya Charitamrita in the course
of glorifying Nityananda Prabhu. Just as Nityananda Prabhu was
an avadhuta, his follower Minaketan also behaved in the manner
of an avadhuta. Shrila Bhaktisiddhanta Saraswati Goswami
Thakur discusses the word avadhuta in his commentary: "The
word avadhuta is defined by Shridhara Swami in his commentary
to SB 3.1.19 by the words asamskrita-deha, or (one who does not
take care of his body) Nityananda Prabhu was an avadhuta, and
his disciple was also an eternally perfect, maha-bhagavata
paramahamsa like him–beyond the varnashrama system. As a
result, none of the characteristics of any of the castes or states of
life were manifest in his body. He was completely absorbed in the
mood of Vraja and had no consideration whatsoever for the duties
of the body." (Anubhashya, 1.5.161)

Rama Das at Jhamatapura

On one occasion, Minaketan Rama Das was invited to attend

an all-night kirtan at Krishnadas Kaviraj’s home in Jhamatapura.
The other guests were impressed by his appearance and his
display of transcendental emotions and came to pay their
obeisances to his feet. In his ecstatic mood, he would sometimes
hit the person prostrated before him with his flute, sometimes slap
him. Occasionally, he would even climb onto some other
Devotees’ shoulders. Tears poured from his eyes like the
uninterrupted flow of a river. Seeing this, other Devotees’ also felt
their eyes fill with tears. All the eight amazing manifestations of
ecstatic love appeared in his body. When he shouted the name of
Nityananda in this state, all the Devotees felt their hearts fill with a
divine ecstasy.

Gunarnava Mishra was engaged as a pujari in Krishnadas’s

house. This Brahmin was a kanishtha adhikari and had faith in the
Deity but was unable to recognize the Devotee and did not have
much enthusiasm to pay him proper respect. Minaketan Rama
Das was able to understand that this Gunarnava Mishra had no
faith in Nityananda Prabhu and that for this reason he was
deliberately ignoring him because he was Nityananda’s disciple.
In order to teach the world, Rama Das said, "Just look! A second
Romaharshana Suta who did not come forward to show respect
when he saw Balaram!" (Chaitanya Charitamrita 1.5.170)

Romaharshana was seated on the Vyasasana and engaged in

reciting the Bhagavat at the request of the assembled sages in
Naimisharanya when Baladeva himself appeared there. All the
other sages stood up to show Lord Balaram the appropriate
respect, with the exception of Romaharshana. For this, he was
punished. Someone who is proud has no authority to speak on
the Bhagavat, nor, for that matter, is he authorized to worship the
Deity. The Bhagavat is identical to Krishna himself. However, in
this case, the pujari Gunarnava Mishra did not object to Rama
Das’s chastisement and simply continued in the performance of
his service to the Deity.

At the end of the kirtan festival, however, Minaketan Rama Das

got into an argument with Krishnadas Kaviraj’s brother.
Krishnadas’s brother had strong faith in Chaitanya Mahaprabhu,
but lacked such faith in Nityananda Prabhu. When Rama Das
discovered this, he broke his flute in anger and left the place. The
result of this curse was that Krishnadas’s brother was doomed to
destruction. Krishnadas Kaviraj himself rebuked his brother, an
act which pleased Lord Nityananda who came to him in a dream
and told him to go to live in Vrindavan.

The above account reveals how dear Minaketan Rama Das was
to Nityananda Prabhu. Nityananda’s followers are like him: they
are deliverers of the most fallen and capable of fulfilling all
desires.

57. Mukunda Dasa

Shri Mukunda acted as the royal physician to Emperor Hussain

Shah. Upon seeing a shimmering peacock fan waving before the
king, he fell down in ecstasy. Seeing the peacock feathers flooded
the pure heart of Mukunda with overwhelming memories of Lord
Shri Krishna.
Shri Chaitanya once jokingly asked Mukunda, "Who is thy father
and who is the son?" Mukunda replied, "My son, Raghunandana,
is actually the father because through him I have understood
Krishna consciousnes. Therefore, he is my real father."

Lord Chaitanya confirmed his realization, "Yes, whoever give us

Krishna-bhakti is our guru and our real father."

To expand the preaching in Shri Khanda, Shri Chaitanya

Mahaprabhu assigned different duties to the Sarakara family.
Mukunda Sarakara, working as a doctor already, was told to make
money, follow the regulative principles, and increase his spiritual
wealth. Narahari Sarakara Thakura was ordered to stay with the
Lord's Devotees and preach Krishna consciousness.
Raghunandana, Mukunda's son, was asked to worship the family
Deity of Shri Caitanya Deva. By this pastime Lord Gaurasundara
teaches that by different activities everyone 'can engage in the
service of Lord Krishna.

Mukunda Dasa serves Radha-Murlimanohara as Vrinda-devi in

Vraja Gokula.

58. Mukunda Datta

Shri Mukunda Datta was Shri Nimai Pandit's classmate at

Ganga's Dasa's tol (school). Mukunda had a melodious voice and
he knew the intricacies of musical meters and ragas. His sweet
kirtana would please all the Vaishnavas at Navadwipa.Tuning in to
Lord Gaura's heart, he would sing songs matching Lord
Gauranga's feelings. Lord Chaitanya took sannyasa amidst
Mukunda's kirtana. He served Shri Chaitanya in Puri as one of the
Lord's humblest followers.

Once at the house of Shrivasa Pandit Lord Chaitanya blessed

all the Devotees except Mukunda. Mahaprabhu overlooked him
because he had offended Bhakti Devi (who gives devotional
service). Mukunda placed her on an equal level with karma,
jnana, or even Mayavada philosophy whenever he talked to
followers of those paths. Acting like a chameleon, Mukunda would
glorify bhakti to bhaktas, and then debate useless mundane
 topics with karmis (nondevotees). And with Mayavadis he
discussed impersonalism.
Mukunda chose suicide as atonement for his serious offense to
Bhakti Devi. He asked Lord Chaitanya if he would again receive
His mercy in a future life. "You will receive My mercy," said Lord
Chaitanya, "after passing one million births."

Happy to know he would someday get Mahaprabhu's mercy,

Mukunda jumped up and down shouting, "Only a million births,
only a million births!"

Lord Chaitanya's heart melted upon seeing Mukunda's devotion

and determination. The Lord blessed and accepted Mukunda, "By
your faith and conviction in My words all your offenses have been
immeditately destroyed."

In Krishna lila he is Madhukantha, a person with a honey sweet

throat, a sweet singer. His samadhi is located within the 64
Samadhis Area.

59. Murari Gupta

Shri Murari Gupta, a disciple of Shri Chandrashekhara Acharya,

possessed extraordinary humility. He had an intimate lifelong
relationship with Lord Chaitanya. Although senior in class, Murari
would always lose in debates with Shri Nimai Pandit. During one
heated argument they began pushing each other. The scuffle
continued into the Ganges. They stirred up so much mud that
 ladies couldn't fill their pots and brahmanas couldn't bathe
properly.

At the nightly kirtan in Shrivasa Angam Murari Gupta pleased

Gaurahari with melodious chanting of the Bhagavata. He would
also sing and dance expertly. Murari Gupta served Shri Chaitanya
in all His Nadia lilas.

Lord Chaitanya once tested Murari Gupta's attachment to his

worshipable Lord Ramachandra. Lord Gaurasundara preached to
Murari about the supreme sweetness and position of
Vrajendrakumara (Krishna): "Murari, just worship Krishna and
take shelter of Him. Nothing but His service can satisfy the mind."
Although Murari Gupta became somewhat inclined toward Shri
Krishna, the thought of losing Lord Ramachandra's association
devastated him. That night he prayed to Lord Rama to take his
life. He asked for this because he couldn't stop serving Rama, nor
could he defy Shri Chaitanya's request.

After crying all night Murari approached Lord Chaitanya and

said: "What should I do? I've sold my head to the lotus feet of
Lord Ramachandra. But if I break Your order to worship Lord Shri
Krishna, then what can I do?"

Smiling, Shri Gaura Raya replied, "All glories to Murari Gupta!

You're so fixed in your worship that even My request couldn't turn
your mind. This is exactly the type of love and affection the
servitor must have for the lotus feet of the Lord. Even if the Lord
wants separation, a Devotee cannot abandon the shelter of His
lotus feet. Just to test your firm faith in your Lord I repeatedly
 asked you to change your worship from Lord Rama to Lord
Krishna."

Congratulating Murari Gupta, the Lord continued, "You are the

incarnation of Hanuman, the eternal servant of Lord Rama.
Therefore, why should you give up your worship of Lord Rama?"

At another time, Lord Chaitanya showed His form as Lord

Ramachandra with Janaki, Lakshmana, and a host of monkeys
reciting hymns and prayers. Seeing himself amongst those
monkeys in his original form as Hanuman, Murari Gupta fainted.
In Katva, when Lord Chaitanya took sannyasa, Murari stood by
weeping like a child. And when Shriman Mahaprabhu moved to
Jagannatha Puri, Murari and his wife would come every year to
relish the Lord's company.

Since he was born in a dynasty of Ayur Vedic doctors Murari

Gupta practiced medicine. But his practice was unique in that he
cured his patient's physical ailments and also freed them from the
disease of material existence. He wrote the first biography of Shri
Chaitanya Mahaprabhu, an important Sanskrit work entitled Shri
Chaitanya Charita Mahakavya. His samadhi is in the 64
Samadhis Area.

60. Murari Mahiti

Murari Mahiti is the younger brother of Sikhi Mahiti. His sister is

Madhavi Devi. Murari Mahiti was constantly associated with
Chaitanya Mahaprabhu while He resided in Jagannatha Puri.
All three were unalloyed Devotees of Shri Chaitanya Mahaprabhu
who could not forget Him for a moment of their lives.

Murari Mahiti is the younger brother of Sikhi Mahiti.

murari mahati inha-sikhi-mahatira bhai

tomara carana vinu ara gati nai

(C.C.2.10.44)

“This is Murari Mahiti, the brother of Sikhi Mahiti. He has

nothing other than Your lotus feet."

prataparudra raja, ara odhra krsnananda

paramananda mahapatra, odhra sivananda

bhagavan acarya, brahmanandakhya bharati

sri-sikhi mahiti, ara murari mahiti

(C.C. 1.10.135-136)

King Prataparudra of Orissa, the Oriya Devotees Krishnananda

and Shivananda, and Paramananda Mahapatra, Bhagavan
Acharya, Brahmananda Bharati, Shri Sikhi Mahiti and Murari
Mahiti constantly associated with Chaitanya Mahaprabhu while
He resided in Jagannatha Puri.
 Chaitanya Mahaprabhu had three and a half very confidential
Devotees. The three are mentioned below.

svarupa gosañi, ara raya ramananda

sikhi-mahiti—tina, tanra bhagini—ardha-jana

(C.C.3.2.106)

The three were Svarupa Damodara Goswami, Ramananda

Raya and Sikhi Mahiti, and the half a person was Sikhi Mahiti’s
sister.

In the Gaura-ganoddesha-dipika (189) Murari Mahiti's brother

and sister are described as follows. Sikhi Mahiti was formerly an
assistant of Shrimati Radharani named Ragalekha. His sister
Madhavi was also an assistant of Shrimati Radharani and was
named Kalakeli.

Sikhi Mahiti was formerly an assistant of Shrimati Radharani named Ragalekha. His sister
Madhavi was also an assistant of Shrimati Radharani and was named Kalakeli. (In the image:
Shri Shri Radha Krishna and Their Associates).
 61. Nandana Acharya
According to both the Chaitanya Bhagavat and the Chaitanya
Charitamrita, Nandana Acharya’s father was named Chaturbhuja
and he had two brothers, Vishnu Das and Ganga Das. (Chaitanya
Bhagavat 3.5.74; Chaitanya Charitamrita 1.11.43) They were a
family of Bhattacharya Brahmins residing in Navadwip. Both
Vishnu Das and Ganga Das stayed in Nilachala with Mahaprabhu
for a while. Mahaprabhu, Nityananda Prabhu and Advaita
Acharya all hid in Nandana Acharya’s house at one time or
another. Nityananda Prabhu stayed at his house while at
Navadwip.

Nandana Acharya is a branch of the Chaitanya tree that is

celebrated throughout the world because two of the Prabhus hid
in his house. (Chaitanya Charitamrita 1.10.39)

In the Gaudiya Vaishnava Abhidhana, a different family tree is

given for Nandana Acharya. The author of that dictionary writes:
“Nandana Acharya came from a family of astrologer Brahmins.
His father’s name was Lakshmi Narayan. Lakshmi Narayan had
two sons: Nandana Acharya and Bhagavan Adhikari
Sarvabhauma. Lakshmi Narayan had a reputation as a seer and
astrologer. He was present when Mahaprabhu was born.
Nandana Acharya is included as a branch of the Chaitanya tree.
He was lame. When Mahaprabhu returned from South India, all
the Devotees were overjoyed to see Him. Even though Nandana
Acharya was lame, he went ahead of everyone else to perform
puja to the Lord.
 Nandana Acharya came forward with a deep attachment.
Though lame, he went to the front of the group of Devotees.

Shri Nandana Acharya came from a family of Shakadvipi

Brahmins descended from Shanti Muni, the son of Parashara. He
belonged to the Bharata branch of the Vatsya gotra from Rarha.
He lived for some time in Bahirkhanda village near Tarakeshvara
in present-day Birbhum before moving to Navadwip where he
made his home in Shrihatiya or Dakshin Para.”

It is also written in the Gaudiya Vaishnava Abhidhana: “The

Nandana mentioned in the Chaitanya Charitamrita as the brother
of Ganga Das and Vishnu Das is a different person. He is counted
as a branch of Nityananda Prabhu. He is a writer of poetry and
songs, but little else is known about him. He is not Nandana
Acharya.”

Nityananda Prabhu in the House of Nandana Acharya

When Shriman Nityananda Prabhu was in a mood of separation

from Krishna, so he wandered all over India looking for him until
finally he came to Vrindavan. There he heard that Krishna had
already appeared in Navadwip Mayapur. The son of Nanda, Shri
Krishna, had appeared as Gaurahari, the son of Sachi.
Nityananda Prabhu, who is none other than Balaram himself,
quickly came to Navadwip and started to live incognito in the
house of Nandana Acharya. Nandana Acharya felt that his life
had been fulfilled once he had laid eyes on Nityananda and
gained the opportunity to serve him. Mahaprabhu knew of
Nityananda’s coming through a dream. He told the other
 Devotees that Nityananda Prabhu had arrived in town and sent
Shrivasa Pandit and Hari Das Thakur out to look for him. These
two searched through the entire town but could not find him
anywhere. When Mahaprabhu heard from Shrivasa Pandit and
Hari Das Thakur that Nityananda was not in Navadwip, He slightly
smiled in His omniscience and took the Devotees with Him to
Nandana Acharya’s house.

The Devotees were astonished to behold a personality as

effulgent as a million suns. In order to reveal Nityananda’s true
identity to all His Devotees, Mahaprabhu signaled Shrivasa Pandit
to sing a verse from the Bhagavatam:

barhapidam nata-vara-vapuh karnayoh karnikaram

vibhrad-vasah kanaka-kapisham vaijayantim ca malam
randhran venor adhara-sudhaya purayan gopa-vrindai-
rvrinaranyam sva-pada-ramanam pravishad gita-kirtih

Krishna, whose glories are sung to the world by the cowherd

boys, dressed as a dancing performer, a peacock feather
decorating His topknot, karnikara flowers behind His ears, a
golden cloth covering His body and a victory garland around His
neck, entered Vrinda’s forest, the pleasure garden of His
auspiciously marked feet, while filling the holes of His flute with
the nectar of His lips. (Shrimad Bhagavatam 10.21.5)

As soon as he heard this verse, Nityananda Prabhu uttered the

words “Ha Krishna!” and fainted, the eight ecstatic symptoms
manifesting in his body. Mahaprabhu became anxious to be
 reunited with His brother and He clutched Nitai to His bosom
while glorifying him to the assembled Devotees.

Shri Nandana Acharya was fortunate, indeed. Just look,

Shrinivas, this is his house. The Lord came to this house with all
the Devotees and found Nityananda sitting here in meditation.
The Devotees stood here gazing upon his incomparable beauty.
(Bhakti-ratnakara 12.2422-4)

Advaita Acharya Hiding in Shri Nandana Acharya’s House

When the Vyasa Puja at Shrivasa Angana had been completed,

Mahaprabhu, Nityananda Prabhu and their other associates
became fully absorbed in the ecstasies of sankirtan.One day,
Mahaprabhu was absorbed in the mood of the Divinity, and
ordered Ramai Pandit to go to Advaita’s house and tell him of His
manifestation. He also said to Ramai, “In order to bring the Lord
of Goloka down to this earth, Shri Advaita Acharya called to Him
while performing puja with Ganges water and Tulasi leaves. This
Lord has now appeared in Navadwip along with Nityananda
Prabhu. Therefore, Advaita should immediately come to Shrivasa
Angana with his wife and all the paraphernalia for worship.”

Ramai acted according to Mahaprabhu’s instruction and went to

Advaita Acharya’s house. Advaita asked him why he had come.
When he heard from Ramai that Mahaprabhu had manifested in
Navadwip, he and his wife Sita Devi, his son Achyutananda, and
a number of his other followers all became excited and shed tears
of joy. Advaita did as he had been instructed, gathering up the
paraphernalia for worship and made for Navadwip with his
entourage. Nevertheless, he wished to test Mahaprabhu first, and
so he stopped at Nandana Acharya’s house and remained there.
He sent Ramai ahead but told him to keep his presence there
secret and to tell Mahaprabhu instead that he had refused to
come.

As the Supersoul, Mahaprabhu could understand exactly what

Advaita was trying to do. He revealed a majestic divine form on
the altar of Shrivasa’s house. He indicated to Nityananda Prabhu
to hold the parasol over His head and the other Devotees to
engage in various services. Mahaprabhu then announced to all
the Devotees, “Advaita Acharya has decided to test me. He is
hiding at Nandana Acharya’s house with all the paraphernalia for
My puja.” He again sent Ramai to tell him that He was aware of
his plan and to tell him to quickly come. When Advaita got the
direct order from Mahaprabhu a second time, he joyfully went to
Shrivasa’s house. As soon as he saw the Lord, he fell to the
ground at some distance to pay obeisance to His lotus feet and
began to recite hymns of glorification. Seeing the Lord’s opulent
form, Advaita became motionless and then began to glorify the
unequalled mercy of the Lord Gaurahari everywhere. He then
washed the Lord’s lotus feet and then worshiped Him with the five
ingredients (panchopachara), using the following mantra to do so:

namo brahmanya-devaya go-brahmana-hitaya ca

jagad-dhitaya krishnaya govindaya namo namah

I pay my obeisances to Krishna Govinda, the Lord of the

brahminical society, to Him who is the source of the cows’ and the
 Brahmins’ welfare, and who is the source of the welfare of the
entire universe.

Mahaprabhu then commanded Advaita Prabhu to get up and

dance. Advaita started to dance madly until he became
completely intoxicated, immersing all the watching Devotees in a
flood of ecstasy.

Mahaprabhu Hiding in the House of Nandana Acharya

The local atheists started to plot against Mahaprabhu after

having been beaten in debates by His talent and learning. They
fabricated complaints and went to the local administrator. That
day, when he returned home, Mahaprabhu started sankirtan in
order to put an end to the atheists’ blasphemous ways. However,
on that day, Mahaprabhu noticed that He was not feeling the
usual emotion in the divine names and made public His distress.
Advaita Acharya gave the following reasons for His lack of
ecstasy on that day: “You have made Nityananda the keeper of
the storehouse of love. You have deprived Shrivasa and myself of
this love. On the other hand, You have given it to everyone else,
even to those in the lower castes. So, I have dried up the ocean
of Your prema. That is why You are not feeling anything today.”

When Mahaprabhu heard this, He decided that He could not bear

to live another minute in a useless body devoid of prema, and so
He went and jumped into the Ganges, intending to drown Himself.
Nityananda and Hari Das immediately jumped in after Him and
pulled Him out. Mahaprabhu then revealed to these two His
intention to go and stay out of the sight of the other Devotees for
 a while at the house of Nandana Acharya. They were thus the
only ones to know that He was there.

The other Devotees found no sign of Mahaprabhu anywhere

and began to feel intense separation from Him. Advaita Prabhu
even undertook a fast. Meanwhile, Mahaprabhu sat down on the
Deity’s throne in Nandana Acharya’s house and engaged its
owner in various kinds of service. Mahaprabhu also instructed him
not to tell anyone that He was at his place, but Nandana
answered, “You are the wealth of the Devotees’ hearts. The
Devotees are the ones who reveal You. How will You possibly be
able to remain hidden from them?”

Indeed, the Lord was aware that the Devotees were unable to
tolerate the pain of His absence, and so He asked Nandana
Acharya to bring Shrivasa Pandit there. Shrivasa recounted to
Him that Advaita was extremely upset and that he was fasting.
Mahaprabhu immediately accompanied Shrivasa to Advaita’s
residence and when He saw him lying faint and weak on the floor,
He felt Himself to be a great offender. Advaita himself rose up
from his faint and prayed the Lord again and again for forgiveness
for his rash statements and asked that he be allowed a place at
the Lord’s lotus feet so that he could serve Him birth after birth.
(Chaitanya Bhagavat 2.17)

Nandana Acharya’s Participation in Other Lilas

After taking sannyas in Katwa, when Mahaprabhu was brought

to the house of Advaita in Shantipur by Nityananda’s trickery, then
Sachi and other residents of Navadwip came to see Him there.
 Amongst these residents of Navadwip was Nandana Acharya.
The year that Raghava Pandit first brought his famous bags of
food (Raghavera jhali) to Mahaprabhu in Puri, Nandana Acharya
also gave Him some food preparations which pleased the Lord
greatly. Nandana Acharya was also among those Devotees
whose invitations to lunch were accepted by the Lord at Puri. His
name is also mentioned by Sarvabhauma Bhattacharya when he
described the Lord’s Devotees to King Prataparudra. (Chaitanya
Charitamrita 2.11.89)

Nandana Acharya was also amongst the participants in the

nightly kirtan at Shrivasa Angan and in the procession to the
Kazi’s house. In Puri, he participated in the cleaning of the
Gundicha Temple and the Nrisingha Temple and the Lord’s
bathing pastimes in Indradyumna Sarovara. He also took part in
the feast in the Ai Tota gardens and, of course, the Rathayatra
festival.

Shrila Bhakti Saranga Goswami Maharaj, the founder of the

Gaudiya Sangha and who has now entered the eternal activities
of the Lord, constructed a Temple at the site of Nandana
Acharya’s house in Ishodyan, Mayapur. The Temple houses
Deities of Shri Chaitanya Mahaprabhu and Nityananda Prabhu.

The date and place of Nandana Acharya’s appearance and

disappearance are unknown.

62. Narahari Chakravarti Thakura

Shri Narahari Chakravarti Thakura appeared in the late 1600's in
West Bengal in a brahmana family. Jagannatha Vipra, his father,
 was a famous disciple of Shripad Vishvanatha Chakravarti
Thakura. Narahari (Ghanashyama Dasa) was a disciple of
Narasimha Chakravarti in the line of Shrinvasa Acharya.

From youth Narahari observed a vow of celibacy. All his

activities were pure and saintly. He was always meek and
humble, thinking himself a mischievous rascal. He used to say, "I
am unfit for serving the Lord. I have no qualifications at all." Yet
he was extremely learned in the arts of dancing, singing, playing
musical instruments. He knew the intricate science of using the
musial arts to praise the Lord and His associates.

He was well-versed in the bhakti-shastras and in performing

various kinds of devotional service. Being personally chosen by
the Lord, Narahari became Radha-Govindaji's favorite cook in
Vrindavana. He was known as rasuya pujari (the expert
cook-priest) for mastering the art of making palatable dishes for
the Lord. Wherever he traveld he established real religious
principles. The Vaisnavas always received him with great respect.
.
Fulfilling the desire of his father and the Supreme Lord,
Narahari spent most of his life in the humble service of Govindaji.
He ground sandalwood pulp, collected fire wood, cleaned the
Temple courtyard, picked Tulasi leaves and manjaris, fanned Lord
Govindaji from outside by pulling a rope.
Out of genuine humility he always kept himself at a distance. He
did the service of ten men. The Temple pujaris would plead with
him not to do such lowly service. Insisting, Narahari said, "I am
most fallen. I have no right. It is really merciful of you all to let me
render whatever service I can." Narahari passed his days deeply
absorbed in devotional service. He would always show respect to
everyone he met. Seeing Narahari's behavior, the Vrajavasis
always spoke about his good qualities.

Narahari Chakravarti Thakura was always satisfied to remain in

the humble service of Govindaji. He cooked for the Lord well into
his seventies. He simultaneously wrote many books about the
Goswamis and the lives of the Gaudiya Acharyas such as
Narottama-vilasa, Namamrta-samudra, Shrinivasa-charita,
Sanghita-sara-sangraha, Bhakti-ratnakar,
Gaura-charitra-samudra.

63. Narahari Sarakara Thakura

"Before meeting Mahaprabhu Narahari had written many Sanskrit

and Bengali songs about the vraja rasa of Radha-Giridhari. Later,
he and Gadadhara Pandit always stayed with Lord Chaitanya.
Narahari used to please the Lord by waving a chamara or a
peacock fan. Shrila Thakura Bhaktivinoda's Gaura-aroti song
glorifies this, narahari adi kori camara dhulaya.

Narahari Sarakara's family was the pride of the Vaishnavas. By

their influence all the people in Shri Khanda became Vaishnavas.
The entire village turned into a "branch of the desire tree of love
of God." Since the time of Lord Gaurachandra, Shri Khanda has
been a preaching center for Gaudiya Vaishnavism. One day Shri
Nityananda Prabhu came to Shri Khanda and asked Narahari, "All
right, we know who you are. So where's the honey?" By his
mystic power Narahari turned a pot of water into supersweet
honey for the Lord's pleasure. Narahari serves Lord
Shyamasundara in Vraja lila as Madhumati, a prana-sakhi who
supplies mouth-watering honey for Radha-Damodara and Their
dear ones.

"Shri Narahari Sarakara's very being was saturated with Radha

Krishna prema. No one can fathom the depth of his devotion and
pure love for Radha and Krishna. In Vraja he is Radha's dear
sakhi, Madhumati (a storehoue of sweetness). And in Gauranga
lila he is Narahari, a storehouse of Radha-Krishna prema." (Shri
Chaitanya Mangala)

Narahari Sarakara books Padakalpataru and

Krishna-bhajanamrta include wonderful intimate songs praising
Lord Gauranga and Shri Nityananda Prabhu. Shripad
B.V.Narayana Maharaja said, "Narahari composed many
ambrosial nectarean songs that overflow with the sweetest
devotion."

In Shri Krishna Bhajanamrtam, Narahari teaches how to

worship Shri Krishna and Shri Chaitanya Mahaprabhu.

Shri Lochana Dasa Thakura and many others were disciples of

Narahari Sarakara Thakura. Though not accessible, his samadhi
is in Radha-kunda.

64. Narayana Bhatta Goswami

Narayana Bhatta Goswami was a disciple of Shri Krishna Dasa

Brahmachari, coming in the line of Gadadhara Pandit Goswami.
Narayana Bhatta was completely attached to Vraja bhumi. He
 saw no difference between the transcendental name, form,
pastimes, and dhama of Vrindavana. He always relished the
pastimes of Radha-Gopinatha in the association of rasika
Vaishnavas.

Constantly, he wandered through the twelve forests of Vraja

mandala. He uncovered many lost Deities and re-established
Their worship. He also revealed many of
Radha-Shyamasundara's pastime places. Quoting Varaha
Purana, he compiled Vraja-bhakti-vilasa, a detailed guidebook of
Vraja Mandala. In this book he reveals his identity as Narada
Muni. For this and other books he is known by the Vrajavasis as
the Vrajacharya. His samadhi is in Unchagoan, the village of
Shrimati Lalita-sakhi, located just near Shrimati Radharani's
palace in Barsana.

65. Narayana Pandita

Narayana Pandita, the fourteenth branch, a great and liberal
Devotee, did not know any shelter but Lord Chaitanya's lotus feet.

Narayana Pandita was one of the associates of Shrivasa

Thakura.

It is mentioned in the Chaitanya-bhagavata, Antya-khanda,

Eighth Chapter, verse 36, that he went to see Shri Chaitanya
Mahaprabhu at Jagannatha Puri with the Thakura's brother Shri
Rama Pandita. (C.C. Adi 10.36)
 66. Narottama Dasa Thakura

Appearing as the son of a king, Shri Narottama Dasa Thakura

(Shri Thakura Mahasaya) showed all the bodily symptoms of a
mahapurusha (an exalted divine person). He had long arms, a
deep navel, golden-complexioh, beautiful eyes shaped like the
lotus petals. In school, he was a sruti dhara (able to memorize
whatever he hears) Although he quickly mastered Sanskrit and
the Vedas, he hankered to serve Krishna. He was a lifelong
brahmachari. By the mercy of the Holy Name Gaura-Nitai,
Narottama became detached, left his opulent family, and ran to
Vrindavana. He took diksha from Shri Lokanatha Goswami and
siksha in Gaudiya philosophy from Shri Jiva Goswami.
When he arrived in Navadwipa-dhama all the Devotees asked
him about the health and activities of the Goswamis in
Vrindavana. They were eager to hear the news from Vrindavana.
After visiting all of Gauranga's pastime places in Gaura Mandala,
Narottama Dasa did the same in Shri Kshetra Dhama
(Jagannatha Puri). Then he went to see the Devotees and Shri
Chaitanya's pastime spots in Shantipura, Shri Khanda, Kanthak
Nagar, Ekachakra, and Kheturi Gram.

In Kheturi, Shri Narottama Dasa Thakura arranged the famous

Kheturi Mahotsava. This was the first "Gaura-Purnima" festival to
honor the divine appearance day of Shri Krishna Chaitanya
Mahaprabhu. During the festival six Deities were installed: Shri
Gauranga Deva, Shri Vallabhi Kanta, Shri Vraja Mohana, Shri
Krishna, Shri Radha Kanta, Shri Radha Ramana. .
 With his sweet voice Narottama Dasa began a wonderful
kirtana. His chanting filled the heavens, and brought down tears
of prema from the eyes of the Devotees, who were all sporting in
the ocean of ecstasy. "In the midst of their kirtana, the munificent
Shri Chaitanya Himself and all His personal associates appeared
and joined in the sankirtana. Like a flash of lightning in the midst
of a mass of beautiful blue clouds, Shri Chaitanya Himself
appeared in the crowd of Devotees through a divine
manifestation." (Bhakti-ratnakar)

"At that time, although Mahaprabhu had left this world years
before, many different devotees saw Mahaprabhu in different
ways. Those of Sri Navadvipa dhama saw Him more intimately as
Nimaicandra or Visvambhara, as they knew Him during His youth.
Those devotees were attracted to Mahaprabhu in sakhya and
vatsalya rasa. The followers of the six Gosvamis, who only knew
Mahaprabhu as a sannyasi, related to Him in the mood of dasya
rasa. And hundreds of devotees also worshiped Lord Caitanya in
an aisvarya mood of awe and reverence.
"This festival is considered a major achievment in Gaudiya
Vaishnavism. Hundreds and hundreds of Devotees were invited,
including direct disciples of Mahaprabhu, Nityananda Prabhu, and
Advaita Acharya. At this time, many differences existed in the
interpretation of Gaudiya Vaishnavism. Acharyarani Jahnava Devi
came from Kardaha with her entourage. Presiding over all the
Vaishnavas, she resolved their diverse conclusions into one
consistent Gaudiya Vaishnava philosophy.

"For the first time, the festival featured many kirtana styles
which integrated the glorification of Lord Chaitanya with the
 glorification of Lord Krishna and His pastimes. And because so
many Vaishnavas were present at one place, it automatically
made the Kheturi festival extraordinary. It also acted as an
important step toward unifying all the Gaudiya Vaishnavas." (Shri
Navadwipa-dhama parikrama)

Narottama Dasa Thakura wrote many devotional songs about

the spiritual master, the Devotees, devotional service, the six
Goswamis, Gaura-Nityananda and Radha-Krishna. Although
composed with sweet melodies in simple Bengali language,
Narottama Dasa's songs give shastric siddhanta and devotional
inspiration. Shrila Prabhupada often sang these bhajanas.
Considering them non-different from Vedic shastra, He quoted
them in his Bhagavatam lectures. Prarthana and
Prema-bhakti-chandrika are Narottama's most famous works.

The following excerpt comes from Prema-bhakti-chandrika:

"Radha and Krishna are my goal in life and death, and They are
the masters of my breath. Performing my bhajana only for Them, I
rise and fall in the ocean of prema. I pray that I can always
maintain this conception within my heart as my highest ideal.

"Let me serve the lotus feet of Radha-Govinda. Let my mind be

filled with dedication to Their divine forms that defeat the beauty
of Cupid and Rati. With a straw between my teeth I fall at Their
divine feet and present my humble appeal: ' O Kishora-Kishori! O
son of Nanda Maharaja-Shyamasundara! And 0 daughter of King
Vrishabhanu, Shri Radha. You enchant even Hari, and Your bodily
complexion is the color of a golden lotus. 0 Krishna, with a bodily
color like an indranila gem (blue jewel), Your beauty mocks Cupid.
 '0 topmost dancers Shri Radha and Shri Krishna-please dance
within my mind. 0 You whose beauty increases the charm of Your
dazzling ornaments, day and night I only wish that I shall go on
singing Your glories in great ecstasy."

Narottama Dasa serves Shrimati Radhika as Chamaka-manjari.

His samadhi is in Radha Gokulananda's Temple courtyard.

67. Paramananda Puri

Shri Paramananda Puri took birth in the province of Trihuta,

which is today comprised of Majahfarpur, Dwarbhanga and
Chapra districts. He was the dear disciple of Shri Madhavendra
Puri. [C.B.Ant 3/178]
The first meeting of Mahaprabhu and Paramananda Puri took
place in South India at Rshabha Parvata. Mahaprabhu recited
many prayers and hymns while taking darshana of Lord Narayana
at Rshabha Parvata. Paramananda Puri was present there at that
time for the four months of the rainy season (chaturmasya).
Hearing this auspicious news, Mahaprabhu went to meet him and
offered his obeisances at his feet. Paramananda Puri in turn
embraced Him in great love. For three days they remained
absorbed in talks of Shri Krishna, staying together in Puri Gosai's
room. Paramananda Puri told Mahaprabhu that he would be
going to Purushottama (Puri) and then on to Gauda (Bengal) to
take bath in the Ganges.

Mahaprabhu then requested him to return from there to

Nilachala as He would Himself be going there from Satubandha.
 Mahaprabhu expressed His desire that the two of them could
reside there together. "Being kind upon Me, please come to
Nilachala." Saying this He took permission to leave and set out for
the South, feeling very joyful. Then Paramananda Puri began his
journey to Puri. According to Gaura-ganoddesha-dipika,
Paramananda Puri was formerly Shri Uddhava in Krishna-lila.

Mahaprabhu respected Puri Gosai as his guru and whenever he

received any invitation to honor the Lord's Prasadam, He would
always take Paramananda Puri with Him. Puri Goswami was in
turn very affectionate to Mahaprabhu in the mood of parental love.
Mahaprabhu arranged one room and a servant for him at Kashi
Mishra Bhavan. Later on Puri Gosai took up residence at one
Math on the western side of Lord Jagannatha's Temple.

One day Lord Chaitanya took Gadadhara Pandit with him and
paid a visit to Paramananda Puri. There at the Matha, one well
had been dug but the water was not very nice. Therefore
Paramananda Puri was somewhat dissatisfied. Mahaprabhu,
being aware of everything inquired, "Gosaiji, how is the water in
your well now?" Puri replied, "This well is very unfortunate. The
water is more like mud than water."

Hearing this Mahaprabhu was sad and therefore He raised up

His two arms and prayed to Lord Jagannatha, "Lord Jagannatha,
please bestow this blessing upon Me, that Ganga water will enter
into this well." At that very moment, Ganga Devi accepted the
Lord's order on her head and entered into that well and filled it
with her presence.
 The Devotees could understand that due to the Lord's prayer,
Ganga Devi had made her appearance. They circumambulated
that well and offered their obeisances. Having received this
auspicious news Mahaprabhu immediately came there and,
seeing the pristine water, remarked, "Please hear Me. O
Devotees. Whoever takes bath in or drinks this water will receive
the same benefit as one does by bathing in or drinking Ganges
water. He will attain pure devotion to Krishna."

Every day, Puri Gosai would first come to take darshana of

Mahaprabhu, and then attend to any other activities. Mahaprabhu
would in turn always look after him and see to his needs.
Mahaprabhu announced, "I am in this world only due to the
affection of Puri Goswami. I belong to him and not to any other.
He can sell Me anywhere He likes. Whoever simply sees him
becomes the object of Shri Krishna's affection".

As Puri Gosai was the life and soul of Mahaprabhu,

Mahaprabhu was similarly the life and soul of Puri Gosai.
[C.B.Ant. 3.237-255]

Puri Goswamis well can still be found at Jagannatha Puri within

one police camp on the way to Lokanatha Mandira.

68. Paramananda Sen

Shivananda Sen was a favorite disciple of Shri Chaitanya

Mahaprabhu. He had three sons, namely Shri Chaitanya dasa,
Shri Ramadasa and Shri Paramananda (Kavi Karnapura).
Shrinath Pandita, a disciple of Advaita Acharya, was the spiritual
 master of Kavi Karnapura. Paramananda lived in Kanchrapara,
about half a mile from Kumarahatta. Shri Krishnaraya, the Deity
installed and worshiped by Shrinath Pandita, still exists there. In
the beginning of the book Shri Ananda-Vrindavana Champu, Shri
Kavi Karnapura Goswami glorified Shrinath Pandita.

Kavi Karnapura himself has identified his father in GGD, "The

gopika named Vira in Krishna lila, has now become my father
named Shivananda Sen." Shri Shivananda Sen lived in
Kumarahat (Halisahara). His Deity is still being served in
Kancrapada, about one and a half miles from Halisahara.

Before Paramananda's birth, Shivananda and his wife went to see

the Lord in Puri. Mahaprabhu blessed them and told them that
their son would be named Puridasa. In the year 1524 AD a nice
son was born to them and the name Paramananda was given to
him. A few months later, Shivananda Sen along with his wife and
children started for Puri and reached there after walking for one
month. Upon seeing the lotus face of Mahaprabhu all the
exhaustion and fatigue of the long journey was immediately
mitigated. The Lord made arrangements to house and feed the
Devotees. One day Shivananda Sen and his three sons fell
prostrate before the Lord and Mahaprabhu wanted to know the
name of his younger son. When He heard that his name was
Paramananda dasa, He smiled and said, "His name is Puri dasa."
The mother then placed her son in front of the Lord's feet. Seeing
the pinkish lotus feet of Prabhu, the child wanted to suck His toe.
Mahaprabhu then placed His toe in the child's mouth and the child
happily sucked it. Seeing the Lord's boundless mercy upon
Shivananda's son the Devotees began chanting the Holy Names
 joyfully. Mahaprabhu then ordered that as long as Shivananda
and his family remained in Nilachala they should receive
Mahaprabhu's remenants. After the Rathayatra festival,
Shivananda Sen took permission from the Lord to return home.
(CC. 3.16.75)

The next year Shivananda Sen went back to Puri along with the
Gaudiya Devotees and his youngest son, Puri dasa. Again,
Mahaprabhu arranged for their stay. Puri dasa touched the feet of
the Lord respectfully and Mahaprabhu placed his palm on the
boy's head and asked him to chant the name of Krishna. But the
boy did not comply with the request. Again Shivananda Sen
asked the boy the same thing, but still he did not utter the name of
Krishna. Then Mahaprabhu said, "I have made innumerable
animate and inanimate objects in the world chant the name of
Krishna but I have failed this time." Svarupa Damodara then said,
"I can understand that he will not disclose the mantra of Lord
Krishna which he received from You to anyone and he is chanting
the mantra within his mind." When Shivananda Sen returned to
his room with the boy, everyone asked the boy why he did not
utter the name of Lord Krishna, but Puri dasa did not answer
them.

Another day Shivananda brought Puri dasa to see Mahaprabhu

and the boy worshipped the Lord's lotus feet. Then Prabhu asked
him to read any subject. Puri dasa began speaking, "All glories to
Shri Hari, whose beautiful blue lotus-like eyes are anointed with
balm…(CC.3.16.74-76). All the Devotees were astonished to
hear the descriptive sloka from the young boy, and concluded that
he must have received the special mercy of Gaurasundara.
Hearing the sloka, Mahaprabhu was overwhelmed with ecstasy
and blessed the boy, "May you always lovingly remember the
pastimes of Lord Krishna." Shri Svarupa Damodara said, "Since
this sloka has satiated the ears of the Devotees, let this boy's
name be Karnapura (karna-means ears, and pura means
satiation). Thus Puri later became famous as Shri Kavi
Karnapura.

Every year Shivananda Sen paid all the expenses for the
journey on foot to Nilachala of nearly two hundred Devotees.
Whatever wealth and resources he possessed were offered to
Mahaprabhu. Sometimes Shri Nityananda Prabhu stayed at the
house of Shivananda, and whenever Mahaprabhu went to Gauda,
He always came to his house.

The books written by Kavi Karnapura Goswami are: Shri

Chaitanya Chandradaya Nataka, Shri Ananda Vrindavana
Champu, Shri Chaitanya Charitamrita Mahakavya, Shri
Gauraganoddesa Dipika, Shri Radha Krishna Ganoddesa Dipika,
Shri Krishnahnika Kaumudi, Alankara Kaustuva and Arya Sataka.

69. Parameshvara Dasa Thakura

Parameshvara Dasa was completely surrendered to the lotus feet

of Lord Nityananda. He was the Lord's constant companion.
Shrila Krishna Dasa Kaviraja says that anyone who remembers
his name, Parameshvara Dasa, will easily attain love of Krishna.

Parameshvara Dasa also humbly served Shri Jahnava Mata.

He accompanied the Deity of Radharani that Jahnava Mata sent
to Vrindavana for Govindaji. In Krishna lila, Parameshvara Dasa is
one of the dvadasha gopalas named Arjuna. His samadhi is in the
64 Samadhis Area.

Shri Parameshvara Dasa Thakura ki jai!

Parameshvara Dasa is one of the dvadasha gopalas named Arjuna. (In the image: Arjuna Gopa).
 70. Parameshvara Modaka

CC Antya 12.54: There was a resident of Nadia named

Parameshvara, who was a confectioner living near the home of
Shri Chaitanya Mahaprabhu.

CC Antya 12.55: When the Lord was a boy, He would visit the
house of Parameshvara Modaka again and again. The
confectioner would supply the Lord milk and sweetmeats, and the
Lord would eat them.

CC Antya 12.56: Parameshvara Modaka had been affectionate

toward the Lord since His childhood, and he was one of those
who came that year to see the Lord at Jagannatha Puri.

CC Antya 12.57: When he offered his obeisances to the Lord,

he said, "I am the same Parameshvara." Upon seeing him, the
Lord asked him questions with great affection.

CC Antya 12.58: Shri Chaitanya Mahaprabhu said,

"Parameshvara, may you be blessed. It is very good that you
have come here."Parameshvara then informed the Lord,
"Mukundara Mata has also come."

CC Antya 12.59: Hearing the name of Mukundara Mata, Lord

Chaitanya hesitated, but because of affection for Parameshvara,
He did not say anything.

CC Antya 12.60: An intimate relationship sometimes makes a

person overstep formal etiquette. Thus Parameshvara actually
 pleased the Lord in His heart by his simple and affectionate
behavior.

71. Prabodhananda Saraswati

After associating with Shri Chaitanya Mahaprabhu in Shri

Rangam, Shri Prabodhananda Saraswati converted from Shri to
Gaudiya Vaishnavism. Empowered by Shri Chaitanya, he taught
Shrimad Bhagavatam and other devotional works to Gopala
Bhatta Goswami, his nephew. His eloquent speech would
engladden everyone.
Good qualities and pure devotion to the Supreme Personality of
Godhead ornamented his life. Even while sleeping he would
remember Lord Caitanya. Prabodhananda Sarasvati was an
extremely enthusiastic exponent of Shri Chaitanya's doctrine and
divinity.

parama-vairagya-sneha murti manoram

maha-kavi gita vadya-nrtye anupam

"Very austere and renounced, Prabodhananda Saraswati

overflowed with love for the Devotees. His handsome form
pleased the eyes. He was a learned poet and scholar. No one
could compare with him in the arts of singing, dancing, and
playing musical instruments." (Bhakti-ratnakar)

Leaving Shri Rangam, he lived a detached life in Shri

Vrindavana as a fully dedicated servant of Radha-Govinda. He
was a rasika acharya, perfect in describing the nikunja-lilas of
Gandharvika-Giridhari. He glorifies Lord Chaitanya,
 Radha-Krishna, Navadwipa, and Vrindavana with enlightened
devotion. Prabodhananda Saraswati's writings bless the beginner
with bhakti and shower rasika Vaishnavas with pure nectar.
Sangita Madhava, Navadwipa-sataka, Chaitanya-chandramrta,
Radha-rasa-sudhanidhi, Vrindavana-mahimamrta are some of his
books.

Prabodhananda Saraswati serves Shri Radha in Goloka

Vrindavana as Tungavidya-gopi, one of Her asta-sakhis. His
samadhi is behind Kaliya-ghat near the Kadamba tree of Krishna
lila.

Prabodhananda Saraswati serves Shri Radha in Goloka Vrindavana as Tungavidya-gopi, one of Her
asta-sakhis.
 71. Pradyumna Brahmachari

Shri Pradyumna Brahmachari or Shri Nrisinghananda.

aveshash ca tatha jïeyo mishre pradyumna-sanjnake

The Lord’s avesha manifestation took place in Pradyumna

Mishra.

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has quoted

the above verse in connection with Pradyumna Brahmachari and
not for the Orissan Pradyumna Mishra who will be described later
in chapter 63 of this volume. The Gaudiya Vaishnava Abhidhana
has also taken the same position. Hari Das Das there calls
Pradyumna Brahmachari the Lord’s avesha.

The Lord’s Avirbhava

sakshat-darshana, ara yogya-bhakta-jive

avesha karaye kahan, kahan avirbhave

Lord delivered the fallen souls in three different ways: some

places by appearing to them directly in His self-same body, in
other places by entering into a worthy Devotee, and in still other
places by divine epiphany. His principal method of giving salvation
was to appear to the conditioned souls in His Self-same body, but
He also took possession of Nakula Brahmachari’s body and made
an apparition before Nrisinghananda Brahmachari. It is the
 Supreme Lord’s nature to declare, “I shall deliver the people of
the world.” (Chaitanya Charitamrita 3.2.4-6)

The Name Nrisinghananda

Mahaprabhu gave Pradyumna Brahmachari the epithet

Nrisinghananda because of his absorption in the service of
Nrisingha. He is considered to be one of Chaitanya’s own
branches. (Chaitanya Charitamrita 1.10.35, 3.2.53)

Pradyumna Brahmachari considered himself to be the servant

of Nrisingha for Nrisinghadeva manifested Himself in his body. He
remained by Mahaprabhu’s side in the consciousness that
Nrisingha Himself had appeared in the form of a sannyasi.
(Chaitanya Charitamrita 3.3.286-7)

Vrindavan Das Thakur writes in the Chaitanya Bhagavat that

Pradyumna conversed directly with Nrisinghadeva. This is
mentioned particularly when Pradyumna joined the company of
Devotees on the annual pilgrimage to Jagannath Puri.

Pradyumna Brahmachari, who talked directly to Lord Nrisingha

walked along as a part of the company of Devotees. (Chaitanya
Bhagavat 3.8.92)

All those people who think that the body of the Lord is a product
of the material nature are atheists who have been bewildered by
the Lord’s illusory energy. They think that these accounts are tall
stories they can criticize out of their false sense of being learned.
Anyone who lacks faith in the Supreme Lord is an unfortunate
beggar who is cheated of any worthwhile achievement in life, and
who gains nothing but the birth and death that are the lot of the
conditioned soul.

The Power of Pradyumna’s Meditation

When Mahaprabhu took sannyas in Katwa, He made off for

Vrindavan, but Nityananda Prabhu tricked Him into coming back
to Shantipur to the house of Advaita Acharya. Afterwards, the
Lord continued to Puri in the company of Nityananda Prabhu,
Jagadananda Pandit, Mukunda Datta and Damodar Pandit.
Shortly thereafter, He left Puri on a pilgrimage through southern
India. On His return from South India, He planned a trip to
Vrindavan that would take Him on the route along the Ganges
through Bengal. On this trip, He stopped at the house of
Sarvabhauma Bhattacharya’s brother, Vidya Vachaspati in
Vidyanagara, delivered Devananda Pandit and Chapal Gopal
from their offenses in Kuliya village, and then met Rupa and
Sanatan Goswamis for the first time in Ramakeli.

As Mahaprabhu made this trip, Pradyumna Brahmachari

meditated on Him, visualizing himself placing jeweled bricks on
the road on which the Lord was walking to make His journey more
agreeable. When the Lord reached Kanair Natshala, about 200
miles north of Calcutta in the Santal Paragana district of Bihar
state, five miles from the town of Rajmahal, Pradyumna’s
meditation suddenly broke. He was immediately able to
understand that the Lord would only go as far as Kanair Natshala
on this occasion and no further.
 It is said that mental service like that performed by Nrisingha
Brahmachari in this meditation is superior to service performed
with actual ingredients. Rupa Goswami makes this point in his
Bhakti-rasamrita-sindhu (1.2.182), where he gives the example of
the Brahmin from Pratishthanpura who attained the association of
Narayan in Vaikuntha as a result of mental service or manasi
seva.

Pradyumna Brings the Lord to Kumarahatta

On one occasion, Mahaprabhu was attracted by

Nrisinghananda’s love to come to Kumarahatta and to appear in
the house of Shivananda Sena. This story has been told
beautifully by Krishnadas Kaviraj Goswami in the second chapter
of the Antya-lila of his Chaitanya Charitamrita.

One year, as Shivananda Sena’s nephew Shrikanta Sena left

Puri, Mahaprabhu told him to convey the message to the Bengali
Devotees that there was no need for them to come to Puri that
year, for He Himself would be visiting Bengal in the month of
Paush. When Shrikanta came with this news, all the Devotees
were jubilant in expectation of the Lord’s visit. But when the
month of Paush had almost come to an end and there was no
sign of Mahaprabhu, Shivananda Sena, Jagadananda Pandit and
the others who had been waiting anxiously were disheartened by
His non-arrival.

At that time, Nrisinghananda happened by and asked everyone

the reason for their unhappiness. When he heard that they were
disappointed that the Lord had not come, he assured them that he
 would be able to make Mahaprabhu appear there within three
days. Since Shivananda and Jagadananda knew
Nrisinghananda’s spiritual powers, they believed him.

Nrisinghananda sat down and stayed absorbed in meditation for

two days, after which he told Shivananda that Mahaprabhu had
arrived in Panihati and that by noon of the next day He would be
in Kumarahatta. He ordered Shivananda Sena to supply him with
the ingredients for a feast in honor of the Lord. He personally
started cooking early in the morning and made a large variety of
preparations that he distributed onto three plates to make
offerings to Jagannath, Nrisinghadeva and Mahaprabhu. As soon
as he sat down in meditation for the offerings, Mahaprabhu
personally appeared and ate all three plates, leaving no
remnants.

Although Nrisinghananda was overjoyed to see the Lord accept

his offerings, he made a pretense of disappointment. He said,
since Mahaprabhu and Jagannath are ontologically non-different,
there was no fault in His eating the plate set out for Jagannath.
But why had He taken the offering intended for Nrisingha?
“Nrisinghadeva has fasted today,” he said. Indeed, the Lord
performed this pastime in order to show that He is not different
from Jagannath or Nrisinghadeva.

After eating, Mahaprabhu left for Panihati. Nrisinghananda cried

out in distress, causing Shivananda to inquire what was the cause
of his troubles. Nrisinghananda answered that the Lord had alone
eaten all three plates, leaving Jagannath and Nrisinghadeva to
fast. Shivananda Sena had some doubts, but on his request
 provided him with foodstuffs to prepare a second offering. The
brahmachari cooked once again and made an offering to
Nrisinghadeva.

The next year, when Shivananda Sena went with the Bengali
Devotees to Puri, everyone was duly astonished to hear the Lord
Himself volunteer the information that He had been to
Shivananda’s house in the month of Paush and had eaten the
delicious offerings made by Nrisinghananda.

One day, the Lord was engaged in conversation in the presence

of all the Devotees and suddenly began to praise
Nrisinghananda’s qualities. He said, “Last year in the month of
Paush, Nrisinghananda gave me delicious sweetmeats and
vegetables such as I had never eaten.” Hearing this, all the
Devotees were struck with wonder and Shivananda was finally
convinced that the incident was true. (Chaitanya Charitamrita
3.2.76-78)

72. Pradyumna Mishra

avirbhavo gauraharer nakula-brahmacarini

aveshash ca tatha jïeyo mishre pradyumna-sangake

The Lord’s avirbhava ("manifestation") took place in Nakula

Brahmachari, and His avesha ("possession") in Pradyumna
Mishra. (Gaura-ganoddesha-dipika 73-74).

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has written

that Pradyumna Mishra was an Orissan (Chaitanya Charitamrita
 1.10.131, Anubhashya). Vrindavan Das Thakur has stated the
same in Chaitanya Bhagavat.

Many of Mahaprabhu’s associates took birth in Orissa. It was

not long before they came and met with the Lord. Amongst them
were Pradyumna Mishra, whose body was solidified prema. The
great self-controlled Devotees Paramananda Mahapatra and
Ramananda Raya were others. (Chaitanya Bhagavat 3.3.183-4)

According to Gaudiya Vaishnava Abhidhana, Pradyumna

Mishra was originally a resident of Sylhet and only later moved to
Orissa. He is counted amongst the branches of Chaitanya
Mahaprabhu Himself. The extent to which he was dear to
Mahaprabhu is described in both the Chaitanya Charitamrita and
Chaitanya Bhagavat:

Pradyumna Mishra was an ocean of love for Krishna and Lord

Gaurasundara put him on the same level as Himself. (Chaitanya
Bhagavat 3.5.211)

Chief amongst the loving Devotees of the Lord were

Kashishvara Pandit, Bhagavan Acharya and Pradyumna Mishra.
(Chaitanya Bhagavat 3.8.57)

The Lord felt joy on meeting Kashi Mishra, Pradyumna Mishra

and Bhavanand Raya. (Chaitanya Charitamrita 1.10.131)

All glories to the Lord, the life of Pradyumna Mishra, the wealth
of Paramananda Puri. (Chaitanya Bhagavat 1.14.2)
 When Mahaprabhu returned from South India, Sarvabhauma
Bhattacharya introduced Pradyumna Mishra to the Lord as a
great Vaishnava.

Pradyumna Mishra is the best of the Vaishnavas. He was

Jagannath’s chief cook and had the family title of Das. (Chaitanya
Charitamrita 2.10.42) [FN: Das is sometimes used by Brahmana
families in Orissa, though it is a lower caste name in Bengal.]

Later, Pradyumna Mishra was instructed by Mahaprabhu to go

to Ramananda Raya to hear Krishna-katha. This has been
extensively described in the Chaitanya Charitamrita, Antya-lila,
chapter 5. Shrila Bhaktisiddhanta Saraswati Goswami Thakur
writes in his Gaudiya Bhashya to the Chaitanya Bhagavat (Adi,
14.2): "Pradyumna Mishra took birth in a Brahmin family in central
Orissa. He led an exemplary pious householder life, showing
nobility of character in his adherence to social etiquette.
Mahaprabhu gave meaning to this behavioral standard by
sending him to the great Devotee, Ramananda Raya, who though
not born in a material Brahmin family was the most competent
instructor in the matter of bhakti-rasa. When Pradyumna Mishra
went to this Vaishnava acharya to hear him glorify Krishna’s
pastimes in the attitude of a disciple and thereby received
Mahaprabhu’s causeless mercy."

Pradyumna Wants to Hear Harikatha

Pradyumna Mishra came one day to Mahaprabhu eagerly

asking to hear some Hari-katha. Mahaprabhu replied with great
humility that he was not qualified to speak on elevated matters of
 sacred rapture and sent him to meet Ramananda Raya. At the
time, Ramananda Raya was living in the Jagannath-vallabha
gardens. The service he was engaged in for the pleasure of Lord
Jagannath was beyond the capacity of even great self-controlled
sages, what to speak of ordinary human beings. He would
prepare two young deva-dasis for the performance of a play
which was to be given before Lord Jagannath, not only by training
them in the songs that they would sing and in the dance they
would perform, but also by bathing, dressing and decorating
them. While Ramananda Raya was engaged in such service, no
one was allowed to interrupt him.

The first time that Pradyumna Mishra came to see Ramananda,

one of Ramananda’s servants told him that he was busy doing
this work and asked Mishra to sit outside and wait. After
Pradyumna Mishra had been waiting a long time, Ramananda
Raya finished his service and came outside and learned that
Pradyumna Mishra had been waiting there to hear about Krishna
from him. He showed the Brahmin the appropriate respect and
begged forgiveness for his offense in making him wait. Mishra
realized that it was too late that day for his wish to be fulfilled and
he returned home.

Some days later, when Mahaprabhu saw Mishra, he asked him

how the meeting with Ramananda had gone and what topics they
had discussed. At first, Pradyumna Mishra remained silence
because of the doubts which he had about Ramananda Raya’s
behavior. Mahaprabhu, as the antaryami was able to understand
what was going through his mind and began to glorify
Ramananda’s extraordinary character with great force. His words
are found in the Chaitanya Charitamrita:

"I am a sannyasi and I consider Myself to be renounced. But if I

even hear the name of a woman, what to speak of seeing one, I
feel an effect on My mind and body. So who is not moved by the
sight of a woman? Everyone listen to Me. Let Me tell you about
Ramananda Raya, although they are so wonderful and
uncommon that they really cannot be properly described. He
personally serves Jagannath’s young and beautiful devadasis in
every possible way. He personally bathes and dresses them and
decorates them with ornaments. While doing so, he naturally sees
and touches the private parts of their bodies, but even so, his
mind is never affected. He teaches the girls how to physically
express all the moods of love, to be acted out before Jagannath
Deva, but his mind and body are as steady as wood or stone.
Indeed, it is amazing that even when he touches such young girls,
his mind is not disturbed. Only Ramananda has the right to do
such things, and seeing him do them, I can understand that his
body is not material but has been completely transformed into a
spiritual entity." (Chaitanya Charitamrita 2.5.35-42)

Thus saying that Ramananda Raya was highly qualified to

speak on matters connected to Krishna, the Lord sent Pradyumna
Mishra back again. When he arrived in the Jagannath-vallabha
gardens, Ramananda greeted him by paying obeisances.
Pradyumna then heard Ramananda explained all the different
topics on sambandha, abhidheya and prayojana which he had
recounted to the Lord at Vidyanagara during His trip to South
India. Both the speaker and the hearer completely forgot
 themselves in the ecstasies of Krishna-katha. The whole day
passed in this way. Pradyumna Mishra felt himself to be
completely fulfilled by the hearing of all these subjects of Krishna
and he went to tell Mahaprabhu about it.

Shrila Bhaktisiddhanta Saraswati Goswami Thakur has made

the following commentary on this anecdote in his Anubhashya:
"Ordinarily, the Brahmin acts as preceptor to the three other
varnas and the sannyasi is the guru of all Brahmins in the three
other ashramas. The Lord wished to curb the false pride arising
from these notions by sending Pradyumna Mishra, even though
he was a pure blood Brahmin, to take instruction from
Ramananda Raya, who belonged to the lowest varna, that of the
shudras, and to the lowest ashrama, that of the householder. The
Lord Himself, though a sannyasi, also showed the same example
by taking instruction personally from him, accepting the
conclusions which he preached."

73. Prataparudra

indradyumno maharajo jagannatharcakah pura

jatah prataparudrah san sama indrena so’dhuna

Indradyumna, who previously worshiped Lord Jagannath, was

born as Prataparudra, with the same opulences as Indra himself.
(Gaura-ganoddesha-dipika118)

[Note: In a Satyayuga during the second half of Brahma’s lifetime,

a certain king named Indradyumna was born into the Dynasty of
the Sun. He ruled over the kingdom of Malava and had his capital
 at Avantipura. He was a great Devotee of Vishnu, as was his
priest Vidyapati. In the first half of Brahma’s life, Jagannath had
appeared in Nilachala as Nila Madhava with the purpose of
delivering the conditioned souls of this world. He was served by a
tribal king named Vishvavasu. Nila Madhava manifested the Deity
form of Jagannath through these three persons: Indradyumna,
Vidyapati and Vishvavasu. The Lord appeared in three forms at
the place known as Banki Mohana in order to show His mercy for
King Indradyumna. These three Deities are, of course, Balaram,
Subhadra and Jagannath.]

Prataparudra’s Ancestors

The ancestors of King Prataparudra are listed in the Orissan

history, Madala Punji. It is said there that when King Kajjalabhanu,
the last ruler of the Ganga dynasty, was absent from the kingdom
during wartime, his minister Kapilendra Deva led a coup and took
over the throne. Also known as Kapileshvara, this king founded
the Gajapati dynasty of Orissa. Kapilendra’s queen was Parvati,
to whom was born their son and successor, Purushottam Deva,
Prataparudra’s father. Prataparudra’s mother was Padmavati or
Rupambika.

Prataparudra was an associate of Lord Chaitanya Mahaprabhu

and is considered a branch of Gadadhara Pandit Goswami.
During the Lord’s lifetime, he was an independent king of
considerable power. His capital city was Chuttack (Kataka). He,
his wives and sons, were all Devotees of Mahaprabhu. His chief
wife (or patta-mahishi) was named Gauri. She had five sons, the
eldest of whom was named Purushottam Jana. This is mentioned
in Bhakti-ratnakara (6.65).

Prataparudra, Disciple of Kashi Mishra

King Prataparudra accepted Kashi Mishra as his spiritual

master and served him with great dedication. While staying at
Puri, he would daily go to Kashi Mishra’s house and massage his
guru’s feet after his midday meal. At this time he would inquire
about the state of Jagannath’s service, etc.
Prataparudra had a regular duty which he performed whenever he
was at Nilachala. He would daily massage Kashi Mishra’s feet
and would hear a report on Jagannath’s service. (Chaitanya
Charitamrita)

Mahaprabhu stayed at Kashi Mishra’s house in a one-roomed

cottage on the veranda. In Orissan, such a small cottage is called
a gambhira.

We also learn from Ramananda Raya’s Jagannath-vallabha

Nataka that Prataparudra was a mighty and heroic military leader,
despite which he maintained a humble demeanor. He was a
generous and open-hearted Vaishnava. It is also said there that
he was devoted to the promotion of learning. Every one of
Mahaprabhu’s biographies states that he received the Lord’s
mercy. Kavi Karnapura also writes about Prataparudra’s military
qualities in his Chaitanya-chandrodaya Nataka. He protected
brahmanical culture and was especially benevolent towards the
Vaishnava religion. Many works of Vaishnava history dating to that
period have given testimony that he was the object of affection for
Mahaprabhu, Ramananda Raya, Kashi Mishra and Sarvabhauma
Bhattacharya.

Many books have been attributed to Prataparudra, such as

Saraswati-vilasa, Pratapa-martanda, Kautuka-chintamani,
Nirnaya-sangraha, etc. In fact, the first two of these books were
written by two of his court scholars, Lolla Lakshmidhara and
Ramakrishna, respectively. There is a legend that when
Mahaprabhu left Puri for Vrindavan, Prataparudra felt such
separation that he had a murti of the Lord made. He assigned 54
Brahmins to the service of the Deity, as well as giving a large tract
of land for its maintenance. In the royal palace at Puri, Deities of
Gaura-Nityananda and Gaura-Gadadhara are worshiped
alongside numerous other images.

Purushottam Fights for Jagannath’s Honor

During Prataparudra’s reign, his kingdom stretched as far as

Rajamahendri in modern Andhra Pradesh. It is not necessary to
go into detail here, but the following is a brief summary of some of
the historical background. Prataparudra’s father, Purushottam
Deva, retrieved lands which had been lost to his kingdom as well
as expanding it further through his own might. Being entirely
surrendered to Jagannath, he was successful in extending
Orissan lands as far as Rajamahendri, or Rajahmundry. It was
said that Jagannath Himself would appear on the battlefield to
assist the king in his fight.

On one occasion, marriage was contracted between Purushottam

and the king of Kanchi’s daughter Padmavati. The king of Kanchi
came to Puri to have a look at the groom. He arrived there during
the time of the Rathayatra and saw his prospective son-in-law
sweeping the parade ground before the chariot of the Lord, as
was the custom. Though Purushottam was sweeping the ground
with a golden broom, the king of Kanchi thought that it was an
insult to his daughter to marry her to someone who took the tasks
of a sweeper, the lowest outcaste of Hindu society. He thus
cancelled the marriage between them. The king of Kanchi was a
Devotee of Ganesha, and had no great faith in Jagannath.

When Purushottam heard of the sovereign of Kanchi’s

faithlessness, he became angry and attacked his territories with a
large force. At first he was unable to secure a victory, so he
prostrated himself before Jagannath and surrendered to Him. This
time Jagannath assured him that He would aid his war effort and
so Purushottam took up arms again.

As Purushottam passed through the village of Anandapura,

about 12 miles from Puri, a milk maid said to him, "Two horsemen
passed through here. They bought milk, yogurt and buttermilk
from me and paid for it with a ring. They told me to give you the
ring and ask for money in exchange." When Purushottam looked
at the ring, he was able to recognize that the two horsemen had
been none other than Jagannath and Balaram. He rewarded the
milkmaid and set off to certain victory against Kanchi. He returned
with the jewelled throne of that kingdom and offered it to the
service of Jagannath. He also took the Ganesha Deity which was
worshipped in Kanchi back to Puri. In this way, Jagannath Deva
crushed the arrogant pride of the king of Kanchi. It is said that
Ganesha tried to cast obstacles in Purushottam’s way during the
 battle. Since he went against his customary role of eliminating
obstacles, he was given the name Bhanda ("deceitful") Ganesha.

Kanchi’s king personally returned to Puri with his daughter

Padmavati and offered her as Purushottam’s bride while he was
sweeping the Rathayatra route for Jagannath. Purushottam kept
his promise and remained king of Puri until 1497 AD. He was
followed by Prataparudra who remained on the throne until his
death in 1540. Other than the abovementioned queen Gauri, he
also had four other wives, named Padma, Padmalaya, Ila and
Mahila.

Prataparudra Wishes to Meet Mahaprabhu

Prataparudra was the most fortunate member of the Gajapati

dynasty of Orissan kings, as he received the mercy of Shri
Chaitanya Mahaprabhu, the combined form of Radha and
Krishna. Even though Mahaprabhu felt that it was not beneficial
for a sannyasi to come into contact with a worldly man like a king,
His disdain for him was pure show. Inwardly, He was won over by
the king’s pure devotional attitude and He showered him
generously with His causeless mercy. Krishnadas Kaviraj
Goswami has described how the Lord taught the people of this
world through King Prataparudra in his Chaitanya Charitamrita.
The story is told in the eleventh chapter of the Madhya-lila.

At first Prataparudra approached Sarvabhauma Bhattacharya to

tell him of his desire to meet Chaitanya Mahaprabhu. He asked
him so many times that finally Saravabhauma asked Mahaprabhu
to allow the king to see him. As soon as he heard the request,
however, the Lord covered His ears and said, "For a sannyasi like
Myself, to see a king is the same as looking at a woman– it is
pure poison." (2.11.7) Even though the king was a great Devotee,
the fact that he was a king made him an object of fear, like a black
snake.

Prataparudra’s Dream

In the fifth chapter of the Antya-khanda of the Chaitanya

Bhagavat, Vrindavan Das Thakur has described the King’s deep
desire to meet with the Lord as well as a dream in which the King
saw that Lord Jagannath and Lord Chaitanya Mahaprabhu are
non-different. The first time the King saw Mahaprabhu dance, He
observed a body covered in dust and His mouth filled with frothing
saliva from his ecstatic dancing and so felt some doubts.

That very night, he saw Jagannath in a dream. Jagannath too was

covered in dust and saliva; then he saw the same dust-covered
form of Lord Chaitanya Mahaprabhu sitting on Lord Jagannath’s
simhasana along with the Deity. From this amazing dream he
understood the divine nature of Lord Chaitanya Mahaprabhu.

[Jagannath said,] "Just look! My body is covered with dust and

saliva. You are a king and the son of a king. Surely it is not proper
for you to touch someone like Myself." Having said this, Lord
Jagannath looked at His servant and laughed. In that very
moment, the King saw Chaitanya Mahaprabhu sitting on the altar
alongside the Lord. (Chaitanya Bhagavat 3.5.175-7)

Ramananda and Sarvabhauma Try to Intervene

 One day, Prataparudra came to Puri with Ramananda Raya and
other members of his retinue. Ramananda knew of the king’s
eagerness to meet Mahaprabhu, so when he went to visit the
Lord, he tried to persuade Him to allow such a meeting to take
place, telling Him of the king’s deep affection for Him. He added
that the king had given him leave from his job with full pay to allow
him to stay with the Lord. When He heard how the king was filled
with love for him and how he had served His Devotee,
Mahaprabhu replied: "The king has shown so much love for you
that the Lord is sure to accept him on the basis of this virtue
alone."

ye me bhakta-janah partha na me bhaktash ca te janah

mad-bhaktanam tu ye bhaktas te me bhaktatama matah

Those who claim to be My Devotees are in fact not so. The best
of My Devotees are those who are devoted to My servants.

However, Sarvabhauma Bhattacharya again entreated the Lord

on the king’s behalf to allow such a meeting to take place, the
Lord said that under no circumstances would He come face to
face with a king, and that if people continued to ask Him to do so,
He would leave Puri and go to live elsewhere. When the king
heard this, he was desolated. He said,

"The Lord has descended just to deliver all kinds of sinful,

lowborn persons. He has even delivered sinners like Jagai and
Madhai. But it seems that He has made a promise to deliver the
entire universe with the exception of someone named
 Prataparudra. He may have sworn not to see me, but I have
sworn to give up my life if I cannot see Him. Without Shri
Chaitanya Mahaprabhu's mercy, my life and kingdom are
worthless." (Chaitanya Charitamrita 2.11.45-6, 48-9)

Vasudeva Sarvabhauma thought up a way to arrange a meeting

between Prataparudra and the Lord. During the Rathayatra
festival, after having danced in the sankirtan with His Devotees,
the Lord customarily went into a flower garde to rest.
Sarvabhauma Bhattacharya suggested to the king that he take
this opportunity to approach the Lord dressed as a common
person and to recite the verses of the Rasa-panchadhyaya from
the Bhagavat. The Lord would be in a trance-like state and would
be transported by the recital of the loves of Krishna and the gopis.
In this condition, He would surely embrace the king. The king was
relieved to hear these words of advice.

When the Lord returned from His pilgrimage to the South of India,
Prataparudra sent a letter to Sarvabhauma in which he once
again expressed his desire to meet with the Lord. Sarvabhauma
showed the letter to the other Devotees and all were duly
impressed by the degree of devotion exhibited by the King.
Nityananda Prabhu decided that he would speak to the Lord, not
about meeting the King but simply about his personal qualities
and actions. He said the following to the Lord:

We want to submit everything to You, whether or not it is fitting.

The King has decided that he will become a yogi if he cannot
meet You. He says, "I will pierce my ears and place earrings there
and become a mendicant. I have no desire to enjoy this kingdom
 without the mercy of Gaurahari. When will I be able to see the
Lord’s moonlike face to my full satisfaction and when will I be able
to hold His lotus feet to my heart?" (Chaitanya Charitamrita
2.12.19-21)

Though the Lord listened to Nityananda’s account of the King’s

mood, He took a hard-line position in order to teach the world. He
said that for the sake of His spiritual advancement, a sannyasi is
forbidden to even see a King. If He were to engage in such
forbidden acts, Damodar Pandit would criticize Him. Damodar
Pandit answered, saying:

"I am merely an insignificant jiva, so what power do I have to tell

you what to do? I shall see you meet the King of your own
volition. The King loves You very much, and you are influenced by
a Devotee’s feelings of love. It is the power of this love for You
that will reward him with the opportunity to touch You. Although
You are the Supreme Lord and are completely independent, still it
is Your nature to be influenced by the love and affection of Your
Devotees." (Chaitanya Charitamrita 2.12.27-9)

Nityananda added that people who experience unrequited love

tend to commit suicide. Thus, in order to save the King’s life, he
asked Mahaprabhu to give him a used loincloth (bahirvasa). The
Lord could not refuse, so Nityananda asked Govinda for the
loincloth and sent it to the King via Sarvabhauma Bhattacharya.
Prataparudra was overjoyed to receive the cloth and he began to
worship it as though it were the Lord Himself.

Mahaprabhu Sees the King’s Son

 When Ramananda Raya received the King’s permission to
come to live near the Lord in Puri, he also described Maharaj
Prataparudra’s intense desire to see the Lord and tried to
persuade the Lord to fulfill that desire. Mahaprabhu spoke out of a
desire to establish the rules of conduct for the renounced orders:
He said that just as even a slight mark on a piece of white cloth
immediately becomes noticeable, the smallest character flaws of
a sannyasi are noticed by the general public. A jug full of milk is
contaminated by even a drop of liquor; similarly, though King
Prataparudra may possess all virtues, the very fact that he is a
king makes his association contaminated.

However, the Lord was unable to completely ignore Ramananda

Raya’s request, because of their close friendship. He Himself
suggested that He could see the King’s son, for according to the
maxim atma vai jayate putrah ("one is reborn as one’s own son"),
there is no difference between the father and the son. When he
learned of the Lord’s will, Prataparudra immediately sent his son
to Him. When Mahaprabhu saw the teenaged prince with his
almond eyes and dark skin wearing a yellow cloth, He
immediately thought of Krishna. He embraced the lad which
caused Him to experience the ecstatic transformations of prema.
The King embraced Him and felt the same ecstasies through the
medium of his son. From that day onward, the King’s son was
considered one of Mahaprabhu’s associates.

The King’s Humble Service to Lord Jagannath

 A Devotee who is free from pride, is surrendered and without
any ulterior motive, is eligible to receive the Lord’s mercy.

dinere adhika daya karen Bhagavan

kulin pandit dhanir baria abhiman

The Lord bestows greater blessings on the meek and humble.

Those who are well-born, who are learned, and who are rich are
filled with pride. (Chaitanya Charitamrita 3.4.68)

Maharaj Prataparudra was without any pride, even though he

had so much material power as well as possessing all good
qualities. Mahaprabhu had noticed his willingness to engage in
even menial service and was pleased with him and ready to give
him His mercy, even though externally He made a show of being
hard-hearted.

(While Lord Jagannath was being carried from the throne to the
car) King Prataparudra personally engaged in the Lord's service
by sweeping the road with a gold-handled broom. He sprinkled
the road with sandalwood-scented water. Although he was the
owner of the royal throne, he engaged in such menial service.
Although the King was the most exalted respectable person, still
he accepted menial service for Lord Jagannath and was therefore
a suitable candidate for Jagannatha’s mercy. Mahaprabhu was
happy to see the King’s service to the Lord and it was through this
service, that he finally received the mercy of the Lord. (Chaitanya
Charitamrita 2.13.15-18)
 The Lord’s mercy has no cause. Only He knows who will
receive His blessings and when. Often, He does so in an indirect
manner rather than doing it openly. The Lord was pleased by the
King’s engagement of a menial service and even though He did
not make a public show of mercy to him, He did reveal His
personal form to the King and thus fulfill his deepest desire.

Harichandana is Slapped by Shrivasa Pandit

In the thirteenth chapter of the Madhya-lila, these events are

described. During the Rathayatra festival, the Bengali Devotees
were divided into seven groups for chanting the Holy Names.
Each one of these groups thought that Mahaprabhu was with
them alone. Prataparudra was able to witness this pastime and
felt wonder and ecstatic love. All this was Mahaprabhu’s indirect
mercy.

When Mahaprabhu Himself wanted to dance in front of

Jagannath’s chariot, He would gather the seven sampradayas
together into one kirtan group. Meanwhile, the Devotees formed
three rings of protection around the Lord. The innermost line of
defense was headed by Nityananda Prabhu, the second by
Kashishvara Pandit, Mukunda and other Devotees. Prataparudra
and his soldiers formed the outermost circle to defend the Lord
from the crowds.

Maharaj Prataparudra watched mesmerized while the Lord

danced, resting his hand on the shoulder of his minister
(mahapatra) Harichandana. At that time, Shrivasa Pandit, who
was also absorbed in watching the Lord’s ecstatic dancing, came
 and stood in front of the King, blocking his vision. Harichandana
repeatedly tried to push Shrivasa to one side, telling him to let the
King see until finally Shrivasa lost his temper and slapped
Harichandana. When Harichandana became angry and was
about to respond to Shrivasa’s aggression, the King said:

"You are very fortunate, for you have been graced by the touch
of Shrivasa Thakur. I have not been so fortunate. You should feel
obliged to him."

Prataparudra Catches the Lord

In Mahaprabhu's lila we find a delightful mixture of the highest

manifestations of love, mercy and teachings for the general
public. As He pulled the chariot of Lord Jagannath, Mahaprabhu
was absorbed in the mood of Radha and the other gopis at their
meeting with Lord Krishna who had come to Kurukshetra from
Dvaraka on the occasion of the solar eclipse. Thus Mahaprabhu
wished to drag Krishna (in His Jagannath form) from the site of
His majestic pastimes in Kurukshetra, represented by Nilachala
(the Jagannath Temple) to the site of His sweet, loving pastimes
in Vrindavan, represented by Suryachala or the Gundicha Temple.
Sometimes, Mahaprabhu would lag behind as He tried to
understand the depth of the gopis’ loving power; Jagannath
Himself would seem to understand the Lord’s emotions and slow
down the movement of the chariot. Thus, the Lord danced more
frenziedly as He and Lord Jagannath went deeper and deeper
into ecstatic communication. As He danced in this divyonmada
state, the Lord seemed about to fall down just in the very spot
where King Prataparudra was standing. The King immediately
 held the Lord to keep Him from falling. This was how the Lord
blessed the King and allowed him to touch Him, but He
immediately began to rebuke Himself for having allowed a
materialistic person to touch Him. The inconceivable activities of
the Lord contain both delightful manifestations of emotion and
teachings for the world, neither of which are easy to understand.

When He saw that it was the King, Mahaprabhu condemned

Himself, saying, "O, how pitiful it is that I have touched a person
interested in mundane affairs." … Even though the Lord had had
made up His mind to see the King upon seeing him act as a
sweeper in the service of Lord Jagannath, He still externally
expressed feelings of anger in order to warn His personal
associates.

The Lord Embraces the King

There is a spot about halfway between the Jagannath Temple

and Gundicha, or halfway between Shraddhabalu and Ardhasani
Devi, which is called Balagandi. During the Rathayatra, Lord
Jagannath’s chariot stops here at midday so that the He can rest.
The custom is that all Devotees, whether important or less so, can
make food offerings to Him on this occasion. Because of the large
crowds which normally accumulate, Mahaprabhu went to rest in a
flower garden near a coconut grove. Raja Prataparudra
remembered Sarvabhauma’s counsel and approached the Lord in
the dress of a commoner and began to massage His feet. He
began to recite gopi-gita verses from the Rasa-lila of the Shrimad
Bhagavatam, starting with the following verse:
 jayati te’dhikam janmana vrajah
shrayate indira shashvad atra hi
dayita drishyatam dikshu tavakas
tvayi dhritasavas tvam vicinvate

The glories of Vraja-bhumi have increased ever since You took

birth here; since then, the goddess of fortune has taken up
residence here. O beloved! We whose lives depend completely
on You are searching for You, please show Yourself to us. (SB
10.31.1)

Mahaprabhu was ecstatic and told the King to go on reciting.

The King reached the ninth verse of the chapter:

tava kathamritam tapta-jivanam

kavibhir iditam kalmashapaham
shravana-mangalam shrimad-atatam
bhuvi grinanti te bhurida janah

Nectarean discussions about You give life to those who are

suffering; the philosophers have glorified them for they destroy all
of one’s sins. They are auspiciousness f or the ears, they bring
the fortune of love /divfor Krishna. Those most munificent of
beings distribute these wonderful words throughout the world.

As soon as Mahaprabhu heard this verse, He became ecstatic

with love and embraced the King, while repeating the word
bhurida ("most munificent beings") from the verse. Though the
Lord is all-knowing, He asked the King his identity. Prataparudra
answered that he was the servant of the servant of the Lord.
 Satisfied with the King’s answer, the Lord revealed to him a
glorious divine form. All the Devotees were overjoyed to see that
the King had finally received the Lord’s mercy.

When the ratha was being pulled from Balagandi to Gundicha, it

suddenly came to a stop and even the strongest men and
intoxicated elephants were unable to move it. Maharaj
Prataparudra became anxious. When the Lord saw that everyone
was worried, He removed the strong men and the elephants and
told His own Devotees to take the ropes. Mahaprabhu Himself
went to behind the chariot and began to push it with His head.
The chariot started to move with a great rumbling noise. This feat
amazed King Prataparudra and the rest of his entourage.

Prataparudra Sees Other Wonderful Pastimes

While spending the four months in Puri, the Bengali Vaishnavas

witnessed numerous pastimes of Lord Jagannath. On the
Nandotsava, the day after the Krishna’s birth ceremony,
Mahaprabhu would dress up as a cowherd and put on a play
about the Vraja pastimes with His Devotees. Prataparudra also
participated in this lila.

The Lord made His first attempt to go to Vrindavan, He left Puri

on Vijaya-dashami and went to Cuttack where He met
Prataparudra in a garden under a bakula tree. Here too, the Lord
saw the great prema of the King and embraced him, drenching
him in His own tears of love. From that day on, the Lord was
given the epithet Prataparudra-santrata, "the savior of King
Prataparudra".
 Bhavananda Raya’s son Gopinath Pattanayaka was placed on
the scaffold by the King’s son for having misappropriated state
funds. Some Devotees came to Mahaprabhu to ask Him to
intervene in order to save Gopinath’s life. The Lord was unhappy
at being asked to get involved in such mundane affairs and made
up His mind to go to Alalanath. The King himself was disturbed at
hearing this news and prepared himself to give up everything in
order to keep the Lord in Puri. These are all further proofs of the
extent of the King’s love for the Lord’s lotus feet.

When King Prataparudra heard all these details, he felt great

pain in his mind. "I shall give up all that is owed me," he said, "if
Mahaprabhu only stays here at Jagannath Puri. Even a moment’s
contact with the Lord is worth more than millions of chintamani
stones. I care nothing for this small sum of 200,000 kahanas
(Note: a kahana equals 1280 cowries.); I would indeed offer
everything not only this, but my life and kingdom at the lotus feet
of the Lord."

A Song Written by King Prataparudra

In the description of Bengali manuscripts in the Banga Sahitya

Parishad library in Calcutta, a notice is given of a song with the
signature of Prataparudra. There is some doubt as to whether the
song is indeed his or not. A portion of that song is as follows:
A Prayer to Radha

I will become an ornament on your body,

the ankle bells upon your feet.
 I will become the chakora who gazes
at the moons of your fingernails,
the bee who buzzes around your lotus feet.

I will become the mirror you look into,

the whisk that fans you.
And I have yet another desire
Let me become a layer of fine dust on your feet.
If I cannot become the dust of your feet,
then be merciful and do with me as you please,
this is Prataparudra’s prayer.

When Mahaprabhu disappeared, Prataparudra felt great

separation from Him. This is described in the Bhakti-ratnakara as
follows:

When the King heard that the Lord had departed, he fell to the
ground and began lamenting. Hitting his head again and again, he
fell unconscious and only the association of Ramananda Raya
kept him alive. The King was unable to bear the absence of the
Lord and so he left Puri, remaining elsewhere for the rest of his
days. (Bhakti-ratnakara 3.217-19)

Maharaj Prataparudra’s descendants are: (1) Kaluwa Pratapa,

(2) Kakharuwa Pratapa, (3) Govinda Vidyadhara, (4) Chakra
Pratapa, (5) Narasimha Deva, (6) Raghurama Deva, (7) Mukunda
Deva Harichandana, (8) Ramachandra Deva, (9) Purushottam
Deva, (10) Nrisingha Deva, (11) Gangadhara Deva, (12)
Balabhadra Deva, (13) Mukunda Deva II, (14) Divyasimhadiv
Deva, (15) Hare Krishna Deva, (16) Gopinath Deva, (17)
 Ramachandra Deva II, (18) Virakeshari Deva, (19) Divyasimha
Deva II, (20) Mukunda Deva III, (21) Ramachandra Deva III, (22)
V_rakeshari Deva II, (23) Divyasimha Deva III, (24) Mukunda
Deva IV, (25) Ramachandra Deva IV, (26) Virakeshari Deva III,
(27) Divyasimha Deva IV.

74. Pundarika Vidyanidhi

A disciple of Shri Madhavendra Puri, Pundarika Vidyanidhi was

Shri Gadadhara Pandit's guru, and an intimate friend of Svarupa
Damodara.

Once in Jagannatha Puri, Pundarika Vidyanidhi met Svarupa

Damodara after a long separation. In a joyful mood of friendship
Pundarika and Svarupa wanted to take the dust from each other's
feet. A scuffle began as they tried to simultaneously catch the feet
of one another, but at the same time, avoid having their own feet
caught. Both being quite strong, neither won. But Shri Gauranga
enjoyed their sporting play and everyone laughed.

Pundarika Vidyanidhi has other names-Shri Vidyanidhi,

Acaryanidhi, Bhaktyanidhi, and Premanidhi (given by Lord
Chaitanya). "Simply by hearing his name," said Shri Gaura, "the
whole world becomes purified." Premanidhi's pure devotion
caused Shri Chaitanya Mahaprabhu to sometimes cry profusely
and call out loudly, "Bop, (father) Pundarika! Pundarika is My
father, My dearmost friend. When will I see him again?" Pundarika
Vidyanidhi is King Vrishabhanu, Shri Radha's father, in
Vrindavana lila.
 Continually floating in the sea of Krishna prema, Pundarika
often showed ecstatic bodily symptoms of tears, horripilation,
falling unconscious. "Whoever recites or hears the following
narration of the meeting of Pundarika Vidyanidhi and Shri
Gadadhara Pandit will receive the treasure of love of God." (Shri
Chaitanya Bhagavata)

When he first arrived in Navadwipa Pundarika Vidyanidhi

disguised himself as a worldly sense enjoyer. Besides Mukunda,
nobody knew that Pundarika Vidyanidhi was pure a Vaishnava.
"Today, I will introduce you to a most exceptional Vaishnava," said
Mukunda, as he took Gadadhara Pandit to meet Pundarika
Vidyanidhi.

They found Pundarika reclining on an opulent brass bed

covered with red satin sheets, silk pillows, and topped with a
three-tiered canopy. A gem-studded pan box stuffed with fragrant
spices and betel nuts waited within arm's reach. Two shiny brass
spitoons stood as silent sentries beside the bed. Seeing the mirror
stained red from his chewing pan, Pundarika laughed heartily.
Two servants cooled him with peacock fans.

Was this a Vaishnava or a prince wallowing in luxury wondered

Gadadhara Pandit? Doubts arose in Gadadhara's mind about
Pundarika's spiritual status. Reading his mind, Mukunda decided
to reveal the highly exalted transcendental identity of Pundarika
Vidyanidhi. Mukunda recited Shrimad Bhagavatam (10.6.35):
"Always hankering to taste the blood of small children, Putana
came to kill baby Krishna. However, because she offered her
breast to the Supreme Lord, Putana attained the greatest blessing
of being accepted as a mother of Shri Krishna."

Hearing this verse totally transformed Pundarika Vidyanidhi. A

Ganges river of tears flooded his eyes. Perspiration rained from
his body, his hairs stood erect. He ripped off his embroidered silk
shirt and wildly thrashed his legs about. Rolling on the ground, he
wailed, "The Lord is infinitely merciful. Yet He deprives me of His
mercy." His clothes, brass bed, fine bed-sheets, mirror, spitoons,
all his opulent trappings were ripped to shreds-smashed to bits.
Ten men tried but couldn't restrain the force of Pundarika's
ecstasy. The manifestations of Pundarika Vidyanidhi's pure love
for Krishna competed with one another for some time. Finally, his
spiritual emotions reached their peak and he lost external
unconscious.

After witnessing this spectacular display of transcendental

feelings Gadadhara Pandit realized his offense in misjudging
Pundarika Vidyanidhi to be a materialistic Devotee. To rectify his
mistake he wanted to take initiation from Pundarika Vidyanidhi.
Six hours later, Shri Pundarika returned to external
consciousness. Now he seemed calm and composed. Happily he
initiated Gadadhara Pandit. Pundarika Vidyanidhi is Shrimati
Radharani's father in Vraja pastimes. His samadhi is in the 64
Samadhis Area.

75. Purandara Acharya

He lived in Navadwipa and was a brahmana belonging to the

ninth branch of Lord Chaitanya.
 Mahaprabhu's father, Jagannatha Mishra, also possessed this
title, "Purandara Acharya," thus Mahaprabhu addressed
Purandara respectfully as "father". Hence, Purandara Acharya is
to be considered most fortunate because the Lord used to greet
him by addressing him as His father and embracing him in great
love.

It is described in the Chaitanya-bhagavata that whenever Lord

Chaitanya Mahaprabhu visited the house of Raghava Pandita, He
also visited Purandara Acharya immediately upon receiving an
invitation. (CBh. 3.8.31, CC. 1.10.30)

76. Puri Das

Paramananda Sena was the youngest of Shivananda Sena’s
three sons. He accumulated spiritual power from Mahaprabhu
when he placed the Lord’s big toe in his mouth and was given the
name Puri Das

CC Antya 12.44: Shivananda Sena introduced his three sons to

Shri Chaitanya Mahaprabhu. Because they were his sons, the
Lord showed the boys great mercy.
CC Antya 12.45: Lord Chaitanya asked the youngest son's
name, and Shivananda Sena informed the Lord that his name
was Paramananda dasa.
CC Antya 12.46-47: Once before when Shivananda Sena had
visited Shri Chaitanya Mahaprabhu at His residence, the Lord had
told him, "When this son is born, give him the name Puri dasa."
CC Antya 12.48: The son was in the womb of Shivananda's
wife, and when Shivananda returned home the son was born.
 CC Antya 12.49: The child was named Paramananda dasa in
accordance with the Lord's order, and the Lord jokingly called him
Puri dasa.
CC Antya 12.50: When Shivananda Sena introduced the child
to Shri Chaitanya Mahaprabhu, the Lord put His toe in the child's
mouth.
CC Antya 12.51: No one can cross over the ocean of
Shivananda Sena's good fortune, for the Lord considered
Shivananda's whole family His own.

He was latter called Kavi Karnapura. He was very dear to the

Lord and became a writer of books in which he revealed the
Lord’s blessings on Sanatan Goswami. (Bhakti-ratnakara 1.657)

He was Gunachuda Sakhi in Vraja.

77. Purushottama Dasa Thakura

Shri Purushottama Dasa constantly meditated on and served the

lotus feet of Lord Nityananda. Kanu Thakura, his son, was such
an exalted Devotee that Lord Krishna always lived in his body.
When Kanu was five Ma Jahnava took him to Vrindavana. The
Goswamis joyously greeted him upon seeing his genuine
devotion.

In Goloka Vrindavana, Purushottama Dasa Thakura serves Lord

Balarama as a cowherd boy, dvadasha gopala. His samadhi is
located in the 64 Samadhis Area.
 78. Raghava Pandit

Shri Raghava Pandit was exclusively devoted to Shri

Gauransundara and was very dear to Him. Shriman Kavi
Karnapura notes in his Gaura Ganodesha Dipika: “That person
who was once the dear gopi friend of Radharani and whose name
was Dhanishta later appeared as Shri Raghava Pandit and later
lived at Govardhan where he worshiped a Deity of Giridhari in
great ecstasy. The gopi Dhanishta, is always engaged in
preparing foods for Shri Krishna.

The gopi named Gunamala appeared as Raghava Pandit’s

sister Damayanti. On the East Bengal railway line beginning from
the Sealdah station in Calcutta, there is a station named
Sodapura, which is not very far from Calcutta. Within one mile of
this station, toward the western side of the Ganges, is a village
known as Panihati, in which the residential quarters of Raghava
Pandit still exist. On Raghava Pandit’s tomb is a creeper on a
concrete platform. There is also a Madana-Mohana Deity in a
broken-down Temple nearby. This Temple is managed by a local
zamindar of the name Shri Shivachandra Roya Chaudhuri. – Ref
CC Adi lila 10.25

The foods Damayanti cooked for Lord Chaitanya when He was

at Puri were carried in bags by her brother Raghava without the
knowledge of others.

The Lord accepted these foods throughout the entire year.

Those bags are still celebrated as raghavera jhali (“the bags of
Raghava Pandit”).
 Krishna Das Kaviraj describes the contents of the bags of
Raghava Pandit in his book Chaitanya Charitamrta. Hearing this
narration, Devotees generally cry, and tears glide down from their
eyes.

79. Raghunandana Thakura

Being called away on medical business, Mukunda Dasa once

asked his young son, Raghunandana, to offer the raja bhoga to
the family Deity of Gopinatha. Raghunandana prepared
everything timely, carefully, and with great devotion. When he
made the offering he remembered his father's order, "make sure
the Deity eats." Ringing the bell the simple boy told the Gopinatha
Deity, "Eat, eat!" Raghunandana began crying when he saw the
untouched food remaining on the Deity's plate. He feared his
father's anger for his inability to "make the Deity eat." Gopinatha
couldn't resist the child's intense devotion. So the Lord ate
everything on the plate, leaving no remnants.

Upon returning, Mukunda asked for Gopinatha's

Maha-Prasadam. Raghunandana said the Deity ate everything.
Astonished, Mukunda told his son to make the offering again.
From a hidden place Mukunda watched in total amazement as
Raghunandana offered a laddhu to Gopinatha. But the Lord only
took half a laddhu. Mukunda understood that the Deity only took
half because He was still full from eating the lunch offering.
Choked with divine emotion in appreciation of his pure Devotee
son, Mukunda embraced Raghunandana.
 Later in Jagannatha Puri, Lord Gauranga lovingly asked
Mukunda Dasa, "Who is the father and who is the son?"

Mukunda replied, "Raghunandana is definitely my father.

Because he has given me Krishna bhakti and showed me pure
Krishna consciousness." In Krishna lila, Raghunandana is
Kandar-pa-manjari or Pradyumna (of the Catur-vyuha). His
samadhi is in the 64 Samadhis Area.

80. Raghupati Upadhyaya

Shri Raghupati Upadhyaya was a Brahmin who originated from

the region of Mithila. He was born in Tirhut, in the Sitamari
subdivision of Darbhanga district in Bihar state. Tirhut or Tiruhita,
was also the name for a kingdom which included the four modern
districts of Darbhanga, Sitamarhi, Muzaffarpur and Champaran in
northwestern Bihar. Paramananda Puri also came from Tirhut.

When Mahaprabhu heard Raghupati Upadhyaya’s verses, he

became overwhelmed with feelings of ecstatic love. Shrila Rupa
Goswami later included several of these verses in his Padyavali.
Krishnadas Kaviraj Goswami has recounted the meeting of
Raghupati with the Lord in his Chaitanya Charitamrita.
Madhya-lila, 19. This meeting took place when Mahaprabhu was
in Prayag and had gone to visit Vallabhacharya in Ariail. [See vol.
II, Chapter 3, on Rupa Goswami.]

At that time Raghupati Upadhyaya arrived there. He was from

Tiruhita district, a learned scholar, a Vaishnava and a gentleman.
He offered his respects to Shri Chaitanya Mahaprabhu and the
Lord blessed him, saying, "May you always remember Krishna."
(Chaitanya Charitamrita 2.19.92-3)

When Mahaprabhu asked Raghupati to speak to Him about

Krishna, Raghupati recited a verse of his own composition:

shrutim apare smritim itare

bharatam anye bhajantu bhava-bhitah
aham iha nandam vande
yasyalinde param brahma

Let those afraid of material existence worship the Vedas and

Upanishads, the smritis and puranas, or the Mahabharata, as
they wish. I, on the other hand, shall simply worship Maharaj
Nanda, in whose courtyard plays the Supreme Truth. (Padyavali,
126)

Mahaprabhu was ecstatic upon hearing this beautiful verse and

asked to hear more. Raghupati acquiesced by reciting another
verse he had written:

kam prati kathayitum ishe

samprati ko va pratitim ayatu
go-pati-tanaya-kuïje
gopa-vadhuti-vitam brahma

Whom dare I tell that the Supreme Truth, is lusting after the
cowherds’ brides in the bushes by the banks of the River
Yamuna? And who will believe me when I say it? (Padyavali, 98)
 As the Lord heard more and more of Raghupati’s compositions,
he went deeper and deeper into a trance of prema, demonstrating
powerful ecstatic symptoms which made a great impression on
the scholar, leading him to believe that Mahaprabhu was Krishna
Himself.

Mahaprabhu then asked Raghupati which of Krishna’s many

forms was the best. The scholar replied: "The Lord’s blackish form
is supreme." Mahaprabhu then asked, "Which abode of the Lord
is the best?" Raghupati answered, "Mathura is the best city." In
response to Mahaprabhu’s question about Krishna’s best age, he
answered that it was His adolescence. And then to the question
about the best amongst the rasas, Raghupati stated that the
primary rasa, or the erotic mood, was supreme. The complete
verse is found in the Padyavali (82):

shyamam eva param rupam

puri madhu-puri vara
vayah kaishorakam dhyeyam
adya eva paro rasah

Mahaprabhu embraced Raghupati in His ecstasy and then

began to dance. Vallabha Bhatta and all the members of his
householders were astounded by Raghupati Upadhyaya’s great
fortune.

81. Ramachandra Kaviraja

Ramachandra Kaviraja, the son of Shri Chiranjiva Sena (eternal

associate of Lord Chaitanya), appeared in Shri Khanda.
 "Ramachandara Kaviraja was especially earnest, beautiful,
intelligent, energetic, and enthusiastic," said one biographer.
Although married, Ramachandra and his wife, Ratanala, had no
material attachments. They stayed fully engaged in the loving
service of Shri Chaitanya Mahaprabhu. They had no children.
With steadfast devotion he served his spiritual master, Shrinivasa
Acharya. In Vrindavana, Shri Jiva Goswami gave him the title,
kaviraja, "king of poets." He wrote the following beautiful verse:

prakasila mahaprabhu hare krishna mantra

premera vadara kari barila samsara
andha avadhi yata kare parsa
bindhu na padila mukhe ramacandra dasa

"Shriman Mahaprabhu is so kind that He manifests the nectar of

the Hare Krishna mantra. The Holy Name will free all souls from
the cycle of birth and death, from lower planets, from hell. The
Holy Name will give one a taste of divine love for
Radha-Madhava.

"Whether blind or dumb, anyone can drown in this flood of

prema. In this way, Shri Chaitanya Mahaprabhu has filled
everyone with love of God. But Ramachandra Dasa is so
unfortunate that he couldn't even taste a drop of that nectar."

Ramachandra Kaviraja was one of the eight kavirajas, famous

poet disciples of Shrinivasa Acharya. Ramachandra wrote
Smarana Darpana, Smarana Chamatkara, Siddhanta Chandrika.
He preached widely and initiated many disciples. Narottama Dasa
Thakura and Ramachandra lived together as best friends.
Narottama Dasa wrote, doya kore shri acharya prabhu shrinivasa;
ramachandra sanga mage Narottama Dasa, "0 Shrinivasa
Acharya Prabhu, please give me your mercy. Narottama Dasa
always prays for the association of Ramachandra Kaviraja."

In the form of Karna manjari, he serves Shrimati Radharani in

Vraja lila. His samadhi is in Dhira Samira Kunja next to Shrinivasa
Acharya.

82. Ramachandra Puri

vibhishano yah prag asid ramacandra-puri smritah

uvacato gaura harir naitad ramasya karanam
jatila radhika-shvashruh karyato ‘vishad eva tam
ato mahaprabhur bhiksha-sankocaditato ‘karot

Ramachandra’s dear Devotee, Vibhishana, took birth as

Ramachandra Puri. Radharani’s mother-in-law, Jatila, also
entered into him for certain special purposes. On account of him,
Mahaprabhu reduced his food consumption.
(Gaura-ganoddesha-dipika 92-3)

tam vande krishna-caitanyam ramacandra-puri-bhayat

laukikaharatah svam yo bhikshannam samakocayat

I offer my prayers to Shri Krishna Chaitanya who out of fear of

Ramachandra Puri reduced his eating in the eyes of the world.
(Chaitanya-charitamrita 3.8.1)

Ramachandra Puri as Counter-Example

 Before discussing the character of Ramachandra Puri, we must
remember that the lessons of his life are taught as
counter-examples. Anyone who seeks the perfection of his own
life should bear in mind that the following lessons are to be
learned from his actions:

(1) Fault Finding, especially finding fault in Vishnu and the

Vaishnavas, is extremely detrimental to one’s spiritual
advancement. A devotional practitioner should look at his own
faults rather than at others’. By correcting his own faults, he will
be able to make some advancement. Anyone who sincerely
seeks to achieve pure devotional service should always
remember the following verse from Mahaprabhu’s teachings to
Rupa Goswami:

yadi vaishnava aparadha uthe hati mata

uparie va chinde tara shukhi jaya pata

If the maddened elephant of Vaishnava-aparadha enters the

devotional garden, the creeper of bhakti will be uprooted and all
its leaves will dry up. (Chaitanya-charitamrita 2.19.156)

(2) All the disciples who take initiation from the same guru are not
to be considered equal. Though superficially all may have taken
shelter of the spiritual master and received the mantra from him,
they cannot all be considered true or sincere disciples. The
spiritual master rewards the disciple who dedicates himself to
affectionate service of the master; such a disciple is furthermore
able to recognize the mercy of his spiritual master. A disciple
seeking his own perfection will bear in mind that of the sixty-four
limbs of devotional service, one of the most important is
vishrambhena guroh seva, the service of the spiritual master in
reverence and respect. The sincere disciple recognizes that the
spiritual master’s instructions are beneficial both for himself and
for others.

(3) To show disrespect to one’s spiritual master and to other

Vaishnavas has a pernicious effect on one’s spiritual life. One
should remember that the Lord cannot tolerate the transgression
of the rules of etiquette. (Chaitanya-charitamrita 3.4.166). Due to
whatever misfortune, some conditioned souls come under the
influence of the illusory energy and are so bewildered by a pride
in their own knowledge or self-worth that they arrogantly try to
correct or to instruct the Vaishnava or the guru.

(4) Those who want to increase in devotion should associate

with and serve other Devotees who are affectionate and who
have similar spiritual goals. The tendency to serve Vishnu and the
Vaishnavas is increased by associating with those who possess
this tendency in greater quantities.

(5) Because of his relation to the guru, the guru’s godbrother is

as worshipable as the guru himself. One must always show him
the proper respect. Even if one thinks that his instructions are not
correct, one should still maintain the outer decorum and not use
direct critical speech with him. Mahaprabhu taught this kind of
behavior by His own actions.

gorara ami, gorara ami mukhe balile nahi cale

 gorara acara gorara vicara la+ile phala phale

Just to repeat 'I belong to Gaura, I belong to Gaura' is not in

itself sufficient. One has to follow the practice and the teachings
given by Gaura if one wishes to achieve the promised results.
(Bhaktivinoda Thakur).

Ramachandra Criticizes Jagadananda Pandit

Ramachandra Puri’s family background and birthplace are

unknown. It is well known that he took initiation from
Madhavendra Puri. Krishnadas Kaviraj Goswami has related the
story of his relationship to his guru and to Mahaprabhu in the
Antya-lila of Chaitanya-charitamrita. Because he was
Madhavendra Puri’s initiated disciple, both the Lord and
Paramananda Puri showed him respect. Nevertheless, despite his
relationship to the distinguished master, Ramachandra Puri
associated closely with those who followed the path of dry
knowledge and was attracted to doctrines opposed to those of
pure devotional service.

One day, Jagadananda Pandit saw the Lord, Paramananda and

Ramachandra paying obeisances to each other, embracing each
other and engaging in conversation. He decided to invite the three
of them to eat a meal together. He arranged for copious amounts
of Jagannath Prasad to be brought for them and fed them very
well. When they had finished, Ramachandra Puri himself told
Jagadananda to sit down and take Prasad. He took special care
of him, personally serving him with the Lord’s remnants. After
 Jagadananda had finished eating, however, he criticized
Mahaprabhu’s followers saying:

I had heard that Chaitanya’s followers were big eaters. Now I

have seen with my own eyes that this is true. To feed a sannyasi
excessively leads to the destruction of religious principles. A
renunciate who eats this much will find that his vows will
dissipate. (*Chaitanya-charitamrita 3.8.15-16)

How Ramachandra Became a Fault Finder

This propensity to find fault with others, to criticize and to give

instructions in dry philosophy was the result of offenses
Ramachandra Puri had committed at the feet of his spiritual
master. When Madhavendra Puri was on his death bed in
Remuna, he was in the depth of separation from Krishna and was
crying in the mood of Radha after Krishna’s departure for
Mathura. He kept repeating the verse,

ayi dinadayardra natha he, mathuranatha kadavalokyase

hridayam tvad-aloka-kataram dayita bhramyati kim karomy aham

"O Lord, whose heart softens at seeing the condition of the

unfortunate! Oh lord of Mathura, when will I see You? My heart is
filled with pain from not seeing You, oh my love, and is confused.
What can I do?"

Both Ishvara Puri and Ramachandra Puri were present at this

time. Ramachandra had no understanding of his spiritual master’s
mood and treating him like an ordinary human being, arrogantly
 began to give him instruction. He said, “Remember that you are
completely full of the bliss of Brahman. Why are you crying like
this despite being knowledgeable of your own Brahma-nature?”

When Madhavendra Puri heard these words so full of ignorance

and effrontery, he became angry and began to rebuke
Ramachandra, saying,

"Get away from me, you most sinful rascal! I am dying from the
distress of not having received Krishna’s mercy, of not having
attained Mathura, and you come to add to my misery! Don’t show
your face to me again, go wherever you like! If I see you while I
am dying I will take a lower birth. I am dying from the distress of
not having attained Krishna and this lowly fool is teaching me
about Brahman." (Chaitanya-charitamrita 3.8.22-5)

As a result of his offenses, Madhavendra Puri withdrew his

blessings from Ramachandra Puri who thenceforth started to
develop material desires. He became a dry philosopher without
any interest in Krishna. Not only that but he became critical of
everyone, exclusively devoting himself to faultfinding.

In this connection, Shrila Bhaktisiddhanta Saraswati Goswami

Thakur has written, "Even though Ramachandra Puri saw his own
guru suffering of separation from Krishna, he was incapable of
recognizing the transcendental nature of this transport of
emotions. He judged his guru to be an ordinary man and took his
mood to be material, the result of some material insufficiency. As
a result he tried to explain to him the value of experiencing the
oneness of Brahman. Madhavendra Puri reacted to his disciple’s
 stupidity and disregard for his instructions and thus stopped
wishing for his well-being. He abandoned him and drove him
away."

On the other hand, Ishvara Puri not only adhered to his guru’s
teaching but served him physically and thus received his mercy,
so becoming immersed in love of Krishna.

"Ishvara Puri received his spiritual master’s mercy, while

Ramachandra Puri received his enmity. For the edification of the
world, these two served as examples of the guru’s blessings and
his punishment." (Chaitanya-chritamrita 2.8.32)

Ramachandra Puri Finds Fault with the Lord Himself

Deprived of his spiritual master’s blessings, Ramachandra Puri

sought out sannyasis to find out what their activities were, how
much they ate, etc., all for the sake of discovering their faults.
Mahaprabhu had the habit of taking lunch on the invitation of His
various Devotees. If anyone was unable for whatever reason to
invite the Lord to his house for a meal, he would give a donation
of money to buy Jagannath Prasad. The customary amount at
that time was four panas or strings (320) of cowries.

Unable to appreciate the Lord’s glories and thinking of Him as

an ordinary man, Ramachandra Puri concerned himself with
gathering all sorts of information about His lodgings, His habits,
how much He ate and slept and His comings and goings. He was
interested only in finding faults and finally he found one. He
criticized those in the renounced order for eating sweetmeats,
 saying that it made it difficult to control the senses. Though his
only goal was to find fault with the Lord, Ramachandra Puri
nevertheless he came regularly to see Him. When they met, the
Lord would offer him respectful obeisances, considering him a
godbrother of Hs spiritual master.

One day Ramachandra Puri came in the morning to

Mahaprabhu’s residence. Seeing many ants in the Lord’s room,
he began to criticize Him, saying, "Last night there was molasses
made from sugar cane in here. This is why there are so many
ants. Alas, how sad to see such an attachment to sense
gratification amongst those in the renounced order of life!" After
saying this, he got up and left.

Though ants quite naturally roam about everywhere,

Mahaprabhu became apprehensive as a result of his accusations.
He called Govinda and instructed him to reduce His daily
consumption of Prasad to one-fourth of a pot and five gandas
worth of vegetables. He warned him that if Govinda brought Him
more than this amount, He would leave Puri.

When the Devotees heard about Mahaprabhu’s reduction in

Prasad consumption, they were thunderstruck. They condemned
Ramachandra Puri and themselves stopped eating. When
Ramachandra Puri heard that Mahaprabhu and His Devotees had
all reduced the amount of food they were taking, he went to see
Him and impudently said:

"A sannyasi is not supposed to gratify his senses. He should fill

his belly with the bare minimum. I see that You have become thin.
Indeed, I have heard that You have cut your eating in half. But this
kind of dry renunciation is not the religion of a sannyasi, either. A
sannyasi eats as much as is necessary to maintain his body, but
without engaging in sense gratification. By so doing, he becomes
perfect in the discipline of knowledge."

natyashnato 'pi yogo 'sti na caikantam anashnatah

na cati-svapna-shilasya jagrato naiva carjuna

yuktahara-viharasya yukta-ceshtasya karmasu

yukta-svapnavabodhasya yogo bhavati duhkha-ha

"O Arjuna, yoga practice is impossible for anyone who overeats,

under-eats, oversleeps, or under-sleeps. For a person who eats,
relaxes and exerts himself in all duties in a regulated way, and
who keeps regular hours in proper measure, the practice of yoga
brings about the end of all worldly suffering." (Bhagavad-gita
6.16-17)

Mahaprabhu continued to show Ramachandra Puri the same

respect as before, however, and humbly submitted, "I am just like
an ignorant boy and it is My great fortune that you treat Me like
your disciple and instruct Me. I will do My best to follow your
instructions." Hearing this, Ramachandra Puri got up and left.

Paramananda Puri Tries to Intercede

In the meantime, Paramananda Puri heard that all the Devotees

of Shri Chaitanya Mahaprabhu were eating only half as much as
usual. He and some other Devotees approached the Lord with
great humility and submission and said, "Ramachandra Puri is by
nature a slanderer. It is not wise to give up eating on his say-so. It
is his wont to make someone eat far more than he wants. Then
he reproaches that person for overeating. Two kinds of activity,
though rejected in the revealed scriptures, constitute the
substance of his daily affairs:

para-svabhava-karmani na prashamsen na garhayet

vishvam ekatmakam pashyan prakritya purushena ca

"One should neither praise nor criticize the activities of others

which result from their nature, because everything in the universe
is a combination of the material nature and the living souls, and is
thus one sole entity. (SB 11.28.1)

"Of the two rules, Ramachandra Puri obeys the first by

abandoning praise, but although he knows that the second is
more prominent, he neglects it by criticizing others."

Shrila Bhaktisiddhanta Saraswati Goswami Thakur comments

on this verse by saying, "The above-mentioned verse from
Shrimad Bhagavatam gives two injunctions. The first, called
purva-vidhi, is that one should not praise, and the second,
para-vidhi, is that one should not criticize. It is generally said that
the rule which is given later takes precedence over previously
given injunctions. From this we can understand that to praise
someone is not so dangerous, while one should avoid calumny.
Here, however, Ramachandra Puri observed the injunction to
avoid praising others, but did not observe the prohibition against
 criticism. Thus he neglected the para-vidhi but strictly observed
the purva-vidhi. This verse thus has an ironical meaning."

Paramananda Puri continued: "Ramachandra Puri does not

praise even a person who has hundreds of good qualities; he
rather finds some way of calling these qualities a fault. You should
not give up eating properly because of his criticism; You should
rather accept invitations as before."

Mahaprabhu replied, "There is no reason to get angry at

Ramachandra Puri. A sannyasi should not be lusty after the
pleasures of the tongue, but only eat in order to keep body and
soul together."

When the Devotees continued to press the Lord to abandon His

new principle, He would not do so. Finally, He responded to their
request by accepting half of the original amount of Prasad (rather
than a quarter as He was then doing). Thus the cost for the food
needed to invite Him was fixed at two panas of cowries (160
conch shells), and that food would be taken by two men and
sometimes three.

Krishnadas Kaviraj Goswami writes:

"When a Brahmin at whose home an invitation could not be

accepted invited the Lord, he would pay two panas of conch
shells to purchase the Prasad. When a Brahmin at whose home
an invitation could be accepted invited him, the Brahmin would
purchase part of the Prasad and cook the rest at home.
(Chaitanya-charitamrita 3.8.89-90)
 Ramachandra Leaves Puri

If Gadadhara Pandit, Bhagavan Acharya or Sarvabhauma

Bhattacharya invited the Lord on a day when He had already
been invited to dine by someone else, He would break His
previous engagement. Then He would eat as much as they
served Him.

Mahaprabhu sometimes treated Ramachandra Puri according

to worldly etiquette, and sometimes He would ignorer him as
though he were of no more significance than straw. All the Lord’s
activities are auspicious and beautiful, in all times and
circumstances.

"Sometimes the Lord acted almost like a servant to

Ramachandra Puri. At other times, He treated him like straw. The
Lord’s activities are beyond human comprehension. Whatever He
does, to whomever, is always enchanting."
(Chaitanya-charitamrita 3.8.94-5)

Ramachandra Puri stayed in Jagannath Puri for a short while

longer before leaving to visit various holy places of pilgrimage.
When he left, the Devotees felt extremely happy, as if a great load
of stones had suddenly fallen from their heads to the ground.
Mahaprabhu once again began to accept invitations as before
and the Devotees were able to serve Him without hindrance.
 Thus, if one commits an offense to one’s spiritual master, that
offense eventually arrives at the feet of the Supreme Personality
of Godhead Himself.

"This is the result of being rejected by one’s spiritual master.

Eventually, the offense reaches as far as the Supreme Personality
of Godhead. Even though the Lord did not consider the offenses
of Ramachandra Puri, considering him to be a senior, he
instructed through His behavior about the result of offending the
spiritual master." (Chaitanya-charitamrita 3.8.99-100)

Mahaprabhu Stays with Ramachandra Puri in Benares

Vrindavan Das Thakur has also written that Mahaprabhu hid in

the house of Ramachandra Puri while in Benares.

Mahaprabhu remained hidden for two months in Ramachandra

Puri’s matha. (Chaitanya Bhagavat 2.19.105)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur writes in his

Gaudiya-bhashya, "Gaurasundara stayed in the house of
Chandrashekhara while in Benares. Chandrashekhara was a
shudra of the vaidya caste. Vrindavan Das Thakur says that He
stayed with Ramachandra Puri, who is known as a pretentious
disciple of Madhavendra Puri who had a strong preference for the
Mayavada philosophy. He told people in Benares that He was
staying with Ramachandra Puri while in fact He preferred to
spend His time with Devotees. Ramachandra Puri was a sannyasi
in one of the ten Shankarite orders, therefore Mahaprabhu stayed
with him to avoid criticism from the non-devotees."
 84. Ramadasa Bishvas

He was a Kayastha by caste and employed by the government.

He was also a lecturer on Kavya Prakasha. When Tapan
Mishra's son, Raghunatha Bhatta, and his attendant, were on the
way to meet Lord Chaitanya, they met Ramadasa Bishvas along
the way. Ramadasa was a Devotee of Rama and a great scholar,
who was deeply attracted to Vaishnavism. Ramadasa bowed
down to Shri Raghunatha Bhatta and offered his obeisances.
After meeting Raghunatha Bhatta, Ramadasa began to serve him
with devotion, which embarrassed Raghunatha. He took the
basket from the servant and carried it on his head. Raghunatha
protested, "What are you doing? You are a learned man."
Ramadasa replied, "Respected Bhatta, I am a low-born shudra.
By serving a brahmana I can earn religious merit." Shri
Raghunatha insisted, "Panditji, please, I request you to hand the
basket over to the servant." But still Shri Ramadasa carried the
basket. In the course of their journey they discussed various
subject matters related to scriptures and at last arrived at Puri.

When they finally arrived at Nilachala, Raghunatha spoke to

Lord Chaitanya about Ramadasa. But the omniscient Lord did
not shower His grace upon Ramadasa immediately as He knew
that within his heart Ramadasa still possessed some vanity due to
his learning. Ramadasa then settled at Puri and taught the sons
of Pattanayaka "Kavyaprakash."

85. Ramadasa Brahmana

One day during His tour in South India, Lord Chaitanya went to
have darshana of Shri Ranganath in Siddhavata. There He met a
 brahmana who invited Him to his house. The brahmana was a
Devotee of Shri Rama and continually chanted the name of
Rama. From his house, Lord Chaitanya went for darshana of Shri
Skanda deva in Skanda kshetra and Shri Trivikrama deva, then
again returned to the house of the brahmana in Siddhavata. This
time He found that the brahmana was chanting the name of
Krishna. When Mahaprabhu asked the reason for this, the
brahmana replied, "The Holy Name of Krishna has come to my
lips after seeing You. Now I know that You are Krishna Himself."
Saying this he began to cry, holding the feet of the Lord, who
showered His blessings upon him.

CC Madhya 9.17: Upon seeing the Ahovala-Nrsimha Deity,

Chaitanya Mahaprabhu offered many prayers unto the Lord. He
then went to Siddhavata, where He saw the Deity of
Ramachandra, the Lord of Sitadevi.

CC Madhya 9.18: Upon seeing the Deity of Lord Ramachandra,

the descendant of King Raghu, the Lord offered His prayers and
obeisances. Then a brahmana invited the Lord to take lunch.

CC Madhya 9.19: That brahmana constantly chanted the Holy

Name of Ramachandra. Indeed, but for chanting Lord
Ramachandra’s Holy Name, that brahmana did not speak a word.

CC Madhya 9.20: That day, Lord Chaitanya remained there and

accepted Prasadam at his house. After bestowing mercy upon
him in this way, the Lord proceeded ahead.
 CC Madhya 9.21: At the holy place known as Skanda-kshetra,
Lord Shri Chaitanya Mahaprabhu visited the Temple of Skanda.
From there He went to Trimatha, where He saw the Vishnu Deity
Trivikrama.

CC Madhya 9.22: After visiting the Temple of Trivikrama, the Lord

returned to Siddhavata, where He again visited the house of the
brahmana, who was now constantly chanting the Hare Krishna
Maha-mantra.

CC Madhya 9.23: After finishing His lunch there, Shri Chaitanya

Mahaprabhu asked the brahmana, “My dear friend, kindly tell Me
what your position is now.

CC Madhya 9.24: “Formerly you were constantly chanting the

Holy Name of Lord Rama. Why are you now constantly chanting
the Holy Name of Krishna?”

CC Madhya 9.25: The brahmana replied, “This is all due to Your

influence, Sir. After seeing You, I have lost my lifelong practice.

CC Madhya 9.26: “From my childhood I have been chanting the

Holy Name of Lord Ramachandra, but upon seeing You I chanted
the Holy Name of Lord Krishna just once.

CC Madhya 9.27: “Since then, the Holy Name of Krishna has

been tightly fixed upon my tongue. Indeed, since I have been
chanting the Holy Name of Krishna, the Holy Name of Lord
Ramachandra has gone far away.
 CC Madhya 9.28: “From my childhood I have been collecting
the glories of the Holy Name from revealed scriptures.

CC Madhya 9.29: “The Supreme Absolute Truth is called Rama

because the transcendentalists take pleasure in the unlimited true
pleasure of spiritual existence.’

CC Madhya 9.30: “‘The word “krish” is the attractive feature of

the Lord’s existence, and “na” means spiritual pleasure. When the
verb “krish” is added to the affix “na,” it becomes “Krishna,” which
indicates the Absolute Truth.’

CC Madhya 9.31: “As far as the Holy Names of Rama and

Krishna are concerned, they are on an equal level, but for further
advancement we receive some specific information from the
revealed scriptures.

CC Madhya 9.32: “[Lord Shiva addressed his wife, Durga:] ‘O

Varanana, I chant the Holy Name of Rama, Rama, Rama and
thus enjoy this beautiful sound. This Holy Name of Ramachandra
is equal to one thousand Holy Names of Lord Vishnu.’

CC Madhya 9.33: “The pious results derived from chanting the

thousand Holy Names of Vishnu three times can be attained by
only one utterance of the Holy Name of Krishna.’

CC Madhya 9.34: “According to this statement of the sastras,

the glories of the Holy Name of Krishna are unlimited. Still I could
not chant His Holy Name. Please hear the reason for this.
 CC Madhya 9.35: "My worshipable Lord has been Lord
Ramachandra, and by chanting His Holy Name I received
happiness. Because I received such happiness, I chanted the
Holy Name of Lord Rama day and night.

CC Madhya 9.36: “By Your appearance, Lord Krishna’s Holy

Name also appeared, and at that time the glories of Krishna’s
name awoke in my heart.

CC Madhya 9.37: “Sir, You are that Lord Krishna Himself. This
is my conclusion.” Saying this, the brahmana fell down at the lotus
feet of Shri Chahitanya Mahaprabhu.

CC Madhya 9.38: After showing mercy to the brahmana, Lord

Shri Chaitanya Mahaprabhu left the next day and arrived at
Vrddhakashi, where He visited the Temple of Lord Shiva.

86. Ramadasa Vipra

When Shri Chaitanya Mahaprabhu was touring South India, He

went to West Mathura (Madura) from Kamakosthi. At that time,
this brahmana Devotee, Ramadasa, invited the Lord to his home.
Though when the Lord came, Ramadasa was so absorbed in
chanting the name of Rama that he totally forgot to cook for
Mahaprabhu.

Shri Chaitanya Mahaprabhu finished His noon duties and upon

finding that nothing had been cooked, inquired from the
brahmana. In an ecstatic mood Ramadasa replied, "My Prabhu is
living in the forest, where will He get items for cooking? If
Lakshmana brings fruits and vegetables collected from the forest,
then Sita can cook something for Prabhu (CC. 2.9.183-196)."
Shri Chaitanya Mahaprabhu was very happy to observe the
ecstacy of the brahmana, but when Ramadasa regained his
external senses, he was very ashamed that he had not cooked for
the Lord. He hastily prepared some food and fed the Lord, but he
himself took nothing. When Mahaprabhu told him to eat
something, the brahmana replied, "There is no reason for me to
maintain my life. I shall give up my life by entering into fire. Sita
is Mahalakshmi and the mother of the universe, yet the demons
touched her and I cannot bear to hear this." Understanding the
brahmana's sorrow Shri Chaitanya Mahaprabhu explained, "Do
not think like this, you are supposed to be a learned man. Don't
you know that Sita is the eternal consort of the Supreme Lord Shri
Ramachandra? There is no power in this world which is able to
touch her. It was only the maya (false) feature of Sita which the
demons touched." Ramadasa was greatly relieved to hear this
and at last took his meal.

CC Madhya 9.178: When Shri Chaitanya Mahaprabhu arrived at

southern Mathura from Kamakosthi, He met a brahmana.

CC Madhya 9.179: The brahmana who met Shri Chaitanya

Mahaprabhu invited the Lord to his home. This brahmana was a
great Devotee and an authority on Lord Shri Ramachandra. He
was always detached from material activities.

CC Madhya 9.180: After bathing in the river Krtamala, Shri

Chaitanya Mahaprabhu went to the brahmana’s house to take
 lunch, but He saw that the food was unprepared because the
brahmana had not cooked it.

CC Madhya 9.181: Seeing this, Shri Chaitanya Mahaprabhu

said, “My dear sir, please tell Me why you have not cooked. It is
already noon.”

CC Madhya 9.182: The brāhmaṇa replied, “My dear Lord, we

are living in the forest. For the time being we cannot get all the
ingredients for cooking.

CC Madhya 9.183: “When Lakshmana brings all the vegetables,

fruits and roots from the forest, Sita will do the necessary
cooking.”

CC Madhya 9.184: Shri Chaitanya Mahaprabhu was very

satisfied to hear about the brahmana’s method of worship. Finally
the brahmana hastily made arrangements for cooking.

CC Madhya 9.185: Shri Chaitanya Mahaprabhu took His lunch at

about three o’clock, but the brahmana, being very sorrowful,
fasted.

CC Madhya 9.186: While the brahmana was fasting, Shri

Chaitanya Mahaprabhu asked him, “Why are you fasting? Why
are you so unhappy? Why are you so worried?”

CC Madhya 9.187: The brahmana replied, “I have no reason to

live. I shall give up my life by entering either fire or water.
 CC Madhya 9.188: “My dear Sir, mother Sita is the mother of
the universe and the Supreme Goddess of fortune. She has been
touched by the demon Ravana, and I am troubled upon hearing
this news.

CC Madhya 9.189: “Sir, due to my unhappiness I cannot

continue living. Although my body is burning, my life is not
leaving.”

CC Madhya 9.190: Shri Chaitanya Mahaprabhu replied, “Please

do not think this way any longer. You are a learned pandita. Why
don’t you consider the case?”

CC Madhya 9.191: Shri Chaitanya Mahaprabhu continued, “Sita

Devi, the dearmost wife of the Supreme Lord Ramachandra,
certainly has a spiritual form full of bliss. No one can see her with
material eyes, for no materialist has such power.

CC Madhya 9.192: “To say nothing of touching mother Sita, a

person with material senses cannot even see her. When Ravana
kidnapped her, he kidnapped only her material, illusory form.

CC Madhya 9.193: “As soon as Ravana arrived before Sita, she

disappeared. Then just to cheat Ravana she sent an illusory,
material form.

CC Madhya 9.194: “Spiritual substance is never within the

jurisdiction of the material conception. This is always the verdict of
the Vedas and Puranas.”
 CC Madhya 9.195: Shri Chaitanya Mahaprabhu then assured
the brahmana, “Have faith in My words and do not burden your
mind any longer with this misconception.”

CC Madhya 9.196: Although the brahmana was fasting, he had

faith in the words of Shri Chaitanya Mahaprabhu and accepted
food. In this way his life was saved.

CC Madhya 9.197: After thus assuring the brahmana, Shri

Chaitanya Mahaprabhu proceeded further into southern India and
finally arrived at Durvasana, where He bathed in the river
Krtamala.

87. Ramananda Raya

Before, Shri Chaitanya Mahaprabhu met Ramananda Raya,

Sarvabhauma Bhattacharya told the Lord that no other Devotee's
knowledge of Radha-Krishna's madhurya rasa compares with
Ramananda Raya's. Although Lord Chaitanya was half the age of
forty year old Ramananda when they met, the Lord said, "My dear
Ramananda, both you and I are madmen and therefore we meet
intimately on an equal level." Outwardly he acted as the
Governor of Madras, but he was a poet, Sanskrit scholar, a
dramatist well-versed in rasa literature, music, singing, dancing…
During their ten day meeting in Vidyanagara, Lord Gauranga
and Ramananda Raya discussed all points of Krishna
consciousness. Empowered by the Lord, Ramananda answered
all questions posed by Shri Chaitanya Mahaprabhu. Gaudiya
Vaishnava acharyas have given lengthy discourses on, "Talks
between the Lord and Ramananda Raya." (Chaitanya-charitamrta
Madhya Ch.8) These talks are called Ramananda Samvagh.

Ramananda Raya gave a series of answers to Lord Chaitanya's

first question, "How to attain the ultimate goal of life?' He began
with varnashrama-dharma, and progressed to karmarpana,
karmatyaga, jnana-mishra-bhakti, Radha-bhakti, prema bhakti,
(dasya, sakhya, vatsalya, madhurya prema), and Radha-prema.
He also described Krishna-tattva, Radha-tattva, Radha-Krishna
prema-tattva, and finally prema-vilasa vivarta. Confirming that this
was the highest goal of life, Lord Chaitanya asked Ramananda
how to attain it.

Ramananda Raya said, "Without adopting the mood of the

gopis and following in their footsteps, one cannot enter the
confidential pastimes of Radha-Krishna. There is no other way to
achieve the service of Radha and Krishna within the pleasure
groves of Vrindavana.

The gopis don't have any desires for their personal sense
enjoy-ment. Their minds and bodies exist only for Krishna's
enjoyment. If one is greedy to taste the nectar of gopi-bhava
(spontaneous loving mood of the gopis), he will give up the world
and the rituals of Vedic dharma to perform Krishna bhajana. One
who worships Shri Krishna on the path of raganuga-bhakti will
attain Vrajendra-Nandana in Vrindavana. However one cannot
attain the blissful association of Krishna-chandra in Vrindavana by
merely following vidhi-marga (path of serving Krishna by
regulative principles). Therefore, one should accept gopi bhava
 and always remember Radha-Krishna all day and night."
(Chaitanya-charitamrta Madhya 8.201-233).

After finishing his talk, Ramananda Raya saw something never

seen before. Shri Chaitanya Mahaprabhu revealed Himself as
both Shrimati Radharani and Shri Krishna. Seeing this,
Ramananda fell unconscious in transcendental bliss.

In Jagannatha Puri, Shrila Svarupa Damodara Goswami,

another topmost rasika Vaishnava, joined Ramananda Raya to
intimately serve Shri Gauranga Mahaprabhu. Together they
helped Mahaprabhu taste the loving ecstacies of madhurya rasa.
In His Gambhira lila Shri Chaitanya would stay up all night
enraptured in Shrimati Radharani's mood of separation from
Shyamasundara. Singing his own songs and the poems of
Vidyapati and Chandidasa, Ramananda Raya would delight Lord
Gauranga with his enchanting melodies. Krishna Dasa Kaviraja
says that when Shri Chaitanya Mahaprabhu felt intense pains of
separation from Shri Krishna, only Ramananda's talks about
Krishna and Svarupa Damodara's sweet songs kept Him alive.

Ramananda Raya was the first person to reveal the deep

varieties of rasa which Lord Chaitanya privately savored within
Himself. He saw Shri Chaitanya Mahaprabhu as the combined
form of Rasaraja-Mahabhava. Rasaraja Shri Krishna and
Mahabhava svarupini-Shri Radha now appeared in one beautiful
dazzling form.

Lord Chaitanya once said, "Although I am in the renounced

order of life, still My mind is sometimes disturbed even upon
 seeing a wooden form of a woman. But Ramananda Raya is
greater than Me. For he always remains undisturbed even when
he touches a young woman." Of course, even in dreams, no one
should attempt to imitate the extraordinary behavior of Shri
Ramananda Raya. He was teaching young girls, the devi-dasis, to
portray his rasa-laden dramas by dancing in the Temple for Lord
Jagannatha's pleasure. He would also bathe, massage, and dress
the bodies of the beautiful girls. In all of creation, only
Ramananda Raya possesses this quality of total self-control and
absolute detachment.

Upon meeting Bhavananda Raya, the father of Ramananda,

Lord Gauranga said, "Indeed, you are "Pandu" and your five
sons–Ramananda, Gopinatha, Vaninatha, Kalanidhi,
Sudhanidhi–are the five Pandavas."

88. Ranga Puri

There Mahaprabhu met Shri Ranga Puri and ended the

sufferings of Rama Das. (Chaitanya Charitamrita 2.1.113)

During His travels through South India, Mahaprabhu came to

the town Pandharpur on the banks of the Bhima River.
Pandharpur is the home of the Vitthaladeva Deity in the Sholapur
district of Maharashtra. It is also well-known as the home of the
famous Maharashtrian Vaishnava saint Tukarama who lived there
in the 15th century of the Shaka era.

In Pandharpur, Mahaprabhu was invited by a certain Brahmin to

his home where was lavishly fed. While there, He heard that
Madhavendra Puri’s disciple, Shri Ranga Puri, was staying nearby
in another Brahmin’s house. Mahaprabhu immediately went there
to meet him. He prostrated Himself before His guru’s godbrother
and was immediately inspired by a mood of ecstatic love. Shri
Ranga Puri was also impressed by the sight of Mahaprabhu’s
ecstatic symptoms and guessed that the Lord must have some
relation to the spirit of devotion promulgated by his own spiritual
master, without which they would be impossible. He lifted the Lord
up and embraced Him and the two of them began to cry in
devotional ecstasy.

From there Shri Chaitanya Mahaprabhu went to Pandharpur,

where He joyfully saw the Temple of Vitthala Thakur. A Brahmin
saw the Lord chanting and dancing in ecstatic love, was very
much pleased and invited Him to his home for lunch. The Brahmin
offered Mahaprabhu food with great respect and love. After
finishing His lunch, the Lord received auspicious news: Shri
Ranga Puri, one of the disciples of Shri Madhavendra Puri, was
residing at the home of another Brahmin in Pandharpur. The Lord
immediately went to that Brahmin’s home and, upon entering, saw
Shri Ranga Puri. As soon as Mahaprabhu saw him, He was
immediately overwhelmed with ecstatic love and prostrated
Himself in obeisance. All the symptoms of ecstatic transformation
were visible: tears, jubilation, trembling and perspiration.
(Chaitanya Charitamrita 2.9.282-7)

Upon learning that Mahaprabhu was Ishvara Puripada’s

disciple, Shri Ranga Puri was filled with great affection for Him.
Just by touching each other, they were both flooded with ecstatic
feelings. They passed seven days together in discussions of
 Krishna conscious topics. Shri Ranga Puri was overjoyed to hear
that the Lord’s birthplace was in Navadwip. He told the Lord that
he had previously been to Navadwip with his spiritual master and
that they had eaten at Jagannath Mishra’s house. He recalled that
Jagannath’s wife Sachi had fed them a delicious banana flower
curry. She had served the sannyasis as though they were her own
sons and as if the Mother of the Universe had become incarnate
in her. Shri Ranga Puri continued to tell Mahaprabhu that Sachi
and Jagannath had a worthy son who took sannyas, taking on the
name Shankararanya, but who had died there in Pandharpur.

Upon hearing all this, Mahaprabhu was overcome with feelings of

separation and He let Shri Ranga Puri know that Shankararanya
had been His very own brother and that Jagannath and Sachi
were His father and mother. After they finished their conversation,
Shri Ranga Puri went on to Dwaraka while the Lord continued on
Krishnavenva River.

Madhavendra Puri is pure devotional sentiment personified.

Simply by remembering his name, one can achieve all
perfections. All of his disciples such as Ishvara Puri and Shri
Ranga Puri were similarly intoxicated with the moods of sacred
rapture. (Bhakti-ratnakara 5.2272-3)

Some people say that Shri Ranga Puri later came to Jagannath
Puri to join the Lord and spend the remainder of his life in His
association.

89. Rasikananda Prabhu

Shri Rasikananda Prabhu (Rasika Murari) appeared as the son of
a king. He became a perfect sage, Gaudiya Vaishnava scholar,
rasika bhakta, and the most beloved disciple of Shri
Shyamananda Prabhu.

On Shyamananda Prabhu's order, Rasikananda became the

head pujari and served his guru's Deity of Govindaji with total
dedication. His attentive loving service increased Govindaji's
beauty and pleasure. Rasika Murari enchanted the Devotees with
his unprecedented Deity service. After firmly establishing
Govindaji's worship, he accepted Shyamananda's order to
preach.

He traveled widely for forty years, influencing everyone with the

message of Shri Chaitanya Mahaprabhu. Rasikananda delivered
everyone from pious royal families to Muslims, outcastes,
agnostics, atheists, and even wild animals.

One time some mad elephants attacked Rasikananda. Calmly,

he chanted "Gauranga, Gauranga, Krishna, Krishna" while
sprinkling water on the rampaging beasts. The elephants
immeditately stopped charging, humbly bowed their heads, raised
their trunks, and bellowed "Hare Krishna! Hare Krishna!"

At the time of leaving his body, Rasikananda began a powerful

kirtana. Then he left this world by entering into the Kshira-chora
Gopinatha Deity in Remuna, Orissa. Devastated in separation, his
disciples dropped their mrdangas, karatals-and their bodies. The
pushpa samadhis of all these pure Devotees stand near the
Temple. Rasikananda Prabhu's pushpa samadhi stands next to
 Shyamananda Prabhu's near the Temple of
Radha-Shyamasundara.

90. Sachi Devi

She was the daughter of Nilambara Chakravarti and a resident of

Belpukhuria. Nilambara had only one daughter and two sons,
namely Yogeshvara and Ratnagarbha.
Sachi Devi's father had formerly been the cowherd Sumukha,
who was Yashoda Devi's father. Sachi Devi's mother had formerly
been Patala Devi, the wife of Sumukha in Krishna lila.

She was married to Jagannatha Mishra. After marriage she had

eight daughters who died, followed by the birth of Vishvarupa and
Vishvambhara.

Yashoda Devi and Vraja's king Nanda, who had been like two
great oceans of the nectar of love for Krishna during the Lord's
pastimes in Vrindavana, appeared during Lord Chaitanya's
pastimes as Sachi Devi and Jagannatha Purandara. Some
Devotees say that the two demigods Aditi and Kashyapa, who
incarnated as Kaushalya and Dasharatha, Prshni and Sutapa,
and also as Devaki and Vasudeva, the parents of Balarama and
Krishna, also entered the bodies of Sachi Devi and Jagannatha.
These Devotees say that if this were not so, then it would not
have been possible for Balarama to take birth as their son
Vishvarupa. (Shri Gaura Ganodesha Dipika by Shrila Kavi
Karnapura 37, 38, 39, 105)
In his early youth Vishvarupa accepted sannyasa and
renounced home. Shortly afterwards Jagannatha Mishra passed
 away. During this period, Lord Gauranga was Sachi's only
solace. Sachi Devi was the embodiment of unlimited patience.
She never became disturbed by the Her son's mischief.

After His return from Gaya, when Lord Gauranga began to act
very unusually displaying symptoms of ecstatic love, Saci thought
that perhaps her beloved Nimai was suffering from a mental
disorder. Thus she arranged for medical treatment.

Once Lord Gauranga used his mother as an example to

demonstrate to the people in general the seriousness of
committing Vaishnava aparadha.

When Lord Chaitanya visited Shantipura after taking sannyasa,

Sachi went to meet Him there. She stayed in Shantipura for
sometime and cooked for Her son. It was at the request of Sachi
that Lord Chaitanya settled at Nilachala. From Nilachala Lord
Chaitanya regularly sent Jagannatha Prasada, clothes offered to
the Deity and His humble obeisances to Sachi through
messengers.

One feels amazed to see the humility of Sachi Devi, who was
the highest ideal of a mother and a wife, who gave birth to
Vishvarupa and Vishvambhara – both of whom accepted
sannyasa for the welfare of the world, whose husband was the
embodiment of spiritual merit, and whose two daughters-in-law
were embodiments of Lakshmi. Sachi's entire household was
dedicated to the service of Vishnu and Vaishnavas. She never
hesitated to listen to and carry out the spiritual instructions given
by her son, and her observance of the vow of Ekadashi and the
repentance for her sin at the feet of Lord Advaita bear evidence to
this fact. Despite hundreds of obstacles in her life, such as the
death of her eight daughters, Vishvarupa embracing sannyasa,
the death of Jagannatha Mishra, the death of Lakshmipriya her
beloved daughter-in-law, Nimai accepting sannyasa, undergoing a
state of destitution and utter helplessness, the problems of
maintaining her young daughter-in-law, etc., yet Sachi never
faltered from the path of spiritual life. She did not obstruct her son
from accepting the sannyasa order. She never expected anything
material from her son, whilst she received spiritual sustenance.

There are innumerable pastimes of Sachi in the biographies of

Lord Chaitanya:

Chaitanya Bhagavata:

CBh. 1.2.139 states that Sachi assisted Jagannatha Mishra in

his service to Lord Krishna. (GVA, CC. (R.G. N. Ed)

1.2.140 Sachi conceives Vishvarupa.

1.2.195-226 Lord Gauranga is conceived.

1.4.3-85 Performance of rituals on the occasion of

Nimai's birth.

1.5.5-32 The sound of ankle-bells heard and the

signs of divine footprints found throughout the house.
1.5.52, 1.6.41 Nimai eats the rice offered to the Lord by a
visiting brahmana.

1.6.72-134 Olahana lila (chiding by Sachi).

1.7.34 Nimai sent to the house of Advaita Prabhu

to call his elder brother.

1.7.74-114 Sachi's wailing when Vishvarupa took

sannyasa.

1.7.151-192 Nimai sits on the vessel left on top of the

garbage.

1.8.8-24 Nimai undergoes the sacred-thread

ceremony.

1.8.109-119 Bereavement at the death of Jagannatha

Mishra.

1.8.127-182 Nimai's annoyance with his mother at her

delay in collecting items for Gangapuja.

1.10.47-128 Preparations for Nimai's marriage

1.12.214-255 Sachi hears the sound of the flute and the

Lord reveals His opulence to her.

1.14.106-188 Bereavement of Sachi at the death of

Lakshmipriya.
 1.15.38, 1.17.406 Nimai's marriage with Vishnupriya.

2.2.88, 2,3,103 Lord Gauranga's transcendental state is

mistaken as sickness.

2.8.68-122 Lord Gauranga and Lord Nityananda

reveal
2.10.91, 2.11.67 Their opulence.
2.18.161,197,201

2.22.10-483 Sachi frees herself from

Vaishnava-aparadha.

2.27.18-51 Sachi's state of mind when Lord Gauranga

2.28.60-65 accepted sannyasa.
3.1.38,50,146
3.2.262,
3.3.119,205
3.4.96,104,111
3.4.239,501 Sachi's visit to Santipura.
3.5.118

3.5.421, Lord Nityananda's arrival at Navadwipa

and
3.9.170,219 meeting with Sachi.

Chaitanya Charitamrita:
 1.15.10,29-30 Intake of rice on Ekadashi forbidden.
1.16.22-23

2.16.210, 3.1.14 Her meeting with Lord Chaitanya at the

house of Advaita in Shantipura when the Lord was on His way to
Ramakeli.

3.2.34,79 Divine appearance of Lord Chaitanya.

3.19.5-15 Sachi receives clothes sent by Lord

Chaitanya through Jagadananda.

Chaitanya Mangala:

1.2.283-317 Sachi prevents Nimai from playing with a

puppy.

1.5.143-157 Nimai consoles Sachi after the death of

Laksmipriya by narrating a story about Laksmipriya's past birth.

2.5.5-13 Nimai tells Sachi about the vision He had in

a dream of Lord Krishna.

3.3.27-55 Sachi's emotions about hearing of Lord

Chaitanya's arrival at Navadwipa from Nilachala.

Advaita Prakasha :
 Section ten explains how Advaita Acharya offered flowers to the
feet of Lord Krishna and sang the praises of Sachi's pregnancy.

91. Sadashiva Kaviraja

Sadashiva Kaviraja was a great Devotee of Lord Chaitanya

Mahaprabhu.

He belonged to the spiritual lineage of Lord Nityananda. Four

generations of Sadashiva's family were parsadas or Devotees of
Lord Gauranga.

A Vaidya by caste, Sadashiva was the son of Kansari Sen.

Sadashiva's son was Purushottama dasa. His grandson was
Kanu Thakura.

The twenty-third and twenty-fourth prominent Devotees of

Nityananda Prabhu were Sadashiva Kaviraja and his son
Purushottama dasa, who was the tenth gopala. (CC. 1.11.38).

C.B. Antya 5 Text 741: Sadashiva Kaviraja was very glorious

and fortunate. His son was named Purushottama dasa.

Sadashiva Kaviraja is glorified in Shri Gaura Ganoddesha

Dipika verse 156 as follows:
"Chandravali-gopi, who had been very dear to Lord Krishna in
Vrajabhumi, appeared in Bengal as Sadashiva Kaviraja."

The present Goswami families of places such as Bodhakhana,

Bhajanghat, etc., descend from Sadashiva.
 92. Sadashiva Pandit

Sadashiva Pandit is considered a Chaitanya branch of the tree of

divine love. He was a resident of Navadwip who participated in
the beginnings of the sankirtan movement. When Nityananda
Prabhu first arrived in Navadwip, he stayed in his house.

Sadashiva Pandit placed all his hopes at the Lord’s feet. His
house was Nityananda Prabhu’s first residence in Navadwip.
(Chaitanya Charitamrita 1.10.34)

Sadashiva Pandit, in whose home Nityananda had previously

been domiciled, also went [with the party of Devotees to
Jagannath Puri]. (Chaitanya Bhagavat 3.8.19)

In Vrindavan Das Thakur’s Chaitanya Bhagavat, Sadashiva

Pandit’s name is included in the list of Devotees who were
present in the kirtan in the house of Shrivasa Pandit, along with
Gopinath, Jagadisha, Shriman, Shridhara, Vakreshvara,
Shrigarbha and Shuklambar. (Chaitanya Bhagavat 2.8.115)

He was also one of the Lord’s companions when He engaged in

water sports in the Ganges. He was also one of the first to
witness the Lord’s displays of ecstatic love after He returned from
Gaya. Mahaprabhu also told him to be present in Shuklambar’s
house where He publicly announced the transformation that had
taken place.
 [The Lord said,] “You [Shriman Pandit] and Sadashiva Pandit
should also come tomorrow to Shuklambar’s house. (Chaitanya
Bhagavat 2.1.40)

Sadashiva, Murari, Shriman and Shuklambar, and all the Lord’s

other devoted followers assembled there. (Chaitanya Bhagavat
2.1.81)

On the same occasion, the Lord Himself revealed to the world

how dearly He considered Sadashiva by unveiling His secret pain
to him.

“I will reveal all My sadness to you [Shriman Pandit], Sadashiva

and Murari Gupta. (Chaitanya Bhagavat 2.1.70)

When Mahaprabhu decided to put on a performance of Vraja lila

in the house of Chandrashekhara Acharya, He gave the
responsibility for costumes and makeup to Sadashiva and
Buddhimanta Khan. Sadashiva was ecstatic to receive this order
from the Lord.

The Lord called Buddhimanta Khan and Sadashiva and told

them to go immediately to arrange for the actors’ costumes.
(Chaitanya Bhagavat 2.18.7)

Overjoyed, Buddhimanta and Sadashiva immediately went

home to fulfill the duties given them by the Lord. (Chaitanya
Bhagavat 2.18.14)
 Here [at the house of Chandrashekhara Acharya], Buddhimanta
Khan and Sadashiva Pandit made all kinds of costume
arrangements to help Lord Gauranga put on a performance as
Lakshmi, so that the entire universe will become intoxicated by
the singing of the Holy Names. (Bhakti-ratnakara 12.2903-4)

93. Sanoriya Vipra

Krishnadas Kaviraj Goswami tells about Mahaprabhu’s meetings
with the Sanoriya Brahmin in the seventeenth and eighteenth
chapters of the Madhya-lila. Nothing is known about this
Brahmin’s family background — even his name is unknown. What
we are concerned with here is the teachings which are to be
found through his example.

Mahaprabhu Meets the Sanoriya Brahmin

When Mahaprabhu arrived in Mathura after passing through

Kashi and Prayag, He first came to the Vishrama Ghat in Mathura
where He bathed. Then He visited Krishna’s birthplace and the
Deity of Adi Keshava, dancing before Him in ecstatic love. Other
visitors to the Temple were amazed and charmed by the Lord’s
ecstatic dancing. At the same time, a certain Brahmin fell at the
Lord’s feet and then started to dance with Him, joining the Lord in
His trance of divine love. They embraced each other and then
raised their arms and told everyone to sing the Holy Names of
Hari and Krishna and a great tumult arose within the Adi Keshava
Temple. When the kirtan finished, Mahaprabhu took the Brahmin
aside and asked him,
 "You are a sincere and respectable elderly Brahmin. Tell me
where you got this wealth of love for Krishna." (Chaitanya
Charitamrita 2.17.155)

In reply, the Brahmin said, "While travelling throughout India,

Madhavendra Puripada came to Mathura. He blessed me by
setting foot in my humble abode. He initiated me by giving me the
mantra and further blessed me by accepting food which I had
cooked. He discovered the Gopal Deity which is still being
worshiped to this day by Govardhana."

As soon as He learned of the elderly Brahmin’s relationship to

Madhavendra Puri, the Lord fell at his feet. The Brahmin became
afraid at this action of the Lord and himself touched the Lord’s
feet. To teach that the spiritual master’s godbrothers are
worshipable by the disciple, the Lord said, "You are My guru, and
I am practically your disciple. It is not fitting for a guru to pay
obeisances to a disciple." (Chaitanya Charitamrita 2.17.170)

The Brahmin was astonished by the Lord’s humility and said,

"You are a sannyasi; it is not proper for a sannyasi to pay
obeisances to a fallen person like myself." But the Brahmin had
also determined from the Lord’s ecstatic symptoms that He too
had some relationship to Madhavendra Puri. He asked the Lord’s
travelling companion, Balabhadra Bhattacharya the name of the
Lord’s guru. Upon learning that his guess had been correct, he
was overjoyed. The Brahmin then invited the Lord to his house
and the Lord accepted, giving him the opportunity to personally
render Him various kinds of service.
 The Lord Accepts the Brahmin’s Invitation

When it was time, the Brahmin asked Balabhadra Bhattacharya

to cook the Lord’s lunch, but Mahaprabhu Himself intervened. He
said, "Puri Gosai ate your cooking, so you should cook for Me,
too. This is what I have learned from his example."

The Lord’s host belonged to the Sanoriya community of

Brahmins. According to Shrila Bhaktivinoda Thakur, members of
the business community (vaishyas) in the west of India are
divided into several castes: Agrawalas, Kanwars, Sanwars, etc.
Of these, the Agrawalas are considered to be very pure, while the
two other groups are considered fallen as a result of their own
karma. Those Brahmins who perform the ritual activities for the
gold and jewellery merchants (Kanwars and Sanwars) are known
as Sanoriya Brahmins. Normally, because of these low caste
associations, they are considered to be fallen as a caste.
Sannyasis thus refuse to accept food in their homes.

Shrila Bhaktisiddhanta Saraswati Goswami Thakur adds to this

the following analysis based on pure devotion. "The Sanoriya
Brahmin was a pure Devotee, and although even drinking water
from his hand was prohibited due to his caste status, he
nevertheless was fixed in the daiva-varnashrama system and the
Absolute Truth, both of which favor pure devotion. Those who
judged Devotees in terms of their mundane caste status (the
adaiva-varnashrama) or who cast aspersions on Maha Prasad
were unhesitatingly identified as wicked fools by the Lord."
 Though sannyasis generally do not accept food from members
of the Sanoriya caste, Madhavendra Puri did not hesitate to do
so. Judging this Brahmin to have the qualities of a Vaishnava,
Puripada gave him initiation and then ate in his house. The
Sanoriya Brahmin himself was simply taking consideration of the
Lord’s reputation, which would be subject to criticism if he ignored
caste rules. The Lord explained that since there may be some
difference opinion between the various scriptures and the seers,
the best course of action was to follow the example set by those
saintly persons who establish the principles of religion. Finally, the
Brahmin could understand the desire of the Lord and he cooked
for Him himself.

Saving the Lord’s Companions from Danger

As the Lord traveled from Puri to Mathura, His absorption in

ecstatic love increased a hundredfold over that which He
experienced in Puri. Upon arriving in Mathura, it increased a
thousandfold, and when He went through the twelve forests of
Vraja, it increased a hundred-thousandfold. Before leaving
Nilachala, Ramananda Raya and Svarupa Damodar Goswami
had arranged for two people to accompany Him, Balabhadra
Bhattacharya and another Brahmin servant.

While He was wandering through the twelve forests, a Rajaputa

Krishna Das, was attracted by the Lord and joined Him and His
companions. When the Lord came to Akrura Ghat He jumped into
the Yamuna in a transport of ecstasy and remained submerged
for a long period of time. Krishna Das became afraid that the Lord
had drowned and started to cry out for help. Balabhadra
 Bhattacharya heard his shouts and immediately went into the
water to pull the Lord out.

Balabhadra was anxious about the Lord’s great distraction in

divine ecstasy and so he discussed with Madhavendra Puri’s
disciple, the Sanoriya Brahmin, about what could be done to
protect Him. After some discussion, they decided that it was not
wise to allow the Lord to stay any longer in Vrindavan. Rather, by
telling Him of the full-moon bath at the end of the month of Magh,
known also as Makara-sankranti, they should incite Him to go to
Soro-kshetra on the banks of the Ganges, whence they could go
on to Prayag. Since the Sanoriya Brahmin was the godbrother of
the Lord’s guru, He was not able to refuse him when he made the
suggestion to leave Vraja.

Though the Lord’s body left the boundaries of Vrindavan, His

consciousness remained fixed in love for Krishna, and His
ecstatic trance remained unbroken. As He tired from walking, the
Lord sat down underneath a tree. Nearby, a herd of cows was
grazing which reminded Him of Krishna’s Vrindavan lila. All of a
sudden, a cowherd began to play His flute causing Mahaprabhu
to faint in an ecstasy of love. The Lord fell to the ground, His
breathing stopped and foam accumulated around His mouth. At
this very moment, the Muslim soldier Bijali Khan was passing by
with a troop of ten cavalrymen. On seeing the Lord’s condition,
Bijali Khan immediately became suspicious that foul play was
afoot. He thought that the four men accompanying the Lord had
poisoned Him with datura in order to steal gold he had in his
possession.
 The Pathan immediately made prisoners of the Lord’s four
companions with the intention of killing them. The two Bengali
Brahmins began to tremble in fear; the two others, however, were
fearless and able to think on their feet. The Sanoriya Brahmin
tried to explain to the Pathan by saying: "I am a Brahmin from
Mathura and I know hundreds of people in the Emperor’s court.
This sannyasi is my guru and He happens to have an illness
which makes Him faint from time to time. Go ahead and tie us up
and wait for a few minutes. My guru will soon regain
consciousness and you will be able to hear the truth from Him."

Bijali Khan listened to the Sanoriya Brahmin speak fearlessly

and began to doubt his understanding of the situation. He replied,
"I can recognize from your speech that you are from Mathura, but
these two people are foreigners. They are also trembling, so they
must be guilty of something."

The Rajaput a Krishna Das sensed that the situation was

becoming more dangerous and said brazenly, trying to frighten
the Pathan, "I live in the neighboring village. I have two hundred
soldiers with a hundred cannons. I only have to shout and they
will come here and take your horses and equipment. I think that
you must be the real highwaymen and not these two Bengalis."

The Muslim cavalrymen were cast into doubt by the Rajaputa’s

fearless words. Meanwhile, the Lord came back to consciousness
and in a transport of ecstasy, loudly cried out the names "Hari!
Hari!" and began to dance. The Pathan soldiers were overcome
by fear when they heard the Lord bellow and saw His ecstatic
dancing. They immediately liberated their four prisoners so that
 the Lord did not see His Devotees tied up. The Muslims were
attracted by the Lord’s physical beauty and spiritual mood and
they asked Him the question which had been troubling them: were
these four people robbers who had drugged Him in order to steal
His possessions?

The Lord answered, "I am a sannyasi and I live by begging. I

have no wealth. These four men are My followers. I sometimes
suffer from epilepsy and fall unconscious as a result. These four
companions mercifully stay with Me when this happens to protect
Me and take care of Me."

Onward to Prayag

Upon His arrival at Sorokshetra, Mahaprabhu took His bath in

the Ganges and then desired to set off for Prayag along the banks
of the holy river. He turned to the Sanoriya Brahmin and the
Rajaputa Krishna Das, "You have taken such trouble to come all
this way from Mathura just to show us the way. I do not wish you
to trouble yourselves any further. Please go back now."

The two Vrajavasis answered, "We don’t know when we will

have the good fortune of your company again. There is a great
likelihood of danger on the highways of this country which is
dominated by non-Hindus. Balabhadra Bhattacharya does not
know the local language. We think that these are good reasons
for us to accompany You as far as Prayag."

The Lord laughed slightly and agreed.

 94. Santosha Datta

On the banks of the Padmavati river, in the town of Gopalpura

lived King Krishnanada Datta. His older brother was
Purushottama Datta. The wealth and fame of these two brothers
was beyond compare. King Krishnananda’s son was Shri
Santosha Datta & Raja Krishnananda's son was Shri Narottama
Dasa Thakura.

Santosha Datta took initiation from Narottama Thakura.

It appears that prior to Narottama Thakura's return from

Vrindavana, his father Krishnananda and Uncle Purushottama
passed away.

Krishnananda Datta appointed Santosha to the royal seat

(Narottamavilasa 2). After the passing of King Krishnananda and
Purushottama, he was shown much wealth and material
enjoyment. From that point Santosha is referred to with the title
"Raja."

Santosh was the foremost of saintly persons in the village. He

was an erudite scholar as well as expert in the royal
administration.

When he heard that Narottama Thakura was about to bless that

town with his holy footsteps after such a long time, in order to be
the first one to greet Narottama, he rushed out with the rest of the
Devotees to wait for him on the road outside Kheturi Gram.
 After some time, Narottama could be seen in the distance.
Upon seeing him, Santosh, after bowing prostrate with full
obeisances, went forward with tears of ecstasy in his eyes, falling
on the ground again and again to take the dust of Narottama’s
lotus feet. At this, Narottama affectioantely embraced Santosh
and asked how he had been faring all the time, asking him many
questions about his health, happiness and well-being.

A few days later, Narottama Thakur initiated Santosh with the

Radha-Kirshna mantra.

Raja Santosh Datta had previously wanted that a Temple to be

built and a Deity installed. Now he begged at Narottama
Thakura’s lotus feet for his permission. Narottama gladly gave his
approval. Within a few months, Raja Santosh Datta had seen to it
that a large Temple was built. The Temple compound included a
big storehouse for food, a kirtan hall, a residence hall and ashram
for Devotees, a bathing and, a beautiful flower garden, and a
guest house. On the full moon day of Phalguna on the festival
day of Mahaprabhu’s appearance the Temple was dedicated and
the Deities were installed and a great festival, which can only be
compared to the Rajasuya-yajna of Yudhishthira Maharaja in its
vast expasivness began and was celebrated for miles around.
Messengers were sent out for miles around Kheturi Gram, to near
and distant lands, to invite kings, landowners, poets, pandits,
Vaishnavas, authors, as well as many other illustrious guests.
Some were sent far and wide to invite the topmost singers and
orators. Preparations were made to install six Deities at one time.
When Santosha received word from Shrinivasa Acharya that the
lost books of the Goswamis had been recovered, Santosha
celebrated the event in his kingdom (BRK. 7.269)

Santosha bore the entire cost incurred on the occasion of the

installation of Deities by Narottama. Some believe that Basanta
Datta was another name of Santosha Datta. When
Shyamananda prabhu arrived at Kheturi, King Santosha Datta
warmly welcomed him (BRK. 7.308)

The drama Sangitamadhava was written with the consent of

Santosha Datta (BRK 1.461-462).

95. Sarvabhauma Bhattacharya

bhattacaryah sarvabhaumah purasid gishpatir divi

Sarvabhauma Bhattacharya was formerly Brihaspati, the guru of
the gods. (Gaura-ganoddesha-dipika 119)

Sarvabhauma’s Scholarship

When Krishnadas Kaviraj Goswami lists the branches of Shri

Chaitanya, after listing those Devotees like Paramananda Puri
and Svarupa Damodar who came to join the Lord in Jagannath
Puri, he enumerates those Bengali Devotees who were already
living in Puri when the Lord arrived there and who then met him
for the very first time. Sarvabhauma Bhattacharya is considered
the most important of these Devotees.
 One of the biggest branches of the Lord was Sarvabhauma
Bhattacharya. Another was his brother-in-law, Gopinath Acharya.
(Chaitanya Charitamrita 1.10.130)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur’s has

commented on this Bengali verse as follows: "Sarvabhauma
Bhattacharya’s given name was Vasudeva. He was the son of
Maheshvara Visharada, a celebrated resident of Vidyanagara, a
village which lies about two and a half miles away from both
Navadwip and Champahati. Sarvabhauma Bhattacharya was a
student of Pakshadhara Mishra, the head professor of what was
at that time India’s leading school of logic (nyaya) in Mithila in
Bihar. Sarvabhauma Bhattacharya memorized the entire body of
learning available there and then returned to Navadwip to
establish his own school for the study of logic. This caused a
revolution in the history of this branch of learning, as the
importance of Mithila was diminished to the profit of Navadwip,
which to this day still has the reputation of being the leading
centre of nyaya studies. According to some, the celebrated
logician Raghunath Shiromani, author of the work Didhiti, studied
under Sarvabhauma Bhattacharya. Whatever the truth of such
statements, it is clear that Sarvabhauma Bhattacharya had
tremendous learning in both Nyaya and Vedanta. Although he
was a grihastha, he took the kshetra-sannyasa, vowing never to
set foot outside of Jagannath Puri, and he taught Vedanta to
students there. He gave discourses on Shankaracharya’s
commentary on the Vedanta to Mahaprabhu Himself until he
came to understand its real meaning by His grace."
 Sarvabhauma Bhattacharya was an aristocratic Brahmin of the
Rarha class. From the Gaudiya Vaishnava Abhidhana, we learn
that he took his birth in the first half of the 14th century of the
Shaka era. We also learn there that when he studied in Mithila,
the nyaya scholars of that city attempted to maintain their
monopoly on teaching this branch of philosophy by prohibiting
their foreign students from copying the textbooks. For this reason
it was impossible to either teach or study logic in Bengal at that
time. Vasudeva Bhattacharya was endowed with marvelous
powers of retention and he was thus able to memorize all the
texts that he had studied in Mithila. When he returned to Bengal,
he was thus able to transcribe these texts and make them readily
available to his students. The scholar Dr. Dinesh Chandra
Bhattacharya has argued that this is mere legend, however. He
says that in fact Vasudeva Sarvabhauma learned the
Navya-nyaya ("new logical method") from his father, Visharada,
and never went to Mithila. When Maharaj Prataparudra heard of
his tremendous learning, he invited him to come to Puri and to
become the chief scholar of his court.

Sarvabhauma, the Teacher of Mayavada

Even though he was a householder, Sarvabhauma

Bhattacharya was so highly qualified that he became the teacher
even of many sannyasis of the impersonalist school. In fact, the
guru of the gods, Brihaspati, took birth as Sarvabhauma
Bhattacharya in order to support Mahaprabhu’s pastime of
delivering the Mayavadis. Little wonder, then, that he was an
incomparable scholar!
 Shri Chaitanya Mahaprabhu and all the Vaishnava acharyas
have accepted as dogmatic truth that the object of worship
(bhajaniya), the worshiper (bhajana-kari) and the act of worship
(bhajana) are all eternal principles. Pure devotional service
cannot be present if the eternal existence of any one of these
three principles is denied. According to the pure and true
doctrines of Vaishnavism, the Supreme Lord, who is the object of
worship, possesses an eternal identity and His name, form,
qualities and pastimes are all eternal and spiritual in nature. The
Mayavadis who follow the path of knowledge deny the eternal
spiritual character of the Lord’s essence, name, form, qualities
and pastimes. They hold that these are products of illusory
energy. This is the source of the title "mayavada", which means
"illusory" (maya) , "form" (rupa), "doctrine" (vada). The Mayavadis
hold that the form of the Lord is a fabrication that is only useful as
a meditation aid for less advanced spiritual practitioners. They
hold that Brahma, the formless, undifferentiated and potency-less
form is the supreme truth. Nothing exists outside of this Brahman
and thus the individual living being is identical with it.

The Mayavadis hold that devotional practice has a momentary

value for the less advanced spiritual practitioners which helps
them to attain the state of identification with Brahman, at which
time it can be discarded as it has no status in the eternal truth. It
is clear, then, that such a doctrine interferes with the attainment of
the fifth and ultimate goal of life, love of God. The founders of the
four schools of Vaishnava thought, Madhvacharya,
Ramanujacharya, Vishnuswami and Nimbarka, as well as the
Supreme Lord, Shri Chaitanya Mahaprabhu Himself, have thus
fought against the Mayavadi teachings of Shankaracharya
 characterized by the vivarta-vada or "doctrine of the apparent
transformation of Brahman". Those who seek their ultimate
benefit accept the teaching given by Vedavyasa himself, known
as shakti-parinama-vada ("the doctrine of the transformation of
the energies of Brahman").

Shri Chaitanya Mahaprabhu appeared in this most fortunate

age of Kali in order to bestow the most elevated service to
Krishna in the conjugal mood upon everyone, whether low or
high-born. He gave the supreme gift of love for God without
judging the qualifications of the recipient. Furthermore, He
became incarnate with intention of destroying the desires which
lead the living being away from the Lord and interfere with His
attainment of love; He also bestowed upon them the desire for
this love and the power through which it can be established in
their hearts. Even with all this mercy, the Mayavadi doctrine
remains the biggest obstacle to attaining love for Krishna.

Mahaprabhu delivered the Mayavadi Sarvabhauma

Bhattacharya. Both Vrindavan Das Thakur, not different from
Vedavyasa himself, and Krishnadas Kaviraj Goswami have
described how this took place in their biographies of the Lord. The
essence of the accounts of the Chaitanya Bhagavat and
Chaitanya Charitamrita are given below.

Sarvabhauma Takes the Lord to His House

At the age of 24, Mahaprabhu left Navadwip to take sannyasa

from Keshava Bharati in Katwa. From there He went to Shantipur
and then on to Puri. When He arrived at Atharo Nala, a bridge
 with eighteen arches which marks the entrance to the town of
Jagannath Puri, the Lord saw the Temple spire and had a vision
of Krishna. He ran toward the Temple in a trance of love and
when He entered, ran towards the Deity of Jagannath in order to
embrace Him. As He came close to the altar, He fell down in a
faint. The Temple watchmen and sevayats saw Him lying
unconscious in the Temple, and thinking Him to be a vagrant,
prepared to beat and evict Him from the Temple.

Vasudeva Sarvabhauma happened to be there and he stopped

them from so doing. He had been impressed by the beauty of the
Lord as well as by the manifestations of spiritual ecstasy at the
sight of Lord Jagannath. He could understand that this was no
ordinary person. With the help of his disciples and the Temple
guards, Vasudeva Sarvabhauma had the unconscious Lord
transported to his own home. He was quite anxious about the
Lord’s condition and placed a tuft of cotton before His nose to see
if He was still breathing. He was relieved to see saw the cotton
move slightly.

In the meantime, Nityananda Prabhu, Mukunda Datta,

Jagadananda Pandit and Damodar Pandit arrived at the Lion’s
Gate entrance to the Temple and heard from other visitors to the
Temple that Mahaprabhu had been removed and taken to
Sarvabhauma Bhattacharya’s house. Simultaneously,
Sarvabhauma’s brother-in-law, Gopinath Acharya, passed by
there. Since he too was from Navadwip, the Lord’s Devotees
recognized Him. Mukunda told him everything about
Mahaprabhu’s sannyasa and his coming to Puri, as well as about
his being taken to Sarvabhauma’s house. Gopinath was thrilled to
hear all this news and he took them to his brother-in-law’s house.

The Devotees were relieved and overjoyed to see the Lord

there. Sarvabhauma paid his obeisances to Nityananda Prabhu
and then told them to go and take darshan of Jagannath Deva,
sending his son Chandaneshvara to accompany them as their
guide. When they had returned, they began to sing the Holy
Names aloud and this brought Mahaprabhu back to
consciousness. In his paternal affection for the Lord, he prohibited
Him from going to the Temple alone. He invited the Lord and His
companions for lunch and sent them to take bath in the ocean.
When they returned he fed them to their full satisfaction with
varieties of Jagannath’s Maha Prasada.

When Sarvabhauma learned of Mahaprabhu’s family

background, he was very happy, for his father Maheshvara
Visharada had been a good friend of Mahaprabhu’s maternal
grandfather, Nilambara Chakravarti. Sarvabhauma himself was
much older than the Lord and so he felt protective toward Him. He
said, "The name Krishna Chaitanya which You have been given is
a very good name. But You have been initiated into the Bharati
line of sannyasis, which has only a moderately good reputation. I
can get You reinitiation in a more prestigious line if You wish."

Gopinath and the other Devotees were disappointed to hear

Sarvabhauma make this suggestion. Gopinath objected, "Shri
Chaitanya Mahaprabhu is the Supreme Lord Himself. He does not
depend on any external formalities." Sarvabhauma and his
disciples debated these points with Gopinath at some length, and
 this has been described by Krishnadas Kaviraj Goswami in the
sixth chapter of the Chaitanya Charitamrita’s Madhya-lila.

Mahaprabhu Himself asked the Devotees not to argue with

Sarvabhauma Bhattacharya because he was the Lord’s senior
and was only advising him out of affection for him. How could they
object to this? The Lord, setting the example of one who is free
from any hankering after prestige and who is ready to give all
respect to others, indicated that He was willing to hear
Sarvabhauma’s advice.

Sarvabhauma Bhattacharya then said to the Lord that He was a

handsome young man and that if He wanted to maintain his
sannyasa vows, he should study Vedanta diligently. This would
awaken the required attitude of renunciation from the world in
Him. The Lord accepted his invitation to learn from him and for
the next seven days He took instruction from him instructing in
Vedanta. When Sarvabhauma saw that Mahaprabhu was not
asking any questions, but simply listening silently, he said, "The
study of Vedanta is demanding. A student who wishes to
understand the material properly is generally obliged to ask
questions to clarify difficult areas."

The Lord answered, "You told Me to listen, not to ask questions.

So I have been listening. I find no difficulty understanding the
meaning of the sutras for they are as self-evident as the sun. On
the other hand, your explanations are confusing. I find them to
hide the clear meaning of the sutras just like clouds covering the
sun."
 Sarvabhauma Bhattacharya felt slighted by the Lord’s
comments and indeed felt somewhat angry. He started to debate
the meaning of the word "Brahman" with the Lord. Sarvabhauma
established that Brahman was without form or qualities, having
recourse to various scriptures as evidence. The Lord showed with
logic and scriptural references that Brahman possessed form and
qualites. The Lord cited the atmarama verse from the Bhagavat
and asked Sarvabhauma to explain it.

atmaramash ca munayo nirgrantha apy urukrame kurvanty

ahaitukim bhaktim itthambhuta-guno harih

Even those silent sages who are fully self-satisfied and freed
from bondage perform causeless devotional service to Lord Hari,
whose pastimes are wonderful, for such is the glorious nature of
His qualities. (SB 1.7.10)

After Vasudeva Sarvabhauma had given nine different

explanations of the verse, Mahaprabhu put on a display of
superhuman scholarship by explaining the same verse in
eighteen ways without even touching on those meanings given by
Sarvabhauma. The scholar was astounded and speechless. He
began slowly to understand that Mahaprabhu was not an ordinary
human being, but the Supreme Lord Himself. He started to regret
his arrogance and finally fell down at the Lord’s feet and begged
Him for forgiveness.

Sarvabhauma Becomes the Lord’s Devotee

The Lord in His kindness displayed a number of different divine

forms to Sarvabhauma, starting with a four-armed Narayan form,
 then a two-armed Krishna form, holding a flute, and finally a
six-armed form.

When Sarvabhauma saw the six-armed form of the Lord, as

brilliant as a million suns, he fell down in a faint. (Chaitanya
Bhagavat 3.3.107)

After seeing these divine manifestations, Sarvabhauma

Bhattacharya wrote a panegyric of the Lord in a hundred Sanskrit
verses. He wrote two of these verses down on a palm leaf and
sent them to Mahaprabhu through Jagadananda Pandit.
Jagadananda took the precaution of writing the verses down on
the doorway before showing them to the Lord, and as a result of
this foresight the verses were preserved, for Mahaprabhu tore the
palm leaves up as soon as He saw them. The Devotees saw the
verses written on the doorframe and memorized them:

vairagya-vidya-nija-bhakti-yoga-shikshartham ekah purushah

puranah shri-krishna-
caitanya-sharira-dhari kripambudhir yas tam aham prapadye

Let me take shelter of the Supreme Personality of Godhead, the

ocean of transcendental mercy, Shri Krishna, who has descended
in the form of Lord Chaitanya Mahaprabhu to teach us
detachment, real knowledge and His own devotional service.

kalan nashtam bhakti-yogam nijam yah pradushkartum

krishna-caitanya-nama avirbhutas
tasya padaravinde gadham gadham liyate citta-bhringah
 The Supreme Personality of Godhead, who has taken the name
of Shri Krishna Chaitanya, has appeared to reveal the ancient
system of devotional service to Himself which had almost been
lost due to the influence of time. I pray that the honeybee of my
mind will drink deeply of the nectar of His lotus feet. (Chaitanya
Charitamrita 2.6.253-4; Chaitanya-chandrodaya-nataka 6.74)

A Deity of Mahaprabhu’s six-armed form is still worshipped

today in the Jagannath Temple at Puri.

Sarvabhauma’s Faith in Maha Prasada

One day not long afterward, Mahaprabhu came to

Sarvabhauma’s house with Jagannath’s Maha Prasada and
offered it to him. Sarvabhauma had not yet bathed, cleaned his
teeth or performed his morning rituals. Despite his ritually impure
state, he joyfully honored the Prasad, quoting a verse from the
Padma-purana:

shushkam paryushitam vapi nitam va dura-deshatah

prapti-matrena bhoktavyam natra kala-vicarana

One should honor Prasad as soon as one receives it, whether it

is dried up, stale or brought from afar. In this, there should be no
consideration of time or circumstances. (Chaitanya Charitamrita
2.6.225)

Mahaprabhu was delighted to see that Sarvabhauma had

developed faith in Maha Prasad and immediately started to dance
 in ecstasy. Sarvabhauma joined Him and the two danced madly,
shedding tears and trembling in their divine joy. Mahaprabhu said,

"Today I have been transported beyond the three worlds and

have been taken to Vaikuntha. All My desires have been fulfilled
simply because Sarvabhauma Bhattacharya has developed faith
in Maha Prasad."

Sarvabhauma Changes the Words of the Bhagavat

Sarvabhauma’s attitude was so changed as a result of his

conversion that one day, he recited a verse of the Shrimad
Bhagavatam, but in which he had altered a word.

tat te 'nukampam su-samikshamano bhunjana evatma-kritam

vipakam hrid-vag-vapurbhir
vidadhan namas te jiveta yo bhakti-pade sa daya-bhak

One who lives his life while joyfully seeing everything as your
compassion even as he experiences the adverse conditions
arising from his past deeds, and constantly pays obeisances to
You with his mind, words and body, is certain to inherit a place at
Your lotus feet, the object of all devotion. (SB 10.14.8)

Sarvabhauma had changed the word mukti-pade found in the

original verse to bhakti-pade. Mahaprabhu explained that there
was no need to change the words, in as much as mukti-pada
("the source of liberation") is an epithet of Krishna. Vasudeva
answered, "You are quite correct to say that the words mukti-pade
refer to Krishna, but the word mukti was used customarily in its
 sense of impersonal liberation, and thus did not bring as great a
pleasure as the word bhakti". When the other scholars in Puri
heard that Sarvabhauma Bhattacharya had been converted to
devotion to Krishna, they all took shelter of Chaitanya
Mahaprabhu.

Mahaprabhu Leaves for the South

Mahaprabhu took sannyas in the month of Magh and arrived in

Puri in the month of Phalguna. He delivered Sarvabhauma
Bhattacharya in the month of Chaitra and left for southern India in
the month of Vaishakh. Nityananda Prabhu arranged for a certain
Krishna Das Vipra to accompany Mahaprabhu as a servant.
Before He left, Sarvabhauma gave the Lord a kaupina and
bahirvasha and made a special request to the Lord to visit
Ramananda Raya on the banks of the Godavari. At one time,
Sarvabhauma had mocked Ramananda when he talked to him
about devotional sentiment. Now, by the mercy of the Lord, he
was able to recognize him for what he was, a highly advanced
Devotee of Krishna. His words to the Lord were:

Ramananda Raya is the governor of Vidyanagara on the bank

of the Godavari. It is my request that You meet him without fail.
Please do not avoid him, thinking that he is a shudra who is only
interested in material activities. If anyone is fit to associate with
You, it is Ramananda Raya; in this world there is no devotee
equal to him in the knowledge of the divine sentiments. He is not
only a most learned scholar, but very knowledgeable in the
science of sacred rapture. You will learn the extent of his glories
by talking with him. When I first met Ramananda Raya, I could not
 understand what he was talking about, nor his activities, all of
which are transcendental. So, I made fun of him because he is a
Vaishnava. Now, by Your mercy, I am able to understand exactly
how great he is. So too will you, once you converse with him.
(Chaitanya Charitamrita 2.7.63-7)

Kashishvara and Govinda Come to Puri

After Ishvara Puripada’s disappearance, his two disciples and

personal servants, Kashishvara and Govinda, came to Puri in
order to serve Mahaprabhu as they had been told to do by their
guru. When Sarvabhauma learned that Govinda was a shudra, he
asked Mahaprabhu why his guru had taken a person of a lower
caste as his personal servant. Mahaprabhu answered, "The
Supreme Lord is completely autonomous and His mercy does not
take anyone’s caste or creed into consideration. Service
performed out of affection is thousands of times better than that
which is performed out of a sense of duty or reverence. Krishna
joyfully took His meal in the home of Vidura. However, as my
guru’s personal servant, Govinda is an object of reverence and
therefore it is improper for Me to accept service from him. On the
other hand, My guru has ordered him to serve Me and I cannot
ignore My spiritual master’s order. What do you think should I
do?" Sarvabhauma responded to the Lord’s request for advice by
saying, "One should never ignore the orders of the spiritual
master. Scripture says that this is the supreme guiding principle."

Sarvabhauma Seeks an Audience for the King

While Mahaprabhu had been traveling through the South,

Maharaj Prataparudra had heard a great deal about his glories
from Sarvabhauma Bhattacharya. As a result, the King developed
a desire to have an audience with the Lord, but Sarvabhauma
warned him that the Lord was a monk who had taken strict vows
of renunciation, one of which was that He would not grant
audiences to kings. Nevertheless, He promised the King that
when the Lord returned, He would arrange a meeting with Him by
whatever means possible.

Later, after the Lord’s return, all of Sarvabhauma’s efforts to

bring the King into the Lord’s presence failed. Subsequently,
Nityananda Prabhu and other Devotees glorified the King’s
qualities to the Lord, which caused Him to change His attitude
somewhat, despite which He continued to refuse to give the King
an audience. He agreed, however, to give him an outer garment.
Nityananda gave the Lord’s cloth to Sarvabhauma to bring to the
King. As soon as Prataparudra touched the cloth, he experienced
the symptoms of love of God.

The Lord Cures Sarvabhauma’s Son-in-Law

When the Lord’s Bengali associates had returned home after

the Chaturmasya period, Sarvabhauma Bhattacharya invited the
Lord to eat at his house for an entire month. The Lord refused,
saying that it was against the principles of a sannyasi to take
regudiv style="text-align: center;"span
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disciples debated these points with Gopinath at some length, and
this has been described by Krishnadnbsp;Shrila Bhaktisiddhanta
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;as Kaviraj Goswami in the sixth chapter of the Chaitanya
 Charitamrita lar invitations in th strongat way. Sarvabhauma
reduced his invitation to twenty days, then to fifteen days, but the
Lord continued to turn him down, agreeing to go only once.
Sarvabhauma Bhattacharya continued to press Him to accept
more than one invitation and the Lord finally agreed to go for five
days a month. Sarvabhauma then asked Paramananda Puri to
also come for five days, Svarupa Damodar for four, and each of
the Lord’s eight other sannyasi associates for two days each. He
told the Lord that it was difficult to offer proper service when there
were many guests, so he asked Him to please come alone or with
Svarupa Damodar.

Sarvabhauma Bhattacharya’s wife, who was known as "Nathi’s

mother", was very devoted to the Lord and was very excited to
hear that He was going to be coming to their house to eat. She
was a very good cook and had prepared a large number of
vegetable preparations as well as cakes and sweets.
Sarvabhauma set the Lord a place in a quiet room, putting out an
uncut banana leaf from a mature tree (which produces a giants
banana cluster of thirty two hands) upon which he placed all the
different preparations.

Mahaprabhu saw the elaborate preparations made for offering

food to Radha and Govinda and to serve Him, and praised
Sarvabhauma for his efforts. When He sat down to eat,
Sarvabhauma’s son-in-law, Amogha, came to watch.
Sarvabhauma knew Amogha’s fault-finding character and so had
kept a stick to chase him away so that he would not disturb the
Lord. However, he was so absorbed in serving the Lord that
 Amogha managed to sneak in. He saw the lavish feast, he
immediately began to criticize:

"There is enough food here to satisfy a dozen people and yet

this sannyasi is going to eat all this by Himself?" (Chaitanya
Charitamrita 2.15.248)

Sarvabhauma Bhattacharya flared up in anger, took the stick

which he had at the ready and went after Amogha, who fled as
fast as he could. Sarvabhauma’s wife, shocked on hearing her
son-in-law insult the Lord, began to flail herself on the head and
chest and repeatedly said, "May Nathi become a widow!"

The Lord Himself laughed off Amogha’s trivial criticisms and

tried to pacify Sarvabhauma and his wife. The next day, however,
Amogha came down with cholera. Sarvabhauma thought that
justice was being done, that it was a suitable punishment for the
offensive words spoken by his son-in-law. When Gopinath
Acharya informed Mahaprabhu that Sarvabhauma and his wife
were both fasting and that Amogha was on his deathbed with
cholera, the merciful Lord immediately went to Amogha’s bedside,
placed His hand on his chest and said,

"This Brahmin’s heart is naturally holy; it is therefore a proper

place for Krishna to sit. Why have you allowed brutish
enviousness a place in it, causing it to become contaminated?
Fortunately, all your sins have been destroyed through your
relationship with Sarvabhauma Bhattacharya. When the heart is
cleansed of all contamination, one is able to chant the name of
Krishna. So, get up, Amogha, and chant Krishna’s names! The
 Supreme Lord will bestow His mercy upon you before long."
(Chaitanya Charitamrita 2.15.274-7)

The Lord’s touch and His compassionate words had an

immediate effect on Amogha. He rose up and started chanting,
The eight symptoms of ecstatic love manifested on his body. He
remembered his offensive words to the Lord and in his remorse
began to slap himself repeatedly on the cheeks until his face was
swollen and Gopinath Acharya stopped him. The Lord said to
Amogha that he was dear to him because of his relationship with
Sarvabhauma.

"Everyone in Sarvabhauma’s house, even the servants, are

dear. Even his household dog is dear to Me, so will I not have
affection for his relatives?" (Chaitanya Charitamrita 2.15.284)

The Lord then went to Sarvabhauma’s house and asked him and
his wife to forgive their son-in-law, whose offenses were just the
result of immaturity. After bringing them around, he had them
break their fast.

The Lord Praises Sarvabhauma

Sarvabhauma participated in many other activities with the Lord

in Puri, such as the water sports and the feasts of Prasad. When
Vallabha Bhatta came to Puri, the Lord glorified Sarvabhauma
Bhattacharya to him as follows:

"Sarvabhauma Bhattacharya is a scholar in the six philosophical

systems. Though professor to the world in these doctrines, he is a
 superlative Devotee of the Lord. He taught Me the extent of the
discipline of devotion. Through him I have learned that union with
Krishna is the essence of all mystical systems." (Chaitanya
Charitamrita 3.7.21-2)

96. Ser Khan

He was a Pathan. Later his Vaishnava name was Chaitanya
dasa. He was a disciple of Shyamananda prabhu. A political
representative of the Muslim Emperor, Ser Khan was possibly the
ruler of Ambua Dharenda Pargana in Orissa.

Prema vilasa 19 writes as follows: One day Shyamananda

prabhu was passing with his followers singing kirtana. At that
time Ser Khan arrived there and ordered Shyamananda to stop
singing. When Shyamananda refused to comply, Ser Khan
crushed their mrdanga and began harassing them.
Shyamananda could not tolerate seeing his Devotees harassed
and burst into a loud roar, which made Ser Khan severely ill and
he vomited blood. Out of fear, Ser Khan and his followers humbly
surrendered at the feet of Shyamananda. All of them took
spiritual initiation from Shyamananda and became ardent
Vaishnavas.

One day Shyamananda prabhu was passing with his followers singing kirtana. At that
time Ser Khan arrived there and ordered Shyamananda to stop singing. When
Shyamananda refused to comply, Ser Khan crushed their mrdanga and began
harassing them. Shyamananda could not tolerate seeing his Devotees harassed and
burst into a loud roar, which made Ser Khan severely ill and he vomited blood. Out of
fear, Ser Khan and his followers humbly surrendered at the feet of Shyamananda. All of
them took spiritual initiation from Shyamananda and became ardent Vaishnavas. (In the
wallpaper: A Devotee, mridanga, Shyamananda Prabhu).
 97. Shankara Pandita

He belonged to the eleventh branch of Lord Chaitanya. He was

a brother of Damodara Pandita.

In his past incarnation he was Bhadra. (GGD. 157, CC.

1.10.33).

He became famous amongst the Vaishnava community as Lord

Chaitanya's footrest or as His shoes.

At Puri, Lord's ectasies were so great that all the Devotees

feared that the Lord would very soon pass away. The condition
was so serious that at night He would bruise and bloody His face
by rubbing it against the wall. To stop this, Svarup Damodar
asked Shankara Pandita to stay at night in the same room as the
Lord. (CC Antya 19 Summary)

After consulting with one another, they entreated Shri Chaitanya

Mahaprabhu to allow Shankara Pandita to lie down in the same
room with Him. (CC Antya 19.67)

Thus Shankara Pandita lay at the feet of Shri Chaitanya

Mahaprabhu, and the Lord placed His legs upon Shankara's body.
(CC Antya 19.68)

Shankara Pandita would always fall asleep, but he would

quickly awaken, sit up and again begin massaging the legs of Shri
 Chaitanya Mahaprabhu. In this way he would stay awake the
entire night. (CC Antya 19.73)

98. Shankararanya
That Lord Nityananda is also non-differnent from Lord Sankarshana is described in the following
statement of the Shri Chaitanya-chandradaya-nataka: "Lord Nityananda Avadhuta is non-different from
Lord Sankarshana."..."Lord Nityananda Avadhuta is actually the Personality of Godhead Lord Balarama.
Always staying among the Devotees, He shines with the splendor of thousands of suns."

Shankararanya was the sannyasa name of Shrila Vishvarupa,

who was the elder brother of Shri Chaitanya Mahaprabhu. At
young age he left home and took sanyas. He left his body in
Pandarapura.

sankararanya—acarya-vrksera eka sakha

mukunda, kasinatha, rudra—upasakha lekha
(C.C.1.10.106)

The acharya Shankararanya was considered the forty-eighth

branch of the original tree. From Him proceeded the subbranches
known as Mukunda, Kashinatha and Rudra.

Shrila Prabhupada writes in the purport:

It is said that Shankararanya was the sannyasa name of Shrila
Vishvarupa, who was the elder brother of Vishvambhara (the
original name of Shri Chaitanya Mahaprabhu). Shankararanya
expired in 1432 Sakabda (A.D. 1510) at Sholapur, where there is
a place of pilgrimage known as Pandarapura. This is referred to in
the Madhya-lila, Chapter Nine, verses 299 and 300.

Lord Chaitanya hears about the passing away of Shankararanya

 tanra eka yogya putra kariyache sannyasa
‘sankararanya’ nama tanra alpa vayasa
(C.C.2.9.299)

Shri Ranga Puri also remembered that one of her (Sachimata)

deserving sons had accepted the renounced order at a very
young age. His name was Shankararanya.

ei tirthe sankararanyera siddhi-prapti haila

prastave sri-ranga-puri eteka kahila
(C.C.1.9.300)

Shri Ranga Puri informed Shri Chaitanya Mahaprabhu that the

sannyasi named Shankararanya had attained perfection in that
holy place, Pandarapura.

Shrila Prabhupada writes in the purport:

Shri Chaitanya Mahaprabhu’s elder brother was named
Vishvarupa. He left home before Shri Chaitanya Mahaprabhu and
accepted the sannyasa order under the name of Shankararanya
Swami. He traveled all over the country and finally went to
Pandarapura, where He passed away after attaining perfection. In
other words, He entered the spiritual world after giving up His
mortal body at Pandarapura. Shri Ranga Puri, a disciple of Shri
Madhavendra Puri and Godbrother of Isvhara Puri, disclosed this
important news to Shri Chaitanya Mahaprabhu.

There is a description in Chaitanya Bhagavata Adi Khanda Ch 7:

 Text 67
In name only did Vishvarupa go home. He quickly returned to
Advaita's house.
Text 68
Material happiness did not bring pleasure to Vishvarupa's
heart, where the bliss of Krishna-kirtana always stayed.
Text 69
When He was home, Vishvarupa stayed always in the room
that was a Vishnu Temple. He hardly ever went to the other
rooms.
Text 70
When His parents began to make plans for His marriage,
Vishvarupa became very unhappy at heart.
Text 71
"I must renounce the world", Vishvarupa decided in His heart. "I
must go to the forest", was the only thought in His heart. It kept
Him awake at night.
Text 72
Only the Supreme Personality of Godhead can truly understand
the desires that stay in the Supreme Personality of Godhead's
heart. After a few day Vishvarupa accepted sannyasa.
Text 73
In this world He was known by the name "Shankararanya". The
best of the Vaishnavas, He walked on the path that leads to the
limitless Supreme Person.

Text 74
When saintly Vishvarupa left, the hearts of Sachi and
Jagannatha Mishra burst into flames.
Text 75
 The Lord and His parents loudly wept. Tormented by separation
from His brother, Lord Chaitanya fell unconscious.
Text 76
I do not have the power to place words in my mouth that
describe that torment of separation. Jagannatha Mishra's home
became filled with weeping.
Text 77
Seeing that Vishvarupa had accepted sannyasa, Advaita and
the other Vaishnavas wept again and again.
Text 78
When they heard this news, the upper-class and middle-class
non-devotees did not respond in the same way. Hearing this
news, they were not overcome with grief.
Text 79
Their hearts broken, Sachi and Jagannatha Mishra cried,
"Vishvarupa! Vishvarupa!"
Text 80
Jagannatha Mishra was overcome with grief for his son. His
relatives and friends tried to console him.
Text 81
They said, "O Jagannatha Mishra, please be peaceful. Don't be
unhappy at heart. Your son is a great soul who has brought
liberation to His entire family.
Text 82
"When a person accepts sannyasa, then sixty-million of His
family members go to live in Vaikuntha.
Text 83
"By acting in this way, your son has attained the perfection of
knowledge.
Text 84
 "You should be very happy." Speaking these words, everyone
grasped the hands and feet of Sachi and Jagannatha Mishra.
Text 85
They said, "Your Vishvambhara is the ornament of the family.
This son will continue your dynasty.
Text 86
"He will destroy all your sufferings. How can ten million sons
compare to this son?"
Text 87
All the relatives and friends explained the truth in this way. Still
Jagannatha Mishra's suffering did not break.
Text 88
Thinking of these instructions, Jagannatha Mishra became
peaceful. Then, when he remembered Vishvarupa's virtues, he
forgot all about being peaceful.
Text 89
Jagannatha Mishra said, "In my heart I do not know whether
this son will stay home.
Text 90
"Lord Krishna gave me a son, and then Lord Krishna took Him
away. Whatever Lord Krishnachandra wishes will certainly be.
Text 91
"Independent of You, the individual soul has not even a half
mustard seed's worth of power. O Lord Krishna, I dedicate my
body and senses to You. I take shelter of You."

Text 92
With this knowledge of jnana-yoga, little by little saintly
Jagannatha Mishra became peaceful and steady in his thoughts.
Text 93
 In this way Vishvarupa left home. His form is not different from
the form of Lord Nityananda.
Text 94
Whoever hears this description of Lord Vishvarupa's sannyasa
attains Krishna-bhakti (devotional service to Lord Krishna). For
him the noose of karma is cut.
Text 95
When they heard of Vishvarupa's sannyasa, the Devotees felt
both joy and sorrow at every moment.

In Shri Gaura Ganoddesha Dipika, Kavi Karnapura describes:

58
The original form of the Supreme Lord is considered not
different from the Lord's direct expansions. For this reason it is
considered that Lord Chaitanya Mahaprabhu, the son of Shrimati
Sachi-devi, is non-different from His expansion Lord Vasudeva,
the first member of the Chatur-vyuha. In the same way Shri
Vishvarupa is considered non-different from the incarnation Lord
Sankarshana, the second member of the Chatur-vyuha.

59
Lord Nityananda Avadhuta is also said to be non-different from
Lord Sankarshana. That Shri Vishvarupa is identical with Lord
Sankarshana is described in the Shri
Chaitanya-chandrodaya-nataka, where Kali says to Dharma the
following words:

60
 "Lord Chaitanya's elder brother Vishvarupa is identical with the
Personality of Godhead Lord Sankarshana. Vishvarupa never
married, but accepted the order of parivrajakacharya-sannyasa
and left home. It was the transcendental glory of Shri Vishvarupa
that caused Lord Chaitanya to accept spiritual initiation from
Ishvara Puri."

61
That Lord Nityananda is also non-differnent from Lord
Sankarshana is described in the following statement of the Shri
Chaitanya-chandradaya-nataka: "Lord Nityananda Avadhuta is
non-different from Lord Sankarshana."

62
When the eternal Personality of Godhead Lord Vishvarupa
disappeared from home, He entered the body of Lord Nityananda
Avadhuta.

63
My father, Shivananda Sena, once said: "Lord Nityananda
Avadhuta is actually the Personality of Godhead Lord Balarama.
Always staying among the Devotees, He shines with the splendor
of thousands of suns." Saying this, he began to dance.
We find references of Vishvambhara in Chaitanya Mangala by
Shri Lochana Das Thakur:

Vishvarupa, the older brother of Vishvambhara, was a

precocious student and he quickly learned all the Vedas. Who can
explain the greatness of Nimai's brother?
 Vishvarupa Takes Sannyasa

I shall now describe a conversation between Murari Gupta and

Damodara Pandita.

Damodara Pandita asked Murari Gupta, "Where has

Vishvarupa, Nimai's elder brother, gone?"

Murari replied, "Listen to me, great Pandita Damodara. I will tell

you whatever I know. Vishvambhara, the abode of good qualities,
quickly learned all the scriptures. He's expert in all brahminical
duties. He affectionately serves His parents. He is fully
conversant with Vedanta, the essence of all religion. He does
nothing but devotional service to Lord Vishnu. He is dear to
everyone. He has achieved all perfections, yet within His heart He
stays completely detached and fixed in the Absolute Truth.

"Vishvarupa, the son of Jagannatha Mishra, held the shastras in

his left hand and discussed Krishna-katha with his classmates.
One day while walking home, Jagannatha Mishra saw this and
thought, 'Now, my young beautiful son is eighteen years old and
ready for marriage. I should make arrangements for Vishvarupa's
marriage.'

"Noticing his father' s meditative mood, Vishvarupa thought, 'it

seems my father is thinking about my marriage, but I shouldn't get
married. Of course, this might upset my mother.' The next day at
dawn, Vishvarupa clasped his manuscripts and left home forever.
He swam across the Ganges and took sannyasa.
 "At midday there was still no sign of Vishvampa. Jagannatha
and Sachidevi searched every house in Navadwipa, but couldn't
find their son. The neighbors whispered among themselves about
Vishvarupa's taking sannyasa. When Jagannatha Mishra and
Sachidevi heard this, they both fainted unconscious on the
ground. The three words, appeared full of darkness.

"Sachidevi cried out, 'O my son Vishvarupa! Come home, I want

to see you. Why did you leave everything? How will your beautiful
delicate body and tender feet tolerate the hardship of walking far
and wide? You can't tolerate the slightest pain for even a moment.
To whom will you present your insistent demands? When you
were studying, you couldn't concentrate on your lessons. 'I can't
go anywhere without thinking of you. When I take a bath, my mind
is disturbed with the thought that you may return at any time.
When I hear you calling "Mother" I forget everything else; for that
sound is my greatest treasure. Seeing your sweet face, I no
longer think of myself. I don't know what kind of suffering has
caused you to neglect me and accept sannyasa.

'O my husband, go search for Vishvarupa and bring him back to

me. Let the people say whatever they want, but bring back my
son again. I shall perform his sacred thread ceremony.'

"Trying to pacify his bereaved wife, Jagannatha Mishra said,

'Please listen Sachidevi, don't lament. The whole material
existence is false like a dream. Your son Vishvarupa is a great
personality. By accepting sannyasa at such an early age, he will
bring fortune to our family. Please bless him so he can remain
fixed in his sannyasa vow, and progress steadily on the path of
 devotional service. Don't lament for his welfare. If a member of
the family takes sannyasa, he benefits many generations of that
family. So, our son has done a wonderful thing.' "Damodara, in
this way Jagannatha and Sachidevi consoled each other. This
concludes the story of Vishvarupa's sannyasa."

Lochana Dasa says that at that time Vishvambhara was sitting

on Sachimata's lap and gazing at His father's face. Vishvambhara
said, "Father, it doesn't matter where My brother, Vishvarupa, has
gone. Don't worry, I will look after you." On hearing this,
Jagannatha Mishra and Sachidevi lovingly embraced Nimai and
forgot their miseries.
'Please listen Sachidevi, don't lament. The whole material existence is false like a dream. Your son Vishvarupa is a
great personality. By accepting sannyasa at such an early age, he will bring fortune to our family. Please bless him so
he can remain fixed in his sannyasa vow, and progress steadily on the path of devotional service. Don't lament for his
welfare. If a member of the family takes sannyasa, he benefits many generations of that family. So, our son has done
a wonderful thing.'

99. Sharanga Thakura

An important branch of the Shri Chaitanya tree, Shri Sharanga

Thakura (Sharanga Murari) lived in Mamagacchi,
Modadrumadwipa (Navadwipa). Staying under a Bakula tree,
Sharanga Thakura worked hard every day to please his
worshipable Deity. Single handedly, he would collect fruits,
vegetables and firewood. He would also beg rice, cook, bathe,
dress, and feed his Lord. After a full day of Deity service
Sharanga would cross the Ganges River to join Mahaprabhu's
Hari-Nama sankirtana party in Mayapur. During one visit, Lord
Gauranga noticed that Sharanga's beloved Bakula tree was
drying up and almost dead. Lord Chaitanya embraced the tree
with His beautiful golden arms. Completely rejunvenated, the tree
burst forth with green leaves and fresh super fragrant flowers. To
this day, Devotees of Shri Chaitanya Mahaprabhu worship this
special kalpa vriksha tree of Shri Dhama Mayapur. Some
Devotees collect small pieces of wood, which occasionally fall off,
and make neckbeads or worship it.

Sharanga Thakura vowed to never initiate disciples despite Lord

Chaitanya's insistence. One day he relented and decided to
initiate the first person he saw. While bathing in the Ganges he
brushed against a floating corpse. Suddenly it sprang to life.
Stunned, the man slowly identified himself and bowed down to
Sharanga Thakura who had just miraculously renewed his life.
After giving him mantra diksha, Saranga Thakura became famous
as "Sharanga Murari Thakura," because the disciple's previous
name was Murari.

In Vraja lila Sharanga serves Radha-Gopinatha as

Nandimukhi-sakhi. By taking a forty five minute rikshaw ride from
downtown Navadwipa, you an still see the Deities of Sharanga
Thakura and the kalpa vriksha Bakula tree.

100. Shikhi Mahiti

Shikhi Mahiti was an Orissan, considered to be one of

Mahaprabhu’s most intimate associates and one of His personal
branches, who lived in Purushottam Kshetra. He was a servant of
the Jagannath Deity with the title of likhanadhikari (Chaitanya
Charitamrita 2.10.42). Shrila Bhaktivinoda Thakur explains that
this was a Temple secretarial position, mainly responsible for
publishing the annual ephemerus known as Matala Panji.
 ragalekha kalakelyau radha-dasyau pura sthitau
te jneye shikhi-mahati tat-svasa madhavi kramat

Shikhi Mahiti and his sister Madhavi Devi were previously

Ragalekha and Kalakeli, two of Shrimati Radharani’s servants.
(Gaura-ganoddesha-dipika 189)

Shikhi Mahiti was a great soul, noted for his great compassion
and his pure heart. Besides his highly qualified sister Madhavi, he
had a brother named Murari Mahanta or Mahanti, who also had
strong faith in Mahaprabhu. Their devotion to Him was
spontaneous and unwavering. They never forgot Mahaprabhu for
even a moment and the Lord also poured down unlimited
affection on them.

Lord, this is Murari Mahati, the brother of Shikhi Mahiti’s brother.

He knows nothing other than Your lotus feet. (Chaitanya
Charitamrita 2.10.44)

Murari and Madhavi became Mahaprabhu’s Devotees before

their older brother. However, much as they tried to persuade him,
they were not able to convince him that the Moon of Vrindavan
had become incarnate in Shri Gaurasundara. In his Anubhashya,
Shrila Bhaktisiddhanta Saraswati Goswami Thakur has described
how Shikhi Mahiti finally came to receive Chaitanya
Mahaprabhu’s mercy. The following is a summary of his account,
which is based on Kavi Karnapura’s Chaitanya-charita
Mahakavya (13.89-109): One day, after his younger brother and
sister had spent some time trying to convince him of
Mahaprabhu’s divinity, Shikhi Mahiti dozed off. Towards the end of
the night, he had a dream in which he saw his brother and sister
looking upon the feet of Lord Gaurasundara and telling him to
wake up. Startled, Shikhi Mahiti opened his eyes and saw that his
siblings were indeed before him. The wonderful dream had
inspired ecstatic symptoms in him and his eyes were filled with
tears. He ecstatically embraced his brother and sister who asked
him what was the reason for his joy. Shikhi Mahiti saw their
wonder and in order to put their minds at ease said to them:

"I have just had the most wonderful dream. Listen to me. Today, I
have finally become a believer in the glories of the son of Sachi,
Shri Gauranga. In my dream I saw Mahaprabhu taking darshan of
Lord Jagannath in the Temple, and as He was doing so, He
entered into the body of Jagannath and then came out again. He
did this over and over and I can still see the Lord doing it. Am I
still dreaming? The Lord of unlimited compassion, Gaurasundara,
called me by name and then embraced me with His long arms of
unblemished beauty." As he recalled his dream, Shikhi Mahiti
became overwhelmed by devotional ecstasy, whereupon Murari
and Madhavi asked him to accompany them to the Temple to
behold Lord Jagannath. As they entered the Temple, they saw
Mahaprabhu standing at the Jagamohana gazing upon the Deity.
They started to cry tears of joy and Shikhi Mahiti saw his dream
come to life before him. Then Lord Gaurasundara embraced him,
saying, "You are Murari’s brother." At the Lord’s touch, Shikhi
Mahiti fell into an ocean of ecstasy and from that time on, he
forgot everything else but the Lord’s service.
 Krishnadas Kaviraj Goswami’s Chaitanya Charitamrita,
Vrindavan Das Thakur’s Chaitanya Bhagavat and Narahari’s
Bhakti-ratnakara all describe the extent to which Shikhi Mahiti
was dear to Shri Chaitanya Mahaprabhu:

The Lord joyfully met Svarupa Damodar and then Shikhi Mahiti
and Bhavananda Raya. Chaitanya Charitamrita 2.1.130)

All the Devotees joyfully came forward to meet the Lord, and He
gave them an embrace of love to each one of them. Amongst the
Devotees who were there, were Kashi Mishra, Ramananda Raya,
Pradyumna Mishra, Sarvabhauma Bhattacharya, Vaninatha,
Shikhi Mahiti and others. (Chaitanya Charitamrita 2.16.253-4)

Shikhi Mahiti is mentioned as being present at the meeting of

the Bengali Devotees with those of Puri in Chaitanya Bhagavat,
3.8.60.

Shikhi Mahiti and others said that it was time to go and take
darshan of Jagannath Deva. (Bhakti-ratnakara 8.237)

Shikhi Mahiti was one of Mahaprabhu’s three and a half most

intimate Devotees.

The Lord accepted Shikhi Mahiti’s sister as one of Radha’s

friends. In the entire world, there were only three and a half
Devotees who were so worthy. They were Svarupa Damodar
Goswami, Ramananda Raya and Shikhi Mahiti. His sister was the
half person. (Chaitanya Charitamrita 3.2.105-6)
 101. Shivananda Sena

Every year one month before chaturmasya (four month period of

the rainy season) Shivananda Sena would lead a party of two
hundred Devotees from Bengal to Jagannatha Puri to attend the
annual Ratha-Yatra festival. He would pay for everyone's food,
tolls, ferries, and lodging. He personally arranged for their
comfort.

Shivananda Sena showed Vaishnava compassion for all living

entities, be they man or beast. When a stray dog joined the party
Shivananda Sena fed the dog and even paid his boat fare. When
the dog disappeared one day Shivananda sent 200 men to search
for him. Upon arriving in Puri, they saw Lord Chaitanya throwing
coconut pulp to the dog. The dog became purified of all material
contamination by eating the Maha-Prasadam remnants of Shri
Chaitanya Mahaprabhu. Not seeing the dog the next day,
Shivananda Sena understood that the dog had attained liberation
by the mercy of Lord Chaitanya.

Observing chaturmasya in Puri, Shivananda and the Devotees

would regularly bathe in Shri Chaitanya Mahaprabhu's blissful
association. Shivananda used all his possessions in the service of
Krishna and the Vaishnavas. His entire family and servants were
ardent followers of Lord Gauranga.

Kavi Karnapura, the son of Shivananda Sena, says in

Gaura-gannodesh-dipika: "Shivananda Sena is the embodiment
of love of Shri Chaitanya Deva. And in Krishna lila he is Vira gopi,
Shrimati Radharani's messenger." In one bhajana Devakinandana
Dasa glorifies him, "I bow down to Shivananda Sena, who is full
of divine love. His caste, life, and wealth are the two lotus feet of
Shri Gaura Raya." His samadhi is in the 64 Samadhis Area.

102. Shrikanta
Shrikanta or Shrikanta Sena was Katyayani devi in Krishna lila

Shrikanta or Shrikanta Sena was Katyayani devi in Krishna lila

CC Adi 10.63: Shrivallabha Sena and Shrikanta Sena were also

subbranches of Shivananda Sena, for they were not only his
nephews but also unalloyed Devotees of Shri Chaitanya
Mahaprabhu.

CC Madhya 20.37: Walking and walking, Sanatana Goswami

finally arrived at a place called Hajipura. That evening he sat
down within a garden.
CC Madhya 20.38: In Hajipura there was a gentlemen named
Shrikanta, who happened to be the husband of Sanatana
Goswami's sister. He was engaged there in government service.
CC Madhya 20.39: Shrikanta had 300,000 gold coins with him,
which had been given to him by the emperor for the purchase of
horses. Thus Shrikanta was buying horses and dispatching them
to the emperor.
CC Madhya 20.40: When Shrikanta was sitting in an elevated
place, he could see Sanatana Goswami. That night he took a
servant and went to see Sanatana Goswami.
 CC Madhya 20.41: When they met, they had many
conversations. Sanatana Goswami told him in detail about his
arrest and release.
CC Madhya 20.42: Shrikanta then told Sanatana Goswami,
"Stay here for at least two days and dress up like a gentleman.
Abandon these dirty garments."
CC Madhya 20.43: Sanatana Goswami replied, "I shall not stay
here even for a moment. Please help me cross the Ganges. I
shall leave immediately."
CC Madhya 20.44: With great care, Shrikanta gave him a
woolen blanket and helped him cross the Ganges. Thus Sanatana
Goswami departed again.

CC Madhya 13.41: Another two persons, Shrikanta and

Vallabha Sena, joined as responsive singers. In this group, the
senior Haridasa [Haridasa Thakura] was the dancer.
CC Antya 12.7: Meanwhile, all the Devotees journeyed from
their homes in Bengal to see Shri Chaitanya Mahaprabhu.
CC Antya 12.8: Headed by Shivananda Sena, Advaita Acharya
and others, all the Devotees assembled in Navadwipa.
CC Antya 12.9: The inhabitants of Kulina-grama and Khanda
village also assembled at Navadwipa.
CC Antya 12.10: Because Nityananda Prabhu was preaching in
Bengal, Shri Chaitanya Mahaprabhu had ordered Him not to
come to Jagannatha Puri. That year, however, He went with the
rest of the party to see the Lord.
CC Antya 12.11: Shrivasa Thakura was also there with his three
brothers and his wife, Malini. Acharyaratna was similarly
accompanied by his wife.
 CC Antya 12.12: The wife of Shivananda Sena also came,
along with their three sons. Raghava Pandita joined them,
carrying his famous bags of food.
CC Antya 12.13: Vasudeva Datta, Murari Gupta, Vidyanidhi and
many other Devotees went to see Shri Chaitanya Mahaprabhu.
All together, they numbered two or three hundred.
CC Antya 12.14: The Devotees first saw Sachi mata and took
her permission. Then in great happiness they started for
Jagannatha Puri, congregationally chanting the Holy Name of the
Lord.
CC Antya 12.15: Shivananda Sena managed the payment of
tolls at different places. Maintaining everyone, he guided all the
Devotees in great happiness.
CC Antya 12.16: Shivananda Sena took care of everyone and
gave each Devotee places to stay. He knew all the paths leading
to Orissa.
CC Antya 12.17: One day when the party was being checked by
a toll collector, the Devotees were allowed to pass, and
Shivananda Sena remained behind alone to pay the taxes.
CC Antya 12.18: The party went into a village and waited
beneath a tree because no one but Shivananda Sena could
arrange for their residential quarters.
CC Antya 12.19: Nityananda Prabhu meanwhile became very
hungry and upset. Because He had not yet obtained a suitable
residence, He began calling Shivananda Sena ill names.
CC Antya 12.20: "Shivananda Sena has not arranged for My
residence," He complained, "and I am so hungry I could die.
Because he has not come, I curse his three sons to die."
CC Antya 12.21: Hearing this curse, Shivananda Sena's wife
began to cry. Just then, Shivananda returned from the toll station.
 CC Antya 12.22: Crying, his wife informed him, "Lord
Nityananda has cursed our sons to die because His quarters have
not been provided."
CC Antya 12.23: Shivananda Sena replied, "You crazy woman!
Why are you needlessly crying? Let my three sons die for all the
inconvenience we have caused Nityananda Prabhu."
CC Antya 12.24: After saying this, Shivananda Sena went to
Nityananda Prabhu, who then stood up and kicked him.
CC Antya 12.25: Very pleased at being kicked, Shivananda
Sena quickly arranged for a milkman's house to be the Lord's
residence.
CC Antya 12.26: Shivananda Sena touched the lotus feet of
Nityananda Prabhu and led Him to His residence. After giving the
Lord His quarters, Shivananda Sena, being very pleased, spoke
as follows.
CC Antya 12.27: "Today You have accepted me as Your servant
and have properly punished me for my offense.
CC Antya 12.28: "My dear Lord, Your chastising me is Your
causeless mercy. Who within the three worlds can understand
Your real character?
CC Antya 12.29: "The dust of Your lotus feet is not attainable
even by Lord Brahma, yet Your lotus feet have touched my
wretched body.
CC Antya 12.30: "Today my birth, my family and my activities
have all become successful. Today I have achieved the fulfillment
of religious principles, economic development, satisfaction of the
senses and ultimately devotional service to Lord Krishna."
CC Antya 12.31: When Lord Nityananda heard this, He was
very happy. He rose and embraced Shivananda Sena in great
love.
 CC Antya 12.32: Being very much pleased by Nityananda
Prabhu's behavior, Shivananda Sena began to arrange residential
quarters for all the Vaishnavas, headed by Advaita Acharya.
CC Antya 12.33: One of Shri Nityananda Prabhu's
characteristics is His contradictory nature. When He becomes
angry and kicks someone, it is actually for his benefit.
CC Antya 12.34: Shivananda Sena's nephew, Shrikanta, the
son of his sister, felt offended, and he commented on the matter
when his uncle was absent.
CC Antya 12.35: "My uncle is well known as one of the
associates of Shri Chaitanya Mahaprabhu, but Lord Nityananda
Prabhu asserts His superiority by kicking him."
CC Antya 12.36: After saying this, Shrikanta, who was only a
boy, left the group and traveled on alone to the residence of Shri
Chaitanya Mahaprabhu.
CC Antya 12.37: When Shrikanta offered obeisances to the
Lord, he was still wearing his shirt and coat. Therefore Govinda
told him, "My dear Shrikanta, first take off these garments."
CC Antya 12.38: As Govinda was warning Shrikanta, Shri
Chaitanya Mahaprabhu said, "Don't bother him. Let Shrikanta do
whatever he likes, for he has come here in a distressed state of
mind."
CC Antya 12.39: Shri Chaitanya Mahaprabhu inquired from
Shrikanta about all the Vaishnavas, and the boy informed the Lord
about them, naming them one after another.
CC Antya 12.40: When Shrikanta Sena heard the Lord say "He
is distressed," he could understand that the Lord is omniscient.
CC Antya 12.41: As he described the Vaishnavas, therefore, he
did not mention Lord Nityananda's kicking Shivananda Sena.
Meanwhile, all the Devotees arrived and went to meet the Lord.
 103. Shriman Pandita

The fifteenth branch was Shriman Pandita, who was a constant

servitor of Lord Chaitanya Mahaprabhu.

He used to carry a torch while the Lord danced.

Shriman Pandita was among the companions of Lord Chaitanya

Mahaprabhu when the Lord performed sankirtana.

When Lord Chaitanya dressed Himself in the form of the

goddess Lakshmi and danced in the streets of Navadwipa,
Shriman Pandita carried a torch to light the way. (C.C. Adi 10.37)

104. Shrinatha Pandita

Shrinatha Pandita is a disciple of Advaita Acharya. He had a

famous disciple – Kavi Karnapura. the author of
Gaura-ganoddesha-dipika. Kavi Karnapura (also called
Paramananda Sena or Puri Dasa) was born in 1524 AD as the
son of Shivananda Sena.

In the beginning of Shri Ananda Vrindavana Champu, Kavi

Karnapura has offered prayers to his guru:

“I offer my humble respects to Shrinatha, my guru, who

appeared in a brahmana family like the moon rising from the
ocean. Being the object of Mahaprabhu’s love, he was the
crest-jewel of the earth. Whoever tasted the pure hari-katha
flowing from his mouth immediately lost all attachments to worldly
 pleasures, and desired only to serve Radha and Krishna in
Vrindavan.”

Shri Natha Pandita resided at Kancha Para, one and a half

miles from Kumar Hatta. His Deity of Shri Krishna Raya is still
residing there.

105. Shrinivasa Acharya

After witnessing Lord Gauranga's sannyasa ceremony at Katva,

Chaitanya Dasa and his pregnant wife visited Lord Chaitanya in
Jagannatha Puri. "Soon your wife will give birth to a son named
'Shrinivasa' said Lord Chaitanya, "and through Shrinivasa all the
bhakti shastras of Rupa and Sanatana will be distributed."
When his father left this world Shrinivasa visited the remaining
associates of Lord Gauranga in Katva, Navadwipa, Jagannatha
Puri. They blessed Shrinivasa and gave him valuable instructions
for spiritual advancement. Seeing his absorption in Gauranga
prema, they knew he was "an embodiment of Gaura-shakti, the
energy of Shri Gauranga Mahaprabhu."

He came to Vrindavana, toured the twelve forests, and took

diksha from Gopala Bhatta Goswami. Shri Jiva Goswami taught
him the complete philosophy of Gaudiya Vaishnavism.
Acknowledging his vast learning, Shri Jiva gave Shrinivasa the
title "Acharya."

Accepting Shri Jiva's order, Shrinvasa and his two friends

Shyamananda Prabhu and Narottama Dasa Thakura pioneered
the first transcendental book distribution party. Vrajabasi
Sankirtana Party ki jai! They took a bullock cart of the Goswami's
devotional writings from Vrindavana and passed them out all over
Bengal and Orissa.

Shrinivasa Acharya initiated many disciples (Ramachandra

Kaviraja and others), wrote songs full of bhakti (Sad
Goswami-ashtakam), and introduced a special kirtana style.
When leading kirtana he would sometimes lose his voice from
chanting so long.

Besides his external activities of preaching and writing,

Shrinivasa Acharya practised intensive raganuga bhajana.
Raganuga bhajana is the spontaneous internal worship of Radha
and Krishna based on the mood and sentiments of the eternal
residents of Shri Vrindavana dhama, such as the gopis. While
doing manasi seva (service to Radha-Krishna within one's mind in
a mentally conceived spiritual form) he would often bring tangible
paraphernalia from these meditations back with him upon
returning to external consciousness. Once Shrinivasa sat Lord
Gauranga on a jeweled throne within his mind. Then he
worshiped the Lord with a golden handled chamara whisk and a
five flower garland. Pleased with his service, Gaura Raya offered
the garland back to Shrinivasa, who then immeditately awoke and
lost the meditation. A surprised Shrinivasa found the sweetest
flower garland he ever smelled hanging around his neck when he
returned to external consciouness.

Another time Shrinivasa was in his siddha svarupa as

Mani-manjari watching Shrimati Radharani, Shri Krishna, and the
gopis in Holi lila (joyfully throwing colored powders and dyes on
 each other). The gopis told Mani-manjari to supply colors to
Radhika and side with them in their "war" against Shyama. The
earth shook from Their furious battle. Shrinivasa's meditation
abruptly broke. His body was completely covered from head to
toe with fragrant and exotic rainbow colored powders imported
from the spiritual world. Holi lila ki jai! Shrinivasa Acharya's
samadhi is in the Dhira Samira samadhis area.

105. Shubhananada Dvija

He belonged to the spiritual lineage of Lord Chaitanya. (CC.

2.13.38, 1.10.110).

He is the fifty-sixth branch of Chaitanya tree. Subhananda, who

formerly lived in Vrindavana as Malati, was one of the kirtana
performers who danced in front of the Ratha-yatra car during the
Jagannatha festival. It is said that he ate the foam that came out
of the mouth of the Lord while He danced before the Ratha-yatra
car. (CC. Adi 10.110).

In his past incarnation he was Malati. (GGD. 194, 199).

sei phena laña subhananda kaila pana

krsna-prema-rasika tenho maha-bhagyavan

The foam that fell from the mouth of Shri Chaitanya

Mahaprabhu was taken and drunk by Subhananda because he
was very fortunate and expert in relishing the mellow of ecstatic
love of Krishna. (CC. Madhya 13.110).
 He was also present at the Kheturi festival.

106. Shuklambara Brahmachari

Shuklambar Brahmachari was previously one of the wives of the sacrificing Brahmins in Vraja.
Mahaprabhu begged food from him and ate it. Some people say that he was one of the sacrificing
Brahmins. (Gaura-ganoddesha-dipika 191)

Shuklambar Brahmachari is counted among the branches of

Chaitanya Mahaprabhu. He was a resident of Navadwip town,
manifesting the pastimes of a poor Brahmin who begged for a
living. Nevertheless, he had an abiding affection for the Lord.
Though to an ordinary conditioned soul he appeared to be a
poverty-stricken mendicant, to transcendental eyes he was rich
because of his love for Mahaprabhu.

shuklambaro brahmacari purasid yajnapatnika

prarthayitva yad-annam shri-gaurango bhuktavan prabhuh
kecid ahur brahmacari yajïika-brahmanah pura

Shuklambar Brahmachari was previously one of the wives of the

sacrificing Brahmins in Vraja. Mahaprabhu begged for food from
him and ate it. Some people say that he was one of the sacrificing
Brahmins. (Gaura-ganoddesha-dipika 191)

Shuklambar Brahmachari, a poor mendicant

prema-dhana vina vyartha daridra jivana

dasa kari betana more deha prema-dhana

Without the wealth of love of God, my life is poverty-stricken

and worthless. Make me your servant and pay me with the wealth
of love. (Chaitanya Charitamrita 3.20.37)
 Shrila Bhaktisiddhanta Saraswati Goswami Thakur paraphrases
Mahaprabhu’s speech to Shuklambar Brahmachari in his
Gaudiya-bhashya to the Chaitanya Bhagavat: “You are My poor
servant lifetime after lifetime. You have no desire to enter into this
world to become the head of a household. Rather, you remain a
bachelor and beg from house to house, making an offering to Me
of whatever you amass in this way. Your vow of celibacy is
unbreakable. You are free of the mundane egoism that is
prominent in householders and retired householders. You are
thus factually fixed in the highest state of spiritual life, the highest
stage of the renounced order. You are a de facto sannyasi, a
completely surrendered carrier of the triple staff because you
have successfully engaged every action of your body, mind and
speech in My service. I pray constantly for your offerings for you
have no interest in enjoying anything which has not been offered
to Me. It is for this reason that I have made a show of My power
and taken everything away from you, making you poor.” (2.
16.123)

Shuklambar Brahmachari was very fortunate, for the Lord

snatched his food from him and ate it Himself. (Chaitanya
Charitamrita 1.10.38)

Mahaprabhu in Shuklambar’s House

When Mahaprabhu returned from Gaya, He first met with the

Devotees in Shuklambar Brahmachari’s house. Shriman Pandit
then left along the banks of the Ganges, going to Shuklambar
Brahmachari’s house [where the Lord had announced He would
 meet with the Devotees that night. Having heard Shriman make
this announcement] Gadadhara Pandit quickly followed Him
there. He hid in Shuklambar’s house thinking that he would
eavesdrop, as Mahaprabhu would surely discuss some
Krishna-related topics. All the loving Devotees of the Lord, such
as Sadashiva, Murari, Shriman and Shuklambar, gathered there
when suddenly Vishvambhara appeared on the scene. (Chaitanya
Bhagavat 2.1.78-82)

Shrila Gadadhara Pandit Goswami, Sadashiva, Murari,

Shrivasa Pandit, Shriman Pandit and others all witnessed the
Lord’s ecstatic transformations in Shuklambar’s house.

The Lord Snatches Rice from Shuklambar’s Begging Bag

Shuklambar Brahmachari kept body and soul together by

offering and eating the foodstuffs which he daily accumulated by
begging. Since he was constantly absorbed in the joys of chanting
the names of the Lord and remembering His qualities and
pastimes, he never suffered from his poverty. Ignorant people
thought he was just an ordinary beggar. No one can recognize
Mahaprabhu’s servants unless he gets the Lord’s mercy.

One day, Mahaprabhu was sitting alone in a devotional trance

when Shuklambar Brahmachari happened by, his begging bag
flung over his shoulder. When he saw the Lord, he started to
dance ecstatically. The Lord was pleased to see the depth of
Shuklambar’s feeling and He began to glorify him. He then
plucked a handful of the dry rice from his bag and began to chew
it. Shuklambar Brahmachari was troubled to see the Lord eating
 the uncleaned and broken fragments of low-quality rice and felt
that he was committing an offense. The Lord calmed him and said
that He always ate His Devotee’s food with great enthusiasm, but
that He had no interest whatsoever in the finest foods of the
non-devotee. The Devotees were delighted to see the Lord’s
mercy on Shuklambar Brahmachari, who was then given a
blessing by the Lord.

The Lord said, “Listen, Shuklambar Brahmachari. I reside

permanently in your heart. Whenever you eat, I eat. When you go
on your begging rounds, I accompany you. I have descended to
distribute love of Godhead and you are My servant, lifetime after
lifetime. I hereby bestow upon you prema bhakti, which is My very
soul.” When the Devotees heard the Lord’s blessing, the
Devotees made a joyful noise, shouting “Jaya, jaya!” (Chaitanya
Bhagavat 2.16.133-8)

The Lord was sitting here on this altar of Vishnu, absorbed in

the sound of the Holy Name, when Shuklambar Brahmachari
passed by on his begging rounds. Mahaprabhu lovingly put His
hand on Shuklambar’s begging bag and took a handful of
unwashed rice, calling him Sudama. Shuklambar Brahmachari
made repeated humble comments and danced in the kirtan with
the bag still on his shoulder. The Lord and His Devotees felt the
intensity of their emotions increase as they watched Shuklambar’s
ecstatic transformations. This is one of the pastimes of the Lord in
the house of Shrivasa Pandit, after which he went through the
town back to his own house. (Bhakti-ratnakara 12.2754-8)

The Lord Eats at Shuklambar’s House

 In the Chaitanya Bhagavat, it is also said that Mahaprabhu ate
cooked food in the house of Shuklambar Brahmachari, being
attracted by his love. When the Lord announced to Shuklambar
that He wished to eat at his house, the brahmachari felt nervous
because he was afraid that he was unable to provide suitable fare
for the Lord with his begged rice. However, the Lord repeatedly
told him that this was indeed His desire, and so Shuklambar went
to the other Devotees to ask their advice. The Devotees
suggested that he cook without touching the food and that this
would be satisfactory.

On the day of the invitation, Shuklambar bathed and dressed.

He then lit the stove and put water to boil. Then, without touching
the rice, he poured it into the water along with the spathe of the
plantain tree (thori), all the while emotionally chanting the names,
“Jaya Krishna Gopal, Govinda, Vanamali!”. At that moment,
Lakshmi Devi blessed the food cooked by the Devotee by
glancing at it. When Mahaprabhu came to Shuklambar’s house
with His associates, He offered the rice and vegetables to Vishnu
by His own hand. When it came time to eat it, He praised its
flavor, saying “In my entire life, I have never eaten anything so
delicious.” Once again the Devotees cried at the sight of the
Lord’s merciful attitude to Shuklambar.

When the Devotees saw the majestic blessings of the Lord to

Shuklambar Brahmachari, they all began to cry. The Lord
continued to eat joyfully, greatly relishing its taste. May all the rich
millionaire non-devotees observe the mercy received by the
beggar Shuklambar. No one can attain the Lord’s mercy through
wealth, high birth or scholarship. The scriptures repeatedly tell us
that the Lord is only attracted by the taste of devotion. (Chaitanya
Bhagavat 2.26.28-31)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur comments

on this in his Gaudiya-bhashya: “Vishnu is the Lord of the
Sacrifice who only eats that which is offered by Brahma in
sacrifice. Shuklambar Brahmachari gathered rice by begging from
a variety of households. This rice is often parboiled rather than
sun-dried rice. Householder Brahmins thus normally consider it
contaminated and refuse to accept it. However, Vaishnavas hold
that rice received from begging is superior to any other rice
because it has been obtained by the mercy of the Lord. Though
superficially this rice appears to be contaminated by the touch of
non-devotees and offering it is thus a deviation from the usual
rules and regulations, in Mahaprabhu’s path, the purity of a
Devotee’s heart is the most important ingredient in Maha Prasad.
One should not think that a millionaire is the only person who can
offer foods which are suitable for the Lord. Shuklambar was
poverty-stricken, but the Lord was satisfied with the food that he
had gathered through begging. The sinful and
devotionally-challenged cannot understand this at all.”

Shuklambar Brahmachari, whose rice had been eaten by Lord

Gaurasundara, joyfully returned to his home. (Chaitanya
Bhagavat 3.8.23)

One day, the Lord asked Shuklambar to cook lunch for Him.
This is the street that the Devotees took to go to his house. What
 can I say? The Lord ate Shuklambar’s cooking and a wonderful
pastime took place there. (Bhakti-ratnakara 12.3467-8)

107. Shyamananda Prabhu

Feeling very sad (dukhi) over losing several children before his
birth, his parents named him Dukhi Krishna Dasa. Upon taking
diksha from Hrdaya Chaitanya he became known as Krishna
Dasa. In Vrindavana, he joined Narottama Dasa Thakura and
Shrinivasa Acharya to study the Goswami granthas under Shri
Jiva Goswami.

Many "ankle bell stories" describe how Krishna Dasa received

Radharani's mercy, the name Shyamananda, and his unique
tilaka mark. Shripad B.V. Narayana Maharaja gives this account in
Navadwipa Dhama Parikrama:

"While living in Vrindavana, Krishna Dasa regularly swept the

streets before dawn. He performed this humble service so that the
Vaishnavas would not hurt their feet while walking to the Temples.
One morning he found a captivatingly beautiful golden ankle
bracelet. When Lalita and Vishakha-sakhis asked for the bracelet
Krishna Dasa said he would only give it to the original owner.

"Blindfolding Krishna Dasa, the gopis brought him to Shrimati

Radhika. She allowed him to put the bracelet on Her ankle. But
before fastening it, Krishna Dasa reverentially touched it to his
forehead. This left a new tilaka mark which now distinguishes all
of Shyamananda's followers.
 "Rejoicing over Krishna Dasa's transcendental fortune, Shri Jiva
Goswami awarded him the name Shyamananda (one who
pleases Shrimati Radharani or the servant of Shyamasundara
Krishna. Sometime after Hrdaya Chaitanya's disappearance, he
reappeared in a dream telling Shyamananda to preach. With the
help of his foremost disciple, Rasikananda, Shyamananda
profusely spread the worship and service of Gaura-Nityananda all
over Orissa." Twenty-four hour kirtana surrounds Shyamananda's
pushpa samadhi which is located on the opposite side of the
street running between Radha-Shyamasundara and
Radha-Damodara Temples in Vrindavana.

108. Sita Thakurani

Sita Thakurani lived in Shantipura as the eternal wife of Shri

Advaita Acharya Prabhu. She was always absorbed in
vatsalya-prema (paternal love) for Shri Gaurasundara. Just after
Shri Chaitanya's appearance, Sita Thakurani came to Mayapur.
She brought a basket full of dresses, ornaments, silken children's
clothes, jeweled necklaces, and tiger nails set in gold. To worship
the golden baby she also brought auspicious articles such as
fresh grass, turmeric, kum kum, sandalwood. The wonderful
name "Nimai" was given to the Lord by Sita Thakurani.

In Krishna lila, Sita Thakurani is Yogamaya or also Paurnamasi.

At Krishna's birth ceremony she gave many instructions about
child care to Nanda and Yashoda. Similarly, in Gaura lila Sita
Thakurani would often help Sachimata nurture baby Nimai. Sita
Thakurani and Sachi Mata were of one mind; their life and soul
was Nimai. Because of Sita Thakurani's pure parental love, Sachi
Mata often chose her as the first person to worship Nimai Pandit
during any auspicious ceremony.

Later Shri Chaitanya Mahaprabhu and Shri Nityananda Prabhu

often came to Shantipur to visit Advaita Acharya and Sita
Thakurani. They would collect all the neighbors and hold an
uproarious festival of Krishna nama-lila kirtana extending late into
the night. When Lord Chaitanya moved to Jagannatha Puri
Advaita Prabhu and Sita Thakurani would regularly visit Him.

Sita Thakurani would cook Mahaprabhu's favorite foods and

offer lunch to the Lord. Sita Thakurani loved Lord Chaitanya as a
son and He loved her as His mother.

109. Subuddhi Raya

One time the Mughal King Hussain Shah took water from an IDS
pot and sprinkled it on Subuddhi Raya. According to strict Hindu
law this act destroyed Subuddhi Raya's social standing. A smarta
brahmana advised Subuddhi to atone by drinking boiling ghee,
which in effect meant suicide. Receiving Mahaprabhu's shelter,
Subuddhi Raya moved to Shri Vrindavana dhama.

He was a rasika Vaishnava. His collegues were Raghunatha

Bhatta Goswami, Kashivara Pandit, and other Vrindavana
Devotees. In Krishna lila he is Guna-chuda or Shubhanana. His
original samadhi is in the 64 Samadhis Area.

110. Sulochana
Sulochana is the forty-second branch of Chaitanya tree. He lived
in the village of Shrihatta along with his dear friend Chiranjiva.
They were completely surrendered to Lord Chaitanya, and
because they were the friends and helpers of Narahari dasa they
were honored and considered great souls.

vasanta, navani hoda, gopala, sanatana

visnai hajara, krsnananda, Sulochana
(C.C.1.11.50)

Vasanta was the fifty-first, Navani Hoda the fifty-second, Gopala

the fifty-third, Sanatana the fifty-fourth, Visnai the fifty-fifth,
Krishnananda the fifty-sixth and Sulochana the fifty-seventh.

Shrila Prabhupada writes in the purport:

Shrila Bhaktisiddhanta Saraswati Thakura writes in his
Anubhasya, “Navani Hoda appears to have been the same
person as Hoda Krishnadasa, the son of the King of Badagachi.
His father’s name was Hari Hoda. One can visit Badagachi by
taking the Lalagola-ghata railway line. Formerly the Ganges
flowed by Badagachi, but now it has become a canal known as
the Kalsira Khala. Near the Mudagacha station is a village known
as Shaligrama in which King Krishnadasa arranged for the
marriage of Shri Nityananda Prabhu, as described in the
Bhakti-ratnakara (Twelfth Wave). It is sometimes said that Navani
Hoda was the son of Raja Krishnadasa. His descendants still live
in Rukunapura, a village near Bahiragachi. They belong to the
dakshina-radhiya-kayastha community, but, having been reformed
as brahmanas, they still initiate all classes of men.”
 khandavasi mukunda-dasa, sri-raghunandana
narahari-dasa, cirañjiva, Sulochana
ei saba mahasakha—Chaitanya-krpadhama
prema-phala-phula kare yahan tahan dana
(C.C.1.10.78-79)

Shri Khandavasi Mukunda and his son Raghunandana were the

thirty-ninth branch of the tree, Narahari was the fortieth, Chiranjiva
the forty-first and Sulochana the forty-second. They were all big
branches of the all-merciful tree of Chaitanya Mahaprabhu. They
distributed the fruits and flowers of love of Godhead anywhere
and everywhere.

Shri Sulochana was one of Shri Chaitanya Mahaprabhu’s

associates and in Krishna-lila he was Chandrashekhara Gopi.

111. Sundarananda Thakura

In Vraja lila he is Sudama, one of the twelve cowherd boys.

Sundarananda Thakura was an ocean of Krishna prema. As Shri

Nityananda Prabhu's chief associate and intimate servant he
enjoyed many transcendental pastimes. Together they relished
the pastimes of Vrindavana.

He was a naishtika brahmachari (lifelong celibate). In

Maheshpura he established Deities of Radha-Vallabha. In Vraja
lila he is Sudama, one of the twelve cowherd boys. His personal
Deity of Radha-Kalachandji is worshiped in the Radha-Govinda
Temple in Vrindavana, and his samadhi is in the 64 Samadhis
Area.
 112. Svarupa Damodara Goswami

One of the closest associates of Shri Chaitanya Mahaprabhu,

Purushottama Acharya (Svarupa) knew exactly the heart of Shri
Krishna Chaitanya. Glorifying him as "the storehouse of all
devotional mellows," Lord Chaitanya added the word Damodara
to his name.
Svarupa Damodara revealed to the world the innermost
emotions of Shri Chaitanya's mood of Radharani feeling
separation from Krishna. Sensing Lord Gauranga's moods,
Svarupa Damodara would perform kirtana to enhance the Lord's
internal sentiments. To soothe Lord Chaitanya's love pangs in
viraha bhava he would sing songs from Gita-Govinda, Krishna
Karnamrta, and the love poems of Chandidasa and Vidyapati.

Throughout the day and night Svarupa Damodara and

Ramananda Raya stayed near Shri Chaitanya in order to nourish
His pastimes. "He is one of the three and one-half most intimate
Devotees of Lord Chaitanya (Ramananda Raya, Sikhi Mahiti,
Madhavi Devi)." Just as Lalita and Vishakha are Radharani's
dearest gopis, Svarupa Damodara (Vishakha-sakhi) and
Ramananda Raya (Lalita-sakhi) are Shri Chaitanya Mahaprabhu's
most confidential associates.

Svarupa Damodara was the "guardian of the Gaudiya

Devotees." So whenever a Devotee misbehaved Lord
Gaurasundara would say, "Svarupa, your Gaudiya did such and
such." Svarupa Damodara would personally check for
grammatical or philosophical flaws in any newly written verse,
song, or book before giving it to Lord Chaitanya for approval.
 Krishna Dasa Kaviraja used Svarupa Damodara's Karcha
(memories of Sri Chaitanya's life) to compile the
Chaitanya-charitamrta. Svarupa Damodara Goswami also wrote
Sangita-Damodara, a book of music. His samadhi is in the 64
Samadhis Area.

113. Tapana Mishra

Tapana Mishra, father of Shri Raghunatha Bhatta Goswami, first
met Lord Chaitanya in East Bengal. The Lord was teaching
Sanskrit there during His grhasta lila. Although Tapana Mishra
was also a pandit, he couldn't ascertain the path of perfection.
Shri Nimai Pandit enlightened him by saying, "Hari Nama
sankirtana is the only means to attain perfection in the age of
Kali." Hare Krishna Hare Krishna Krishna Krishna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare.

During His sannyasa lila Shri Chaitanya Mahaprabhu met

Tapana Mishra in Kashi (Varanasi), the capital of the mayavadis.
The Lord gave more spiritual instructions and took Prasadam in
his home. At that time, Lord Chaitanya told Raghunatha Bhatta
not to neglect his parents since they were Vaishnavas.
Raghunatha carefully served his Devotee parents. After they left
this world Raghunatha Bhatta went to Jagannatha Puri to
associate with Lord Gauranga. Hearing about the disappearance
of Raghunatha's parents, Lord Chaitanya spoke in length about
the devotion of Tapana Mishra and his wife.

His samadhi is located next to Sanatana Goswami's samadhi

behind Radha-Madan Mohana mandir
 114. Uddharana Datta Thakura
Uddharana Datta Thakura, a dvadasa gopala, lived in
Saptagrama, a cluster of seven villges (Krishnapura,
Nityanandapura, Vasudevapura, Sivapura, Bansabediya,
Sahanagara, Saptagrama.). Raised in luxury within a family of
gold merchants, he later married and worked as a wealthy state
minister. The place where he once held office is today called
Uddharanapura in his honor.

Lord Nityananda would often stay in his home and accept food
from his hand. Performing prema nama sankirtana in
Saptagrama, Lord Nityananda delivered the entire community of
bankers and gold merchants. Udhharana Datta said that
Saptagrama is such a holy place that simply by seeing it one is
freed from all sins. When he was twenty-six years old his wife
suddenly died. He left everything to associate with Sri Nityananda
Prabhu and preach the glories of Krishna's holy names.

He personally installed and' worshiped Deities of Sad-bhuja

Mahaprabhu, Sri Nityananda Prabhu, Gadadhara Pandit. He
serves Lord Balarama as Subahu sakha in Vraja lila. His samadhi
is in the 64 Samadhis Area.

After glorifying Uddharana Datta Thakura as, "an exalted devotee

of Lord Nityarianda who worshiped Him in all ways,"Krishna Dasa
Kaviraja praises all of' Sri Nityananda Prabhu's devotees: "No one
can count the unlimited followers of Nityananda Prabhu. I have
mentioned some of them simply for my own purification. As
branches of Lord Nityananda's tree, these eternal associates are
full of the ripened fruits of Krishna prema. They gave these fruits
to everyone, flooding them with pure love of God. These devotees
have unlimited strength to give eternal unalloyed love of Krishna.
They can offer anyone Krishna prema.

115. Uddhava Das

Uddhava Das is an avesha incarnation of the Moon-god.
(Gaura-ganoddesha-dipika 192)

In the Chaitanya Charitamrita (1.12.83), it is said that Uddhava

Das is a branch of Gadadhara Pandit Goswami. As such, he is
mentioned by Yadunatha Das in the Shakha-nirnayamrita (35):

ati-dinajane purna-prema-vitta-pradayakam
shrimad-uddhava-dasakhyam vande’ham guna-shalinam

I venerate the highly virtuous Uddhava Das, who gave the wealth
of love to those who were most fallen.

When Rupa Goswami was old and living in Vrindavan, he was

desperate to see the deity, but unable to go to Govardhana
because of his advanced years. At this time, Gopal came to stay
in Mathura at the house of Vitthalanatha, the youngest son of
Vallabhacharya, ostensibly out of fear of possible attacks by the
Muslim iconoclasts. Rupa Goswami thus had the opportunity to
see Madhavendra Puri’s deity. Uddhava Das was amongst the
devotees who stayed with Rupa at Vitthaladeva’s house for an
entire month on this occasion.
(Chaitanya Charitamrita 2.18.51, Bhakti-ratnakara 5.1333)
 Uddhava Das lived in Vrindavan. When Srinivas Acharya and
Raghava Goswami were touring Vraja dham, they came to his
cottage. He greeted them with enthusiastic hospitality. Uddhava
Das was amongst the devotees who gathered to wish Srinivas
Acharya, Narottama Das Thakur and Shyamananda Prabhu as
they set off for Bengal with the books which had been given to
them by Jiva Goswami.
(Bhakti-ratnakara 6.514)

According to the Gaudiya Vaishnava Abhidhana, there are at least

two devotees named Uddhava Das. One was a follower of
Sanatan Goswami who worshiped in Vraja on the banks of
Pavana Sarovara; another was an initiated disciple of
Radhamohana Thakur who wrote many songs about
Radha-Krishna lila. He lived in Murshidabad district in the village
of Öeïagram. His real name was Krishnakanta Majumdar.

116. Vakresvara Pandit

Once in the house of Srivasa Thakura Sri Caitanya Mahaprabhu

sang while Vakresvara Pandit danced in, constant ecstasy for
seventy-two hours. At that time Lord Caitanya said, "Vakresvara, I
have only one wing like you, but if I had another certainly I could
fly in the sky".
Expert at singing and dancing, Vakresvara Pandit always pleased
Lord Caitanya with his service in the Navadvipa sankirtana parties
(which he joined from the beginning), the dramas at Srivas
Angam, and the yearly Ratha-yatra at Jagannatha Puri.
 Vrindavana Dasa Thakura said, 'To awaken the sleeping souls in
the age of Kali Sri Caitanya Mahaprabhu came to distribute the
nectar of the holy name of Krishna. When He came the khol
(mrdanga) and karatals sounded like thundering clouds. Absorbed
in moods of ecstatic love and shouting "Hari bol Hari bol," Sri
Gauranga told everyone to chant the holy name of Krishna.
Raising His golden arms to the sky, Lord Gaura Hari would dance
in ecstasy. At that time, Vakresvara Pandit and others would
dance with the Lord."(Caitanya Bhagavata)

By Vakresvara's blessings Devananda Pandit was freed from the

Vaisnava aparadha he committed against Srivasa Pandit. Then
Sri Caitanya accepted Devananda Pandit as one of His "own
devotees." Sri Caitanya Mahaprabhu commented on this incident,
"Krishna has made His home in the heart of Vakresvara Pandit.
As Krishna dances in his heart, so Vakresvara Pandit himself
dances. Whatever place Vakresvara Pandit blesses with his
association becomes a holy place of pilgrimage more sacred than
all the holy places."

Certain great devotees such as Vakresvara Pandit, Paramananda

Puri, Svarupa Damodara, Gadadhara, Jagadananda Pandit,
Sankara, Raghunatha Vaidya, and Raghunatha Dasa were
associating with Sri Caitanya Mahaprabhu from the beginning of
His pastimes in Navadvipa.They also faithfully served the Lord
when He moved to Nilacala Dhama (Jagannatha Puri).

Vakresvara Pandit established Deities of Sri-Sri Radha-Kantha in

Kashi Mishra's house next to the Gambhira in Jagannatha Puri.
Kavi Karnapura says Vakresvara Pandit is an incarnation of
 Aniruddha of catur-vyuha. Vakresvara Pandit initiated Gopala
Guru Goswami and many others in Orissa. Dhyan Candra, a
disciple of Gopala Guru Goswami, says in his books that
Vakresvara Pandit is an incarnation of Tungavidya-sakhi, an
expert singer and dancer serving as one of Srimati Radharani's
asta-sakhis . His samadhi is in the 64 Samadhis Area.

117. Vamsi Dasa Babaji Maharaj

Vamsidas Babaji was a Gaudiya Vaishnav sadhu who lived at

Swarupa Gunj, Navadwip during the time of Srila Bhaktisiddhanta
Saraswati Thakur. He was respected by Srila Bhaktisiddhanta,
and he used to see to it that Vamsidas Babaji was provided with
grains and so on by Gaudiya Matha brahmacharis.

Srila Vamsidas Babaji appeared in the village of Majidpur in the

Jamalpur district of Bangladesh. Before the partition of India, this
city was formerly in the district of Mymensing. His father’s name
was Sanatana Malobrahma and he was previously known as
Bhairava. Babaji Maharaj came to Nabadwip from East Bengal.

He lived as a total recluse, far away from the hubbub of the town
in a solitary place on the bank of Ganga near Baral Ghata in
Navadvipa, as if he was a mad or crazy person. His only
possessions were an old kaupina, karanga and kantha.
Vamsidasa Babaji lived in a world of his own. His world centered
round his deities-Gaura-Gadadhara, Nitai, Radha-Krishna and
Gopala. For the service of his deities he had two brass pots,
some earthen pots, one plate, one glass, some small cups,
pancapatra, bell and conch-shell and nothing else.
 Baba passed day and night in the service of the deities and in
sweet talks with Them. Early in the morning he went out from his
kuti to collect flowers. Then he went for bhiksa. He returned to his
kutiya about noon and made garlands from the flowers for each of
the six deities. After that he would cut the vegetables. He washed
each vegetable a number of times. Then he cleaned rice. He
examined each grain of rice. If he found any grain from which the
husk was not removed, he removed it with his own hand.

He did everything slowly, contemplating all the time the lila of

Radha-Krishna or Gaura-Nitai, and singing or talking to Them. It
was only late in the evening that he could cook and offer bhoga to
the deities. He had no consciousness of time. Morning and
evening, day and night had no meaning for him. Almost the whole
night he kept awake, talking and singing.

One day, a lady selling fish approached V.B., offering him some
choice type of catch. Somehow or other, the Babaji's mind
became attracted to tasting the fish. But he immediately rebuked
himself and became very angry. He first of all shouted at the
woman to go away. Then he shouted at his deities, "How could
this happen? How could this happen? I've surrendered my life to
Radha Krishna, I'm under They're protection, and still this
happens! Why are You not protecting me?" He went storming into
his bhajan kutir. People gathered while he fussed and fumed at
his Deities inside. Then he came out, bringing the Deities tied by
rope, and threw Them into the Ganga. He kept the end of the
rope under his foot. When one man inquired why he was doing
this, the Baba threw a stone at him.
 When this news reached the Gaudiya Matha, Srila
Bhaktisiddhanta Thakur called his brahmacharis together and
forbade them from visiting the baba again, save for one who
would just deliver supplies. After a few days, he again called them
together and said, "Some of you think I've stopped you from
visiting babaji maharaja because he is in maya. That is not so.
I’ve prevented you because you will not be able to understand
this bhava and will only commit offences. So better you stay
away." Later, when that one brahmachari visited, Vamsidas babaji
maharaj threw a stone at him and told, "If you want to please me,
then never return here again!"

Babaji never locked the door of his kutir when he went out for
bhiksa or to bathe in the Gariga. When asked why he did not lock
the kutir, he said, "If the owner of the house Himself does not
keep a watch then what is the use of locking the house? I do not
even keep the keys of the lock with me. The lock has three keys.
All the three are with the three boys. One is with Gaura, one with
Nitai and one with Gadadhara."

After entrusting the lock and the keys to the three “boys”, Baba
used to be free from anxiety. If while he was out a cow entered
the kutir and ransacked everything, he would be angry with the
boys. If someone stole something from the kutir he would say,
"Gaura has a soft corner for Nadiyavasis, the residents of His own
Dhama. Therefore He gives things away to them. I am after all an
outsider." Once a gold necklace, given by someone to Sri Gaura,
was stolen, when he had gone out for bhiksa.
 On returning to the kutir he kept on scolding Gaura and asking
Him whom He had given away the necklace to, for about two
hours. Towards the evening he got a hint. He then went to the
house of the thief and asked him for the necklace. The thief
pushed him down the verandah of his house. He was hurt. But he
did not say anything. But how could Gaura tolerate this? The thief
soon died as well as all the other members of his family.

Once Baba had to punish Gaura-Nitai for Their connivance in a

theft. The two brass-pots, in which Baba' used to cook for
Gaura-Nitai were stolen. How could this happen without the
connivance of Gaura-Nitai? So They were punished. Baba
scolded Them and did not give Them anything to eat that day.
The punishment had its effect. The next day someone came
quietly and delivered one of those pots. Baba said, "This small pot
is Nitai's. He will be fed today. If Gaura wants to eat, He must also
bring His pot." Baba always did what he said. He cooked and
offered bhoga to Nitai. Gaura drew a long face as He kept looking
at Nitai eating. In the meantime another man came and delivered
the other pot. Baba then cooked in that pot and offered bhoga to
Gaura. When Gaura also had eaten, he said with tears in his
eyes, "Do I ever want to punish You? But both of You are so
naughty that You always harass me. Don’t you know that I have
now become old and cannot bear it all. What can I do?"

Babaji Maharaj did not stay exclusively in the Navadwip area, but
also travelled to many holy places where he practiced the spiritual
disciplines of bhakti-yoga. Whenever he saw a peepal tree, he
would sit under it, taking it to be the Vamsi-vata under which
Krishna played his flute to attract the gopis. Once he had installed
himself there, it would be difficult to get him to move.

In February 1941, Vamsi Dasji left Navadwip and headed for

Vrindavan. He sometimes walked, sometimes travelled by ox-cart
and sometimes by rail. He first went to Katwa where he stayed for
two days under a vata tree near the railway station. Then he took
the train to Bhagalpur where he stayed for a day under again
under a vata tree near the station and for four days by the
Ganges. Then he travelled on to Gaya where he remained on the
banks of the Phalgu River for three days.

He also stayed on a boat in the Ganges near Dashashvamedha

Ghat in Benares for three days, spent another three days in
Ayodhya by the Sarayu including three hours under a vata tree, at
the Triveni confluence at Prayag for ten days, two days at the
Vishram Ghat in Mathura, eight days at the Vamshivata in
Vrindavan, at the Madhya-curia on the banks of the Yamuna, the
Govindevji temple, Kaliya-daha, near a tamala tree on the east
bank of Surya Kund at Nandagrama, two days at
Pavana-sarovara and then nine days at Vamshivata Ghat in
Vrindavan.

Everywhere that he went, he remained absorbed in chanting the

Holy Names and meditating on Krishna’s form and pastimes. After
three months, he returned to Navadwip Dhama, in the month of
Jyestha.
Those who travelled with him recounted that when wandering
through Vraja Mandala, he would sometimes sing songs about
Krishna’s lila, sometimes glorify Navadwip Dhama, sometimes
 laugh madly. Sometimes, he would babble incoherently, and
oftentimes he would remain completely silent.

When visiting a temple, he was often seen muttering confidentially

to the deities, disclosing some personal sentiment to them. All in
all, his companions were charmed by his devotional absorption. In
an old Gaudiya Math weekly magazine, further accounts of Babaji
Maharaj’s travels are given. It is stated there in the four years
from March 1943, he travelled to Ambika Kalna, Kharagpur,
Baleshvara (Balasore), Soro, Bhadrak, Khurda Road and
Purushottam.

During these travels the sadhus of the Gaudiya Matha rendered

great service to him. Nothing is known about Baba's life as a
householder, except that he was married at an early age and his
son Haricandra was nine or ten years old when he renounced the
world. He went to Navadvipa around 1906.

There was a person from Navadvipa-dhama who used to come to

Babaji Maharaja. One day, he thought, "I have the desire to obtain
the Supreme Lord. How can I get Bhagavan?" This person came
back repeatedly to see Babaji Maharaja. Finally, one day, he
approached Maharaja directly.

"What do you want?" Babaji Maharaja asked him.

"I want to see Bhagavan," the man said.
Babaji Maharaja replied with only one word: " Then weep for Him!

Babaji Maharaj’s disappearance day is on the Shukla Caturthi of

Shravan.
 118. Vamsivadananda Thakura

When Vamsivadananda Thakura (Vamsi Dasa, Vamsivadana

Thakura) appeared Lord Caitanya and Sri Advaita Prabhu were
staying in his home. After the disappearance of Srimati Vishnu
Priya Devi, Vamsi Dasa moved Her Mahaprabhu Deity to
Koladvipa (present day city of Navadvipa). He began worshiping
Him along with Pranavallabha, a Deity of Krishna.

Vamsivadana wrote wonderful poems and songs expressing the

philosophy of Gaudiya Vaisnavism. He was also the incarnation of
Lord Murlimanohara's flute (vamsi). So it's not surprising that
Vamsivadana Thakura's works contain sweet mellow expressions
of devotion.

119. Vanamali Acarya

He lived in Navadvipa and negotiated Mahaprabhu's first

marriage with Laksmi devi. He was Visvamitra in Krishna lila.

The same person who appeared as Visvamitra Muni, who

arranged the marriage of Lord Ramacandra, and who also
appeared as the brahmana messenger sent by Srimati
Rukmini-devi to Lord Kesava, also appeared in Lord Caitanya's
pastimes as Vanamali Acarya, who was famous as a learned
astrologer.
(Sri Gaura Ganoddesha Dipika by Kavi Karnapura)

The Matchmaker Vanamali

 (Caitanya Managala Adi-khanda Chapter 3 by Locana Dasa
Thakura)

One day Sacimata took Gaurahari by the hand and engaged Him
in education. Giving Him to the panditas, Saci humbly requested,
"O great ones, please instruct my son. Keep Him near You.
Please shower Him with affection and treat Him just like your own
son."

Hearing this, the brahmanas, feeling a bit hesitant, replied

humbly, "Today we have received a rare fortune. Sacimata, you
have given us charge of the one who is loved by millions of
Sarasvatis, goddesses of learning. He will teach the whole world
to chant the holy name, and give His love to everyone. Sacimata,
you should know that we will definitely learn from Him." After
leaving her son with the panditas, Sacidevi returned home.

Sometime later Visvambhara studied under Vishnu Pandita.

Visvambhara, the guru of the universe, blessed Sudarsana and
Gangadasa by also leaming from them. Accepting a human form,
the Supreme Lord as Visvambhara studied and taught like an
ordinary man. He did this to bless the people of the world.

One day in the tol [school] of Pandita Sudarsana, the Lord joked
with His classmates. Smiling ever so sweetly, He humorously
imitated the strange speech of the residents of East Bengal.
Visvambhara's frolics pleased and enchanted everyone.

At another time, Visvambhara visited the asrama of Vanamali

Acarya. The Lord offered respects to the venerable acarya.
 Standing up to receive the Lord, Vanamali took Visvambhara by
the hand and walked outside to the road. They talked humorously
together.

Just then the daughter of Vallabhacarya was walking to the

Ganges with her friends. The girl's beauty, qualities, and behavior
were famous throughout the three worlds.

Accidently, Visvambhara Hari glanced at her, and at that time He

realized why He had appeared on this earth. Laksmi Thakurani,
the daughter of Vallabhacarya, understood the same thing. In her
mind she took the lotus feet of Visvambhara on her head.

Vanamali Acarya, fully understanding their minds, paid a visit to

Sacimata a few days later. Vanamali offered respects to
Sacimata, smiled, and said in a sweet voice, "There is a girl just
suitable to marry your son. Her beauty, qualifies, and behavior are
unequalled in the three worlds. She is the daughter of the
illustrious Vallabhacarya. If you desire, please give your
permission."

Sacidevi replied, "My son is still a boy. Let Him continue studying
for now. He has no father, so allow Him to grow up and mature a
little."

Disappointed, Vanamali Acarya left abruptly. Outside on the road

he wailed loudly, "Alas, Gauracandra' Vanamali lamented to
himself, "O purifier of the fallen souls. You are known as a
kalpa-taru, a wish-fulfilling tree. But why aren't You satisfying my
desire?
 "All glories to You who delivered Draupadi from fear and
harassment. All glories to You who rescued Gajendra from the
jaws of the crocodile. All glories to You who delivered Ajamila
from the prostitute. O father of the universe, now please give me
Your mercy and save me!"

While attending school, Visvambhara became aware of

Vanamali's distress. Visvambhara packed up His books, bade
farewell to His guru and left the tol. He walked with the beautiful
gait of a mad elephant.

The ornaments on Gauranga's body were shining brightly. The

universe became charmed by seeing His hair hanging in bunches
6f curly locks. Gaura's splendidly-colored lips defeated the hue of
red Bandhull flowers. His dazzling white teeth looked like rows of
pearls. Patches of fragrant sandalwood paste beautified His
mind-enchanting form. Very fine white cloth was expertly and
attractively wrapped around His graceful form.

The Lord's transcendental beauty surpassed the captivating

power of millions of Cupids. Indeed, Gauranga's delightful form is
like Cupid,s net for ensnaring the innocent deer that are the
hearts of the chaste girls of Nadia.

Visvambhara walked quickly down the road to meet Vanamali

Acarya. Indeed, Visvambhara is a wish-fulfilling tree to satisfy the
desires of His devotees. Seeing Visvambhara in the distance,
Vanamali raised his hand and ran to meet the Lord while crying,
"Ha! Alas !" Vanamali fell at Mahaprabhu's feet. The Lord smiled,
quickly picked him up, and embraced him.

Visvambhara asked in a sweet voice, "Acarya, where have you

been?"

Vanamali replied, "Listen Visvambhara, Your mother is good

natured, so I revealed my mind to her. I told her about a girl who
is just suitable to be Your marriage partner. She's full of all good
qualities and is the daughter of Vallabhacarya. She's the perfect
match for You. But when I proposed this to Your mother, she didn't
consider it important. So now I'm returning home."

The Lord listened silently, smiled slightly, and went home. Seeing
Visvambhara's sweet smile, Vanamali became hopeful that the
Lord would soon marry. He felt happy as he walked home.

At home Visvambhara asked His mother, "What did you say to

Vanamali Acarya? He looked very morose when I just saw him on
the road. I felt unhappy to see his sad face. What did you say to
make him so upset?"

Sacimata immediately understood the inner meaning of her son's

words. She sent someone to quickly bring Vanamali Acarya.
Overwhelmed with bliss, Vanamali ran to Sacidevi's house. He fell
at her feet and in a faltering voice said, "Why have you called
me?"

Sacidevi said, "Carry out your previous proposal. To satisfy

everyone I sanction Visvambhara's marriage. Your affection for
Visvambhara is greater than mine. Now just make the necessary
arrangements for His mardage."

Happily accepting Sacidevi's request, Vanamali Acarya ran to

Vallabhacarya's house with the proposal. Vallabhacarya cordially
welcomed the Acarya and said, "I am fortunate to see you. Please
tell me why you have come."

Vanamali said, "I have been drawn to your house because of your
continual affection. Sri Visvambhara, the son of Jagannatha
Misra, comes from an exalted brahmana family and possesses all
good qualities and character.

"Providence himself has decorated Visvambhara with all

wonderful attributes. He is glorified throughout the three worlds.
Therefore how is it possible for me to adequately describe Him?
Visvambhara is definitely the perfect person to become your
son-in-law. Now you decide."

Vallabhacarya said, "I'm very grateful to hear your proposal.

Because I'm poor, however, I have nothing to give in charity
except my beautiful daughter. If this is acceptable to you, then I
am ready to offer my daughter in marriage to Visvambhara. The
rsis, sages, ancestors and demigods will rejoice over this
marriage. This marriage arrangement must be the result of my
having peformed many austerities. You are my greatest friend.
Although until now I didn't express it, you are fulfilling my deepest
desire."
 Vanamali went to Sacidevi's house to inform her about the
conversation. Hearing about it and becoming pleased, Sacidevi
gave her blessings to Vanamali. Saci's friends and relatives
happily received the news, approved unanimously, and chanted
"Very good ! Very good !"

121. Vanamali Vipra

vanamali pandita sakha vikhyata jagate

sonara musala hala dekhila prabhura hate
(C.C. 1.10.73)

Vanamali Pandita, the thirty-fifth branch of the tree, was very

celebrated in this world. He saw a golden club and plow in the
hands of the Lord.
Vanamali Pandita saw Lord Caitanya in the ecstasy of Balarama.
This is described vividly in the Caitanya-bhagavata, Antya-lila.

Vanamali Thakura was an incarnation of Sudama Brahmana, who

was afflicted by great poverty and obtained great wealth from the
Lord.
(Sri Gaura Ganoddesha Dipika by Kavi Karnapura)

Vanamali Brahmana Gets Mercy

(Caitanya Managala Madhya-khanda Chapter 7 by Locana Dasa
Thakura)
All glories to Gadadhara, Gauranga and Narahari. One who hears
the transcendental pastimes of Lord Visvambhara will easily attain
love for Krishna. Now listen to a wonderful pastime that took place
in Navadvipa.

One day Mahaprabhu sat in His home along with His intimate
associates. His face beaming blissfully, the Lord was speaking
nectarean words. Suddenly, a brahmana named Vanamali,
arrived from East Bengal with his son. He was very happy to see
the Lord and His devotees.

In a choked-up voice, Vanamali said to himself, "I became poor

and lost my purity, so I've come here seeking the Lord's help. I'm
sure that Visvambhara is none other than God Himself. By seeing
Him, the abode of all transcendental knowledge, my heart is
pacified and I've attained perfection. As one gets healthy by
drinking nectar, similarly, my sufferings have vanished simply by
seeing Lord Gauranga."

Lord Visvambhara looked compassionately upon the brahmana

and his son. He sang the glories of Hari, and gave them the
treasure of Krishna-prema. Vanamali and his son danced in
ecstasy. Within a moment, their suffering disappeared. Lord
Gauranga is the ocean of mercy and the best friend of the poor.

The next day Gaura-nataraja [the king of dancers] danced

exuberantly in the midst of His sankirtana party. Vanamali and his
son became enchanted by a most extraordinary sight. Gauranga
appeared as a beautiful young boy with a body the color of a
monsoon cloud. The Lord was wearing bright yellow cloth, held a
flute and had a peacock feather in his hair.

All of Gauranga's followers took forms as cowherd boys of Vraja.

Vanamali also saw Radharani and Syamasundara in the topmost
pleasure groves of Vrndavana. He saw Giriraja-Govardhana, the
Yamuna River, Bahulavana, Bhandiravana, Madhuvana and
other'places in Vrndavana. They saw the cows, gopas, gopis,
Gopala and the desire trees. Seeing that Madana Gopala had
now appeared in Navadvipa, Vanamali and his brahmana son
succumbed to ecstasy, and fell flat on the earth.

Then Vanamali brahmana hiked up his dhoti and jumped around

roaring, "Krishna! Krishna! Krishnal" Mahaprabhu stopped His
captivating dance and had someone restrain the brahmana.

In this way, Lord Gauranga frees anyone from his karmic

reactions, and gives him love of God. Gaurasundara is decorated
with a celestial garland and sandalwood paste. He has no
material attachments. Gaurahari is known as navavidhata- ratna,
the ever-youthful, gem-like supreme controller. The Lord has
nothing to do, yet He acts in the material world for the benefit of
others. Gauranga freely distributes Krishnaprema to everyone.

Maladhara, who had formerly carried Lord Krsna's venu and

murali flutes in Vrajabhumi, later appeared as Vanamala Pandita,
who was very dear to Lord Caitanya.
(Sri Gaura Ganoddesha Dipika by Kavi Karnapura)
 122. Vaninatha Bipra

jagannatha tirtha, vipra sri-janakinatha

gopala acarya, ara vipra vaninatha
(C.C. Adi 10.114)

The seventy-eighth branch of the original tree was Jagannatha

Tirtha, the seventy-ninth was the brahmana Sri Janakinatha, the
eightieth was Gopala Acarya, and the eighty-first was the
brahmana Vaninatha.

Vaninatha Vipra or Dvija Vaninath was a resident of Canpahati, a

village in the district of Burdwan near the town of Navadvipa, the
police station of Purvasthali and the post office of Samudragada.
The temple there was very much neglected, but it was renovated
in the Bengali year 1328 [A.D. 1921] by Sri
ParamanandaBrahmacari [one of Sri Bhaktisiddhanta Sarasvati
Thakura's disciples], who reorganized the seva-puja (worship in
the temple) and placed the temple under the management of the
Sri Caitanya Matha of Sri Mayapur. In the temple as it now exists,
the Deity of Sri Gaura-Gadadhara is worshiped strictly according
to the principles of the revealed scriptures. Canpahati is two miles
away from both Samudragarh and the Navadvipa station of the
eastern railway.

The Deities in this temple, Gaura-Gadadhara, were worshipped

by Vaninath Pandita, Gadadhara Pandita’s brother, 500 years
ago, while Lord Caitanya and Gadadhara were still on the planet.
The Deities are very large and both of them stand with palms
outstretched.
Champahatti is located in the south-west section of Shri Koladwip.
The previous name of this place was Champakahatta. This place
is named after the campaka trees that grow profusely in this area.
There was once a campaka forest at this place. Champahatti
means “place of the Champa.” Hatti means “place.”

Campakalata Sakhi comes here daily to pick flowers and then

strings garlands from campaka flowers and offers them to Radha
and Krishna. The Manasi Ganga River used to flow here, but it
cannot be seen now. It used to separate Koladvipa from
Ritudvipa. In Braja, Manasi Ganga is a large lake in the middle of
Govardhana and here it is seen as a river.

In Satya yuga, one very old brahmana used to live here

surrounded by a big garden of champaka flowers. This old
brahmana used to worship the Deities of Shri Shri Radha Govinda
with those champaka flowers. Being pleased with the sincere
worship of this brahmana, Lord Krishna gave him His darshan in
His form as Lord Gauranga, who has the bodily hue of a fresh
champaka flower. The old brahmana wa astonished when he saw
Lord Gauranga's effulgent form. At that time Lord Gauranga
informed him that He would manifest Himself in Kali-yuga and
distribute Krishna nama and Krishna prema. He further said that
the brahmana would also take birth at the same time and would
witness His munificent pastimes.

In Krishna lila, this brahmana was Kamalaka sakhi. Being blessed

by the Lord, he appeared in Gaura lila as the younger brother of
Shri Gadadhara Pandit and was called Dvija Vaninath. The
 Deities of Gaura Gadadhara in the temple here were worshiped
by him 500 years ago. Shrila Saraswati Thakur established Shri
Gaura Gadadhara Gaudiya Math in this place.Champahatti is also
famous as the place where Jayadeva Goswami composed the
poem Gita Govinda, part of which has been made famous around
the world whenever Narasinghadeva is glorified.

Nityananda Prabhu along with his sankirtan party while on

parikrama took rest at Vaninatha's house in Champahatti. He
stayed at night at Vaninatha's house. Vaninatha and his family
attended nicely to Nityananda Prabhu. When night lifted, the
devotees raised their bodies and called out “Nitai Gaura!” Then,
leaving Campahatta behind them, they blissfully went on. From
this point, Vaninatha accompanied Nityananda, saying, “When will
that day come when I shall have the pleasure to accompany
Nityananda on parikrama to Gauranga's house in Mayapur ?”

The Lord and His associates performed a great festival of

nama-sankirtana at Vaninatha's house. Gauranga showed the
glories of His prema in that house.

This place is nondifferent from Khadiravana of Vraja, where

Krishna and Balarama take rest.

Jayadeva Gosvami wrote Gita-govinda nearby in Champahatti in

12th century AD.

123. Vaninatha Pattanayaka

Vaninatha Raya, Nayaka or Pattanayaka was one of the five sons
of Bhavananda Raya. Ramananda Raya was his eldest brother.
Bhavananda Raya offered his son Vaninatha Raya at the feet of
Lord Chaitanya and thereafter Vaninatha stayed constantly with
the Lord. In Krishna lila he was one of the pandavas.

tabe mahaprabhu tanre ghare pathaila

vaninatha-pattanayake nikate rakhila
(CC. 2.10.61)
Sri Caitanya Mahaprabhu then sent Bhavananda Raya back to
his home, and He kept only Vaninatha Pattanayaka in His
personal service.

saksat pandu tumi, tomara patni kunti

pañca-pandava tomara pañca-putra maha-mati
(CC. 2.10.53)
“You are Maharaja Pandu himself, and your wife is Kuntidevi
herself. All your highly intellectual sons are representatives of the
five Pandavas.”

alingana kari’ tanre balila vacana

tumi pandu, pañca-pandava—tomara nandana
(CC. 1.10.132)
Embracing Raya Bhavananda, the Lord declared to him, “You
formerly appeared as Pandu, and your five sons appeared as the
five Pandavas.”

ramananda raya, pattanayaka gopinatha

kalanidhi, sudhanidhi, nayaka vaninatha
(CC. 1.10.133)
 The five sons of Bhavananda Raya were Ramananda Raya,
Pattanayaka Gopinatha, Kalanidhi, Sudhanidhi and Nayaka
Vaninatha.

ei panca putra tomara mora priyapatra

ramananda saha mora deha-bheda matra
(CC. 1.10.134)
Sri Caitanya Mahaprabhu told Bhavananda Raya, “Your five sons
are all My dear devotees. Ramananda Raya and I are one,
although our bodies are different.”

In Caitanya Caritamrta, Antya Lila, Chapter 9: The Deliverance of

Gopinatha Pattanayaka there is a description of how Lord
Caitanya Mahaprabhu saved Gopinatha Pattanayaka, the
younger brother of Ramananda Raya, from being condemned to
death by the King. Gopinatha Pattanayaka was imprisoned along
with his younger brother Vaninatha Pattanayaka. Sri Caitanya
Mahaprabhu was asking about Vaninatha Pattanayaka's condition
in the prison. However, the internal reason is that he wanted to
glorify Vaninatha Pattanayaka's Krishna consciousness.

etha prabhu sei manusyere prasna kaila

“vaninatha ki kare, yabe bandhiya anila?”
(CC. 3.9.55)
Sri Caitanya Mahaprabhu inquired from the messenger, “What
was Vaninatha doing when he was arrested and brought there?”

se kahe—“vaninatha nirbhaye laya krsna-nama

'hare krsna, hare krsna’ kahe avisrama
(CC. 3.9.56)
The messenger replied, “He was fearlessly, incessantly chanting
the maha-mantra—Hare Krsna, Hare Krsna, Krsna Krsna, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

ankhya lagi’ dui-hate angulite lekha

sahasradi purna haile, ange kate rekha“
(CC. 3.9.57)
“He counted the chants on the fingers of both hands, and after he
had finished chanting one thousand times, he would make a mark
on his body.”

suni’ mahaprabhu ha-ila parama ananda

ke bujhite pare gaurera krpa-chanda-bandha?
(CC. 3.9.58)
Hearing this news, the Lord was very pleased. Who can
understand the mercy of the Lord upon His devotee?

124. Vasudeva Datta Thakur

vraje sthitau gayakau yau

madhukantha-madhuvratau
mukunda-vasudevau tau
dattau gauranga-gayakau

In Vraja there were two singers named Madhukantha and

Madhuvrata. They appeared in Chaitanya lila as Mukunda and
Vasudeva Datta, who were singers in the society of Lord
Chaitanya Mahaprabhu.
(Gaura-ganoddesha-dipika 140)
Sri Vasudeva Datta was born in the Chittagong district of modern
Bangla Desh, in the village of Chanhara, which is under the
jurisdiction of the police station named Patiya. This village is
situated ten kosas, or about twenty miles, from the village of
Mekhala where Pundarika Vidyanidhi made his home.
Mahaprabhu’s associate Mukunda Datta was Vasudeva Datta’s
brother.

In the book Prema-vilasa, it is said that Vasudeva was the older of

the two and that they were born in an Ambashtha family:

In the district of Chittagong, there is a village named Cakrashala

where lives a respectable family of Ambashtha physicians named
Datta. Two great devotees named Mukunda Datta and Vasudeva
Datta were born into this family. Both Vasudeva the older and
Mukunda the younger came to Nabadwip to live.

Vasudeva Datta Thakur had a beautiful voice and was also well
versed in the Sangita-shastra. He was one of the chief associates
of Mahaprabhu, participating in sankirtan in the home of Srivasa
and the streets of Nabadwip. Mahaprabhu enjoyed his association
because of his Vaishnava qualities.

Vasudeva Datta is a respected servant of the Lord. A thousand

tongues are insufficient to sing his glories.
(Chaitanya Charitamrita 1.10.41)

Mahaprabhu said, “Even though Mukunda has been my

companion since childhood, I get even more pleasure when I see
you.”
 (Chaitanya Charitamrita 2.11.138)

Vasudeva had a particularly close friendship with Srivasa Pandit

and Shivananda Sena.He lived near Kumarahatta and Kanchra
Para, which were the homes of these two great associates of the
Lord. Vasudeva was very generous by nature. Never thinking of
himself, he spent his money liberally for others. Mahaprabhu saw
this and asked Shivananda Sena to become his sarkhel and
supervise his affairs.

Vasudeva’s Compassion

Vasudeva was so distressed by the suffering of the living beings

that he was ready to accept their sins and suffer in hell, and he
prayed emotionally to Mahaprabhu for such a boon:

“My Lord! You have appeared in this world to save it, so please
accept my prayer. You are omnipotent and all-merciful, so if you
agree to fulfill my request, it can be easily done. When I see the
suffering of the world, my heart is torn apart. So I ask you, Lord,
give their sins to me. I will take their sins and suffer in hell on their
behalf, but please deliver them from their material disease.”
(Chaitanya Charitamrita 2.15.160-163)

He wished to take the sins of every single living being and suffer
in hell in their place so that they could be liberated.
(Chaitanya Charitamrita 1.10.42)

When Mahaprabhu heard this emotional plea on behalf of the

living beings of the world, he said to Vasudeva:
 “You have desired the liberation of all the living beings in the
entire universe, so it will be. They will saved without having to
suffer the consequences of their sins. Krishna is not incapable of
doing it, he has all powers, so why should he make you suffer for
their sins? Those whose welfare you desire will all become
Vaishnavas, and Krishna removes the sins of all those who are
Vaishnava.”
(Chaitanya Charitamrita 2.15.167-169)

Srila Bhaktisiddhanta Saraswati Goswami Thakur writes in his

Anubhashya to the Chaitanya Charitamrita: “In the Western world,
Christians believe that only their guru, Jesus Christ, appeared in
this world out of a desire to suffer on behalf of the people of the
world by accepting their sins. But here we see that amongst
Mahaprabhu’s associates, Vasudeva Datta Thakur, like Hari Das
Thakur, showed a compassion millions of times greater and more
generous, as he was willing to suffer in the place of all creatures
in the universe. By so doing, he taught the world the unlimited
nature of the Vaishnava’s selfless love.”

Raghunatha Das Goswami’s diksha guru, Yadunandana Acharya,

was blessed by Vasudeva Datta. The author of Chaitanya
Bhagavat, Vrindavan Das Thakur, was born in Mamgachi in
Modadrumadvipa, one mile from the Purvasthali station on the
Howrah-Katwa line of the Eastern Railway. Vasudeva Datta
consecrated the worship of the Madana Gopal deity that is still
being worshiped at this site.
We can see just how dear Vasudeva Datta was to Mahaprabhu by
the Lord’s statements made when he was visiting Srivasa Pandit’s
house in Kumarahatta :

Gaurachandra repeated again and again, “This body of mine

belongs to Vasudeva. If he wants to sell me, I allow myself to be
sold; I will not do otherwise. I announce this truth to all of you. If
someone has even come into the briefest contact with Vasudeva
Datta, he will be protected by Krishna. Listen all you Vaishnavas! I
tell you the truth: this body of mine belongs to Vasudeva alone.”
(Chaitanya Bhagavat 3.5.27-30)

125. Vasudeva Ghosh

Vasudeva Ghosh (Vasu Ghosh) and his two brothers, Madhava

and Govinda, are eternal associates of Sri Caitanya Mahaprabhu
and Sri Nityananda Prabhu. Fixed in madhurya rasa, they
accepted Sri Radhika as their ultimate shelter (ashraya vigraha).
The brothers expertly performed sweet melodious kirtans.
Whenever they sang, Lord Caitanya and Lord Nityananda would
immeditately dance in ecstasy. Every year they came for Ratha
Yatra in Jagannatha Puri. They led the chanting in one of the
seven kirtana groups arranged by Lord Caitanya.
Vasudeva Ghosh used his music and song to preach in Bengal.
He wrote many Bengali songs about Lord Gauranga which are
still sung by devotees. In one he says:

"If Lord Gaura had not appeared in this age of Kali, then how
could we tolerate living? He has given the very essence, the very
charm of life divine love without which it is impossible to live in
 this world. Without Caitanya Mahaprabhu how could we ever
know that Srimati Radharani reigns supreme in the kingdom of
divine love? Having received all these things from Lord Gaura
Hari, now we think life is worth living."

In another bhajana Vasudeva Ghosh says, "In Your former lila as

Lord Ramacandra, You became famous for constructing a floating
bridge of stones across the sea to Sri Lanka. Now in this Kali
yuga, You have given us the bridge of HariNama sankirtana by
which even the lame and blind can cross the sea of birth and
death and attain the supreme spiritual happiness." He is
Gunatunga-sakhi in Radha Madhava's nitya nikunja vraja lila. His
samadhi is in the 64 Samadhis Area.

126. Vasudeva Vipra

Then Mahaprabhu set off for South India. In Kurmakshetra, he

liberated Vasudeva Vipra.
(Chaitanya Charitamrita 2.1.103)

Srila Bhaktisiddhanta Saraswati Goswami Prabhupada has

written the following comments on Kurmakshetra or Kurmasthana.
On the BNR railroad line there is a station named Chikakola Road
in the district of Gaijam. Eight miles east of this station is a place
known as Kurmacala (Kurma’s mountain) or Sri Kurmam. This is
the most popular pilgrimage site for those who speak the Telugu
language. When Ramanuja was flung there by Jagannath Deva in
the 11th century of the Shaka era, he thought that the Kurma deity
was a Shiva-linga and so started a fast. Later, when he learned
 that it was in fact an image of the tortoise avatar of Vishnu, he
arranged for it to be worshiped.

Ganjam is a district of Orissa. Today, the Chikakola Road station

is found in the state of Andhra Pradesh and has been renamed as
Sri Kakulam Road. The BNR railway line is now India’s South
Eastern Railway.

The Lord’s Mercy to Vasudeva

Vasudeva Vipra was one of Mahaprabhu’s great devotees in the

Deccan. It is very difficult to recognize a devotee. When a
devotee is very poor and materially undistinguished, it is very hard
for an ordinary mundane person to recognize him. Mahaprabhu
revealed Vasudeva Vipra’s glories to the world. While wandering
through South India, Mahaprabhu blessed a Brahmin named
Kurma Vipra. Vasudeva Vipra was a leper, who upon learning that
Mahaprabhu was at Kurma’s house, went there in the hope of
getting a glance of him. He learned from Kurma, however, that the
Lord had already departed. Vasudeva was so disappointed at this
news that he fell down on the ground and fainted.

The Lord is so affectionate to his devotees that even though he

had already walked a good distance from there, he returned to
grant Vasudeva the opportunity to see and embrace him.
Mahaprabhu’s touch immediately cured him of his leprosy and
turned him into a healthy and handsome young man. The Lord is
everywhere. If one is eager to have him, one can have him. The
Lord can only be influenced by devotion. He takes no notice of
any mundane qualification or virtue. He took no notice of
 Vasudeva’s advanced case of leprosy, but embraced him out of
his affection for him as a devotee.

Vasudeva was an incredible individual. The open sores of his

body were home to maggots which fed off the puss and blood
which oozed from them. If one of them should fall from the wound,
Vasudeva would pick it up off the ground and put it back.
Krishnadas Kaviraj Goswami has written as follows:

There was a Brahmin named Vasudeva who had an advanced

case of leprosy, and maggots lived in his open sores. If any of
these maggots should happen to fall from a wound, he would pick
it up and replace it.
(Chaitanya Charitamrita 2.7.137-8)

When Vasudeva Vipra was amazed to see the limitless mercy of

the Supreme Lord and he responded with a verse spoken by
Sudama Vipra from the Bhagavatam:

kvaham daridrah papiyan kva krishnah shri-niketanah

brahma-bandhur iti smaham bahubhyam parirambhitah
(BhP 10.89.16)

Just see the difference between a miserable sinner like myself

and the abode of the Goddess of Fortune, Sri Krishna. Though I
am an unqualified Brahmin, he has embraced me in his arms.

Such mercy could never be found in an ordinary human being.

Ordinary people would stay far away from Vasudeva, being
 disgusted by the foul odor of his disease, but Mahaprabhu, the
independent Lord, not only touched him, but embraced him.

A Vaishnava’s Body is Never Material

It should be remembered that a Vaishnava’s body is never

material. It is transcendental and completely pure. Mahaprabhu’s
affection for his devotees was displayed to Hari Das Thakur,
which has been described in the Chaitanya Charitamrita as
follows:
Hari Das said, "You are the merciful supreme lord; no one can
understand the depths of your heart. Vasudeva had such terrible
leprosy that his gaping wounds were full of maggots, you are so
merciful that you embraced him in spite of it. Your embrace turned
him into a young man as beautiful as Cupid. No one can
understand the waves of your mercy." The Lord answered, "A
devotee’s body is never material. The devotee’s transcendental
body is made of divine and ecstatic spiritual substance."

prabhu kahe — Vaishnava deha prakrita kabhu naya

aprakrita deha bhaktera cid-ananda-maya
(Chaitanya Charitamrita 3.4.191)

A person who is without introspection or awareness of Krishna

sees a Vaishnava’s body only externally and thus is deprived of
the vision of his spiritual form.

The Lord’s Instruction to Vasudeva

 When Vasudeva became a beautiful young man by the Lord’s
miraculous touch, he became afraid that he would become vain
and that would be his downfall. Those who are proud and vain are
deprived of the Lord’s mercy and are not even qualified to chant
the names of the Lord. Mahaprabhu considered Vasudeva Vipra
to be most qualified and instructed him to act as an acharya:

The Lord said, You will never become vain if you constantly chant
Krishna’s name. Deliver the fallen souls by instructing them about
Krishna and Krishna will very quickly accept you.
(Chaitanya Charitamrita 2.7.147-8)

127. Venkata Bhatta

In the year 1510 A.D., Sri Caitanya Mahaprabhu traveled to South

India, spending four months of Caturmasya Vrata, the monsoon
season, at the home of a brahman known as VenkataBhatta.

Venkata Bhatta was a resident of Shrirangam and belonged to the

Shri sampradaya.

Venkata Bhatta had two brothers, Tirumalla Bhatta and

Prabodhananda Sarasvati. They all belonged to the Ramanuja
sampradaya and Prabodhananda Sarasvati was a tridandi
sannyasi of that order. Vyenkata Bhatta had a son named Gopal,
who was then just a child.

During His stay, the Lord converted the entire family from
Ramanuja Vaisnavism to Krsna Bhakti (Gaudiya Vaisnavism). In
his paper entitled Sri Chaitanya Mahaprabhu, Srila B.V. Puri
 Goswami of Sri Krishna Chaitanya Mission, Ganjam, Orissa,
states that Lord Caitanya's discourse on the fundamental
principles of rasa in Srimad Bhagavatam converted the whole
family of Venkata Bhatta from the worship of Laksmi-Narayana to
the worship of Sri Sri Radha-Krishna.

Venkata Bhatta's son, Gopala, who was seven years old at the
time, served Lord Chaitanya continuously during His stay and
developed an intense love for Him. When Lord Chaitanya was
ready to depart, Venkata Bhatta fainted, and young Gopala
Bhatta's eyes filled with tears. To please the boy, Lord Chaitanya
agreed to stay for a few more days. During this time, Gopala
Bhatta had a vision in which Mahaprabhu revealed Himself as
Lord Krsna. The Lord told Gopala that one day he would meet two
jewel-like devotees in Vrindavan— Rupa Goswami and Sanatana
Goswami. Waking from the dream, Gopala wanted to leave at
once for Vrindavan, but Mahaprabhu told him to stay at home and
serve his parents.

Being pleased with Gopala Bhatta Goswami's sincere service and

devotion, Caitanya Mahaprabhu initiated him, and ordered him to
move to Vrindavana after the death of his parents and perform
bhajan and write. He instructed him to serve his mother and father
and always engage in chanting Krishna's glories. As predicted by
the vision, young Gopala later went to Vrindavan and became one
of the illustrious Six Goswamis.

Prabodhananda Sarasvati, previously a Sri Sampradaya

sannyasi, was converted to supreme position of Radha-Krishna
being Svayam bhagavan instead of Lakshmi-Narayana. He as
 well apparently came to appreciate the supremacy of Radha
worship from Chaitanya.

While staying in Venkata Bhatta's family asrama, Lord Caitanya

became very lonely for Lord Jagannath in Puri. In this mood of
separation, Mahaprabhu lovingly carved His own set of
Jagannatha Deities, which reside to this day not far from the
Bhatta family's original home. The family descendants of
Vyenkata Bhatta also continue to live at Srirangam.

The Deities of Lord Jagannatha, Baladeva and Subhadra carved

by Mahaprabhu are extremely beautiful and captivating.

In his article entitled Sri Rai Ramananda, HDG Srila

Bhaktisiddhanta Saraswati Thakur wrote the following narration of
Lord Caitanya's travels in South India, and His time spent at Sri
Rangam:

At Sri Rangam He lived for four months in the house of a Sri

vaishnava, who had migrated to that place, named Venkata
Bhatta, with whom He had a comparative discussion of the
principles of majesty (aishvarya) and mellow attraction
(madhurya). It resulted in the conversion of his brother
Prabodhananda, a tridandi sannyasin, and his son Gopala Bhatta
who turned out to be one of the six principal disciples at
Vrindavan.
 128. Vidyavacaspati

He was the son of Mahesvara (Narahari Visarada) and the

brother of the famous Vasudeva Sarvabhauma. His origin name
was Vishnudasa and he migrated from Navadvipa and built his
Shripata at Kumarahatta. He wrote the commentary on
Tattvacintamani.

During Lord Chaitanya's first visit from Puri to Gauda, He came to

Vishnudasa's house at Vidyanagara but due to the crowds of
visitors who had gathered there, the Lord quietly went off in the
night to the house of Madhava dasa at Kulia village

It's mentioned in Bhakti Ratnakara (1.598-602): "Vidyavachaspati

was the religious guide of Sri Sanatana and from time to time he
stayed at Ramkeli. Sri Sanatana studied many scriptures under
him and his respect for Vidyavacaspati knew no bounds. He
respectfully mentioned the name of his guru in his book Sri
Dasama Tippani."

Sanatana received diksa from Vidyavacaspati.

Forced to submit to the ruling Muslim government, Sri Rupa and

Sri Sanatana became ministers and lived at Ramakeli. But their
real engagement was teaching sastras which they learned from
Vidyavacaspati, brother of Sarvabhauma Bhattacarya.

Sri Sanatana Gosvami is described in the

Gaura-ganoddesa-dipika (181). He was formerly known as
Rati-mañjari or sometimes Lavanga-mañjari. In the
 Bhakti-ratnakara it is stated that his spiritual master,
Vidya-vacaspati, sometimes stayed in the village of Ramakeli,
and Sanatana Gosvami studied all the Vedic literatures from him.
He was so devoted to his spiritual master that this cannot be
described.(C.C.1.10.84)

Sanatana Gosvami sings praise to him among other gurus in the

introductory part of Brhad Vaishnavatosani.

The charming vraja-gopi named Tungavidya appeared as

Vidyavacaspati, who was dear to both Lord Caitanya and the
residents of Vrndavana. (Sri Gaura Ganoddesha Dipika)

129. Vijaya dasa Akhariya

A resident of Navadvipa, he belonged to the sakha of Lord

Chaitanya. He had beautiful handwriting, hence he was popularly
known as "Akhariya" (copyist). He copied several books for Lord
Gauranga. The Lord referred to him as "Ratnavahu". In his past
incarnation Vijayadasa was Kundanidhi (GGD. 103). He was
overwhelmed with ecstacy on the day in which Lord Gauranga
revealed his spiritual opulence (CC. 1.10.65-66)

sri-vijaya-dasa-nama prabhura akhariya

prabhure aneka punthi diyache likhiya
(C.C. 1.10.65)

Sri Vijaya dasa, the twenty-seventh branch, another of the Lord’s

chief singers, gave the Lord many books written by hand.
 Srila Prabhupada writes in the purport: Formerly there were no
printing presses or printed books. All books were handwritten.
Precious books were kept in manuscript form in temples or other
important places, and anyone who was interested in a book had
to copy it by hand. Vijaya dasa was a professional writer who
copied many manuscripts and gave them to Sri Caitanya
Mahaprabhu.

‘ratnabahu’ bali’ prabhu thuila tanra nama

akiñcana prabhura priya krsnadasa-nama
(C.C. 1.10.66)

Sri Caitanya Mahaprabhu gave Vijaya dasa the name Ratnabahu

[“jewel-handed”] because he copied many manuscripts for Him.
The twenty-eighth branch was Krsnadasa, who was very dear to
the Lord. He was known as Akiñcana Krsnadasa.

130. Viracandra Prabhu

Viracandra Prabhu or Virabhadra Prabhu

sankarshanasya yo vyuhah payobdhi-shayi-namakah

sa eva viracandro’bhuc caitanyabhinna-vigrahah

The expansion of Sankarshan who sleeps on the ocean of milk,

Kshirodakashayi Vishnu, has become Viracandra, who is not
different from Chaitanya himself.
(Gaura-ganoddesha-dipika 67)

The Supreme Personality of Godhead, Sri Krishna, is the origin of

unlimited expansions and incarnations. He is the avatari. His first
expansion is the root Sankarshan or Balaram. This same Balaram
appeared with Lord Chaitanya as Nityananda Prabhu. Balaram’s
expanison Maha-Sankarshan has his abode in the Vaikuntha
planets, and he in turn expands as the purushavataras in the work
of creation of the universe, first as the Karanodakashayi Vishnu,
who lies in the causal ocean, then as Garbhodakashayi Vishnu,
who lies in the ocean within the individual universes, and finally as
the Kshirodakashayi Vishnu, who not only lies in the ocean of
milk, but is the director of the individual universe and is present as
the indweller of every living being within the universe. He is also
known as Aniruddha and, in the course of Mahaprabhu Sri
Chaitanya’s pastimes, appeared as Virabhadra Prabhu, the son of
Lord Nityananda and his energy, Vasudha Devi.

Krishna Das Kaviraj Goswami has written in his Chaitanya

Charitamrita that Virabhadra is the best of all the branches of
Nityananda trunk of the tree of devotional service which grew with
Chaitanya Mahaprabhu’s pastimes.

The best of all of Nityananda’s branches is Virabhadra Goswami.

The subbranches which grew out of him are unlimited in number.
(Chaitanya Charitamrita 1.11.56)

As with all Vishnu-tattvas, in Virabhadra’s life the three energies,

Shri, Bhu (or Bhakti), and Nila (or Lila) Shakti, are present.
Virabhadra’s Shri-shakti was named Shrimati, who appeared in
the village of Jhamatpur in Hooghly district as the daughter of
Yadunatha Acharya and Vidyunmala (or Lakshmi).
Yadunandana’s wife Lakshmi was extremely chaste and devoted
to her husband. Two daughters were born to her, Shrimati and
Narayani, both of whom were startlingly beautiful. At Jahnava’s
behest, the fortunate Brahmin gave both of his daughters in
marriage to Virabhadra.
(Bhakti-ratnakara 13.251-3)

Though Virabhadra belongs to the category of Vishnu-tattva, it is

his lila to behave like a devotee:

The greatest branch coming out of the trunk named Nityananda is

Virabhadra Goswami, who also has innumerable branches and
subbranches. It is not possible to describe them all. Although he
is the Lord of the creation, Virabhadra presented himself as a
great devotee. Though transcendental to all Vedic injunctions, he
strictly followed the Vedic religion. Though the power of God was
operating within him, out of sight to the world, he showed no
pride. He is the main pillar holding up the edifice of devotional
service to Sri Chaitanya Mahaprabhu. It is by the glorious mercy
of Sri Virabhadra Gosaïi that people all over the world now have
the chance to chant the names of Chaitanya and Nityananda. I
therefore take shelter of the lotus feet of Virabhadra Goswami for
by his mercy all desires are fulfilled. (Chaitanya Charitamrita
1.11.8-12)

Sri Narahari Chakravarti Thakur has written the following about

Virabhadra in his Bhakti-ratnakara: Nityananda Prabhu had a
single son, Virabhadra, who was an ocean of virtue and capable
of purifying the world. Who can sufficiently glorify him, for their is
no limit to his glories? He is famed as the branch of the
Nityananda Prabhu… He is the root of all joy, is sometimes known
as Virabhadra and sometimes as Viracandra. If anyone sees him
even once he will give up everything and make his lotus feet his
all-in-all in life.
(Bhakti-ratnakara 9.413-4, 420-1)

Virabhadra took initiation from his aunt and stepmother, Jahnava

Devi. In his Anubhashya, Srila Bhaktisiddhanta Saraswati
Goswami Thakur has written, “Virabhadra Goswami had three
disciples who were later celebrated as his
sons-Gopijana-vallabha, Ramakrishna and Ramachandra. The
youngest, Ramachandra, belonged to the Shandilya dynasty and
had the surname Batavyala. He established his family at
Khardaha, and its members are known as the gosvamis of
Khardaha. The eldest disciple, Gopijana-vallabha, was a resident
of a village known as Lata, near the Manakara railway station in
the district of Burdwan. The second, Ramakrishna, lived near
Maladaha, in a village named Gayeshapura.”

It is described in the thirteenth chapter of the Bhakti-ratnakara

that Virabhadra took permission from his mother Vasudha to go to
Vrindavan. He did the Vraja Dham parikrama with the blessings of
Bhugarbha and Sri Jiva Goswamis.

At Khardaha, the old Shyamasundar temple has a manuscript of

the Bhagavat which is said to have been handwritten by
Virabhadra Prabhu. Some hold that this was actually written by
Nityananda Prabhu himself. Virabhadra personally brought a
piece of stone from which the deities worshiped there were
carved. Their names are Shyamasundar, Radhavallabha, and
 Nandadulala. The quay on the Ganges where this stone was
unloaded and brought on shore is known as Shyamasundar Ghat.
Virabhadra established the custom of celebrating the birth of
Nityananda Prabhu at Khardaha. The current managers of the
Khardaha temple have many other legends about the life of
Virabhadra Goswami.

The date of Virabhadra’s appearance is given as Karttik krishna

navami. The Gaudiya Vaishnava Abhidhana gives the date as
Agrahayan shukla caturdashi.

131. Vishnupriya Devi

The Supreme Lord has three different internal saktis (potencies),
Sri, Bhu and Nita. Bhu sakti appeared as Srimati Vishnupriya Devi
in Gaura lila to assist Sri Caitanya's sankirtana movement. King
Satrajit, the father of Satyabhama in Krishna lila, appeared in
Gauranga lila as the brahmana Sanatana Mishra, Vishnupriya
Devi's father.
Srimati Vishnupriya Devi overflowed with all good qualities. Her
beauty surpassed the goddess of fortune. She was devoted to her
parents and dutifully followed scriptural injunctions. Regularly she
worshiped Tulasi Devi, and observed vows of austerity such as
bathing thrice daily in the Ganges.

Whenever she met Saci Mata at the Ganges Vishnupriya would

humbly bow down at her feet. Saci Devi often thought that chaste
beautiful Vishnupriya would make an ideal bride for her son
Nimai. After Laxmipriya Devi, Lord Caitanya's first wife, "died in
separation from the Lord," Nimai Pandit married Srimati
 Vishnupriya Devi. Caitanya Mangala and Caitanya Bhagavata
give elaborate descriptions of this most auspicious wedding.

Buddhimanta Khan, a rich landowner, bore all expenses of the

opulent royal wedding of the Divine Couple, Vishnupriya and Sri
Nimai Pandit. All the people of Navadvipa and the neighboring
villages came to the wedding. During the ceremony all eyes were
on the Divine Couple,as if to devour the matchless beauty of
Vishnupriya and Nimai Pandit.

The Vaisnavas sang Hari's glories. The brahmanas made a circle

around the Lord and chanted the Vedas. A sea of joy flooded the
four directions. Those who didn't drown simply floated in bliss.
Besides the wedding, Vrindavana Dasa Thakura doesn't
elaborate about Vishnupriya's pastimes.

In Caitanya Mangala, Locana Dasa Thakura tells pastimes not

mentioned elsewhere. He narrates the especially touching last
conversation Lord Gauranga had with Vishnupriya Devi the night
before He took sannyasa:

"In a voice choked with emotion, Vishnupriya said, 'Tell me, 0

Prananatha (Lord of my life), is it true the rumor I heard that You
will take sannyasa and leave me? If I lose Your association I
might as well end my life by drinking poison.'
"Responding with gentle compassionate words, Sri Gaura Raya
said, 'Vishnupriya, you are as dear to Me as life itself. There is no
need to worry. Please hear what I am about to say; for it will help
you. The only truth in this world is Bhagavan and the Vaisnavas.
Everything else is illusion. Fathers, mothers, children,
relationships between men and women are all illusory. Krishna is
the master, the real husband of everyone. Don't lament, don't
worry your nameis Vishnupriya. Therefore, fulfill the real meaning
of Vishnupriya and always think of Krishna within your heart.'

"Then Sri Gaurasundara showed His four-armed form which

helped Vishnupriya understand His absolute position. Seeing this
vanquished Vishnupriya's grief and pain. She felt blissful. This
vision and Mahaprabhu's instructions removed her bewilderment.
But she kept the mentality of taking the Lord as her husband.

"Sobbing and falling at Lord Caitanya's feet, she said, 'I beg You
to accept my humble submission. You are the most dear Lord of
my life, my only wealth. Without You, without Your service 1 have
nothing.'

"Lord Gauranga embraced Vishnupriya with His eyes. He gave

her mercy with these words: 'I shall travel here and there. But
wherever I go, I shall always remain at your place.'

"Understanding the supremely independent nature of Lord Gaura,

Vishnupriya said, 'You must do what makes You happy my Lord.
Let no one be an obstacle to Your divine mission."(Caitanya
Mangala)

After Sri Nimai Pandit left Navadvipa, Vishnupriya adopted an

austere and devoted life. She became as thin as the crescent
moon before Amavasya (dark moon). Following a rigid sadhana
(spiritual practice), she set aside one grain of rice for every round
of Hare Krishna japa she chanted. In the evening, Vishnupriya
Devi cooked these grains, offered them to her personal Deity of
Mahaprabhu, and honored the remnants. Known today as
Dhamesvara Mahaprabhu, Vishnupriya's gorgeous Deity of Sri
Gauranga Mahaprabhu resides in Navadvipa city. Sriman
Mahaprabhu receives regular worship and gives unlimited mercy.

132. Visvanatha Cakravarti Thakura

Appearing in 1638, Sri Visvanatha Cakravarti Thakura (Hari

Vallabha Dasa) came in the disciplic succession from Sri
Narottama Dasa Thakura. Visvanatha took diksa from Sri Radha
Ramana Cakravarti. Although married, Visvanatha was indifferent
and soon renounced family life. He came to Vrindavana dhama
and did Krishna bhajana at Radha-kunda.

He was known as "the crest jewel of the Vaisnavas" because of

his pure devotion, scholarship, and realized perception of Radha
Gokulananda's intimate conjugal pastimes. Gaudiya authorities
say that Sri Rupa Goswami is vag-devavatara (an incarnation of
the god of speech). And Gaudiya acaryas, especially among his
direct disciples, believe that Visvanatha Cakravarti Thakura is an
incarnation of Sri Rupa Goswami.
Among all Gaudiya Vaisnava acaryas only Visvanatha Cakravarti
comes close to matching Srila Rupa Goswami's profound
realizations on the Absolute Truth. Visvanatha Cakravarti's name
itself implies his position. Visvanatha means "He who reveals the
jewel of devotion to Visvanatha (Sri Krishna, the Lord of the
universe)." Cakravarti means "he who expands the cakra (circle)
of bhakti."
 Sri Bhaktisiddhanta Sarasvati Thakura said, "Visvanatha
Cakravarti Thakura was the protector, guardian, and acarya
during the middle period (1600-1700) of the historical
development of Gaudiya Vaisnavism." The growth of Gaudiya
Vaisnavism began with Sri Caitanya Mahaprabhu. It was later
rejuvenated by Srila Thakura Bhaktivinoda, spread by Srila
Bhaktisiddhanta Sarasvati, and broadcast all over the world by
Srila A.C. Bhaktivedanta Swami Prabhupada, the Founder Acarya
of ISKCON.

During his stay in Vrindavana, Visvanatha worshiped Deities of

Radha Gokulananda and Sri Giriraja. His Govardhana sila was
first worshiped by Lord Caitanya, then Raghunatha Dasa
Goswami, Krishna Dasa Kaviraja, Sri Mukunda Dasa, Srimati
Krishna Priya Thakurani, and Visvanatha Cakravarti. Today this
Giriraja Govardhana Deity resides in the Radha-Gokulananda
temple in Vrindavana. Some claim the Govardhana sila is in
"Bhagavat Nivas" in Ramana Reti near the ISKCON Krishna
Balarama Mandir.

In a dream Lord Sri Krishna ordered Visvanatha to make

commentaries on the Goswami's books. Immeditately, he started
writing prolifically. Clouds would shield him from the sun
whenever he sat to write. Once a torrential downpour flooded the
area where Visvanatha was writing his Bhagavata commentaries.
Miraculously, not a drop touched Visvanatha or his Bhagavata
manuscript.

While compiling Mantrartha Dipika (explanation on Kama

Gayatri), Visvanatha became perplexed. According to his
 exhaustive research which indicated twenty five, he couldn't
substantiate why Krishna Dasa Kaviraja wrote in
Caitanya-caritamrta that Kama Gayatri contains twenty-four and
one-half syllables. And that these syllables correspond to the
twenty-four and one-half moons present on Krishna's
transcendental body.

In a dream Srimati Radhika instructed Visvanatha, "0 Visvanatha,

Please don't lament anymore. What Krishna Dasa Kaviraja wrote
is true. He is also My confidential maidservant. And he knows
everything about My most secret innermost moods. This Kama
Gayatri is the mantra for worshiping Me. Indeed, I can be known
by the syllables of this mantra. Without My mercy, no one can
learn anything about the mystery of this mantra."

"The solution to the half syllable is found in the book

Var-nagama-bhasvadi. Seeing this book, Krishna Dasa Kaviraja
wrote as he did, The letter ya which is followed by the letter vi as
in the words kama devaya vidmahe is considered to be a half
syllable. This falls on Krishna's forehead because His forehead is
shaped like the halo of a half moon. All the other letters of the
mantra are full syllables and therefore full moons. Now wake up,
check that book, and compile this evidence for everyone's
benefit."

Instantly awaking, Visvanatha cried out in ecstasy–"Hey Radhe!

Hey Radhe! Hey Radhe!" Having Radharani's darsana infused
Visvanatha Cakravarti's writing with divine sakti. He felt that he
had been accepted as one of Srimati Radharani's confidential
maidservants. His writings reflected this realization.
Visvanatha Cakravarti Thakura wrote over forty Sanskrit books on
the science of pure devotion to Radha-Giridhari. He also made
the sweetest, most highly realized rasika tikas (commentaries) on
Srimad Bhagavatam, Bhagavad-gita, the works of Srila Rupa
Goswami, Kavi Karnapura, and Narottama Dasa Thakura.

Sri Krishna Bhavanamrta, Madhurya kadambini, Vraja-riti

cin-tamani, Camatkara Candrika, Svapna Vilasamrta, Sankalpa
Kalpa Druma, and others. The life and teachings of Srila
Visvanatha Cakravartipada give happiness, inspiration, and
transcendental wisdom to the entire Gaudiya Vaisnava
sampradaya. We sincerely pray that after thousands of births we
will someday qualify to become a particle of dust under the shade
of his lotus feet. Srila Visvanatha Cakravartipada ki jai!

In Krishna lila he serves Srimati Radhika as Vinoda-manjari. His

samadhi is in the Radha Gokulananda temple courtyard.

133. Vrindavana Dasa Thakura

In her childhood, Narayani Devi, neice of Srivasa Pandit, became

mad with love of God upon receiving the mercy of Sri Gauranga
Mahaprabhu. Later she gave birth to Vrindavana Dasa, who was
the last disciple of Sri Nityananda Prabhu. On his guru's order he
wrote Sri Caitanya Bhagavata.
It is practically a law among Vaisnava writers like Sri Rupa
Goswami, Sri Sanatana Goswami, Krishna Dasa Kaviraja, and
Vrindavana Dasa Thakura to always keep themselves in the
background. They never mention anything about their family
 lineage or personal history. The authors of the best written and
most relishable verses collected in Sri Rupa Goswami's Padyavali
remain unknown.

During the sixteenth century, entire books of exceptional

transcendental prose and poetry were penned by prideless
Vaisnavas preferring to remain anonymous. Feeling utmost
humility, such Vaisnava writers express themselves only in
relation to their preceptors. Krishna Dasa Kaviraja glorifies his
gurus at the end of each chapter of Sri Caitanya-caritamrta: sri
rupa raghunatha-pade yara asa, caitanya caritamrta kahe
krsnadasa.

"Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krishna Dasa, narrate Sri
Caitanya-caritamrta, following in their footsteps."

Srila Krishna Dasa Kaviraja Goswami shows his supreme

homage and gratitude by honoring Vrindavana Dasa Thakura with
the appelation "Vyasa" in the Caitanya-caritamna Antya 20.82:
"Vrindavana Dasa Thakura is Lord Nityananda's favorite devotee.
And therefore he is the original Vyasadeva in describing the
pastimes of Sri Caitanya Mahaprabhu." As Srila Vyasadeva told
Sri Krishna's pastimes in Bhagavatam and other Puranas, Srila
Vrindavana Dasa Thakura described Caitanya lila in Caitanya
Bhagavata.

The humble heart of Krishna Dasa Kaviraja pours out more

praises of Vrindavana Dasa Thakura: "Hearing Caitanya
Bhagavata destroys all misfortune. By reading Caitanya
Bhagavata one wilL understand the glories of Lord Caitanya and
Lord Nityananda. And he will attain the highest perfection of
knowledges-pure love of Krishna.

"Since such a wonderful book could not be written by a human

being, it seems that Sri Caitanya Mahaprabhu Himself has
spoken it through the mouth of Srila Vrindavana Dasa Thakura. I
offer millions of respectful obeisances to the lotus feeL of
Vrindavana Dasa Thakura. By compiling such a valuable book he
has delivered everyone from the cycle of birth and death."
(Caitanya-caritamrta Adi 8.33.42)

At Mamagacchi in Modadrumadvipa (Navadvipa), Vrindavana

Dasa Thakura establised Deities of Nitai-Gauranga and 'Sri
Jagannatha Deva. He lived there as a celibate and worshiped his
beloved Deities. Vrindavana Dasa Thakura had many discipie
including Gopinatha Brahmacari, a descendent of Sri Kesava
Bharati.

In Krishna's pastimes Vrindavana Dasa Thakura is Srila

Vyasadeva. His samadhi is in the 64 Samadhis Area.

134. Yadavacharya Goswami

Yadavacharya Goswami or Yadav Mishra He was the brother of

Vishnupriya Devi.

He was a resident of Vrindavana & a disciple of Rupa Goswami.

He was one of the important Vaishnavas who requested
 Krishnadasa Kaviraja Goswami to write Shri Chaitanya
Charitamrita.

Yadavacharya gosani Shri-rupera sangi

Chaitanya-carite tenho ati bada rangi
(C.C. 1.8.67)
Shri Yadavacharya Goshani, a constant associate of Shrila
Rupa Goswami, was also very enthusiastic in hearing and
chanting about Lord Chaitanya's pastimes.

Before Chaitanya-Charitamrita a number of treatises pertaining to

the life of Mahaprabhu were written. But none of these
satisfactorily described the last days of Mahaprabhu in Nilachala.
Therefore the Devotees of Mahaprabhu were left dissatisfied and
disappointed. One day some prominent Devotees of Vrindavana,
including Shri Bhugarbha Goswami, Kashishvara Goswami’s
disciple Govinda Goswami, Rupa Goswami’s disciple
Yadavacharya Goswami, Mukunda Chakravarti, Shivananda
Chakravarti and Haridasa (sevait of Govinda Deva), together
requested Krishnadasa to compile a biograbhy of Mahaprabhu,
which described the antya-lila (last days) of Mahaprabhu in detail.

When Virabhadra Goswami arrived at Vrindavana,

Yadavacharya went with other Devotees to welcome him.

The family priests of Mahaprabhu at Navadwipa claim to be

descendants of Yadavacharya.

135. Yadunandana Dasa

 Yadunandana dasa or Thakura was a Vaidya by caste and a
disciple of Hemalata, the daughter of Shrinivasa Acharya.

His Shripata was at Malihati village (or Meleti) to the north of

Katoa. He wrote the book which contains a biography of
Shrinivasa Acharya. In his book Karnananda, Shri Yadunandana
dasa mentions the name of his guru at the end of every chapter
and respectfully glorifies her: "Hemalata, the daughter of
Shrinivasa Acharya prabhu, is just like a creeper of divine love
and is a beautiful creation of the Supreme Lord. I, Yadunandana
dasa, take pleasure in writing the book Karnananda, keeping her
lotus feet fixed within my heart." Upon hearing this book Hemalata
Devi was deeply impressed and named it Karnananda.

Yadunandana acquired great fame for his lucid translations of

Vidagdhamadhava, Govindalilamrta and Krishnakarnamrta. His
poems have been included in Padamrtasamudra.

In 1459 Saka the great composer Shri Yadunandana dasa was

born in the village of Khalihati, which was situated on the western
bank of the Bhagirathi and the northern part of Kantakanagara, 13
crosa south of the district of Mursidabad.

He translated Shri Govinda-lilamrta in verse and in that book he

states:
"Worship the feet of guru which is the only abode of peace and
which is the mine of all good qualities the daughter of Acharya
Prabhu is Shri Hemalata, whose name can bring fulfillment of all
desires finding me in utter darkness of ignorance and in utter
damnation, she gave me her kind refuge and by her mercy my
 eyes have been opened by throwing away the darkness of
ignorance."

Shrimati Hemalata Thakurani was a wonderful genius amongst

the Vaishnavas in Gauda. She, like her father Shrinivasa,
preached the teaching of Lord Chaitanya everywhere. Through
her influence even the most wicked persons became interested
and attracted to the path of devotion.

Shri Yadunandana dasa was very sincere and devoted to his

guru. He frequently stayed at the house of Shrimati Hemalata in
the village of Budhaipara on the western bank of the Bhagirathi,
where he served her with utmost care. There are no records
available about Yadunandana's marriage or children. He was a
versatile genius, composing numerous songs and translating
many books into verse.

135. Yadunandan Acharya

Yadunandanacharya was a brahmana residing in a village called

Jhamatapura, near Rajabol Hatta in the district of Hugali.

He was a disciple of Virchandra Prabhu.

He had two daughters – his own daughter by birth, Shrimati,

and a foster daughter named Narayani.

Both these daughters married Birchandra.

 The marriage of Birchandra Prabhu has been mentioned in the
Bhakti Ratnakara of Shri Narahari Chakravarti Thakura as follows:

"Near Rajabol Hatta is Jhamatpura. Shri Jahnava Mata went

there to the Temple of one of her disciples. There, lived the
brahmana Yadunandana Acharya. By the mercy of Shri Jahanava
Mata he was endowed with great devotion. Yadunandana had a
wife named Lakshmi. It was said that she was a pure and highly
religous wife. They had two daughters – Shrimati and Narayani.
Their bodily beauty was wonderful beyond compare. Upon the
wish of Jahnava Mata that fortunate brahmana gave his two
daughters to be wed to Birchandra Prabhu."